95 Sentences With "Magna Mater" | Random Sentence Generator

Joshi and Cannon, p. 44. Later Mythos writers have suggested the Magna Mater ("Great Mother") worshipped by the Exham cult was Shub-Niggurath (though in the story itself multiple references are made to Roman goddess Cybele, known as Magna Mater).

The Romans identified her with Magna Mater (their form of Cybele), and the Goddess Ops.

Cameron, p. 142. Many are now lost, but most that survive were dedicated by high-status Romans after a taurobolium sacrifice to Magna Mater. None of these dedicants were priests of the Magna Mater or Attis, and several held priesthoods of one or more different cults.Cameron, pp.

From at least 139 AD, Rome's port at Ostia, the site of the goddess's arrival, had a fully developed sanctuary to Magna Mater and Attis, served by a local Archigallus and college of dendrophores (the ritual tree-bearers of "Holy Week").Duncan Fishwick, "The Cannophori and the March Festival of Magna Mater," Transactions and Proceedings of the American Philological Association, Vol. 97, (1966), p. 199. Ground preparations for the building of St Peters' basilica on the Vatican Hill uncovered a shrine, known as the Phrygianum, with some 24 dedications to Magna Mater and Attis.

CIL 12.5374. Silver tetradrachm of Smyrna Romans knew Cybele as Magna Mater ("Great Mother"), or as Magna Mater deorum Idaea ("great Idaean mother of the gods"), equivalent to the Greek title Meter Theon Idaia ("Mother of the Gods, from Mount Ida"). Rome officially adopted her cult during the Second Punic War (218 to 201 BC), after dire prodigies, including a meteor shower, a failed harvest and famine, seemed to warn of Rome's imminent defeat. The Roman Senate and its religious advisers consulted the Sibylline oracle and decided that Carthage might be defeated if Rome imported the Magna Mater ("Great Mother") of Phrygian Pessinos.

Romans knew Cybele as Magna Mater ("Great Mother"), or as Magna Mater deorum Idaea ("great Idaean mother of the gods"), equivalent to the Greek title Meter Theon Idaia ("Mother of the Gods, from Mount Ida").Beard, p.168, following Livy 29, 10 - 14 for Pessinos (ancient Galatia) as the shrine from which she was brought. Varro's Lingua Latina, 6.15 has Pergamum.

The temple of Bellona is a temple or sacellum dedicated to the Italic goddess Bellona (possibly here syncretised with Magna Mater) in Ostia Antica. It is to be found on the east side of the "Campo di Magna Mater" (Regio IV, Insula THE, n. 4) and is made up of a small building with cella preceded by two columns and three frontal steps. All, including the columns, is made of brick.

Temple of Magna Mater on a relief now in Villa Medici, Rome Ex voto, 210-100 BC The Temple of Cybele or Temple of Magna Mater was Rome's first and most important temple to the Magna Mater ("Great Mother"), who was known to the Greeks as Cybele. It was built to house a particular image or form of the goddess, a meteoric stone brought from Greek Asia Minor to Rome in 204 BC at the behest of an oracle and temporarily housed in the goddess of Victory's Palatine temple. The new temple was dedicated on 11 April 191 BC, and Magna Mater's first Megalesia festival was held on the temple's proscenium.(Liv. loc. cit.; Fasti Praenestini apud Corpus Inscriptionum Latinarum I2 pp235, 314‑315, cf.

Around the mid-2nd century, the practice became identified with the worship of Magna Mater, but was not previously associated only with that cult (cultus). Public taurobolia, enlisting the benevolence of Magna Mater on behalf of the emperor, became common in Italy and Gaul, Hispania and Africa. The last public taurobolium for which there is an inscription was carried out at Mactar in Numidia at the close of the 3rd century. It was performed in honor of the emperors Diocletian and Maximian.

Holy image of Magna Mater Austriae Most notable about the Mariazell Basilica, built in the 14th and 15th centuries but with a superb baroque interior, are the three towers on its western front. The church houses the Magna Mater Austriae ("Great Mother of Austria") in its so- called Gnadenkapelle (“Grace Chapel”). The holy image is a small wooden Marian statue from the 13th century, which is clothed in a splendid garment and plays a great role in the popular devotions of many Austrian Catholics.

The procession that introduced in Rome the goddess Cybele (the "Magna Mater"), which was one of the first representatives of foreign cults and rites later culminated with the affirmation of Christianity, also passed through Porta Capena.

A year after the import of the ritus cereris, patrician senators imported cult to the Greek goddess Cybele and established her as Magna Mater (The Great Mother) within Rome's sacred boundary, facing the Aventine Hill. Like Ceres, Cybele was a form of Graeco-Roman earth goddess. Unlike her, she had mythological ties to Troy, and thus to the Trojan prince Aeneas, mythological ancestor of Rome's founding father and first patrician Romulus. The establishment of official Roman cult to Magna Mater coincided with the start of a new saeculum (cycle of years).

The goddess Victoria is related to Nike, Bellona, Magna Mater (Great Mother), Cybele, and Vacuna—goddesses who are often depicted on chariots. Her name has been translated as meaning "indestructible" or "unconquerable".Green, Miranda (1995). Celtic Goddesses p.

Mary Beard, The Roman Triumph, The Belknap Press, 2007, p. 23. The Punic Wars saw many similar introductions of foreign cult, including the Phrygian cult to Magna Mater, who also had mythical links to Troy. See also Beard et al., Vol.

Richardson, New Topographical Dictionary, p. 405. The Vaticanum was also the site of the Phrygianum, a temple of the Magna Mater goddess Cybele. Although secondary to this deity's main worship on the Palatine Hill, this temple gained such fame in the ancient world that both Lyon, in Gaul, and Mainz, in Germany called their own Magna Mater compounds "Vaticanum" in imitation.Maarten Jozef Vermaseren, Cybele and Attis: the Myth and the Cult, trans. A. M. H. Lemmers (London: Thames and Hudson, 1977), 45-51,134-138,140-141 Remnants of this structure were encountered in the Seventeenth Century reconstruction of St. Peter's Square.

