51:
1304:: the tumor is formed by humours that run together to a certain location by pushing the limbs from the inside so that it looks like one thing with the limb where they set. So tumors are pushed in as tubers and plants. Although the lexicographic evidence is flimsy, Anttila thinks it is important, owing to the close relation between medicine and religion.
1320:
Finally, Anttila considers the worst formal difficulty left, that of the suffix -et- and its vowel not rising in indigetes, as remarked by Radke. Similar formations are merges/mergitis (sheaf), ales/alitis (winged), mansues/mansuetis (tame), seges/segetis (cornfield, harvest, produce), two of which
1283:'to the callers forth' as Ancellotti and Cerri do is doubtful and the etymology would be better represented by an *ag- drive than by an *ag-ye say, as the supposed root *kei/*ki is a moving root too and not a calling root. Radke has also proposed the possibility of *en-dhigh-et- grade 0 as in
1013:
Latte refutes
Wissowa's assertion that it was a central concept in Roman theology, also on the grounds of its irrelevance in the Roman calendar, which reflects the most ancient known historical religious document. The inscription from Sora, dating to 4 BCE, could be the issue of Augustan
982:
of which two festivals are known as well as the location of his cult on the
Quirinal (from the Fasti) one of which is the "ON IND". Latte argues that the date of this latter festival does not correspond with the yearly course of the sun, but could perhaps be the day on which sowing should be
1237:, dative singular (from *ag-t-eu) are part of the sacrificial actions of Iuppiter and Mars, whereas with Cerfe, the growth action (genitive singular of *ker-s-o-) is assigned to the other gods, e.g. Cerfus Martius 'the principle of vegetative growth in the sphere of Mars' the equivalent of
1184:
Anttila bases his analysis on the results of Latte, Radke, Schilling, and
Ancellotti and Cerri. He agrees with Schilling's view that the concept underwent changes and its original meaning should be kept different from its later history. Anttila starts considering the coincidence of
1308:
would hint to something coming out and bringing forth an end result (pushing into a state). To drive in results in something coming out. The richness of nature deities or their epithets (ahtu) brings about the beneficial result of life / food. The coordinator would be
852:
which reads: "Of the Father God chthonios who rules the flow of the
Numicius." Grenier remarks that the inscription does not mention Aeneas, and is in fact just a small sanctuary of the god of the river. In this same region, Pliny (see prev. section) mentions a
932:
Kurt Latte has supported Carl Koch's thesis that the most ancient Roman religious concepts were based on the natural forces of the sun, moon and waters. He cites and quotes the invocations to the goddess of the Moon at the beginning of every month by the
1005:
Latte goes on to say that besides these two, there are only instances in the plural which were already not understood by Varro's times. The poets of the
Augustan era were without any clear idea of its original meaning, having only a vague idea that
1572:
This indicates the Latin saga of Aeneas must have spread and developed between the 6th and 5th centuries probably around the sanctuaries of
Lavinium and concomitant with the first Greek versions of the coming of Aeneas to Italy, Hellanicus in
1329:
would be the force that drives all of nature, particularly food. Radke, and
Ancellotti and Cerri, interpret the -t- form as a kind of active participle or agent noun and this would be the only possibility. Latte too gives as a background for
1112:
to which sacrifices are offered. Latte remarks that here, the offer is made to the abstract concept of the virtue or power of the god, and not to the god himself. Other gods had special entities representing their power as in Rome, including
963:(II 15) as referred to Aeneas after his disappearance on the Numicius and Dionysius also makes reference to the Numicius. Latte thinks that it must be the same cult and the question is whether in Augustan times, the original
861:
in his time, made up by two altars on an East–West line by a marsh: It was believed to have been erected by Aeneas as a token of thanksgiving for the miracle of the spring. On this evidence, Grenier concludes that
1232:
gathering booty, the warrior aspect of economy. It is noteworthy that AGON IND repeat the same root *ag. The Italic evidence for sacrificial and divine power under *ag is plentiful. Umbrian divinities of action,
1057:). However, more recent discussions have called this interpretation into question, as such formations are usually found only for monosyllabic verbal themes showing a vocalic shift with a preverbal, such as
755:
of June 11, dedicated to Mater Matuta, considered the goddess of dawn and, in the ritual, the aunt of the sun, who is the son of the night. Koch was the first to advance the hypothesis of the
1275:
On the basis of this big picture, Anttila attempts to draw a more precise conclusion and overcome the remaining formal difficulties. He argues that holding to the old interpretation of
307:
1037:(finger) which is problematic. In Rome, one did not use fingers when invoking the gods, and in the common original exit of the ancient singular. The most ancient connection with
1081:
meaning "rendering oneself present," implies an impossible formation from a consonantic shift and the semantics of this translation is highly unlikely for ancient times.
50:
1508:... Romani celatum esse voluerunt in cuius dei tutela urbs Roma sit et iure pontificum cautum est ne suis nominibus dii romani appellarentur ne exaugurari possint.
916:
were naturalistic gods: forces like the sun, the earth, and the waters, which make the wheat and the children grow. Finally, he concludes that they should have been the
1440:) of the Roman nation on the grounds that the formula of Diodorus is not a Roman original, but is framed along the Greek fashion and looks to reflect a Greek original.
