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Relevant bibliographies by topics / Roman Goddesses

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Academic literature on the topic 'Roman Goddesses'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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Journal articles on the topic "Roman Goddesses"

1

Barroso, Maria do Sameiro. "A possible case of Crouzon syndrome in a female figurine from Bracara Augusta from the 2nd century CE." Antropologia Portuguesa, no. 41 (December 16, 2024): 31–42. https://doi.org/10.14195/2182-7982_41_2.

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Artworks are not just objects of beauty but also historical documents that can reveal diseases unknown to ancient physicians, such as congenital disorders. A bronze female figurine from the 2nd century AD, unearthed during excavations in the Roman city of Bracara Augusta, currently the city of Braga, presents intriguing facial features, strongly indicating an underlying medical condition. The abnormal facial traits point to craniofacial dysostosis and, more precisely, Crouzon Syndrome. The portrayed figure wears the walled crown of the city’s patron goddesses, Tyche/Fortuna, the earlier Greek

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Molnár, Annamária. "Ut clare mulieres ampliores sint numero." Antikvitás & Reneszánsz, no. 2 (January 1, 2018): 99–114. http://dx.doi.org/10.14232/antikren.2018.2.99-114.

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Boccaccio, standing between the Middle Ages and the Renaissance, uses specific methods of systematization and techniques when he decides to write (even many times if necessary) the biographies of the goddesses of Greco-Roman mythology. What influences his methods? Is it important which description of a goddess into which work of his – Genealogia deorum gentilium or De mulieribus claris or both – he intends to insert? What kind of literary sources does he rely on while writing these biographies? My paper starts a reckless „Minerva-counting” and describes the problem through the figure of one of

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LiDonnici, Lynn R. "The Images of Artemis Ephesia and Greco-Roman Worship: A Reconsideration." Harvard Theological Review 85, no. 4 (1992): 389–411. http://dx.doi.org/10.1017/s0017816000008208.

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In a recent essay, Nicole Loraux identified a pattern of scholarly dependence on the origins of a particular deity for the interpretation of how human beings at various, specific times and places related to and used that figure to meet the needs of their lives. Shifting social and political conditions, such as the development and modification of the Athenian polis, led to changes in people's religious needs and are reflected by modifications, sometimes radical, in the conceptualization and worship of their gods. Loraux discussed the problems that this scholarly perspective brought to the study

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Molnár, Annamária. "(Isten)nők és Boccaccio." Antikvitás & Reneszánsz, no. 1 (January 1, 2018): 55–66. http://dx.doi.org/10.14232/antikren.2018.1.55-66.

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Giovanni Boccaccio, writing his prosaic works in Latin and researching antique and medieval literary sources, as a philologist faces the question of systematizing and evaluating of Greek-Roman goddesses: were they really goddesses or not? How can he reveal his point of view to his readers? What kind of concept stands out in Genealogia deorum gentilium, and how consciously and consistently he uses that later in De mulieribus claris? What are the similarities and the differences between the portraits of goddesses in these two works? This is a maze of Cereses and Minervas, and the reader himself

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Xiang, Junyu. "The Evolution of the Female Image in Western Art from Aphrodite to Rosie the Riveter." BCP Education & Psychology 7 (November 7, 2022): 360–65. http://dx.doi.org/10.54691/bcpep.v7i.2688.

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In this paper, we will discuss the worship of fertility goddesses around the world and how these practices inform female figures as they appear in Western art. Aphrodite, or Venus, is a key figure in our discussion. In this study, we will focus on her origin, figures, and characteristics. We will also investigate female images from the later time when Europe became a fully patriarchal society. These images evidenced a shift from a muscular and curvaceous body to a soft and submissive-looking one. Once the feminist movement was underway, images from the ancient Greek and Roman period were reviv

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Burrell, Barbara. "Iphigeneia in Philadelphia." Classical Antiquity 24, no. 2 (2005): 223–56. http://dx.doi.org/10.1525/ca.2005.24.2.223.