Damascius, Vita Isidori excerpta a Photio Bibl. (Cod. 242), edition of R. Henry (Paris, 1971), p. 131; Salzman, On Roman Time, p. 168. After a day of rest (Requietio), the ritual cleansing (Lavatio) of the Magna Mater was carried out on March 27.

The Oxford Classical Dictionary. London: Oxford UP, 2003. p 1382. A sellisternium for the Magna Mater was part of her ludi Megalenses; a representation of her temple on the Augustan Ara Pietatis probably shows her sellisternum, which includes Attis, her castrated consort.

73 et passim. See also Magna Mater (Great Mother) following. 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.

Taurobolium dedications to Magna Mater tend to be more common in the Empire's western provinces than elsewhere, attested by inscriptions in (among others) Rome and Ostia in Italy, Lugdunum in Gaul, and Carthage, in Africa.Duthoy, p. 1 ff (listing the relevant inscriptions).

The older part of the building, built in 1690, contains the Gnadenkapelle. This chapel sits on the site of the first "cell" and holds a Late Romanesque miraculous image of the Virgin Mary - the "Magna Mater Austria" - a 48 cm tall statuette made of linden.

232, 354. Her identity became theologically intertwined also with the goddesses Fauna, Ops, Juno, Carna, and the Magna Mater ("Great Goddess", referring to the Roman form of Cybele but also a cult title for Maia), as discussed at some length by the late antiquarian writer Macrobius.

Remains of the sanctuary (Taberna archaeologica, Mainz) In the year 13/12 B.C. the Roman history of Mainz, which lasted almost 500 years, began with the construction of a legion camp on the Mainz Kästrich, a hill above the Rhine valley. The rapidly developing Canaba, the civil vicus towards the Rhine and the public buildings of the later provincial capital, such as thermal baths, theatres, administrative buildings and temples, followed quickly, especially under the Flavian dynasty. During this time, the temple complex for Isis and Magna Mater was built. In the sanctuary in Mogontiacum both Isis – here with the additions Panthea ('Allgoddess') and Regina ('Queen') – and the mother god Magna Mater were worshipped according to the found inscriptions.

She is "the bearer of ears of corn", the "Syrian Goddess", identical with the universal heavenly Mother, the Magna Mater and Virgo, virgin mother of the gods. She is peace and virtue, and inventor of justice: she weighs "Life and Right" in her scale.Benko, pp. 112–114: see also pp.

The Megalesia, Megalensia, or Megalenses Ludi, was a festival celebrated in Ancient Rome from April 4 to April 10, in honour of Cybele, known to Romans as Magna Mater (Great Mother). The name of the festival derives from Greek Megale (μϵγάλη), meaning "Great". Ludi were the games or entertainments associated with religious festivals.

Alvar, Romanising Oriental Gods, pp. 277, 286–287. The Lavatio is mentioned by Ovid in the Augustan period, and other literary references indicate it was "well established" by the Flavian period; Forsythe, Time in Roman Religion, p. 89. March 28 may have been a day of initiation into the mysteries of the Magna Mater and Attis at the Vaticanum.

Francisco R. Adrados, Festival, Comedy and Tragedy: The Greek Origins of Theatre, translated by Christopher Holme (Brill, 1975, originally published 1972 in Spanish), p. 395. Lucretius (1st century BC) mentions roses and other unnamed flowers in the ecstatic procession of the Magna Mater for the Megalensia in April.Lucretius, De rerum natura 2.627–628.; Hooey, "Rosaliae signorum," p. 27.

Rutter 1968, p. 235. Public taurobolia, enlisting the benevolence of the Magna Mater on behalf of the emperor, became common in Italy, as well as in Gaul, Hispania and Africa. The last public taurobolium for which there is an inscription was carried out for Diocletian and Maximian at Mactar in Numidia at the close of the third century.

He became chairman of the Mainz SPD in 1995. Beutel was elected as Oberbürgermeister in 1996, the first who was elected to the position directly by the citizens. He took up the office on 3 May. During his time as mayor, a new shopping passage, a new stadium and the new synagogue were built, the Sanctuary of Isis and Magna Mater was discovered.

104‑107; Graillot, Cybele (Bibl. Ec. Franç. 107, 320‑326; SScR 247‑249). The temple pediment is shown on the Ara Pietatis relief, which represents Magna Mater in aniconic mode; her empty throne and crown are flanked by two figures of Attis reclining on tympanons; and by two lions who eat from bowls, as if tamed by the goddess' unseen presence.

She is the equivalent of the Magna Mater (Universal Mother).Alain Daniélou (1992), Gods of Love and Ecstasy: The Traditions of Shiva and Dionysus, , pp 77–80 As Kali and punisher of all evil, she corresponds to Proserpine and Diana Taurica.Maria Callcott, , pp 345–346 As Bhawani and goddess of fertility and birthing, she is the symbolic equivalent of Ephesian Diana.

Likewise, most priests of public cult were expected to marry, produce children, and support their families.The Vestal Virgins were the major exception. The Galli, mendicant eunuch priets of the Magna Mater, were forbidden Roman citizenship. In the early Republic the patricians, as "fathers" to the Roman people, claimed the right of seniority to lead and control the state's relationship with the divine.

The Gaianum was probably only a track, not a circus building as such.Richardson, New Topographical Dictionary, p. 180. The Calendar of Philocalus (354 AD) lists an Initium Caiani on March 28, at the conclusion of an Imperial-era religious festival for Cybele and Attis that began March 22. The older Republican festival of the Ludi Megalenses for Cybele as Magna Mater ran April 4–10.

In addition to Ceres, Vesta and Juno feature prominently in Faustina's coinage. She was also associated with the Magna Mater and at Cyrene with Isis; at Sardis she was worshipped conjointly with Artemis. Ten years after Faustina's death, a new commemorative coinage was introduced, featuring the legend Aeternitas ('eternity'); such coins may have been introduced to be distributed at a public ceremony in her memory.