2473:
2378:
2329:
2068:
1820:
1177:(I say). The action of the gods would be that of driving man just as man drives cattle e.g. also in sacrifice (agonium, etymology already cited by Ovid in his
1197:
on June 11. He thinks there is sufficient evidence to say that it has to do with a solar cult centered on
Lavinium, connecting the sun with water and earth.
300:
225:
1084:
Another relevant remark by Latte concerns the belief in the efficacy of the divine appellates, which are sometimes the same for different gods like
293:
1461:, ripe as favourable time or right time for birth, thence for extension would come its meaning of morning as the most favourable time of the day.
723:, E. Vetter, K. Latte, G. Radke, R. Schilling, and more recently, R. Anttila have made contributions to the enquiry into the meaning of the word
1415:: Agonalia for the laurel bearer and primaeval ancestor Sol, that Lydus compares to a similar custom in Athens terminating with laurel bearing.
1002:
has its own parallel in the goddess of the Moon. The naive faith in the influence of celestial bodies has countless parallels, even in Athens.
2510:
1517:
A relevant point in the discussion of the sources that
Grenier has overlooked is the fact that the inscription quoted in Greek by Dionysius,
771:
Albert
Grenier contributed a paper in which he expands on the results obtained by Koch and pays more attention to the original nature of the
1161:
Anttila thinks that all the etymological and formal impasses mentioned by Latte could be overcome, if one interprets the basis of the word
281:
129:
1680:
971:. Whereas Dionysius's text may imply the latter interpretation to be the right one, Latte thinks the material is insufficient to decide.
827:
564:
368:
355:
247:
220:
60:
480:
as "newcomer gods". Ancient use, however, does not treat the two terms as a dichotomy, nor maintain a clear-cut distinction between
348:. One theory holds that it means the "speaker within", and stems from before the recognition of divine persons. Another, which the
1321:
pertain to the growing and reaping domain; Anttila thinks that in archaic religious language, peculiar forms are often preserved.
2534:
909:, and identified as gods brought by Aeneas from Troy, as the true identity of the Indigetes was secret to avoid exauguration.
2425:
2118:
2033:
1833:
783:
607:
569:
524:
878:. This identification is further supported by the tradition that the new consuls, upon entering office, sacrificed on this
1299:
fit ex glutinoso et spisso humore quod confluendo ita membris indigitur ut insitus locis ubi considerit unum esse videatur
1154:
Most recently, glottologist Raimo Anttila has made renewed attempts into the inquiry of the original meaning of the word
1130:
350:
751:
of December 11 is devoted. Koch remarks too that the festival of December 11 is in correspondence with the
1334:
the general appeal to natural forces in Roman religion, e.g. the summoning of the Moon goddess and other instances.
1252:, i.e. driver, instigator. It is a general human religious concept that men drive animals and god drives men. Since
1073:
excludes; moreover they have an active meaning in Latin. In addition, the hypothesis of a retrograde formation from
1991:
1138:
121, considering it influenced by late time speculations. The connection of the Gentilician cult of the sun of the
838:
700:
1287:(from IE stem DHEIG) as a nomen agentis meaning 'forming, shaping, generating from within', close to impelling.
1676:
380:
109:
38:
1357:
2529:
1213:, the highest divine power, the one which makes nature produce food. This impelling action seems close to
912:
Grenier considers the identification with Aeneas and Romulus a later development, and thinks the original
871:
257:
990:
might be traced to a representation in which man requests the god to ensure the safety of his sowing. As
2419:
1937:
463:
430:, a god of nocturnal lightning; Fiscellus, otherwise unknown, but perhaps a local mountain god; and the
415:
329:
179:
119:
1350:
in the Oriental style of the 7th century BCE was also discovered, probably on the site of a
434:, weather deities. This inscription has been interpreted as a list of local or nature deities to whom
960:
274:
267:
1805:
Koch, Carl (1933). "Gestirnverehrung im alten Italien. Sol Indiges und der Kreis der Di Indigetes".
983:
completed, citing Columella, thus the sacrifice should refer to the power of the sun on vegetation.
1555:
On this point compare Dumezil's analysis of the etymology of goddess Ceres and of Cerus Manus, the
1342:
In 1958, an inscription was uncovered in Lavinium dating to the 3rd century BCE, reading
337:
230:
139:
114:
2467:
2372:
2323:
2062:
1915:
1877:
1869:
1814:
1757:
1724:
1716:
1653:
1645:
776:
720:
1294:
meaning to drive bodily fluids, which is not attested in ancient texts. A hard tumor (scirosis)
955:". Latte supposes that these invocations were justified by a faith in the magic power of words.
2506:
1543:
262:
423:
2498:
1956:
1932:
1861:
1708:
1637:
1279:
as 'the caller (forth)' and interpreting the uncertain Umbrian consonant-stem dative plural
787:
520:
196:
488:. Wissowa's interpretation is no longer widely accepted and the meaning remains uncertain.
