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.Diana ( Classical Latin: ) is a of the, the, and, associated with wild animals and woodland. She is with the, and absorbed much of Artemis' mythology early in Roman history, including a birth on the island of to parents and, and a twin brother, though she had.Diana was known as the virgin goddess of childbirth and women.

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She was one of the three maiden goddesses, along with and, who swore never to marry. Groves and deer were especially sacred to her. Diana made up a triad with two other Roman deities; the water nymph, her servant and assistant midwife; and, the woodland god.Diana is revered in modern religions including,.

From the medieval to the modern period, as folklore attached to her developed and was eventually adapted into neopagan religions, the mythology surrounding Diana grew to include a consort and daughter , figures sometimes recognized by modern traditions. In the ancient, medieval, and modern periods, Diana has been considered a, merged with a goddess of the moon (/) and the underworld (usually ). Contents.Etymology Dīāna is an adjectival form developed from an ancient divios, corresponding to later dīvus, dius, as in, and in the neuter form dium 'sky'.It is derived from.dyew- '(bright) sky'; the same word is also the root behind the name of the sky god, as well as the Latin words 'god', diēs 'day, daylight', and diurnus 'daily'.On the a theonym di-wi-ja is supposed as referring to a deity precursor of Artemis. Modern scholars mostly accept the identification. The ancient Latin writers and considered the etymology of Dīāna as allied to that of dies and connected to the shine of the Moon.

People regard Diana and the moon as one and the same. The moon (luna) is so called from the verb to shine (lucere). Lucina is identified with it, which is why in our country they invoke Juno Lucina in childbirth, just as the Greeks call on Diana the Light-bearer.

Diana also has the name Omnivaga ('wandering everywhere'), not because of her hunting but because she is numbered as one of the seven planets; her name Diana derives from the fact that she turns darkness into daylight (dies). She is invoked at childbirth because children are born occasionally after seven, or usually after nine, lunar revolutions.- as recorded by and translated by., Book II, Part ii, Section c Description. Diana Hunting,The persona of Diana is complex, and contains a number of archaic features. Diana was originally considered to be a goddess of the wilderness and of the hunt, a central sport in both Roman and Greek culture. Early Roman inscriptions to Diana celebrated her primarily as a huntress and patron of hunters. Later, in the Hellenistic period, Diana came to be equally or more revered as a goddess not of the wild woodland but of the 'tame' countryside, or, the idealization of which was common in Greek thought and poetry. This dual role as goddess of both civilization and the wild, and therefore the civilized countryside, first applied to the Greek goddess (for example, in the 3rd century BCE poetry of ).

By the 3rd century CE, after Greek influence had a profound impact on Roman religion, Diana had been almost fully combined with Artemis and took on many of her attributes, both in her spiritual domains and in the description of her appearance. The Roman poet wrote a typical description of Diana: She carried a bow and a quiver full of golden arrows, wore a golden cloak, purple half-boots, and a belt with a jeweled buckle to hold her tunic together, and wore her hair gathered in a ribbon. As a triple goddess Diana was often considered an aspect of a, known as Diana triformis: Diana,. According to historian C.M.

Green, 'these were neither different goddesses nor an amalgamation of different goddesses. They were Diana.Diana as huntress, Diana as the moon, Diana of the underworld.' At her on the shores of Lake Nemi, Diana was venerated as a triple goddess beginning in the late 6th century BCE. Two examples of a 1st-century BCE (RRC 486/1) depicting the head of and her triple cult statueinterpreted an image on a late Republican coin as the Latin Diana 'conceived as a threefold unity of the divine huntress, the Moon goddess and the goddess of the nether world, '.

This coin, minted by P. Accoleius Lariscolus in 43 BCE, has been acknowledged as representing an archaic statue of Diana Nemorensis.

It represents Artemis with the bow at one extremity, Luna-Selene with flowers at the other and a central deity not immediately identifiable, all united by a horizontal bar. The iconographical analysis allows the dating of this image to the 6th century at which time there are Etruscan models.