Piling from the Roman river wall dating to about AD 75 A metropolitan bishop of London attended the Council of Arles in 314, which indicates that there must have been a Christian community in Londinium by this date, and it has been suggested that a large aisled building excavated in 1993 near Tower Hill can be compared with the 4th-century Cathedral of St Tecla in Milan.See Museum of London However, there is no archaeological evidence to suggest that any of the mediaeval churches in the City of London had a Roman foundation.Charters of St Paul's, London (Anglo-Saxon Charters), Kelly, S.E. (ed.), Pp 3–4: Oxford, 2004 . An item relating to the worship of Cybele, the 'Magna Mater', has been found in the River Thames near London Bridge (see Cybele), but there is no evidence that St Magnus Martyr derived from a 'sedes Magna Mater'.

March 28 was also the date of Caligula's entry (initium) into Rome in 37 AD, when he was acclaimed as princeps,CIL 6.2028e; Suetonius, Caligula 14.1, as cited by Richardson, New Topographical Dictionary, p. 180. and the festival may originate with him, with no relation to the cult of Cybele.Duncan Fishwick, "The Cannophori and the March Festival of Magna Mater," Transactions of the American Philological Association 97 (1966), pp. 193–194.

This was the moment when Attis first appeared on a Roman coin. The first dated reference to Magna Mater in a taurobolium inscription dates from 160. The vires, or testicles of the bull, were removed from Rome and dedicated at a taurobolium altar at Lugdunum, 27 November 160. Jeremy Rutter makes the suggestion that the bull's testicles substituted for the self-castration of devotees of Cybele, abhorrent to the Roman ethos.

This form of the goddess, and the taurobolium, are associated with the "Syrian Goddess", understood as a late equivalent to Astarte, or the Roman Magna Mater, the latter being another supposedly Trojan "Mother of the Romans"Turcan, p. 141 – 143. Venus Calva ("Venus the bald one"), a legendary form of Venus, attested only by post-Classical Roman writings which offer several traditions to explain this appearance and epithet.

See Duthoy, p. 1 ff. Possible Greek precursors for the taurobolium are attested around 150 BC in Asia Minor, including Pergamum, and at Illium (the traditional site of ancient Troy), which some Romans assumed as their own and Cybele's "native" city. The form of taurobolium presented by later Roman sources probably developed over time, and was not unique to Magna Mater – one was given at Puteoli in 134 AD to honour Venus Caelestia (C.

Engyon (, , in some Byzantine texts of Ptolemy and Plutarch)Ptolemy, Klaudiou Ptolemaiou Geographike hyphegesis, Volume 1, trans. Karl Wilhelm Ludwig Müller (Alfred Firmin Didot, Paris: 1883), p. 405 is an ancient town of the interior of Sicily, a Cretan colony, according to Diodorus Siculus and famous for an ancient temple of the Magna Mater (Mother Rhea)Diodorus of Sicily in Twelve Volumes with an English Translation by C. H. Oldfather. Vol. 4. Cambridge, Mass.

The Sanctuary of Isis and Magna Mater was a sanctuary in Mainz, dedicated to Isis and Magna Mater.Jürgen Blänsdorf: Die Defixionum Tabellae des Mainzer Isis- und Mater Magna-Heiligtums. Mainzer Archäologische Schriften (herausgegeben von der Generaldirektion Kulturelles Erbe Rheinland-Pfalz, Direktion Landesarchäologie Mainz), Bd. 9, Mainz 2012, The temple was founded during the 1st century and active until at least the 3rd century. Since 1999, substantial excavations have been made on the site.

159; Yann Le Bohec, The Imperial Roman Army (Routledge, 2001, originally published 1989 in French), p. 50; Webster, The Roman Imperial Army, p. 140. The March 23 Tubilustrium coincided in the city of Rome with a procession of Mars' armed priests the Salii, who clanged their sacred shields. In the later Empire, it had become assimilated into the "holy week" of Attis, occurring on the day when the tree rested at the Temple of the Magna Mater.

For Lucretius, Magna Mater "symbolised the world order." Her image held aloft signifies the Earth, which "hangs in the air." She is the mother of all, and the yoked lions that draw her chariot show the offspring's duty of obedience to the parent.Summers, in Lane, 339 -340, 342; Lucretius claims the authority of "the old Greek poets" but describes the Roman version of Cybele's procession; to most of his Roman readers, his interpretations would have seemed familiar ground.

In 1964 he moved to New York and subsequently divided his time between the United States and Europe. He died in Paris in 1977 (Palmer, 18:637). The Singapore Symphony Orchestra has recorded his first-ever complete symphony cycle, conducted by Lan Shui. In 2008, these recordings were reissued together with Singapore Symphony performances of his six piano concertos (Noriko Ogawa, pianist), along with the Symphonic Prayer, Op. 93, Magna Mater, Op. 41 and other orchestral works.

The Santoni are a collection of statues carved into a rock face near Palazzolo Acreide, the ancient Akrai, in Sicily. The statues are the remains of a sanctuary for one of the most mysterious cults of antiquity, the cult of Magna Mater. Although very badly preserved, the site is unique for its scale and for the completeness of the sculptures. It is believed to have been the principal centre of the cult of the goddess Cybele in Sicily.

WLPP-LP (102.9 FM) is an American low-power FM radio station licensed by the Federal Communications Commission (FCC) to serve the community of Palenville, New York on the frequency of 102.9 megahertz. The station license is assigned to Maetreum of Cybele, Magna Mater Inc. WLPP-LP airs a community radio format. The FCC first licensed this station to begin operations on July 27, 2015, using callsign WLPP-LP; the call sign had been assigned on February 4, 2014.

