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    List of Roman gods and goddesses - Simple English Wikipedia, …

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    Notes and FAQ about List Lovers Roman Goddesses A to Z list: Di selecti: 20 main Roman goddesses and gods. Di flaminales: 15 Roman goddesses and gods with devoted flamens (priests, plural “flamines”). Indigitamenta: Roman deities primarily known by name alone, or as an epithet of a major god or a minor entity or epithets of major gods.
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    List of Roman deities - Wikipedia

    The Roman deities most widely known today are those the Romans identified with Greek counterparts, integrating Greek myths, iconography, and sometimes religious practices into Roman culture, including Latin literature, Roman art, and religious life as it was experienced throughout the Roman Empire. Many of the Romans' own gods remain obscure, known only by name and sometimes function, through inscriptions and texts that are often fragmentary. Thi…

    The Roman deities most widely known today are those the Romans identified with Greek counterparts, integrating Greek myths, iconography, and sometimes religious practices into Roman culture, including Latin literature, Roman art, and religious life as it was experienced throughout the Roman Empire. Many of the Romans' own gods remain obscure, known only by name and sometimes function, through inscriptions and texts that are often fragmentary. This is particularly true of those gods belonging to the archaic religion of the Romans dating back to the era of kings, the so-called "religion of Numa", which was perpetuated or revived over the centuries. 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.

    A survey of theological groups as constructed by the Romans themselves is followed by an extensive alphabetical list concluding with examples of common epithets shared by mult…

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    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. Others are numberless collectives.
    Varro grouped the gods broadly into three divisions of heaven, earth, and underworld:
    • di superi, the gods above or heavenly gods, whose altars were designated as altaria.
    • di terrestres, "terrestrial gods," whose altars were designated as arae.
    • di inferi, the gods below, that is, the gods of the underworld, infernal or chthonic gods, whose altars were foci, fire pits or specially constructed hearths.
    More common is a dualistic contrast between superi and inferi.
    • Archaic Triad: Jupiter, Mars, Quirinus.
    • Capitoline Triad: Jupiter, Juno, Minerva.
    • Plebeian or Aventine Triad: Ceres, Liber, Libera, dating to 493 BC.
    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 217 BC, the Augustan historian Livy places the deities in gender-balanced pairs:
    • Jupiter–Juno
    • Neptune–Minerva
    • Mars–Venus
    • Apollo–Diana
    • Vulcan–Vesta
    • Mercury–Ceres
    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. These were also placed in six male-female pairs. Although individual names are not listed, they are assumed to be the deities of the lectisternium. A fragment from Ennius, within whose lifetime the lectisternium occurred, lists the same twelve deities by name, though in a different order from that of Livy: Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars, Mercurius, Jove, Neptunus, Vulcanus, Apollo.

    The Dii Consentes are sometimes seen as the Roman equivalent of the Greek Olympians. The meaning of Consente…

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    • Abundantia, divine personification of abundance and prosperity.
    • Acca Larentia, a diva of complex meaning and origin in whose honor the Larentalia was held.
    • Acis, god of the Acis River in Sicily.
    • Aerecura, goddess possibly of Celtic origin, associated with the underworld and identified with Proserpina.
    • Aequitas, divine personification of fairness.
    • Aesculapius, the Roman equivalent of Asclepius, god of health and medicine.
    • Aeternitas, goddess and personification of eternity.
    • Agenoria, goddess and personification of activity.
    • Aion (Latin spelling Aeon), Hellenistic god of cyclical or unbounded time, related to the concepts of aevum or saeculum
    • Aius Locutius, divine voice that warned the Romans of the imminent Gallic invasion.
    • Alernus or Elernus (possibly Helernus), an archaic god whose sacred grove (lucus) was near the Tiber river. He is named definitively only by Ovid. The grove was the birthplace of the nymph Cardea, and despite the obscurity of the god, the state priests still carried out sacred rites (sacra) there in the time of Augustus. Alernus may have been a chthonic god, if a black ox was the correct sacrificial offering to him, since dark victims were offered to underworld gods. Dumézil wanted to make him a god of beans.
    • Angerona, goddess who relieved people from pain and sorrow.
    • Angitia, goddess associated with snakes and Medea.
    • Anna Perenna, early goddess of the "circle of the year", her festival was celebrated March 15.
    • Annona, the divine personification of the grain supply to the city of Rome.
    • Antevorta, goddess of the future and one of the Camenae; also called Porrima.
    • Apollo, god of poetry, music, and oracles, and one of the Dii Consentes.
    • Arimanius, an obscure Mithraic god.
    • Aura, often plural Aurae, "the Breezes".
    • Aurora, goddess of the dawn.
    • Averruncus, a god propitiated to avert calamity.
    • Bacchus, god of wine, sensual pleasures, and truth, originally a cult title for the Greek Dionysus and identified with the Roman Liber.
    • Bellona or Duellona, war goddess.
    • Bona Dea, the "women's goddess" with functions pertaining to fertility, healing, and chastity.

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    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.
    The epithet Bonus, "the Good," is used in Imperial ideology with abstract deities such as Bona Fortuna ("Good Fortune"), Bona Mens ("Good Thinking" or "Sound Mind"), and Bona Spes ("Valid Hope," perhaps to be translated as "Optimism"). 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. 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 e…

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