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Abstract A long-misinterpreted Roman provincial coin shows a mythological scene in order to make a remarkable claim: that Iphigeneia, Orestes, and Pylades fled from the land of the Taurians to Philadelphia in Lydia (modern Alaşşehir in Turkey), and there set up their stolen image, identified by the Philadelphians as their patron Artemis Anaitis. This Persianized goddess was generally depicted as an Anatolian image almost identical to the Artemis of Ephesos; it is the bond between the two goddesses that may be the immediate basis of this coin's alliance with Ephesos, but the long-term intent ma

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Vacinová, Lenka. "Vzácná varianta republikánského denáru typu RRC 222/1 / A rare variety of the Roman Republican denarius of the RRC 222/1 type." Numismatické listy 73, no. 3-4 (2019): 130–38. http://dx.doi.org/10.37520/nl.2018.014.

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An extremely rare variety of the Roman Republican denarius of the RRC 222/1 type has been identified recently in the numismatic collection of the National Museum in Prague. The article analyses its iconography in a broader context of the Greek and Roman coinages as well as other visual art styles emphasising importance of consistent differentiation between the goddesses Diana and Luna that are frequently confused one with another even in the scholarly literature.

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Ferri, Naser. "Cults and Beliefs in Pre-Christian Dardania." Godišnjak Centra za balkanološka ispitivanja, no. 41 (January 6, 2022): 135–58. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-41.8.

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Since there are not any epigraphic sources from the times before the Roman invasion of the Dardanian Kingdom (Mbretëria dardane), stone monuments with Latin inscriptions from the period of Roman invasion represent a source of enormous importance for the study of beliefs and cults on Dardan soils, both before the invasion and during the Roman rule, forgods and various cults, which were relicts of earlier times, are represented on epigraphic monuments of the first century A.D.According to the results of studies on about 600 epigraphic monuments dating from the beginning of our era until the time

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Karttunen, Klaus. "Supposed Graeco-Roman Goddesses and Related Matter in the Angavijjā." Indian Historical Review 32, no. 1 (2005): 189–96. http://dx.doi.org/10.1177/037698360503200107.

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Barboş, Andreea Raluca. "Women in the Religious Life of Rome between the 5th and the 1st Centuries B.C." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 9 (December 5, 2010): 11–26. http://dx.doi.org/10.35219/history.2010.09.

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Just as in the case of any other ancient society, religious life always conveyed equilibrium to the public life of Rome and the future of the city depending on it. The women held a very important role in this respect, several cults, ceremonies and festivals being particularly ascribed to them. The priestesses of the goddess Ceres and, later on, those of Proserpina, enjoyed a special prestige within the Roman society. The grain crops and, therefore, the alimentary security depended on the proper performance of the specific rituals pertaining to these goddesses. The Vestals, along with the Flami

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Dissertations / Theses on the topic "Roman Goddesses"

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Garman, Alex G. "The cult of the Matronae in the Roman Rhineland /." free to MU campus, to others for purchase, 2002. http://wwwlib.umi.com/cr/mo/fullcit?p3074404.

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Auanger, Lisa. "A catalog of images of women in the official arts of ancient Rome /." free to MU campus, to others for purchase, 1997. http://wwwlib.umi.com/cr/mo/fullcit?p9841130.

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Wimber, Kristina Michelle. "Four Greco-Roman era temples of Near Eastern fertility goddesses : an analysis of architectural tradition /." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2152.pdf.

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Wimber, K. Michelle. "Four Greco-Roman Era Temples of Near Eastern Fertility Goddesses: An Analysis of Architectural Tradition." BYU ScholarsArchive, 2007. https://scholarsarchive.byu.edu/etd/1277.

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Lucian, writing in the mid-second century AD, recorded his observations of an "exotic" local cult in the city of Hierapolis in what is today Northern Syria. The local goddess was known as Dea Syria to the Romans and Atargatis to the Greeks. Lucian's so-named De Dea Syria is an important record of life and religion in Roman Syria. De Dea Syria presents to us an Oriental cult of a fertility goddess as seen through the eyes of a Hellenized Syrian devotee and religious ethnographer. How accurate Lucian's portrayal of the cult is questionable, though his account provides for us some indication tha

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Hansen, Inge Lyse. "Roman women portrayed in divine guises : reality and construct in female imaging." Thesis, University of Edinburgh, 2001. http://hdl.handle.net/1842/17577.