Illustration of the month of April based on the Calendar of Filocalus (354 AD), perhaps either a Gallus or a theatrical performer for the MegalesiaMichele Renee Salzman, On Roman Time: The Codex Calendar of 354 and the Rhythms of Urban Life in Late Antiquity (University of California Press, 1990), pp. 83–91, rejecting the scholarly tradition that the image represents an old man in an unknown rite for Venus The Megalesia festival to Magna Mater commenced on April 4, the anniversary of her arrival in Rome. The festival structure is unclear, but it included ludi scaenici (plays and other entertainments based on religious themes), probably performed on the deeply stepped approach to her temple; some of the plays were commissioned from well-known playwrights. On April 10, her image was taken in public procession to the Circus Maximus, and chariot races were held there in her honour; a statue of Magna Mater was permanently sited on the racetrack's dividing barrier, showing the goddess seated on a lion's back.

In the centre of the browguard is the (now heavily damaged) bust of a woman flanked by repoussé lions. Her identity is unclear, but she may have been an empress or goddess. The iconography is reminiscent of depictions of Cybele, the Magna Mater or "Great Mother" whose image was used to promote the values of the Augustan period a few decades after the helmet was deposited. However, the depiction has a number of features that are more in common with funerary art.

Annually, on 27 March, the sacred black stone of the Magna Mater was brought from her temple on the Palatine to where the brook of the Almo (now called the Acquataccio) crossed the via Appia south of the Porta Capena, for the ceremony of "lavatio" (washing). Although there are numerous references to this ceremony, it seems to have constituted a "locus sacratus" or sacred place rather than a permanent building, in view of the lack of archaeological evidence for it.

Baltimore, MD: Johns Hopkins University Press. , . p.5 suggests that this goddess persisted into Classical times as Gaia (the Greek Earth Mother), and the Roman Magna Mater, among others. Skepticism regarding her goddess-centered Old Europe thesis is widespread within the academic community.Richard D. Lyons, Dr. Marija Gimbutas Dies at 73; Archaeologist With Feminist View New York Times , (1994) Gimbutas's work in this area has been criticized as mistaken on the grounds of dating, archaeological context and typologies,Gilchrist, Roberta (1999).

Sometimes referred to as Scipio Nasica the First to distinguish him from his son and grandson, he was a cousin of Scipio Africanus. At the request of the Senate, he journeyed with the Roman matrons to receive the statue of Magna Mater in 204 when it arrived from Anatolia at Ostia. According to Livy and Ovid's Fasti we are told that he was chosen for this duty because he was the best of the Roman community. He was later aedile in 197.

The most popular deity in Hispania was Isis, followed by Magna Mater, the great mother. The Carthaginian-Phoenician deities Melqart (both a solar deity and a sea-god) and Tanit-Caelestis (a mother-queen with possible lunar connections) were also popular. The Roman pantheon quickly absorbed native deities through identification (Melqart became Hercules, for example, having long been taken by the Greeks as a variant of their Heracles). Ba‘al Hammon was the chief god at Carthage and was also important in Hispania.

Roller (1999) p. 279\. See Ovid, Fasti, 4.326 for Megalesia pageant of the early Imperial era. These stories, and the pageants of Megalesia, were used to promote the goddess herself, traditional Roman values, and the status and reputation of Rome's ruling families. Magna Mater was conscripted to the Roman cause at a particularly unstable time in the city's history; the choice of Claudia Quinta and Scipio Nasica as the best of their kind may reflect their enrollment in a show of unity.

The regionary catalogues connect the Gaianum to the Phrygianum, a sanctuary of the Magna Mater on the Vatican Hill. Some scholars think an initiation rite in connection with the cult was held on March 28, with the Gaianum substituting for the Phrygianum when it was made inaccessible by the construction of St. Peter's beginning in the early 4th century.Michele Renee Salzman, On Roman Time: The Codex Calendar of 354 and the Rhythms of Urban Life in Late Antiquity (University of California Press, 1990), pp. 167, 169.

A number of archaeological finds depict the archigallus wearing luxurious and extravagant costumes. The archigallus was always a Roman citizen chosen by the quindecimviri sacris faciundis, whose term of service lasted for life.Dictionary of Roman religion by Lesley Adkins, Roy A. Adkins, Oxford University Press, 1996 p. 91 Along with the institution of the archigallus came the Phrygianum sanctuary as well as the rite of the taurobolium as it pertains to the Magna Mater, two aspects of the Magna Mater’s cultus that the archigallus held dominion over.

The temples to Ceres and Flora stood close together on the Aventine, more or less opposite the Circus' starting gate, which remained under Hercules' protection. Further southeast along the Aventine was a temple to Luna, the moon goddess. Aventine temples to Venus Obsequens, Mercury and Dis (or perhaps Summanus) stood on the slopes above the southeast turn. On the Palatine hill, opposite to Ceres's temple, stood the temple to Magna Mater and, more or less opposite Luna's temple, one to the sun-god Apollo.

Mignone, Republican Aventine, p. 78 (note 2). The Scipiones Nasicae claimed a moral superiority over Rome with the epithet of optimus vir (the "best man"), carried at least since Lucius Scipio (consul in 259) as he is described as such on his epitaph. It seems that his descendants were able to convince their peers of this claim, because Corculum's father (the consul of 191) officially received the title of Optimus Vir from the senate when in 204 he was asked to bring the sacred stone of the goddess Magna Mater from Ostia to Rome.

Maia was honored in May with her son Mercury (Greek Hermes), a god of boundaries and commerce, and a conductor of souls to the afterlife. The theological identity of Maia was capacious; she was variously identified with goddesses such as Terra Mater ("Mother Earth"), the Good Goddess (Bona Dea), the Great Mother Goddess (Magna Mater, a title also for Cybele), Ops ("Abundance, Resources"), and Carna, the goddess of the Bean Kalends on June 1.H.H.J. Brouwer, Bona Dea: The Sources and a Description of the Cult (Brill, 1989), pp. 232, 354; Macrobius, Saturnalia 1.12.16–33.

The tympanum was the most common of the musical instruments associated with the rites of Cybele in the art and literature of Greece and Rome, but does not appear in representations from Anatolia, where the goddess originated.Roller, In Search of God the Mother, p. 110. From the 6th century BC, the iconography of Cybele as Meter ("Mother", or in Latin Magna Mater, "Great Mother") may show her with the tympanum balanced on her left arm, usually seated and with a lion on her lap or in attendance.Roller, In Search of God the Mother, p. 136.