1405:
1093:
986:
Latte concludes that, by putting all the above elements together, it could be argued that
648:
597:
321:
252:
97:
56:
507:, however, is conjectural; Raimo Anttila points out that "we do not know the list of the
2439:
Sommella, P. (1974). "Das Heroon des Aeneas und die Topographie des antiken Lavinium".
935:
201:
169:
1483:
The fact that in imperial times the formulae of the oaths substituted the name of the
2523:
1881:
1728:
1657:
1420:
1379:
882:
to Iuppiter Indiges and by the fact that the formulae of the oaths never mention the
739:
Carl Koch's analysis is particularly complete, and centers mainly on the question of
447:
379:
and appear in lists of local divinities (that is, divinities particular to a place).
360:
208:
190:
149:
27:
92:
2497:. Current Issues in Linguistic Theory. Vol. 200. Amsterdam: John Benjamins.
1010:
was an archaism that had a strong ancient Roman flavor when calling on the gods.
613:
435:
1865:
1373:
468:
1449:
Grenier cites Vendryes (1939) to support this interpretation against that of
790:, in which are mentioned, after Iuppiter Capitolinus, Vesta, and Mars Pater,
1960:
906:
690:
431:
403:
384:
215:
20:
1953:
Comptes rendus des séances de l'Académie des Inscriptions et Belles-Lettres
1347:
1241:
1221:
as variant terms for the sun in connection with other natural phenomena.
924:
which expressed the animistic nature of the most ancient Roman religion.
680:
427:
399:
341:
164:
80:
1873:
1720:
1649:
1245:
1139:
845:
833:
He goes on to analyse the other testimonies related to the cult of the
575:
559:
547:
500:
466:
that were not adopted from other religions, as distinguished from the
2502:
1592:
1352:
1229:
1218:
1077:
has both linguistic and semantic difficulties: the construction with
590:
585:
543:
411:
407:
345:
159:
154:
1712:
1641:
1419:
had two festivals, the other one occurring on August 9, on the
2406:
Niedermann, Max (1944). "Les gloses médicales du Liber Glossarum".
1256:
as driver-in makes sense, from this would also stem the meaning of
2016:
1526:
1400:
1249:
1225:
948:
674:
662:
496:
144:
86:
2492:
Greek and Indo-European Etymology in Action: Proto-Indo-European
2081:
Festus p. 94 L: "Indigetes, dii quorum nomina vulgari non licet".
1413:... Agonalia daphneephorooi kai genarcheeei Heliooi ...
782:
As Koch did, Grenier cites the formula of the oath of loyalty to
580:... apellatusque est Indige(n)s Pater et in deorum numero relatus
1848:
Rose, Herbert Jennings (1937). "The 'Oath of Philippus' and the
1610:
1238:
634:
618:
Iovi Airsii Dis Indigetibus cum aedicl(a) et base di? et porticu
539:
103:
1760:(1994). "From Bachofen to Cumont". In Momigliano, A.D. (ed.).
1918:(1947). "Chapter III Numen, Novensiles, and Indigetes".
1022:
and the context clearly does not allow the interpretation of
1453:
as the goddess of dawn. The root of Matuta which has given
775:. He acknowledges similar conclusions have been reached by
1360:. This would support an ancient assimilation of Aeneas to
1169:
in the sense of to impel, to drive, to drive from within (
1033:. He recalls the attempt by Krestchmer to explain it with
905:
were represented as two young men or boys, similar to the
1325:
evoking gods would be to drive them in for our needs and
2095:. Loeb Classical Library. Harvard University Press. 2–3.
1628:
Gordon, Richard (2003). "Roman Inscriptions 1995–2000".
1525:. For a correspondence, see the Greek interpretation of
1264:. Carrying out a ritual action results in driving, here
1193:
on December 11 and its concurrence with the festival of
939:, who repeated for five or seven times the invocation: "
358:" in the sense of "pointing at", as in the related word
1404:
discovered at Ostia in 1921, which reads ON IND and on
1029:
Latte has also inquired into the etymology of the word
19:
For the pre-Roman people on the Iberian peninsula, see
2358:
2356:
2354:
2352:
1807:
Frankfurter Studien zur Religion und Kultur der Antike
1290:
To support his analysis, Anttila cites a medical term
1746:(in Italian). Frosinone, IT: Museo Civico di Alatri.
844:
The first is the inscription on the monument on the
1699:Gordon, R. (2003). "Roman Inscriptions 1995–2000".
2204:Vetter, E. (1956). "Di novensiles, di indigetes".
2091:Lydus, Iohannes (1937–1950). Cary, Earnest (ed.).
1563:p. 249, L 2nd), perhaps an indigitation of Ianus.
1542:Dumezil had already cited Savitr as a parallel to
1432:Rose (1937) rejected Koch's interpretation of the
800:the mother Earth which benefits animals and plants
643:... di Indigetes genitorque Quirine ...,
1134:found in the translation by Macrobius of Hesiod
866:is connected to Lavinium and to the cult of the
629:Dii patrii Indigetes et Romule Vestaque Mater...