The coin shows that the triple goddess cult image still stood in the lucus of Nemi in 43 BCE. Lake Nemi was called Triviae lacus by Virgil ( Aeneid 7.516), while called Diana montium custos nemoremque virgo ('keeper of the mountains and virgin of Nemi') and diva triformis ('three-form goddess').Two heads found in the sanctuary and the Roman theatre at Nemi, which have a hollow on their back, lend support to this interpretation of an archaic triple Diana. As goddess of crossroads and the underworld The earliest epithet of Diana was Trivia, and she was addressed with that title by Virgil, Catullus, and many others. 'Trivia' comes from the Latin trivium, 'triple way', and refers to Diana's guardianship over roadways, particularly Y-junctions or three-way crossroads. This role carried a somewhat dark and dangerous connotation, as it metaphorically pointed the way to the underworld.

In the 1st-century CE play, titular sorceress calls on Trivia to cast a magic spell. She evokes the triple goddess of Diana, Selene, and Hecate, and specifies that she requires the powers of the latter. The 1st century poet similarly wrote of a magic incantation invoking the power of both Diana and Proserpina. The symbol of the crossroads is relevant to several aspects of Diana's domain. It can symbolize the paths hunters may encounter in the forest, lit only by the full moon; this symbolizes making choices 'in the dark' without the light of guidance.Diana's role as a goddess of the underworld, or at least of ushering people between life and death, caused her early on to be conflated with (and occasionally also with ). However, her role as an underworld goddess appears to pre-date strong Greek influence (though the early Greek colony of had a cult of Hekate and certainly had contacts with the Latins ).

A theater in her sanctuary at Lake Nemi included a pit and tunnel that would have allowed actors to easily descend on one side of the stage and ascend on the other, indicating a connection between the phases of the moon and a descent by the moon goddess into the underworld. It is likely that her underworld aspect in her original Latin worship did not have a distinct name, like Luna was for her moon aspect. This is due to a seeming reluctance or taboo by the early Latins to name underworld deities, and the fact that they believed the underworld to be silent, precluding naming.

Hekate, a Greek goddess also associated with the boundary between the earth and the underworld, became attached to Diana as a name for her underworld aspect following Greek influence. As goddess of childbirth Diana was often considered to be a goddess associated with fertility and childbirth, and the protection of women during labor. This probably arose as an extension of her association with the moon, whose cycles were believed to parallel the menstrual cycle, and which was used to track the months during pregnancy. At her shrine in Aricia, worshipers left votive terracotta offerings for the goddess in the shapes of babies and wombs, and the temple there also offered care of pups and pregnant dogs.

This care of infants also extended to the training of both young people and dogs, especially for hunting. In her role as a protector of childbirth, Diana was called Diana or even, because her domain overlapped with that of the goddess Juno. The title of Juno may also have had an independent origin as it applied to Diana, with the literal meaning of 'helper' - Diana as Juno Lucina would be the 'helper of childbirth'. As a 'frame god'.

Mosaic depicting Diana and her nymph surprised by Actaeon. Ruins of, 2nd century CE.Unlike the, Roman gods were originally considered to be: divine powers of presence and will that did not necessarily have physical form. At the time Rome was founded, Diana and the other major Roman gods probably did not have much mythology per se, or any depictions in human form. The idea of gods as having qualities and human-like personalities and actions developed later, under the influence of Greek and Etruscan religion.By the 3rd century BCE, Diana is found listed among the twelve major gods of the Roman pantheon by the poet.