It was followed by Hannibal's defeat, the end of the Punic War and an exceptionally good harvest. Roman victory and recovery could therefore be credited to Magna Mater and patrician piety: so the patricians dined her and each other at her festival banquets. In similar fashion, the plebeian nobility underlined their claims to Ceres. Up to a point, the two cults reflected a social and political divide, but when certain prodigies were interpreted as evidence of Ceres' displeasure, the senate appeased her with a new festival, the ieiunium Cereris ("fast of Ceres").

The Christian apologist Firmicus Maternus describes them as unnatural monstrosities and prodigies, filled "with an unholy spirit so as to seemingly predict the future to idle men"; see Roscoe, 1996, p.196. Pessinus, site of the temple whence the Magna Mater was brought to Rome, was a theocracy whose leading Galli may have been appointed via some form of adoption, to ensure "dynastic" succession. The highest ranking Gallus was known as "Attis", and his junior as "Battakes".Lancellotti, Maria Grazia, Attis, between myth and history: king, priest, and God, Brill, 2002, pp 101 – 104.

In Greece, Cybele became associated with mountains, town and city walls, fertile nature, and wild animals, especially lions. In Rome, Cybele became known as Magna Mater ("Great Mother"). The Roman state adopted and developed a particular form of her cult after the Sibylline oracle in 205 BC recommended her conscription as a key religious ally in Rome's second war against Carthage (218 to 201 BC). Roman mythographers reinvented her as a Trojan goddess, and thus an ancestral goddess of the Roman people by way of the Trojan prince Aeneas.

According to ancient time geographer Strabon, the name of the Yunt Mountains in old times were Aspordenon.Strabon, Geography (Books XII,XIII,XIV) Aigai, one of the twelve cities of ancient Aeolis is on the Yunt Mountains in modern Manisa province. Gambrion and Paleogambrion cities, which are mentioned in Anabasis of Xenephon, are on the Yunt Mountains near Bergama and Kınık districts. In the Hellenistic Period, Philetairos, who was the founder of Pergamon Kingdom and Attalid Dynasty, built a sanctuary dedicated to Magna Mater, Kybele on the Yunt Mountains near Kınık district.

The discovery of lamps and small paterae supports the identification of the site as the seat of a cult.Luigi Bernabò Brea, Akrai, La Cartotecnica, Catania, 1956 In eleven of the niches the image of the goddess is depicted enthroned with other figures surrounding her. In the twelfth niche she is depicted standing on her feet at life size. The identification of the goddess in the niches as Cybele (Magna Mater) derives from the comparison of the iconography with representations of her elsewhere in the Greek world, particularly at Athens.

Gossips had accused Claudia of inchastity; but when the ship that carried the goddess's image up the River Tiber stuck fast on a sandbar, Claudia prayed for the goddess's help, then released and towed the ship single-handed. This miraculous feat proved Claudia's reputation and the goddess's willingness to become Rome's protector. Soon after, Rome had a good harvest, then defeated the Carthaginian leader Hannibal. Accounts of Cybele's arrival and her transformation into Rome's Magna Mater were embellished over time with circumstantial details, and formed part of the goddess's founding festival, Megalesia.

Statue of Magna Mater The large sanctuary complex is located along the south side of Orbo Hill, on a rocky outcrop overlooking a path with two flat semi-circular areas at each end. Circular stones, which are probably altars, are visible in the two semi-circular areas and along the path. The sculptures are found in twelve wide niches carved into the rock, eleven on one level and another one on a lower level. Other smaller niches with no images complete the structure, which has a regular architectural design, indicating that it was a single sanctuary rather than a collection of votive reliefs.

269, for further commentary. From the late 2nd century, an increasing religious syncretism in Rome's traditional religions presents Bona Dea as one of many aspects of Virgo Caelestis, the celestial Virgin, Great Mother of the gods, whom later Mariologists identify as prototype for the Virgin Mary in Christian theology.Stephen Benko, The virgin goddess: studies in the pagan and Christian roots of mariology, BRILL, 2004, p. 168. Other goddesses named Caelestis or Regina Caelestis (Heavenly Queen) include Juno, the Magna Mater (also known as "the Syrian Goddess" and Cybele), and Venus, the one goddess ritually excluded from Bona Dea's rites.

For example, king Servius Tullius had established an Aventine temple to Diana as a Roman focus for the Latin League. The gods were thought to communicate their wrath (ira deorum) through prodigies (unnatural or aberrant phenomena). During the crisis of the Second Punic War an unprecedented number of reported prodigies were expiated, in more than twenty days of public ritual and sacrifices. In the same period, Rome recruited the "Trojan" Magna Mater (Great Mother of the Gods) to the Roman cause, "Hellenised" the native Roman cult to Ceres; and took control of the Bacchanalia festival in Rome and its allied territories.

For Camillus and Juno, see Stephen Benko, The virgin goddess: studies in the pagan and Christian roots of mariology, Brill, 2004, p. 27. While Ceres' Aventine temple was most likely built at patrician expense, to mollify the plebs, the patricians brought the Magna Mater ("Great mother of the Gods") to Rome as their own "Trojan" ancestral goddess, and installed her on the Palatine, along with her distinctively "un-Roman" Galli priesthood.Roller, Lynn Emrich (1999). In Search of God the Mother: The Cult of Anatolian Cybele, Berkeley and Los Angeles, California: University of California Press, pp. 282–285.

Mainz was also a base of a Roman river fleet, the Classis Germanica. Remains of Roman troop ships (navis lusoria) and a patrol boat from the late 4th century were discovered in 1982/86 and may now be viewed in the Museum für Antike Schifffahrt. A temple dedicated to Isis Panthea and Magna Mater was discovered in 2000 and is open to the public. The city was the provincial capital of Germania Superior, and had an important funeral monument dedicated to Drusus, to which people made pilgrimages for an annual festival from as far away as Lyon.