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The thesis concerns representations of Roman women of the imperial period depicted in the guise of a divinity. Portraits of women of all social levels have been included as have representations in any media excluding numismatic evidence. The latter, with its specific contextual characteristics, is only included and discussed as comparanda for the main body of material. The juxtaposition of a recognisable reality and a heightened reality in these representations raises a variety of interpretative questions: whether it is possible to establish a correlation between the mythological interpretatio

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Pettersson, Joanna. "From Rome to Ireland : a comparative analysis of two pagan goddesses and a Christian saint." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-353022.

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In Celtic religious studies, it is often difficult to find reliable textual sources if you are working with pre-Christian religion, since all text is written in a Christian context. As a result, Celtic scholars have to look outside of the pre-Christian Celtic context, to search for knowledge elsewhere. For example, one may use texts from Classical writers (such as Caesar) who wrote about Celts they encountered, or look to Christian material (in particular saints’ lives) to search for clues of pagan traditions which may have survived into Christianity. This has resulted in that certain Celtic p

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Drakeman, Cynthia Leigh. "Portable goddesses: The use and significance of pipeclay figurines of Venus in the Northern Roman Provinces from the First-Third Centuries CE." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491552.

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This thesis presents an iconographic and archaeological analysis of figurines of Venus produced in pipeclay in the Northern Roman Provinces from the first through third centuries CE and seeks to examine what uses and significance they may have had.

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Beck, Noémie. "Goddesses in Celtic Religion : cult and mythology : a comparative study of ancient Ireland, Britain and Gaul." Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20084.

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This work consists of a comparative study of the female deities venerated by the Celts of Gaul, Ancient Britain and Ancient Ireland from the 8th c. BC to around 400 AD. The Celts had the peculiarity of transmitting their culture, religious beliefs and myths exclusively by oral means, from one generation to another. The available data relating to Celtic goddesses are thus all indirect and of a different nature and period according to the country concerned. They fall into three categories: contemporary Classical texts, which mainly pertain to Gaul and are very rare; the vernacular literature of

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Bell, Roslynne S. "Power and piety : Augustan imagery and the cult of the Magna Mater." Thesis, University of Kent, 2007. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.550590.

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Ferlut, Audrey. "Le culte des divinités féminines en Gaule Belgique et dans les Germanies sous le Haut-Empire romain." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30071/document.

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La thèse sur le sujet suivant : le culte des divinités féminines en Gaule Belgique et dans les Germanies sous le haut empire romain consiste en une analyse la plus exhaustive possible des divinités féminines rencontrées dans les trois provinces de l'empire romain que sont la Gaule Belgique et les Germanies. Tout d'abord, il s'agit de faire une recherche approfondie concernant des caractères des divinités féminines, qu'elles soient indigènes, importées de Rome ou importées de la partie orientale de l'empire romain. Cette thèse a aussi pour but d'analyser les formes de cultes et les rites consac

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Books on the topic "Roman Goddesses"

1

Simon, Erika. Die Götter der Römer. Hirmer, 1990.

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Mikocki, Tomasz. Sub specie deae: Les impératrices et princesses romaines assimilées à des déeses : etude iconologique. G. Bretschneider, 1995.

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Lesage, Mireille. Légendes des déesses de l'amour. SW Télémaque, 2007.

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Moura, Caetano Lopes de. A Mythologia da mocidade, ou Historia dos deoses, semideoses e divindades allegoricas da fabula, seguida da descripção dos lugares celebres da antiguidade mythologica: Ornada de numerosas estampas. Na livraria portugueza de J.P. Aillaud, 11, quai Volataire., 2021.

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Arosius, Theo. De goddelijke vrouwen van Rome: De systematische uitmoording van Caesars nageslacht. Uitgeverij Aspekt, 2013.

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Ferlut, Audrey. Le culte des divinités féminines en Gaule Belgique et dans les Germanies sous le Haut-Empire romain. Ausonius éditions, 2022.

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7

Hibbert, Clare. Terrible tales of ancient Rome. Gareth Stevens Publishing, 2014.