Though the were the primary state gods of Rome, early Roman myth did not assign a strict hierarchy to the gods the way Greek mythology did, though the Greek hierarchy would eventually be adopted by Roman religion as well.Once Greek influence had caused Diana to be considered identical to the Greek goddess, Diana acquired Artemis' physical description, attributes, and variants of her myths as well. Like Artemis, Diana is usually depicted in art wearing a short skirt, with a hunting bow and quiver, and often accompanied by hunting dogs. A 1st-century BCE Roman coin (see above) depicted her with a unique, short hairstyle, and in triple form, with one form holding a bow and another holding a. Family When worship of Apollo was first introduced to Rome, Diana became conflated with Apollo's sister Artemis as in the earlier Greek myths, and as such she became identified as the daughter of Apollo's parents Latona and Jupiter. Though Diana was usually considered to be a virgin goddess like Artemis, later authors sometimes attributed consorts and children to her.

According to and, Trivia (an epithet of Diana) and were the parents of, as well as of and.According to (who cited and ), and Jana (Diana) are a pair of divinities, worshiped as the. Janus was said to receive sacrifices before all the others because, through him, the way of access to the desired deity is made apparent. Myth of Actaeon Diana's mythology incorporated stories which were variants of earlier stories about Artemis. Possibly the most well-known of these is the myth of. In 's version of this myth, part of his poem, he tells of a pool or grotto hidden in the wooded valley of Gargaphie. There, Diana, the goddess of the woods, would bathe and rest after a hunt. Actaeon, a young hunter, stumbled across the grotto and accidentally witnessed the goddess bathing without invitation.

In retaliation, Diana splashed him with water from the pool, cursing him, and he transformed into a deer. His own hunting dogs caught his scent, and tore him apart.Ovid's version of the myth of Actaeon differs from most earlier sources. Unlike earlier myths about Artemis, Actaeon is killed for an innocent mistake, glimpsing Diana bathing. An earlier variant of this myth, known as the Bath of, had the hunter intentionally spy on the bathing goddess Pallas (Athena), and earlier versions of the myth involving Artemis did not involve the bath at all. Worship in the classical period.

An 18th-century depiction of Lake Nemi as painted byDiana's worship may have originated at an open-air sanctuary overlooking in the near, where she was worshiped as, or ('Diana of the Sylvan Glade'). According to legendary accounts, the sanctuary was founded by and after they fled from the. In this tradition, the Nemi sanctuary was supposedly built on the pattern of an earlier Temple of Artemis Tauropolos, and the first cult statue at Nemi was said to have been stolen from the Tauri and brought to Nemi by Orestes. Historical evidence suggests that worship of Diana at Nemi flourished from at least the 6th century BCE until the 2nd century CE. Her cult there was first attested in Latin literature by, in a surviving quote by the late grammarian. By the 4th century BCE, the simple shrine at Nemi had been joined by a temple complex. The sanctuary served an important political role as it was held in common by the.A festival to Diana, the, was held yearly at Nemi on the Ides of August (August 13-15 ).

Worshipers traveled to Nemi carrying torches and garlands, and once at the lake, they left pieces of thread tied to fences and tablets inscribed with prayers. Diana's festival eventually became widely celebrated throughout Italy, which was unusual given the provincial nature of Diana's cult. The poet wrote of the festival: 'It is the season when the most scorching region of the heavens takes over the land and the keen dog-star Sirius, so often struck by Hyperion's sun, burns the gasping fields. Now is the day when Trivia's Arician grove, convenient for fugitive kings, grows smoky, and the lake, having guilty knowledge of Hippolytus, glitters with the reflection of a multitude of torches; Diana herself garlands the deserving hunting dogs and polishes the arrowheads and allows the wild animals to go in safety, and at virtuous hearths all Italy celebrates the Hecatean Ides.'

(Statius Silv. 3.I.52-60)Statius describes the triple nature of the goddess by invoking heavenly (the stars), earthly (the grove itself) and underworld (Hecate) imagery. He also suggests by the garlanding of the dogs and polishing of the spears that no hunting was allowed during the festival.Legend has it that Diana's high priest at Nemi, known as the, was always an escaped slave who could only obtain the position by defeating his predecessor in a fight to the death. Sir wrote of this sacred grove in, basing his interpretation on brief remarks in (5.3.12), (2,27.24) and ' commentary on the (6.136). The legend tells of a tree that stood in the center of the grove and was heavily guarded. No one was allowed to break off its limbs, with the exception of a runaway slave, who was allowed, if he could, to break off one of the boughs.