The Latin name of the Almone, Almo (also the name of its corresponding deity), is derived from the Latin word almus, meaning "fertile" or "nourishing," which may derive from its connection to Cybele, also known as Magna Mater ("Great Mother"). In modern times the stream has been called Marrana della Caffarella. Marrana (or marana in Roman dialect) is a term that derives from the name of the ancient ager maranus, the fields that surround the Via Appia, and refers to the drainage channels that flow through the countryside near Rome. "Caffarella" refers to the valley, now a park, that the river runs through.

For political background, see Claudia's legend in particular became increasingly fantastical and embroidered, and cast idealised reflections on those who might be considered her descendants. In the Republican era, Cicero offered Claudia's exceptional reputation for pudicitia (sexual virtue) as the moral opposite to Clodia's, to undermine the latter's moral fitness to offer testimony against his client; and to accentuate the infamy of Clodia's brother Clodius, accused of deliberate sacrilege at Magna Mater's festival. The emperor Claudius claimed Claudia as an ancestor and may have promoted her cult, alongside that of Magna Mater and her divine consort, Attis.Leach, paras 4, 5, 16.

Lupa Capitolina ("The Capitoline Wolf"): The she-wolf is of unknown origin, the suckling twins were added circa 1500 The Lupercal (from Latin lupa "female wolf") was a cave at the southwest foot of the Palatine Hill in Rome, located somewhere between the temple of Magna Mater and the Sant'Anastasia al Palatino. In the legend of the founding of Rome, Romulus and Remus were found there by the she-wolf who suckled them until they were rescued by the shepherd Faustulus. Luperci, the priests of Faunus, celebrated certain ceremonies of the Lupercalia at the cave, from the earliest days of the City until at least 494 AD.

There is another element worthy of note in this relief: two individuals riding on large horses - probably the Dioscuri, who are also associated with the Magna Mater and her mysteries in epigraphic and artistic sources. In the richness and complexity of their depictions, the Santoni offer, therefore, a sort of synthesis of the iconography and religious ideas connected to the Magna Mater's cult. The uniqueness of the monument lies primarily in the presence of so many of the individuals which are connected to her in disparate literary, epigraphic and artistic sources. In no other known case are so many found in a single composition.

In the later Imperial period, the Ides began a "holy week" of festivals celebrating Cybele and Attis, being the day Canna intrat ("The Reed enters"), when Attis was born and found among the reeds of a Phrygian river.Gary Forsythe, Time in Roman Religion: One Thousand Years of Religious History (Routledge, 2012), p. 88; Lancellotti, Attis, Between Myth and History, p. 81. He was discovered by shepherds or the goddess Cybele, who was also known as the Magna Mater ("Great Mother") (narratives differ).Michele Renee Salzman, On Roman Time: The Codex Calendar of 354 and the Rhythms of Urban Life in Late Antiquity (University of California Press, 1990), p. 166.

Castration as part of religious practice, and eunuchs occupying religious roles, have been established prior to classical antiquity. Archaeological finds at Çatalhöyük in Anatolia indicate worship of a 'Magna Mater' figure, a forerunner of the goddess Cybele found in later Anatolia and other parts of the near East. Later Roman followers of Cybele were called Galli, who practiced ritual self-castration, known as sanguinaria. Eunuch priests also figured prominently in the Atargatis cult in Syria during the first centuries AD. The practice of religious castration continued into the Christian era, with members of the early church practising celibacy (including castration) for religious purposes, although the extent and even the existence of this practice among Christians is subject to debate.

The 4th- century scholar Servius notes in his commentary to Vergil's Aeneid that "there were seven tokens (pignora) which maintain Roman rule (imperium Romanum)," and gives the following list:Servius, note to Aeneid 7.188: septem fuerunt pignora, quae imperium Romanum tenent: acus matris deum, quadriga fictilis Veientanorum, cineres Orestis, sceptrum Priami, velum Ilionae, palladium, ancilia. # the needle of the Mother of the Gods (Acus Matris Deum), kept in the Temple of Cybele on the Palatine Hill.;It is disputed what the item was precisely. Meteor showers during the Second Punic War motivated the Romans, after consulting the Sibylline Books, to introduce the cult of the Great Mother of Ida (Magna Mater Idaea, also known as Cybele) to the city.

Rhea rides on a lion, Pergamon Altar, Pergamon Museum, Berlin Rhea only appears in Greek art from the fourth century BC, when her iconography draws on that of Cybele; the two therefore, often are indistinguishable;Roller, Lynn E., In Search of God the Mother: The Cult of Anatolian Cybele, University of California Press, 1999. p. 171. both can be shown on a throne flanked by lions, riding a lion, or on a chariot drawn by two lions. In Roman religion, her counterpart Cybele was Magna Mater deorum Idaea, who was brought to Rome and was identified in Roman mythology as an ancestral Trojan deity. On a functional level, Rhea was thought equivalent to Roman Ops or Opis.

Originally born into the Orestes branch of the Plebeian gens Aurelia, Aufidius Orestes was adopted by the elderly Gnaeus Aufidius, a Roman historian.Broughton, pgs. 122-123 He was an unsuccessful candidate for the Plebeian tribunate, but was elected to the post of Aedile by or before 79 BC.Broughton, pg. 83 In 77 BC, he was elected Praetor urbanus. His period in office was contentious for at least one legal proceeding where, after he had ruled in favour of a castrated priest of Magna Mater who had been named as the heir of a deceased freedman, his ruling was overturned by the ruling consul Mamercus Aemilius Lepidus Livianus in favour of the freedman’s former patron.

Bronze fountain statuette of Cybele on a cart drawn by lions 2nd century CE at the Metropolitan Museum of Art Augustan ideology identified Magna Mater with Imperial order and Rome's religious authority throughout the empire. Augustus claimed a Trojan ancestry through his adoption by Julius Caesar and the divine favour of Venus; in the iconography of Imperial cult, the empress Livia was Magna Mater's earthly equivalent, Rome's protector and symbolic "Great Mother"; the goddess is portrayed with Livia's face on cameosP. Lambrechts, "Livie-Cybele," La Nouvelle Clio 4 (1952): 251–60. and statuary.C. C. Vermeule, "Greek and Roman Portraits in North American Collections Open to the Public," Proceedings of the American Philosophical Society 108 (1964): 106, 126, fig. 18.