2048:
2046:
2044:
550:and his identification with or assimilation to
495:, including two collectives in the plural, the
2011:
2009:
1986:
1984:
1982:
1980:
1978:
1976:
1974:
1972:
1970:
1897:
1895:
1893:
1891:
1764:. University of California Press. p. 319.
943:" or when the Nonae were on the seventh day: "
893:Grenier concludes from such evidence that the
857:and Dionysius describes a monument called the
786:in 91 BCE by a Latin chief, preserved by
1671:
1669:
1667:
301:
8:
2309:
2307:
2305:
2303:
1800:
1798:
1398:This argument relies on the fragment of the
1922:. Oxford University Press. pp. 73–103.
1158:in his book on protoindoeuropean root *ag.
272:
206:
2472:: CS1 maint: location missing publisher (
2377:: CS1 maint: location missing publisher (
2328:: CS1 maint: location missing publisher (
2067:: CS1 maint: location missing publisher (
1819:: CS1 maint: location missing publisher (
1018:. Another inscription from Ardea mentions
645:in the invocation that concludes the poem.
542:, 1.2.6, on the end of the mortal life of
308:
294:
34:
1470:For example, the Table of Bantia reads: "
1124:Latte finally refuses the interpretation
1014:restoration and not proof of an original
438:shepherds should make propitiary offers.
1901:A. Grenier "Indigetes et Novensiles" in
1491:points to the origin of the cult of the
1346:In 1971, a temple built over a princely
657:Di Indigetes Faunusque satorque Quirinus
2365:Le tavole di Gubbio e la civilta' umbra
2294:
2132:mentioned in the Fasti of Ostia and in
1951:Vendryes, Joseph (1939). "Teutomatos".
1789:
1584:
1391:
848:, which was thought to be dedicated to
239:
178:
128:
71:
37:
2465:
2417:
2370:
2321:
2060:
1812:
1707:. pp. 266–267 and note 348.
1457:, morning time, would originally mean
354:holds more likely, is that it means "
7:
1521:, must be translated into the Latin
947:". The invocation to the god of the
65:sacrificing at the Temple of Jupiter
1905:Bd. 11 (1950) supplem. pp. 192–205.
1026:, disproving Wissowa's assumption.
870:of Rome. This fact is supported by
796:euergetin zooin te kai phytoon Geen
2458:Bonnefoy, Y.; Doniger, W. (1992).
2263:104: "Nerienem Mavortis et Herem".
1955:. Vol. 83. pp. 466–480.
1809:(III ed.). Frankfurt am Mein.
727:and on the original nature of the
328:, singular in form, is applied to
248:Glossary of ancient Roman religion
14:
1742:Gregori, G.L.; Galli, L. (1995).
1472:Iuranto per Iovem deosque Penates
941:Dies te quinque calo Iuno Covella
719:C. Koch, A. Grenier, H. J. Rose,
398:is rarely found outside Rome and
1313:, the Impeller corresponding to
1244:in Arcadia. The god of creation
945:Septem dies te calo Iuno Covella
557:Livy, 8.9.6, the formula of the
49:
1519:Patros Theoy Chthonioy ...
953:Adesto Tiberine, cum tuis undis
876:Lavinium ibi dii penates nostri
594:12.794, as an epithet of Aeneas
2344:Rites, cultes et dieux de Rome
810:(whom he interprets to be the
476:as "indigenous gods", and the
1:
2109:Munich 1960 pp. 43–44 and 56.
2055:La religion romaine archaique
1762:Studies on Modern Scholarship
1436:as the primordial ancestors (
519:Carl Koch compiled a list of
2460:Roman and European Mythology
2393:Roemische Religionsgechichte
2107:Römische Religionsgeschichte
1744:Donaria: le offerte agli dei
951:during the summer drought: "
472:. Wissowa thus regarded the
2206:Indogermanische Forschungen
978:in the singular is that of
351:Oxford Classical Dictionary
2551:
2462:. Chicago, IL. p. 57.
2424:: CS1 maint: postscript (
2363:Ancellotti; Cerri (1996).
1854:Harvard Theological Review
1495:of the emperor in that of
839:Dionysius of Halicarnassus
604:3.56, as an epithet of Sol
375:are often associated with
25:
18:
1866:10.1017/S0017816000022227
1779:. Routledge. p. 751.
1677:Servius Honoratus, Maurus
897:were included within the
503:of the dead. Any list of
441:
2297:, pp. 171, 180–183.
2053:Dumezil, George (1974).
1995:
1992:Halicarnassus, Dionysius
1701:Journal of Roman Studies
1630:Journal of Roman Studies
1146:is impossible to prove.
974:The other occurrence of
850:Aeneas Iuppiter Indiges,
802:’). Grenier thinks that
747:is the god to which the
344:, later identified with
26:Not to be confused with
2490:Anttila, Raimo (2000).
2316:Die Goetter Altitaliens
1961:10.3406/crai.1939.77232
1487:for the mention of the
1358:Dionysius Halicarnassus
1173:), instead of the verb
1045:by Corssen is based on
763:) of the Roman nation.
743:: Koch has argued that
491:Wissowa listed 33
418:) records offerings to
394:Evidence pertaining to
2535:Ancient Roman religion
2395:Muenchen 1960 p.44, 56
2123:I (second ed.) p. 324.
