A Roman divinity, who is described as the sister, wife, or daughter of Faunus, and was herself called Fauna, Fatua, or Oma. [42] Nothing is known of its architecture or appearance, save that unlike most Roman temples it was walled. She was associated with chastity[citation needed] and fertility in Roman women, healing, and the protection of the state and people of Rome. [13], The goddess also had a Winter festival, attested on only two occasions (63 and 62 BC). The rites remained officially secret, but many details emerged during and after the trial, and remained permanently in the public domain. Her temple was cared for and attended by women Bona Dea ("The Good Goddess") is both an honorific title and a respectful pseudonym; the goddess' true or cult name is unknown. [65][66], For Staples, the euphemisms are agents of transformation. [54], Varro explains the exclusion of men from Bona Dea's cult as a consequence of her great modesty; no man but her husband had ever seen her, or heard her name. In an interesting paradox, she was also a goddess of chastity and virginity. A banquet table was prepared, with a couch (pulvinar) for the goddess and the image of a snake. Bona Dea ("The Good Goddess") is both an honorific title and a respectful pseudonym; the goddess' true or cult name is unknown. [51], Cicero makes no reference to any myth pertaining to Bona Dea. Cumont (1932) remarks their similarity to the serpents featured in domestic shrines (lararia) at Pompei; serpents are associated with many earth-deities, and had protective, fertilising and regenerating functions, as in the cults of Aesculapius, Demeter and Ceres. La Bona Dea is The Good Goddess, she is lush and full and ripe! [20] Later Roman writers assume that apart from their different dates and locations, Bona Dea's December and May 1 festivals were essentially the same. [30] Thereafter, Bona Dea's December festival may have continued quietly, or could simply have lapsed, its reputation irreparably damaged. [17] The festival continued through the night, a women-only banquet with female musicians, fun and games (ludere), and wine; the last was euphemistically referred to as "milk", and its container as a "honey jar". Pris de remords, il la rendit immortelle. [11] The rites are inferred as some form of mystery, concealed from the public gaze and, according to most later Roman literary sources, entirely forbidden to men. The rites remained a subject of male curiosity and speculation, both religious and prurient. Bona Dea (Latin: [ˈbɔna ˈdɛ.a]; 'Good Goddess') was a goddess in ancient Roman religion. Her true name is sometimes said to be Fauna, which means "She Who Wishes Well." Likewise, the wine jar described as a "honey jar" refers to bees, which in Roman lore are sexually abstinent, virtuous females who will desert an adulterous household. The cult of Bona Dea was one of many religious organizations that rose to prominence during the Roman Republican era, although it remained popular well into the Roman Empire. In mixed company, she was known only by the euphemistic appellation of Bona Dea, the ‘Good Goddess’. [61] Nevertheless, the strong, sacrificial grade wine used in the rites to Bona Dea was normally reserved for Roman gods, and Roman men. Although women were present at most public ceremonies and festivals, the religious authorities in Roman society were the male pontiffs and augurs, and women could not lawfully perform rites at night, unless "offered for the people in proper form". Bona Dea (“The Good Goddess”) was a divinity in ancient Roman religion. It was held in December, at the home of the current senior annual Roman magistrate cum imperio, whether consul or praetor. Fille de Faunus, elle eut à défendre sa vertu contre les agressions incestueuses de son père. Il réussit finalement à s'unir à elle, en prenant la forme d'un serpent. In the political and social turmoil of the Late Republic, Rome's misfortunes were taken as signs of divine anger against the personal ambition, religious negligence and outright impiety of her leading politicians. [46] Inscriptions of the Imperial era show her appeal as a personal or saviour-goddess, extolled as Augusta and Domina; or as an all-goddess, titled as Regina Triumphalis (Triumphal Queen), or Terrae marisque Dominatrici (Mistress of sea and land). J.-C., le scandale que provoqua la découverte d'un homme, Publius Clodius Pulcher, qui, déguisé en joueuse de flûte, avait réussi à s'introduire dans les mystères de la Bona Dea, afin d'y rencontrer la femme de Jules César, Pompeia Sulla, dont il était épris[4]. She was associated with chastity [ citation needed] and fertility in Roman women, healing, and the protection of the state and people of Rome. On trouve des traces de sa pratique dans plusieurs cités de l'Italie centrale, dont Ostie[1] et Bovillae, près de Rome[2]. Surviving statuary shows her as a sedate Roman matron with a cornucopia and a snake. Bona Dea's cults in the city of Rome were led by the Vestal Virgins, and her provincial cults by virgin or matron priestesses. The known features of Bona Dea's cults recall those of various earth and fertility goddesses of the Graeco-Roman world, especially the Thesmophoria festival to Demeter. La Bonne Déesse y était invoquée comme une déesse de la fécondité et de la santé. In Plutarch's version of the myth, the mortal Fauna secretly gets drunk on wine, which is forbidden her. In Roman religion he was a pastoral god and protector of flocks, with a shrine and oracle on the Aventine, sometimes identified with Inuus and later, with Greek Pan. Cicero, whose wife Terentia had hosted the previous year's rites, testified for the prosecution.[22]. [26], Octavian presented himself as restorer of Rome's traditional religion and social values, and as peacemaker between its hitherto warring factions. J.-C., après la prise de Tarente en -272. [23] He had been correctly absent from the rites but as a paterfamilias he was responsible for their piety. Livia's name did not and could not appear in the official religious calendars, but Ovid's Fasti associates her with May 1, and presents her as the ideal wife and "paragon of female Roman virtue". Fauna's myths illustrate the potential of wine as an agent of sexual transgression; wine was thought to be an invention of Liber-Dionysus, who was present as the male principle in certain "soft fruits", including semen and grapes; and ordinary wine was produced under the divine patronage of Venus, the goddess of love and sexual desire. Bona Dea Facts and Figures. [33] Other state cults to the goddess are found at Ostia and Portus. One was held on May 1 at Bona Dea's Aventine temple. In each, a perimeter wall surrounds a dense compound of annexes, in which some rooms show possible use as dispensaries.

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