The Megalesia commenced on April 4, the anniversary of Cybele's arrival in Rome. The festival structure is unclear, but it included ludi scaenici (plays and other entertainments based on religious themes), probably performed on the deeply stepped approach to her temple; some of the plays were commissioned from well-known playwrights. On April 10, her image was taken in public procession to the Circus Maximus, and chariot races were held there in her honour. The racetrack could be seen from her temple's threshold, and a statue of Magna Mater was permanently sited on the racetrack's dividing barrier, showing the goddess seated on a lion's back: the goddess could thus watch the festivities held in her honour.

Hornblower, S., Spawforth, A. and Eidinow, E. (eds.) (2012)The Oxford Classical Dictionary. Oxford. They conducted the census of Roman citizens, read out the senatorial register, let out contracts for the maintenance of public infrastructure and performed the lustrum, or purification ceremony.Hoyos (2006), 728 Under the censorship of 204 BC Q. Fabius Maximus was chosen as leader of the Senate for the second time, and seven senators had the nota, or mark of censure placed against their name which meant expulsion from the House. Contracts were put out for the construction of a road from the Forum Boarium to the temple of Venus and for a temple of the Magna Mater on the Palatine.

The improvement effected in music by Thaletas appears to have consisted in the introduction into Sparta of that species of music and poetry which was associated with the religious rites of his native country; in which the calm and solemn worship of Apollo prevailed side by side with the more animated songs and dances of the Curetes, which resembled the Phrygian worship of the Magna Mater.(Muller, p. 160) His chief compositions were paeans and hyporchemes, which belonged respectively to these two kinds of worship. In connection with the paean he introduced the rhythm of the Cretic foot, with its resolutions in the paeons; and the Pyrrhic dance, with its several variations of rhythm, is also ascribed to him.

Paulina was the daughter of Fabius Aconius Catullinus Philomathius, a prominent aristocrat who held the offices of Praefectus urbi of Rome in 342-344 and was Consul in 349. In 344, Paulina married Vettius Agorius Praetextatus, a prominent exponent of the Roman senatorial aristocracy, an important imperial officer and a member of several pagan circles; Paulina was initiated into the Eleusinian mysteries and to the Lernian mysteries of Dionysus and Demeter, was devoted to several female deities, such as Ceres, Hecate (of whom she was hierophant), the Magna Mater (as a tauroboliata) and Isis. Praetextatus and Paulina owned at least two houses. The first was on the Esquiline Hill, probably situated between via Merulana and viale del Monte Oppio in Rome, where the modern Palazzo Brancaccio stands ().

April begins with the appearance of Venus, who chides Ovid for his abandonment of erotic elegy; Ovid goes on to trace the genealogy of the Roman kings and Augustus from Venus and ends with a celebration of Venus as the goddess of creation (1–132). The first long episode of the book is the festival of the Magna Mater, the Ludi Megalenses. For this festival Ovid recounts the birth of Rhea's children, the castration of Attis, the goddess' transfer to Rome, and the story of Claudia Quinta (179–375). The next narrative, which is the longest and most elaborate in the Fasti describes the Cerialia and the rape of Persephone, the wandering of Ceres, and the return of Persephone to Olympus (393–620).

The ceremony therefore alluded to, even if it did not reenact, Cybele's original arrival in the city. Based on the discovery of a small tuff basin in the Temple of Magna Mater on the Palatine, some have hypothesized that the ritual bathing of the black stone originally occurred there, and that its annual journey to the Almone was only begun during the reign of Augustus. Whatever the case, there is evidence for some kind of shrine connected to Cybele on the Almone, although it seems to have been closer to the Via Appia than the place where the stream flowed into the Tiber. The lavatio was carried out until AD 389, when pagan rites were abolished in favor of Christianity.

Reclining Attis with radiate crown, holding a shepherd's crook (damaged) in his left hand and in his right pomegranates, pine cones, and wheat: his partial nudity shows that he has undergone complete castration, and the bearded head on which he leans is most likely the river god SangariusMaria Grazia Lancellotti, Attis, Between Myth and History: King, Priest, and God (Brill, 2002), p.116. or GallusJaime Alvar, Romanising Oriental Gods: Myth, Salvation and Ethics in the Cults of Cybele, Isis and Mithras, translated by Richard Gordon (Brill, 2008), p. 38. (from Ostia, 2nd century AD) From the reign of Claudius to that of Antoninus Pius, a "holy week" in March developed for ceremonies of the Magna Mater ("Great Mother", also known as Mater Deum, "Mother of the Gods," or Cybele) and Attis.Lancellotti, Attis, p.

In other sculptures these implements cannot be made out, but the general similarity between the reliefs and light traces of figural relief suggest that they were once present. Two iconographic postures are used: that of the goddess seated on her throne, often within a naiskos (shrine), which is characteristic of north Ionic and south Aeolic depictions; and that of the goddess standing upright, which is more typical of southern Ionia. Both models can be seen also in Phrygian rural sculpture and in some parts of Asia Minor very similar and nearly contemporary depictions can be found in rural sanctuaries of Magna Mater. The closest parallels are the sanctuary of Meter Steunene of the Aizanoi in Phrygia, the small sanctuary of Kapikaya near Pergamon and the sacred complex of Panajir Dagh near Ephesus.

The earliest inscriptions, of the second century in Asia Minor, point to a bull chase in which the animal was overcome, linked with a panegyris in honour of a deity or deities, but not an essentially religious ceremony, though a bull was sacrificed and its flesh distributed. The addition of the taurobolium and the institution of an archigallus were innovations in the cult of the Magna Mater made by Antoninus Pius on the occasion of his vicennalia, the twentieth year of his reign, in 158 and 159.J. Beaujeu, La religion romaine à l'apogée de l'empire, (Paris) 1955, I. 313 ff, and P. Lambrechts, "Les fêtes 'phrygiennes' de Cybèle et d'Attis", Bulletin de l'Institut Historique Belge de Rome (1952) pp 141–70, both noted in Rutter 1968, p. 234 note 26.