He was then in turn granted the privilege to engage the Rex Nemorensis, the current king and priest of Diana, in a fight to the death. If the slave prevailed, he became the next king for as long as he could defeat his challengers. However, criticised Frazer's assumption that a rite of this sort actually occurred at the sanctuary, and no contemporary records exist that support the historical existence of the Rex Nemorensis. Spread and conflation with Artemis. A 2nd-century Roman version in the Greek tradition of iconography (, ).Worship of Diana probably spread into the city of Rome beginning around 550 BCE, during her Hellenization and combination with the Greek goddess Artemis.

Diana was first worshiped along with her brother and mother, and, in their temple in the, and later in the.The first major temple dedicated primarily to Diana in the vicinity of Rome was the (Diana of the ). According to the Roman historian, the construction of this temple began in the 6th century BCE and was inspired by stories of the massive at, which was said to have been built through the combined efforts of all the cities of.

Legend has it that was impressed with this act of massive political and economic cooperation, and convinced the cities of the to work with the Romans to build their own temple to the goddess. However, there is no compelling evidence for such an early construction of the temple, and it is more likely that it was built in the 3rd century BCE, following the influence of the temple at Nemi, and probably about the same time the first temples to (who was associated with Diana) were built in Rome (264 BCE). The misconception that the Aventine Temple was inspired by the Ephesian Temple might originate in the fact that the cult images and statues used at the former were based heavily on those found in the latter. Whatever its initial construction date, records show that the Avantine Temple was rebuilt by in 32 BCE. If it was still in use by the 4th century CE, the Aventine temple would have been permanently closed during the. Today, a short street named the Via del Tempio di Diana and an associated plaza, Piazza del Tempio di Diana, commemorates the site of the temple. Part of its wall is located within one of the halls of the Apuleius restaurant.Later temple dedications often were based on the model for ritual formulas and regulations of the Temple of Diana.

Roman politicians built several minor temples to Diana elsewhere in Rome to secure public support. One of these was built in the in 187 BCE; no Imperial period records of this temple have been found, and it is possible it was one of the temples demolished around 55 BCE in order to build a theater. Diana also had a public temple on the, the sanctuary of Diana Planciana.

It was dedicated by Plancius in 55 BCE, though it is unclear which Plancius.In their worship of Artemis, Greeks filled their temples with sculptures of the goddess created by well-known sculptors, and many were adapted for use in the worship of Diana by the Romans, beginning around the 2nd century BCE (the beginning of a period of strong on Roman religion). The earliest depictions of the are found on Ephesian coins from this period. By the, small marble statues of the Ephesian Artemis were being produced in the Western region of the Mediterranean and were often bought by Roman patrons. The Romans obtained a large copy of an Ephesian Artemis statue for their temple on the Aventine Hill. Diana was usually depicted for educated Romans in her Greek guise.

If she was shown accompanied by a deer, as in the, this is because Diana was the patroness of hunting. The deer may also offer a covert reference to the myth of (or Actaeon), who saw her bathing naked. Diana transformed Acteon into a stag and set his own hunting dogs to kill him.At Mount Tifata.

Diana and her hound, c.1720In, Diana had a major temple at Mount, near. She was worshiped there as Diana Tifatina. This was one of the oldest sanctuaries in Campania. As a rural sanctuary, it included lands and estates that would have been worked by slaves following the Roman conquest of Campania, and records show that expansion and renovation projects at her temple were funded in part by other conquests by Roman military campaigns. The modern Christian church of was built on the ruins of the Tifata temple.