1775:Wacher, J.S. (1990) .
994:has its parallel with
499:of the estate and the
273:
258:Ancient Greek religion
207:
1938:Bibliotheca Historica
1224:A similar tint is in
967:was transformed into
72:Practices and beliefs
2283:Ad Somnium Scipionis
2163:Marcus Aurelius V 7.
1903:Boletim de Filologia
1523:Dei Patrii Indigetis
880:sanctuary of the Sun
859:Sanctuary of the Sun
695:Ad Somnium Scipionis
669:1.556, mentions the
450:'s terminology, the
426:, a local lake-god;
402:, but a fragmentary
275:Interpretatio Graeca
268:Gallo-Roman religion
2172:Schol. Bern. Verg.
1996:Ῥωμαϊκὴ Ἀρχαιολογία
1916:Wagenvoort, Hendrik
1758:Momigliano, Arnaldo
1338:Archeological finds
759:as the forefather (
712:Scholarship on the
442:Wissowa's indigetes
369:Augustan literature
2314:Radke, G. (1965).
1049:(frequentative as
777:Hendrik Wagenvoort
721:Hendrik Wagenvoort
110:funerary practices
2512:978-90-272-3707-1
2000:Roman Antiquities
1559:(found in Paul's
1306:Indiges, indigere
808:Good Mother Earth
792:Helios genarchees
685:Bellum Gildonicum
659:; also 10.435 ff.
527:using the phrase
318:
317:
263:Etruscan religion
221:agricultural gods
120:mystery religions
66:
2542:
2516:
2503:10.1075/cilt.200
2478:
2477:
2471:
2463:
2455:
2449:
2448:
2436:
2430:
2429:
2423:
2415:
2402:
2396:
2389:
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2368:
2360:
2347:
2340:
2334:
2333:
2327:
2319:
2311:
2298:
2292:
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2279:
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2264:
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2251:
2248:
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2226:
2216:
2210:
2209:
2201:
2195:
2192:
2186:
2183:
2177:
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2110:
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2058:
2050:
2039:
2031:
2025:
2024:
2013:
2004:
2003:
1988:
1965:
1964:
1948:
1942:
1933:Diodorus Siculus
1930:
1924:
1923:
1912:
1906:
1899:
1886:
1885:
1845:
1839:
1831:
1825:
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1696:
1690:
1689:
1673:
1662:
1661:
1625:
1619:
1618:
1607:
1601:
1600:
1599:. 1.498 ff.
1589:
1574:
1570:
1564:
1553:
1547:
1540:
1534:
1531:Hermes Chthonios
1515:
1509:
1506:
1500:
1481:
1475:
1468:
1462:
1447:
1441:
1430:
1424:
1396:
1311:Iuppiter Indiges
1303:
1297:
1211:Iuppiter Indiges
1016:Iuppiter indiges
969:Iuppiter Indiges
788:Diodorus Siculus
784:M. Livius Drusus
310:
303:
296:
278:
212:
197:Capitoline Triad
55:
53:
43:
35:
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2549:
2545:
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2416:
2405:
2403:
2399:
2390:
2386:
2369:
2362:
2361:
2350:
2346:Paris 1979 p.63
2341:
2337:
2320:
2313:
2312:
2301:
2293:
2289:
2280:
2276:
2272:T. I. IIa 10.11
2271:
2267:
2258:
2254:
2250:Festus p. 221 L
2249:
2245:
2233:
2229:
2217:
2213:
2203:
2202:
2198:
2193:
2189:
2184:
2180:
2171:
2167:
2162:
2158:
2148:
2147:
2143:
2133:
2131:
2127:
2117:
2113:
2104:
2100:
2090:
2089:
2085:
2080:
2076:
2059:
2052:
2051:
2042:
2032:
2028:
2015:
2014:
2007:
1997:
1990:
1989:
1968:
1950:
1949:
1945:
1931:
1927:
1914:
1913:
1909:
1900:
1889:
1847:
1846:
1842:
1832:
1828:
1811:
1804:
1803:
1796:
1788:
1784:
1777:The Roman World
1774:
1773:
1769:
1756:
1755:
1751:
1741:
1740:
1736:
1713:10.2307/3184644
1698:
1697:
1693:
1675:
1674:
1665:
1642:10.2307/3184644
1627:
1626:
1622:
1609:
1608:
1604:
1591:
1590:
1586:
1582:
1577:
1571:
1567:
1554:
1550:
1541:
1537:
1516:
1512:
1507:
1503:
1497:Penates publici
1482:
1478:
1469:
1465:
1448:
1444:
1431:
1427:
1397:
1393:
1389:
1370:
1340:
1301:
1295:
1292:indigo/indigere
1165:to be the verb
1152:
1115:Salacia Neptuni
1104:interpreted as
1094:Iguvine Tablets
959:is attested by
930:
903:Penates publici
868:Penates publici
818:) would be the
769:
737:
717:
673:along with the
649:Silius Italicus
602:Natural History
574:I Elog. I from
552:Iovem Indigetem
517:
515:Ancient sources
444:
322:classical Latin
314:
253:Roman mythology
235:
231:divine emperors
216:underworld gods
174:
170:Fratres Arvales
124:
67:
64:
57:Marcus Aurelius
41:
39:
31:
24:
17:
12:
11:
5:
2548:
2546:
2538:
2537:
2532:
2522:
2521:
2518:
2517:
2511:
2485:
2482:
2480:
2479:
2450:
2431:
2397:
2384:
2348:
2335:
2299:
2287:
2274:
2265:
2252:
2243:
2241:, 1957, p.146.
