Roman and Greek Mythological Gods

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Roman and Greek Mythological Gods Roman God Description Greek Equivalent Jupiter, Jove Lord of the Sky, Gods, and Thunder, also Rain-god, Cloud- Zeus Juno Protector of Marriage Hera Neptune Ruler of the Sea Poseidon Pluto God of the Underworld and Precious Metals Hades, Polydectes Libitina Goddess of the Underworld Minerva Goddess of the City, Education/Science, and War Pallas Athena Apollo God of Sun, Truth, Music, Healing Phoebus Apollo Diana Goddess of Wild Things, Hunter-in-Chief Artemis, Orthia, Phoebe Venus Goddess of Love and Beauty Aphrodite, Anadyomene Mercury God of Commerce and Market, Zeus' Messenger Hermes, Pyschopompus Mars God of War Ares Bellona Lesser Goddess of War Enyo Vulcan, Mulciber God of the Forge and Fire, Workman to the immortals Hephaestus Vesta Goddess of the Hearth and Home; also Fertility(Greek only) Hestia Priapus God of Fertility Cupid, Amor God of Love Eros Juventus God of Youth Persipina, Libera Goddess of Spring [Season], Underworld through Hades Persephone, Kora Ceres Goddess of the Corn, Earth, Harvest Demeter Bacchus, Liber God of the Vine, Wine, Merriment Dionysus, Lycaeus Inuus,Faunus God of Flocks, Sheep Pan Luna Goddess of the Moon Selene Sol God of the Sun Helios Terminus Guardian of Boundaries Priapus Cause of Fertility Pales Strengthener of Cattle Sylvanus Helper of Plowmen and Woodcutters Saturn Protector of the Sowers and the Seed Janus God of good beginnings Lucina Goddess of Childbirth Eileithyia, Ilithyia Pomona & Powers Protecting Orchards and Gardens Aurora, Mater Goddess of the Dawn Eos Aesculapius God of Health and Medicine Asklepios Aquilo North Wind Boreas Favonius West Wind Zephyr Auster South Wind Notus Eurus East Wind Eurus Discordia Goddess of Discord Eris Fauna, Bono Dea Goddess of Fields, "Good Goddess" Maia Flora Goddess of Flowers Somnus God of Sleep Hypnos Juturna Goddess of Springs [Water] Victoria Goddess of Victory Nike Suadela Goddess of Persuasion Peitha Trivia Goddess of the Crossways, the Dark Side of the Moon, and Hecate Fortuna Goddess of Fortune Tyche Voluptas Goddess of Pleasure Lucifer Light-bearer, Star that brings in the day Phosphor.

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II DIVA ANGERONA Everyone Knows How Often Both in Ancient and More
II DIVA ANGERONA Everyone knows how often both in ancient and more recent times scholars have attempted to interpret the nature and name of the goddess Angerona. And yet to me we seem to have made hardly any progress in this attempt. Aust 1 and Wissowa 2 have collected the relevant passages from ancient authors and other documents which I think it unnecessary to copy out. Neither the disease of angitia nor 'worries to be dispelled,' as urged on us by the ancients, are of any help towards an interpretation. Mommsen 3 thought Angerona was a goddess in charge of the New Year. He sought to derive the name from angerendum, &1to 't'ou &voccpepea6ocL 't'Ov ~A.Lov. The explanation was accepted by Wissowa but rightly rejected by others (Walde-Hofmann s.v. 'ganz unwahrscheinlich'). Recently Eva Fiesel 4 and Altheim 6 have sought an Etruscan origin for the name and connected it with the gentilitial name anx.arie, ancarie, anx.aru, ancaru. The suggestion is rejected by Vetter,8 and I cannot agree with it either. To the arguments offered by Vetter I can add the following. First, the derivatives in Latin of Etruscan names ending in -u usually end in -onius not -onus. 7 Secondly, the name Angerona seems to fit very well into a large series of such names belonging to truly Roman (or Sabine) goddesses. First of all we have Abeonam, Adeonam, Intercidonam, all 1 RE I, 2I8gff. 1 Rosch. Lex. I, 348ff; Rel. u. Kult.• 24I. 8 CIL I p. 409. ' Language II (1935) 122ff.
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Georgetown University Institutional Repository http://www.library.georgetown.edu/digitalgeorgetown The author made this article openly available online. Please tell us how this access affects you. Your story matters. OSGOOD, J. "Nuptiae Iure Civili Congruae: Apuleius's Story of Cupid and Psyche and the Roman Law of Marriage" Transactions of the American Philological Association (1974-), Vol. 136, No. 2 (Autumn, 2006), pp. 415-441 Collection Permanent Link: http://hdl.handle.net/10822/555440 © 2006 The John Hopkins University Press This material is made available online with the permission of the author, and in accordance with publisher policies. No further reproduction or distribution of this copy is permitted by electronic transmission or any other means. Transactionsof the American Philological Association 136 (2006) 415-441 Nuptiae lure Civili Congruae: Apuleius'sStory of Cupid and Psyche and the Roman Lawof Marriage JOSIAH OSGOOD GeorgetownUniversity SUMMARY: Socialhistorians, despite showing greatinterest in Apuleius'sMeta- morphoses,have tended to ignorethe novel'sembedded tale of Cupidand Psycheon the groundsthat it is purelyimaginary. This paperdemonstrates that Apuleiusin fact refersthroughout his story to realRoman practices, especially legal practices-most conspicuousare the frequentreferences to the Romanlaw of marriage.A carefulexamination of severalpassages thus shows how knowl- edge of Romanlaw, it turns out, enhancesthe reader'spleasure in Apuleius's story.The paperconcludes by exploringthe connectionsbetween Apuleius's fairytaleand the accountof his own marriageto AemiliaPudentilla in his ear- lier work,the Apologia.Apuleius seems to be recalling,playfully, his own earlier legal success.At the same time, both works suggestthat legal problemsarose in Romanfamilies not becauseof the actions of any officialenforcers, but rather appealto the law by particularfamily members.
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Inklings Forever Volume 7 A Collection of Essays Presented at the Seventh Frances White Ewbank Colloquium on C.S. Article 21 Lewis & Friends 6-3-2010 Tale as Old as Time: A Study of the Cupid and Psyche Myth, with Particular Reference to C.S. Lewis's Till We Have Faces John Stanifer Follow this and additional works at: https://pillars.taylor.edu/inklings_forever Part of the English Language and Literature Commons, History Commons, Philosophy Commons, and the Religion Commons Recommended Citation Stanifer, John (2010) "Tale as Old as Time: A Study of the Cupid and Psyche Myth, with Particular Reference to C.S. Lewis's Till We Have Faces," Inklings Forever: Vol. 7 , Article 21. Available at: https://pillars.taylor.edu/inklings_forever/vol7/iss1/21 This Essay is brought to you for free and open access by the Center for the Study of C.S. Lewis & Friends at Pillars at Taylor University. It has been accepted for inclusion in Inklings Forever by an authorized editor of Pillars at Taylor University. For more information, please contact [email protected]. Tale as Old as Time: A Study of the Cupid and Psyche Myth, with Particular Reference to C.S. Lewis's Till We Have Faces Cover Page Footnote This essay is available in Inklings Forever: https://pillars.taylor.edu/inklings_forever/vol7/iss1/21 INKLINGS FOREVER, Volume VII A Collection of Essays Presented at the Seventh FRANCES WHITE COLLOQUIUM on C.S. LEWIS & FRIENDS Taylor University 2010 Upland, Indiana Tale as Old as Time A Study of the Cupid & Psyche Myth, with Particular Reference to C.S.
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