Roman provinces In the Roman provinces, Diana was widely worshiped alongside local deities. Over 100 inscriptions to Diana have been cataloged in the provinces, mainly from,. Diana was commonly invoked alongside another forest god, as well as other 'mountain gods'.

In the provinces, she was occasionally conflated with local goddesses such as, and was given high status, with Augusta and regina ('queen') being common epithets. Household worship Diana was not only regarded as a goddess of the wilderness and the hunt, but was often worshiped as a patroness of families. She served a similar function to the hearth goddess, and was sometimes considered to be a member of the, the deities most often invoked in household rituals.

In this role, she was often given a name reflecting the tribe of family who worshiped her and asked for her protection. For example, in what is now, Diana was worshiped as Diana Mattiaca by the tribe. Other family-derived named attested in the ancient literature include Diana Cariciana, Diana Valeriana, and Diana Plancia.

As a house goddess, Diana often became reduced in stature compared to her official worship by the Roman state religion. In personal or family worship, Diana was brought to the level of other household spirits, and was believed to have a vested interest in the prosperity of the household and the continuation of the family.

The Roman poet regarded Diana as a household goddess in his, and had an altar dedicated to her in his villa where household worship could be conducted. In his poetry, Horace deliberately contrasted the kinds of grand, elevated hymns to Diana on behalf of the entire Roman state, the kind of worship that would have been typical at her Aventine temple, with a more personal form of devotion.Images of Diana and her associated myths have been found on of wealthy Romans. They often included scenes depicting sacrifices to the goddess, and on at least one example, the deceased man is shown joining Diana's hunt. Conflation with other goddesses. Wooden statue of Diana Abnoba, Museum for Prehistory in ThuringiaDiana was initially a hunting goddess and goddess of the local woodland at Nemi, but as her worship spread, she acquired attributes of other similar goddesses. As she became conflated with Artemis, she became a, supplanting the earlier goddess.

She also became the goddess of childbirth and ruled over the countryside. Wrote a poem to Diana in which she has more than one alias: Latonia, Trivia, Luna.Along with, Diana was often venerated at games held in Roman amphitheaters, and some inscriptions from the show that she was conflated with in this role, as Diana Nemesis.Outside of Italy, Diana had important centers of worship where she was syncretised with similar local deities in,.

Diana was particularly important in the region in and around the, where she was conflated with the local goddess and worshiped as Diana Abnoba.Some late antique sources went even further, syncretizing many local 'great goddesses' into a single 'Queen of Heaven'. The philosopher, writing in the late, depicted the goddess declaring:'I come, Lucius, moved by your entreaties: I, mother of the universe, mistress of all the elements, first-born of the ages, highest of the gods, queen of the shades, first of those who dwell in heaven, representing in one shape all gods and goddesses. My will controls the shining heights of heaven, the health-giving sea-winds, and the mournful silences of hell; the entire world worships my single godhead in a thousand shapes, with divers rites, and under many a different name. The Phrygians, first-born of mankind, call me the Pessinuntian Mother of the gods; the native Athenians the Cecropian Minerva; the island-dwelling Cypriots Paphian Venus; the archer Cretans Dictynnan Diana; the triple-tongued Sicilians Stygian Proserpine; the ancient Eleusinians Actaean Ceres; some call me Juno, some Bellona, others Hecate, others Rhamnusia; but both races of Ethiopians, those on whom the rising and those on whom the setting sun shines, and the Egyptians who excel in ancient learning, honour me with the worship which is truly mine and call me by my true name: Queen Isis.' -, translated by E. Kenny.Later poets and historians looked to Diana's identity as a triple goddess to merge her with triads heavenly, earthly, and underworld (cthonic) goddesses.

Said that the same goddess was called Luna in heaven, Diana on earth, and in hell.praises the Triple Diana in poem The Man in the Moone (1606): 'So these great three most powerful of the rest, Diana, do tell. Her sovereignty in Heaven, in Earth and Hell'. Worship in the Middle Ages. Bronze statuette of Diana (latter 1st century)Sermons and other religious documents have provided evidence for the worship of Diana during the Middle Ages.