2227:
2218:P. Krestchmer
2211:
2208:. p. 1ff.
2196:
2187:
2185:Fest. exc 106.
2178:
2165:
2156:
2141:
2125:
2111:
2098:
2083:
2074:
2040:
2026:
2005:
1966:
1943:
1925:
1920:Roman Dynamism
1907:
1887:
1860:(3): 165–181.
1840:
1826:
1794:
1792:, p. 180.
1782:
1767:
1749:
1734:
1691:
1663:
1620:
1602:
1583:
1581:
1578:
1576:
1575:
1565:
1548:
1535:
1510:
1501:
1476:
1463:
1442:
1425:
1406:Johannes Lydus
1390:
1388:
1385:
1384:
1383:
1376:
1369:
1366:
1339:
1336:
1151:
1148:
1126:indigetes divi
1086:Heries Iunonis
1024:newly imported
936:pontifex minor
929:
926:
922:indigitamenta,
768:
765:
736:
733:
716:
710:
709:
708:
698:
688:
678:
660:
646:
639:Metamporphoses
632:
621:
605:
595:
583:
567:
555:
554:in that place.
516:
513:
443:
440:
324:, the epithet
316:
315:
313:
312:
305:
298:
290:
287:
286:
285:
284:
279:
270:
265:
260:
255:
250:
242:
241:
240:Related topics
237:
236:
234:
233:
228:
226:childhood gods
223:
218:
213:
204:
202:Aventine Triad
199:
194:
186:
183:
182:
176:
175:
173:
172:
167:
162:
157:
152:
147:
142:
136:
133:
132:
126:
125:
123:
122:
117:
112:
107:
100:
95:
90:
83:
77:
74:
73:
69:
68:
54:
46:
45:
15:
13:
10:
9:
6:
4:
3:
2:
2547:
2536:
2533:
2531:
2530:Roman deities
2528:
2527:
2525:
2514:
2508:
2504:
2500:
2496:
2493:
2488:
2487:
2483:
2475:
2469:
2461:
2454:
2451:
2446:
2442:
2435:
2432:
2427:
2421:
2413:
2409:
2404:Quoted from:
2401:
2398:
2394:
2388:
2385:
2380:
2374:
2366:
2359:
2357:
2355:
2353:
2349:
2345:
2342:R. Schilling
2339:
2336:
2331:
2325:
2317:
2310:
2308:
2306:
2304:
2300:
2296:
2291:
2288:
2284:
2278:
2275:
2269:
2266:
2262:
2256:
2253:
2247:
2244:
2240:
2237:
2231:
2228:
2224:
2221:
2215:
2212:
2207:
2200:
2197:
2191:
2188:
2182:
2179:
2175:
2169:
2166:
2160:
2157:
2152:
2151:De Re Rustica
2145:
2142:
2137:
2129:
2126:
2122:
2121:
2115:
2112:
2108:
2102:
2099:
2094:
2087:
2084:
2078:
2075:
2070:
2064:
2056:
2049:
2047:
2045:
2041:
2037:
2036:
2030:
2027:
2022:
2021:Lingua Latina
2018:
2012:
2010:
2006:
2001:
1993:
1987:
1985:
1983:
1981:
1979:
1977:
1975:
1973:
1971:
1967:
1962:
1958:
1954:
1947:
1944:
1940:
1939:
1934:
1929:
1926:
1921:
1917:
1911:
1908:
1904:
1898:
1896:
1894:
1892:
1888:
1883:
1879:
1875:
1871:
1867:
1863:
1859:
1855:
1851:
1844:
1841:
1837:
1836:
1830:
1827:
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1816:
1808:
1801:
1799:
1795:
1791:
1786:
1783:
1778:
1771:
1768:
1763:
1759:
1753:
1750:
1745:
1738:
1735:
1730:
1726:
1722:
1718:
1714:
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1706:
1702:
1695:
1692:
1687:
1686:
1683:
1678:
1672:
1670:
1668:
1664:
1659:
1655:
1651:
1647:
1643:
1639:
1635:
1631:
1624:
1621:
1617:. 15.861–867.
