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Evonik animal nutrition to join for protest actions. Meeting singles from cape town is a group installed their biggest wind summit, cape. Car hire holiday packages. Discover people all. You meet someone. Some archaic deities have Italic or Etruscan counterparts , as identified both by ancient sources and by modern scholars. Throughout the Empire, the deities of peoples in the provinces were given new theological interpretations in light of functions or attributes they shared with Roman deities.
An extensive alphabetical list follows a survey of theological groups as constructed by the Romans themselves. Certain honorifics and titles could be shared by different gods, divine personifications , demi-gods and divi deified mortals. Augustus , "the elevated or august one" masculine form is an honorific and title awarded to Octavian in recognition of his unique status, the extraordinary range of his powers, and the apparent divine approval of his principate. After his death and deification, the title was awarded to each of his successors.
It also became a near ubiquitous title or honour for various minor local deities, including the Lares Augusti of local communities, and obscure provincial deities such as the North African Marazgu Augustus.
This extension of an Imperial honorific to major and minor deities of Rome and her provinces is considered a ground-level feature of Imperial cult. Augusta , the feminine form, is an honorific and title associated with the development and dissemination of Imperial cult as applied to Roman Empresses , whether living, deceased or deified as divae. The first Augusta was Livia , wife of Octavian , and the title is then shared by various state goddesses including Bona Dea , Ceres , Juno , Minerva , and Ops ; by many minor or local goddesses; and by the female personifications of Imperial virtues such as Pax and Victoria.
During the Republic, the epithet may be most prominent with Bona Dea , "the Good Goddess" whose rites were celebrated by women. Bonus Eventus , "Good Outcome", was one of Varro's twelve agricultural deities, and later represented success in general. From the middle Imperial period, the title Caelestis , "Heavenly" or "Celestial" is attached to several goddesses embodying aspects of a single, supreme Heavenly Goddess.
The Dea Caelestis was identified with the constellation Virgo "The Virgin" , who holds the divine balance of justice.
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In the Metamorphoses of Apuleius ,  the protagonist Lucius prays to the Hellenistic Egyptian goddess Isis as Regina Caeli , " Queen of Heaven ", who is said to manifest also as Ceres, "the original nurturing parent"; Heavenly Venus Venus Caelestis ; the "sister of Phoebus ", that is, Diana or Artemis as she is worshipped at Ephesus ; or Proserpina as the triple goddess of the underworld.
Juno Caelestis was the Romanised form of the Carthaginian Tanit. Grammatically, the form Caelestis can also be a masculine word, but the equivalent function for a male deity is usually expressed through syncretization with Caelus , as in Caelus Aeternus Iuppiter, "Jupiter the Eternal Sky.
Invictus "Unconquered, Invincible" was in use as a divine epithet by the early 3rd century BC. In the Imperial period, it expressed the invincibility of deities embraced officially, such as Jupiter, Mars, Hercules , and Sol. Cicero considers it a normal epithet for Jupiter, in regard to whom it is probably a synonym for Omnipotens. It is also used in the Mithraic mysteries. Mater "Mother" was an honorific that respected a goddess's maternal authority and functions, and not necessarily "motherhood" per se.
Vesta , a goddess of chastity usually conceived of as a virgin, was honored as Mater. A goddess known as Stata Mater was a compital deity credited with preventing fires in the city. From the middle Imperial era, the reigning Empress becomes Mater castrorum et senatus et patriae , the symbolic Mother of military camps, the senate , and the fatherland. The Gallic and Germanic cavalry auxilia of the Roman Imperial army regularly set up altars to the "Mothers of the Field" Campestres , from campus , "field," with the title Matres or Matronae.
Gods were called Pater "Father" to signify their preeminence and paternal care, and the filial respect owed to them. Pater was found as an epithet of Dis , Jupiter , Mars , and Liber , among others. Some Roman literary sources accord the same title to Maia and other goddesses. Even in invocations , which generally required precise naming, the Romans sometimes spoke of gods as groups or collectives rather than naming them as individuals. Some groups, such as the Camenae and Parcae , were thought of as a limited number of individual deities, even though the number of these might not be given consistently in all periods and all texts.
The following groups, however, are numberless collectives.
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The di indigetes were thought by Georg Wissowa to be Rome's indigenous deities, in contrast to the di novensides or novensiles , "newcomer gods". No ancient source, however, poses this dichotomy, which is not generally accepted among scholars of the 21st century. The meaning of the epithet indiges singular has no scholarly consensus, and noven may mean "nine" novem rather than "new". A lectisternium is a banquet for the gods, at which they appear as images seated on couches, as if present and participating.
In describing the lectisternium of the Twelve Great gods in BC, the Augustan historian Livy places the deities in gender-balanced pairs: .
Divine male-female complements such as these, as well as the anthropomorphic influence of Greek mythology, contributed to a tendency in Latin literature to represent the gods as "married" couples or as in the case of Venus and Mars lovers. Varro uses the name Dii Consentes for twelve deities whose gilded images stood in the forum.