Though few details have been recorded, enough references to Diana worship during the early Christian period exist to give some indication that it may have been relatively widespread among remote and rural communities throughout Europe, and that such beliefs persisted into the period. References to contemporary Diana worship exist from the 6th century on the Iberian peninsula and what is now southern France, though more detailed accounts of Dianic cults were given for the, and southern Belgium in particular. Many of these were probably local goddesses, and wood nymphs or, which had been conflated with Diana by Christian writers Latinizing local names and traditions.

In the Low Countries The 6th century bishop reported meeting with a deacon named Vulfilaic (also known as Saint Wulflaicus or Walfroy the ), who founded a hermitage on a hill in what is now, France. On the same hill, he found 'an image of Diana which the unbelieving people worshiped as a god.'

According to Gregory's report, worshipers would also sing chants in Diana's honor as they drank and feasted. Vulfilaic destroyed a number of smaller pagan statues in the area, but the statue of Diana was too large. After converting some of the local population to Christianity, Vulfilaic and a group of local residents attempted to pull the large statue down the mountain in order to destroy it, but failed, as it was too large to be moved. In Vulfilaic's account, after praying for a miracle, he was then able to single-handedly pull down the statue, at which point he and his group smashed it to dust with their hammers. According to Vulfilaic, this incident was quickly followed by an outbreak of pimples or sores that covered his entire body, which he attributed to demonic activity and similarly cured via what he described as a miracle. Vulfilaic would later found a church on the site, which is today known as Mont Saint-Walfroy.Additional evidence for surviving pagan practices in the Low Countries region comes from the Vita Eligii, or 'Life of ', written by in the 7th century. Audoin drew together the familiar admonitions of Eligius to the people of.

In his sermons, he denounced 'pagan customs' that the people continued to follow. In particular, he denounced several Roman gods and goddesses alongside mythological beliefs and objects:'I denounce and contest, that you shall observe no sacrilegious pagan customs. For no cause or infirmity should you consult magicians, diviners, sorcerers or incantators.Do not observe. No influence attaches to the first work of the day or the phase of the moon. Do not make, little deer or or set tables at night or exchange New Year gifts or supply superfluous drinks.

No Christian. Performs solestitia or dancing or leaping or diabolical chants. No Christian should presume to invoke the name of a demon, not Neptune or Orcus or Diana or Minerva. No one should observe Jove's day in idleness. No Christian should make or render any devotion to the gods of the trivium, where three roads meet, to the or the rocks, or springs or groves or corners. None should presume to hang any from the neck of man nor beast.None should presume to make lustrations or incantations with herbs, or to pass cattle through a hollow tree or ditch.

No woman should presume to hang amber from her neck or call upon Minerva or other ill-starred beings in their weaving or dyeing. None should call the sun or moon lord or swear by them. No one should tell or fortune or by them as those do who believe that a person must be what he was born to be.' Legends from medieval concern a natural spring which came to be known as the 'Fons Remacli', a location which may have been home to late-surviving worship of Diana. Was a monk appointed by Eligius to head a monastery at, and he is reported to have encountered Diana worship in the area around the river. The population in this region was said to have been involved in the worship of 'Diana of the ' (a syncretism of Diana and the ), with effigies and 'stones of Diana' used as evidence of pagan practices. Remacle believed that demonic entities were present in the spring, and had caused it to run dry.

He performed and exorcism of the water source, and installed a lead pipe, which allowed the water to flow again. The 'Society of Diana' Diana is the only pagan goddess mentioned by name in the. As a result, she became associated with many folk beliefs involving goddess-like supernatural figures that clergy wished to demonize. In the, legends of night-time processions of spirits led by a female figure are recorded in the church records of, western Germany, and southern France. The spirits were said to enter houses and consume food which then miraculously re-appeared. They would sing and dance, and dispense advise regarding healing herbs and the whereabouts of lost objects.