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Borgeaud, Philippe. La mère des dieux: De Cybèle à la Vierge Marie. Editions du Seuil, 1996.

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Montero, Santiago. Diosas y adivinas: Mujer y adivinación en Roma antigua. Editorial Trotta, 1994.

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Benko, Stephen. The virgin goddess: Studies in the pagan and Christian roots of mariology. Brill, 2004.

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Book chapters on the topic "Roman Goddesses"

1

Töpfer, Kai Michael. "The Goddess of Victory in Greek and Roman Art." In Transcultural Research – Heidelberg Studies on Asia and Europe in a Global Context. Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-11632-7_1.

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Gaston, Bruce. "Mrs Pendercoet’s Lost Identity." In Saki (H.H. Munro). Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0365.12.

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Mrs Pendercoet is a regular participant in the Chelsea Arts Club fancy dress ball. She consults a couple of acquaintances, including a young man called Rollo, about possible costumes that will flatter her figure and also cause a stir. She is annoyed by Rollo’s facetious suggestions and tells him so undiplomatically. She eventually decides to dress as Pomona, the Roman goddess of orchards. Rollo, however, has already briefed a press reporter at the ball, and Mrs Pendercoet is mortified when her costume is misrepresented in the newspaper the following day.

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Bédoyère, Guy de la. "Gods and Goddesses." In The Real Lives of Roman Britain. Yale University Press, 2015. http://dx.doi.org/10.12987/yale/9780300207194.003.0005.

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"5. Gods and Goddesses." In The Real Lives of Roman Britain. Yale University Press, 2020. http://dx.doi.org/10.12987/9780300214031-006.

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"Goddesses in the Greco-Roman World." In The Virgin Goddess. BRILL, 2004. http://dx.doi.org/10.1163/9789047412588_003.

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Leith, Mary Joan Winn. "4. Mary the goddess?" In The Virgin Mary: A Very Short Introduction. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780198794912.003.0004.

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‘Mary the goddess?’ considers the question of whether the Virgin Mary is a goddess. According to official Christian theology throughout the centuries, Mary is not and cannot be a goddess. Nevertheless, Christian piety has at times followed a separate track from official theology by treating Mary as a goddess. It is worth considering here the oft-noted parallels between the Virgin Mary and Graeco-Roman goddesses, the history of the Black Madonna, and contemporary forms of goddess-centred spirituality.

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Beagon, Mary. "Man and the Gods." In Roman Nature. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198147268.003.0004.

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Abstract The only form of deity acceptable to Pliny is divina Natura, the spirit of the universe, an all-embracing unity. Traditional ideas of a multiplicity of gods and goddesses as in the Olympic pantheon are merely examples of imbecillitas humana (2. 14). The diversity of religious ideas only obscures the search for God (2. 22). Some men slavishly worship monstra with externa sacra, while others believe in nothing at all (2. 21). Some invent a deity between these two concepts, Fortuna; others again adopt the fatalism of astrology. Pliny concludes that ‘naturae potentia … est quod deum vocem

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Mitchell, Stephen A. "The Goddess Gná." In Old Norse Folklore. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501773396.003.0007.

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This chapter tackles the information about the goddess Gná in reference works. It mentions that the three skaldic poems, Gylfaginning's short narrative, and citations in several pulur were the source materials about Gná, which limited the possibilities for interpretation. Discussions of the goddess Gná have been dominated by possible filiations to the Graeco-Roman world and etymological interpretations. Even though she is one of the least known and least discussed of the goddesses, she is possibly a key figure in mythology. Moreover, a considerable amount of material mentions the goddess in co

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Hallett, Christopher H. "Nudity and Divine Symbols." In The Roman Nude. Oxford University PressOxford, 2005. http://dx.doi.org/10.1093/oso/9780199240494.003.0007.

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Abstract The portraits of women in the guise of goddesses (Pls. 123–4) actually return us to a controversial issue which we have skirted a number of times already, but which now needs to be squarely faced. In the last chapter we attempted to explain why it was that Romans chose to have themselves represented in heroic costume (nude and carrying weapons). But a question of equal importance still remains to be asked. What did it mean when nude portraits were furnished—not with weapons— but with divine attributes (as in Pls. 96 and 99)? Once again the question can only be approached by drawing on

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"A Version of the Myth of Isis." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0130.