The eighth day after the Nones of each month is labelled EIDVS (Ides). Some days are marked with the letters F, N or C. F is short for fastus dies ("allowed days", when it was legal to initiate action in the courts of civil law), N for Nefastus dies (banned days, when it was not), and C for comitialis dies (assembly days, when political assemblies were permitted). The calendar also lists the foundation dates (dies natales) of the temples in the city of Rome. The fact that the foundation of the Temple of Venus connected to the Theatre of Pompey is missing indicates that the calendar was created before 55 BC. The calendar also includes important events, like the Ludi Megalense, one of the festivals of the cult of Magna Mater.

Roman involvement in Pessinus however has early roots. In 205/204 BC, alarmed by a number of meteor showers during the ongoing Second Punic War, the Romans, after consulting the Sibylline Books, decided to introduce the cult of the Great Mother of Ida (Magna Mater Idaea, also known as Cybele) to the city. They sought the aid of their ally Attalus I (241-197 BC), and following his instructions, they went to Pessinus and removed the goddess' most important image, a large black stone that was said to have fallen from the sky, to Rome (Livy 10.4-11.18). Pergamum seems to have gained some control over Pessinus by the end of the third century BC. Pessinus was bequeathed a sanctuary by the Attalid kings, perhaps after 183 BC, when Galatia was subject to Pergamene rule.

The introduction of new or equivalent deities coincided with Rome's most significant aggressive and defensive military forays. In 206 BC the Sibylline books commended the introduction of a cult to the aniconic Magna Mater (Great Mother) from Pessinus, installed on the Palatine in 191 BC. The mystery cult to Bacchus followed; it was suppressed as subversive and unruly by decree of the Senate in 186 BC.Dionysius and the Bacchanalia, 186 B.C. from Livy: History of Rome. Greek deities were brought within the sacred pomerium: temples were dedicated to Juventas (Hebe) in 191 BC,Hebe entry in A Dictionary of Greek and Roman Biography and Mythology. 1867 Diana (Artemis) in 179 BC, Mars (Ares) in 138 BC), and to Bona Dea, equivalent to Fauna, the female counterpart of the rural Faunus, supplemented by the Greek goddess Damia.

One title for a sacerdos of the Bona Dea was damiatrix, presumably from Damia, one of the names of Demeter and associated also with the Bona Dea. Latin dedication to the goddess Isis Augusta by Lucretia Fida, a sacerdos (priest), from Roman IberiaCIL II. 2416: Isidi Aug(ustae) sacrum/ Lucretia Fida sacerd(os) perp(etua)/ Rom(ae) et Aug(usti)/ conventu{u}s Bracar(a)aug(ustani) d(edit) ("Lucretia Fida, the priest-for-life of Roma and Augustus, from Conventus Bracarensis, Braga, has given a sacrum to Isis Augusta"), from the D. Diogo de Sousa Museum, Braga, Portugal. From the Mid Republic onward, religious diversity became increasingly characteristic of the city of Rome. Many religions that were not part of Rome's earliest state religion offered leadership roles as priests for women, among them the imported cult of Isis and of the Magna Mater ("Great Mother", or Cybele).

The Chaldean Oracles are a set of spiritual and philosophical texts widely used by Neoplatonist philosophers from the 3rd to the 6th century CE. While the original texts have been lost, they have survived in the form of fragments consisting mainly of quotes and commentary by Neoplatonist writers. They were likely to have originally formed a single mystery-poem, which may have been in part compiled, in part received via trance, by Julian the Chaldean, or more likely, his son, Julian the Theurgist in the 2nd century CE. Later Neoplatonists, such as Iamblichus and Proclus, rated them highly. The 4th- century "Julian the Apostate" (Emperor Julian) (not to be confused with Julian the Chaldean or Julian the Theurgist) suggests in his Hymn to the Magna Mater that he was an initiate of the God of the Seven Rays, and was an adept of its teachings. When Christian Church Fathers or other Late Antiquity writers credit "the Chaldeans", they are probably referring to this tradition.

Since then Cybele became one of the deities of Rome, the Magna Mater ("Great Mother"), although his cult was opposed because it contained orgiastic rites. The importance of Cybele in the Roman religion became very strong when Virgil wrote the Aeneid (31 BC - 19 BC), telling how the journey of Aeneas was also protected by the goddess, who provided the wood of the trees and saved the ships from the fire of Turnus. Also thanks to the events of the Social War (91 BC - 88 BC), which saw opposing Rome and the Italic municipia, the figure of Cybele then began to represent the idea of a peaceful and united Italy under Roman rule, as Aeneas had pacified the Latin peoples, as well as the sacred space of the pomerium, now extended to the whole peninsula. It was during the Social War that the allegorical personification of Italy manifested itself for the first time: it appeared on a coin minted by Corfinium, an Italic city antagonistic to Rome, although not yet provided with the turreted crown.

The depiction of some goddesses such as the Magna Mater (Great Mother, or Cybele) as "tower- crowned" represents their capacity to preserve the city. who cites A town in the provinces might adopt a deity from within the Roman religious sphere to serve as its guardian, or syncretize its own tutelary with such; for instance, a community within the civitas of the Remi in Gaul adopted Apollo as its tutelary, and at the capital of the Remi (present-day Rheims), the tutelary was Mars Camulus, Lararium depicting tutelary deities of the house: the ancestral Genius (center) flanked by two Lares, with a guardian serpent below Tutelary deities were also attached to sites of a much smaller scale, such as storerooms, crossroads, and granaries. Each Roman home had a set of protective deities: the Lar or Lares of the household or familia, whose shrine was a lararium; the Penates who guarded the storeroom (penus) of the innermost part of the house; Vesta, whose sacred site in each house was the hearth; and the Genius of the paterfamilias, the head of household. The poet Martial lists the tutelary deities who watch over various aspects of his farm.