If the house was in good order, they would bring fertility and plenty. If not, they would bring curses to the family. Some women reported participating in these processions while their bodies still lay in bed. Historian has referred to these legendary spirit gatherings as 'The Society of Diana'.Local clergy complained that women believed they were following Diana or, riding out on appointed nights to join the processions or carry out instructions from the goddess.

The earliest reports of these legends appear in the writings of in the year 899, followed by many additional reports and variants of the legend in documents by and others. By 1310, the names of the goddess figures attached to the legend were sometimes combined as Herodiana.

It is likely that the clergy of this time used the identification of the procession's leader as Diana or Herodias in order to fit an older folk belief into a Biblical framework, as both are featured and demonized in the New Testament. Herodias was often conflated with her daughter in legend, which also holds that, upon being presented with the severed head of, she was blown into the air by wind from the saint's mouth, through which she continued to wander for eternity. Diana was often conflated with, a goddess associated with the spirits of the dead and with witchcraft. These associations, and the fact that both figures are attested to in the Bible, made them a natural fit for the leader of the ghostly procession. Clergy used this identification to assert that the spirits were evil, and that the women who followed them were inspired by demons. As was typical of this time period, though pagan beliefs and practices were near totally eliminated from Europe, the clergy and other authorities still treated paganism as a real threat, in part thanks to biblical influence; much of the Bible had been written when various forms of paganism were still active if not dominant, so medieval clergy applied the same kinds of warnings and admonitions for any non-standard folk beliefs and practices they encountered.

Based on analysis of church documents and parishioner confessions, it is likely that the spirit identified by the Church as Diana or Herodias was called by names of pre-Christian figures like (a Germanic goddess of the winter solstice), or with names referencing her bringing of prosperity, like the Latin Abundia (meaning 'plenty'), Satia (meaning 'full' or 'plentiful') and the Italian Richella (meaning 'rich'). Some of the local titles for her, such as bonae res (meaning 'good things'), are similar to late classical titles for Hecate, like bona dea. This might indicate a cultural mixture of medieval folk ideas with holdovers from earlier pagan belief systems. Whatever her true origin, by the 13th century, the leader of the legendary spirit procession had come to be firmly identified with Diana and Herodias through the influence of the Church. Modern development and folklore The Golden Bough. 's painting of the Golden Bough incident in theIn his wide-ranging, comparative study of mythology and religion, anthropologist drew on various lines of evidence to re-interpret the legendary rituals associated with Diana at, particularly that of the rex Nemorensis. Frazer developed his ideas in relation to 's painting, also titled The Golden Bough, depicting a dream-like vision of the woodland lake of Nemi.

According to Frazer, the rex Nemorensis or king at Nemi was the incarnation of a, a who participated in a mystical marriage to a goddess. He died at the harvest and was reincarnated in the spring. Frazer claimed that this motif of death and rebirth is central to nearly all of the world's religions and mythologies. In Frazer's theory, Diana functioned as a goddess of fertility and childbirth, who, assisted by the sacred king, ritually returned life to the land in spring.

The king in this scheme served not only as a high priest but as a god of the grove. Frazer identifies this figure with, of which little is known, but also with via an association with sacred oak trees.

Frazer argued furthermore that Jupiter and Juno were simply duplicate names of Jana and; that is, Diana and, all of whom had identical functions and origins.Frazer's speculatively reconstructed folklore of Diana's origins and the nature of her cult at Nemi were not well received even by his contemporaries. Godfrey Lienhardt noted that even during Frazer's lifetime, other anthropologists had 'for the most part distanced themselves from his theories and opinions', and that the lasting influence of The Golden Bough and Frazer's wider body of work 'has been in the literary rather than the academic world.' Robert Ackerman wrote that, for anthropologists, Frazer is 'an embarrassment' for being 'the most famous of them all' and that most distance themselves from his work. While The Golden Bough achieved wide 'popular appeal' and exerted a 'disproportionate' influence 'on so many 20th century creative writers', Frazer's ideas played 'a much smaller part' in the history of academic social anthropology. The Gospel of the Witches. Diana as the Huntress, by.