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Abstract note: The Egyptian goddess Isis was worshiped extensively in the Greco-Roman period throughout the Mediterranean world and was frequently identified or associated with various other goddesses, especially Demeter. Women were prominent among her devotees and officiants. author and translation: See entry 16. text: Teubner (W. Nachstädt, W. Sieveking, J. B. Titchener, 1971, vol. 2, fasc. 3, pp. 1–80). bibliography: Blessings, 71–79; F. Dunand, Le culte d’Isis dans le bassin orientale de la Mediterranée, 3 vols., EPRO 26 (Leiden: E. J. Brill, 1973); Sharon Kelly Heyob, The Cult of Isis amo

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Conference papers on the topic "Roman Goddesses"

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Rietveld, Dr Kyra A. "The Empty Shell of A goddess: Representations of Artemis Based on Literature in the Graeco-Roman period." In 5th World Conference on Arts, Humanities, Social Sciences and Education. Eurasia Conferences, 2024. http://dx.doi.org/10.62422/978-81-968539-1-4-066.

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In antiquity, a push occurred for a universal Greek identity after the Persian wars. The Greek pantheon was used to support this new sense of nationality, relying on the shared mythology and understanding of the gods. Images of the goddess Artemis started to appear that reflected this, promoting a universalized system of religion relating to the changing political situation to give ancient Greek citizens stability within their vast, shifting world. I argue that the representation of the goddess Artemis which followed the universalizing trend, underwent a significant change during the Graeco-Ro

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Baukova, A. Yu. "Goddess Tyche in the Coinage of the Cities of the Roman Province of Asia." In Preislamic Near East: History, Religion, Culture. A.Yu. Krymskyi Institute of Oriental Studies of the NAS of Ukraine, 2021. http://dx.doi.org/10.15407/preislamic2021.02.009.

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Tomassoni, Rosella, Stefania Liburdi, and Annalisa Marsella. "THE ROLE OF WOMEN IN THE HISTORY OF ROMAN RELIGION: FROM VESTALE TO MADONNA." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.07.

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Introduction: Within the concept of women in the archaic Roman era, the present paper will attempt a believable reconstruction of the passage of the vestal woman figure, subjected to the male �potestas� of the �pontfex maximus� in which Eros was sacrificed to the Civitas due to the blackmail of equal rights, to the recovery of the woman as an object of Christian contemplation. Objective and Method: The aim of this article, through the analysis of recognized sources, is to study the axiom according to which the Roman woman was considered equal to the man in society (for roles, reputation, legal

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Vretemark, Maria. "Evidence of animal offerings in Iron Age Scandinavia." In Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-06.

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Written contemporary sources of animal sacrificial rituals in Iron Age Scandinavia are almost non-existent. However, we have some rare descriptions about the people of northern Europe from Roman historians. Most famous of these is of course Tacitus who gives us valuable information about life in Scandinavia during the first century AD. Among other things we learn about fertility rituals carried out in sacrificial bogs and we understand the close connection between the goddess and water. Tacitus’ descriptions, as well as younger sources such as the Old Norse religious texts of Scandinavia, also

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Ohashi, Eri. "Spas in France and in Japan: Historical Traditions and Literary Representations." In XII Congress of the ICLA. Georgian Comparative Literature Association, 2025. https://doi.org/10.62119/icla.3.8945.

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The Ancients believed that waters mysteriously gushing out from deep in the earth and showing healing benefits were a gift from the gods. Dealing mainly with French and Japanese literary works, this paper analyses the diversity of perceptions and representations of spas. The historian Hippolyte Taine noted in his Voyage aux Pyrénées (1855) that “Rome has left its trace everywhere in Bagnères. Lying in the marble baths, [the Romans] felt the virtue of the beneficent goddess penetrating in their limbs.” As for Japan, in Iyo Fudoki (The Customs of Iyo), an VIIIth Century story, the dying Little P

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