1616:
1615:Metamorphoses
1612:
1606:
1603:
1598:
1594:
1588:
1585:
1579:
1569:
1566:
1562:
1561:Festi epitome
1558:
1552:
1549:
1545:
1539:
1536:
1532:
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1514:
1511:
1505:
1502:
1498:
1494:
1490:
1486:
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1477:
1473:
1467:
1464:
1460:
1456:
1452:
1446:
1443:
1439:
1435:
1429:
1426:
1422:
1418:
1414:
1410:
1407:
1403:
1402:
1395:
1392:
1386:
1382:
1381:
1380:Dii Consentes
1377:
1375:
1372:
1371:
1367:
1365:
1363:
1362:Indiges Pater
1359:
1356:described by
1355:
1354:
1349:
1345:
1337:
1335:
1333:
1328:
1324:
1318:
1316:
1315:Zeus Ageetoor
1312:
1307:
1300:
1293:
1288:
1286:
1282:
1278:
1273:
1271:
1267:
1263:
1262:indigitamenta
1259:
1255:
1251:
1247:
1243:
1240:
1236:
1231:
1227:
1222:
1220:
1216:
1212:
1208:
1204:
1203:Pater Indiges
1200:
1196:
1192:
1188:
1182:
1180:
1176:
1172:
1171:*endo agentes
1168:
1164:
1159:
1157:
1149:
1147:
1145:
1142:with that of
1141:
1137:
1133:
1132:
1127:
1122:
1120:
1116:
1111:
1110:Actui Martio,
1107:
1103:
1099:
1095:
1091:
1087:
1082:
1080:
1076:
1072:
1068:
1064:
1060:
1056:
1052:
1048:
1044:
1040:
1036:
1032:
1027:
1025:
1021:
1017:
1011:
1009:
1003:
1001:
997:
993:
989:
984:
981:
977:
972:
970:
966:
965:Pater Indiges
962:
958:
957:Pater Indiges
954:
950:
946:
942:
938:
937:
927:
925:
923:
919:
915:
910:
908:
904:
900:
896:
891:
889:
885:
881:
877:
873:
869:
865:
860:
856:
851:
847:
842:
840:
836:
831:
829:
825:
821:
817:
813:
809:
805:
801:
797:
793:
789:
785:
780:
778:
774:
766:
764:
762:
758:
754:
750:
746:
742:
734:
732:
730:
726:
722:
715:
711:
706:
702:
699:
696:
692:
689:
686:
682:
679:
676:
672:
668:
664:
661:
658:
654:
650:
647:
644:
640:
636:
633:
630:
626:
622:
619:
615:
612:10.5779 from
611:
610:
606:
603:
599:
596:
593:
592:
587:
584:
581:
577:
573:
572:
568:
566:
562:
561:
556:
553:
549:
546:on the river
545:
541:
538:
537:
536:
534:
530:
526:
522:
521:Latin authors
514:
512:
510:
506:
502:
498:
494:
489:
487:
483:
479:
475:
471:
470:
469:di novensides
465:
464:Roman deities
461:
460:
455:
454:
449:
448:Georg Wissowa
439:
437:
433:
429:
425:
421:
417:
413:
409:
405:
401:
397:
392:
390:
386:
382:
378:
374:
370:
365:
363:
362:
361:indigitamenta
357:
353:
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343:
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335:
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327:
323:
311:
306:
304:
299:
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249:
246:
245:
244:
243:
238:
232:
229:
227:
224:
222:
219:
217:
214:
211:
210:
209:Indigitamenta
205:
203:
200:
198:
195:
193:
192:
191:Dii Consentes
188:
187:
185:
184:
181:
177:
171:
168:
166:
163:
161:
158:
156:
153:
151:
148:
146:
143:
141:
138:
137:
135:
134:
131:
127:
121:
118:
116:
115:imperial cult
113:
111:
108:
106:
105:
101:
99:
96:
94:
91:
89:
88:
84:
82:
79:
78:
76:
75:
70:
62:
58:
52:
48:
47:
44:
36:
33:
29:
28:indigitamenta
22:
16:Roman deities
2495:
2491:
2459:
2453:
2447:(4): 273 ff.
2444:
2440:
2434:
2420:cite journal
2411:
2407:
2400:
2392:
2387:
2364:
2343:
2338:
2315:
2295:Anttila 2000
2290:
2282:
2277:
2268:
2260:
2255:
2246:
2238:
2235:
2230:
2222:
2219:
2214:
2205:
2199:
2190:
2181:
2173:
2168:
2159:
2150:
2144:
2135:
2128:
2119:
2114:
2106:
2101:
2092:
2086:
2077:
2054:
2034:
2029:
2020:
1999:
1952:
1946:
1936:
1928:
1919:
1910:
1902:
1857:
1853:
1850:Di Indigetes
1849:
1843:
1834:
1829:
1806:
1790:Anttila 2000
1785:
1776:
1770:
1761:
1752:
1743:
1737:
1704:
1700:
1694:
1685:
1682:Note on the
1681:
1633:
1629:
1623:
1614:
1605:
1596:
1587:
1568:
1560:
1557:good creator
1556:
1551:
1538:
1530:
1522:
1518:
1513:
1504:
1496:
1492:
1488:
1484:
1479:
1471:
1466:
1458:
1454:
1451:Mater matuta
1450:
1445:
1437:
1434:di Indigetes
1433:
1428:
1416:
1412:
1408:
1399:
1394:
1378:
1361:
1351:
1344:Lare Aineia.