In Diana appears to Pericles in a vision, telling him to go to her temple and tell his story to her followers. Diana is referenced in to describe how Rosalind feels about marriage. Diana is referred to in when Orsino compares Viola (in the guise of Cesario) to Diana. 'Diana's lip is not more smooth and rubious'. Speaking of his wife, Desdemona, the says, 'Her name, that was as fresh as Dian's visage, is now begrimed and black as my own face.' .

There is a reference to Diana in where Hero is said to seem like 'Dian in her orb', in terms of her chastity. In, Falstaff styles himself and his highway-robbing friends as 'Diana's foresters, gentlemen of the shade, minions of the moon' who are governed by their 'noble and chase mistress the moon under whose countenance they steal'. In Diana appears as a figure in the play and Helena makes multiple allusions to her, such as, 'Now, Dian, from thy altar do I fly.' And '.wish chastely and love dearly, that your Dian/was both herself and love.' The Steward also says, '.; Dian no queen of virgins,/ that would suffer her poor knight surprised, without/ rescue in the first assault or ransom afterward.' It can be assumed that 'Dian' is simply a shortening of 'Diana' since later in the play when Parolles' letter to Diana is read aloud it reads 'Dian'.

The goddess is also referenced indirectly in. The character Hippolyta states 'And then the moon, like to a silver bow new bent in Heaven'.

She refers to Diana, goddess of the moon, who is often depicted with a silver hunting bow. In the same play the character Hermia is told by the Duke Theseus that she must either wed the character Demetrius 'Or on Diana's alter to protest for aye austerity and single life'. He refers to her becoming a nun, with the goddesse Diana having connotations of chastity. In Portia states 'I will die as chaste as Diana, unless I be obtained by the manner of my father's will'. (I.ii). In, Romeo describes Rosaline, saying that 'She hath Dian's wit'.In games and comics.

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The character of Diana from the video game is largely based on the goddess. drew from the Diana archetype in creating of, Paradise Island, and even gave her the proper name 'Diana' for. Most versions of Wonder Woman's origin story state that she is given the name Diana in tribute to the goddess. Diana also is one of the primary gods in the video game Ryse. In the manga and anime series, Diana is the feline companion to Chibiusa, Usagi's daughter. Diana is the daughter of Artemis and Luna. All of these characters are advisers to rulers of the kingdom of the moon and therefore have moon-associated names.In painting and sculpture.

How do series work?To create a series or add a work to it, go to a 'work' page. The 'Common Knowledge' section now includes a 'Series' field.

Enter the name of the series to add the book to it.Works can belong to more than one series. In some cases, as with, disagreements about order necessitate the creation of.Tip: If the series has an order, add a number or other descriptor in parenthesis after the series title (eg., 'Chronicles of Prydain (book 1)'). By default, it sorts by the number, or alphabetically if there is no number. If you want to force a particular order, use the character to divide the number and the descriptor. So, '(0 prequel)' sorts by 0 under the label 'prequel.'

What isn't a series?Series was designed to cover groups of books generally understood as such (see ). Like many concepts in the book world, 'series' is a somewhat fluid and contested notion.

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A good rule of thumb is that series have a conventional name and are intentional creations, on the part of the author or publisher. For now, avoid forcing the issue with mere 'lists' of works possessing an arbitrary shared characteristic, such as relating to a particular place. Avoid series that cross authors, unless the authors were or became aware of the series identification (eg., avoid lumping Jane Austen with her continuators).Also avoid publisher series, unless the publisher has a true monopoly over the 'works' in question. So, the Dummies guides are a series of works.

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But the Loeb Classical Library is a series of editions, not of works.