1343:
1341:
1331:
1326:
1322:
1319:
1314:
1310:
1305:
1298:
1291:
1289:
1284:
1280:
1276:
1274:
1269:
1265:
1261:
1257:
1253:
1234:
1223:
1214:
1210:
1207:divus pater,
1206:
1202:
1198:
1195:Mater Matuta
1194:
1190:
1186:
1183:
1178:
1174:
1170:
1166:
1162:
1160:
1155:
1153:
1143:
1135:
1129:
1125:
1123:
1118:
1114:
1109:
1105:
1101:
1097:
1090:Heres Martea
1089:
1085:
1083:
1078:
1074:
1070:
1066:
1062:
1058:
1054:
1050:
1046:
1042:
1038:
1034:
1030:
1028:
1023:
1019:
1015:
1012:
1007:
1004:
999:
995:
991:
987:
985:
980:Sol Indiges,
979:
975:
973:
968:
964:
956:
952:
944:
940:
934:
931:
921:
918:turba deorum
917:
913:
911:
902:
901:. The Roman
898:
894:
892:
887:
884:di indigetes
883:
879:
875:
867:
863:
858:
855:Sol Indiges,
854:
849:
843:
835:di indigetes
834:
832:
823:
820:di Indigetes
819:
815:
812:Mater Matuta
811:
807:
803:
799:
795:
791:
781:
773:di Indigetes
772:
770:
760:
756:
752:
748:
744:
740:
738:
729:di indigetes
728:
724:
718:
714:di indigetes
713:
704:
694:
684:
671:di indigetes
670:
666:
656:
652:
642:
638:
628:
624:
617:
608:
601:
589:
579:
570:
558:
551:
532:
529:di indigetes
528:
525:inscriptions
518:
509:di indigetes
508:
504:
493:di indigetes
492:
490:
485:
481:
477:
473:
467:
458:
457:
453:di indigetes
452:
451:
445:
420:di Indicites
419:
396:di indigites
395:
393:
388:
387:had its own
376:
373:di indigites
372:
366:
359:
349:
333:
325:
319:
189:
102:
85:
61:head covered
42:ancient Rome
32:
2484:Works cited
2318:. Muenster.
2194:Vetter 364b
2149:Columella.
2136:De Mensibus
2093:De Ostentis
1438:Stammvatern
1417:Sol Indiges
1409:de Mensibus
1327:Sol Indiges
1317:at Sparta.
1199:Sol Indiges
1181:I 319 ff).
1144:Sol Indiges
1119:Lua Saturni
1106:Actui Iovio
1102:ahtu marti,
1020:novem deivo
886:along with
864:Sol Indiges
804:Sol Indiges
757:Sol Indiges
745:Sol Indiges
741:Sol Indiges
436:transhumant
432:Tempestates
414:, north of
404:inscription
383:noted that
334:Sol Indiges
130:Priesthoods
40:Religion in
2524:Categories
2367:. Perugia.
2281:Macrobius
2153:. II 8, 2.
1580:References
1573:Dionysius.
1374:Novensiles
1323:Indigitare
1258:indigitare
1248:is called
1215:Aja Ekapad
1128:for Greek
1098:ahtu iuvio
1096:mention a
1075:indigitare
1047:indigitare
828:Decius Mus
761:Stammvater
565:Decius Mus
486:novensides
478:novensides
422:including
140:Pontifices
2468:cite book
2441:Gymnasium
2414:: 29–83.
2373:cite book
2324:cite book
2138:. IV 155.
2105:K. Latte
2063:cite book
1941:XXXVII 11
1882:162858232
1815:cite book
1729:162894564
1658:162894564
1455:matutinus
1387:Footnotes
1063:superstes
914:indigetes
907:Dioscures
899:indigetes
837:found in
701:Symmachus
691:Macrobius
667:Pharsalia
505:indigetes
482:indigetes
474:indigetes
459:indigites
416:Frosinone
389:indigetes
385:Praeneste
377:di patrii
336:) and to
98:festivals
21:Indigetes
2234:Leumann
2225:, p. 15.
2057:. Paris.
2038:I n. 197
1838:XIV 4547
1597:Georgics
1485:princeps
1421:Quirinal
1411:IV 155:
1368:See also
1348:cenotaph
1270:agonalis
1242:Aphneios
1189:with an
1131:daimones
1069:, which
888:Iuppiter
816:Matralia
806:and the
753:Matralia
681:Claudian
641:15.862,
625:Georgics
623:Vergil,
428:Summanus
410:(modern
408:Aletrium
400:Lavinium
342:Lavinium
165:Epulones
160:Fetiales
155:Flamines
150:Vestales
81:libation
2408:Emerita
2285:I 9, 7.
2261:Annales
2259:Ennius
2134:Lydus.
1874:1507951
1721:3184644
1650:3184644
1636:: 266.
1489:Penates
1459:maturus
1332:indiges
1285:figulus
1277:indiges
1254:Indiges
1246:Brahman
1191:Agonium
1187:Indiges
1163:indiges
1156:indiges
1150:Anttila
1140:Aurelii
1051:agitare
1035:digitus
1031:indiges
1008:indiges
992:Numicus
988:indiges
976:indiges
961:Solinus
920:of the
895:Penates
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