Diana

Dĭāna (in inscrr. also, DEANA, Orell. 1453; 1462; 1546. Also written Jana, Varr. R. R. 1, 37, 3; cf.Nigid. ap. Macr. S. 1, 9. The i measured long, Cinna ap. Suet. Gramm. 11; Verg. A. 1, 499; Hor. C. 1, 21, 1; cf. Diom. p. 436 P.; hence also, Deiana, Enn. ap. Ap. de Deo Socr.), ae, f. [for Divana, Gr. Διώνη for Διϝωνη; root DI-, DIV-; cf. Gr. Ζεύς, also Iovis (Diovis), Deus, dies, divus, etc.],

• orig. an Italian divinity, afterwards regarded as identical with the Gr. Ἄρτεμις, the daughter of Jupiter and Latona, the sister of Apollo, the virgin moon-goddess (Luna), the patroness of virginity, and the presider over child-birth (in this character she is called Lucina), the chase, and nocturnal incantations (on this account her statues were three-formed, and set up in the trivia), Cic. N. D. 2, 27; 3, 23; Catull. 34; Hor. Od. 3, 22; id. Carm. Sec. 1; 70; Tib. 4, 3, 19; Ov. F. 2, 155; Verg. A. 4, 511 et passim: quem urguet iracunda Diana, of an epileptic, Hor. A. P. 453.—
• • B Meton.
  • • 1 The moon: nocturnae forma, Ov. M. 15, 196 (cf.: reparabat cornua Phoebe, id. ib. 1, 11).—
    • 2 The chase, Mart. Spect. 12 (cf. Verg. A. 11, 582).—
• II Derivv.
• • A Dĭānĭus, a, um, adj., of or belonging to Diana: turba, i.e. dogs, Ov. F. 5, 141; cf. arma, i.e. hunting equipments, Grat. Cyneg. 253.—
  • • • b Subst., Diānium, ii, n.
      • • α A place or temple sacred to Diana, Liv. 1, 48; cf. Paul. ex Fest. p. 74, 12 Müll.—
        • β A promontory in Spain, now Denia, Cic. Verr. 2, 1, 34 Zumpt N. cr.; cf. Plin. 3, 5, 11, § 76.—
  • B Dĭānārĭus, a, um, adj., of or belonging to Diana: radix, i. q. artemisia, the plant mug-wort or artemisia, Veg. A. V. 3, 6, 7; 5, 32, 4.—
  • C Dĭānātĭcus, i, m., a devotee of Diana, Maxim. Taur. ap. Murat. Anecd. Lat. 4, p. 100.

Diāna, ae, f. (alte Form für Iana od. Διώνη = des Zeus Tochter; auch Deana geschr., Corp. insicr. Lat. 14, 2212; urspr. Form Diviana = diva Iana, Varro LL. 5, 68), I) Diana, die Tochter Jupiters von der Latona, die Schwester Apollos, die Göttin der Jagd u. des Mondes u. der nächtlichen Zaubereien, Cic. de nat. deor. 2, 68 sq. Catull. 34. Verg. Aen. 1, 499: integra, die keusche, stets jungfräuliche, Hor. carm. 3, 4, 70 sg.: celebris, von vielen gefeiert (= deren Feste von vielen besucht werden), Hor. carm. 2, 12, 20: quem urguet iracunda Diana, v. Epileptischen, Hor. de art. poët. 453 sq.: tria virginis ora Dianae = Diva triformis (Hor. carm. 3, 22, 4), Luna am Himmel, Diana auf der Erde, Hekate in der Unterwelt, Verg. Aen. 4, 511. – II) (poet.) meton.: A) = Jagd, Mart. de spect. 12, 1. – B) = Mond, Ov. met. 15, 196. – ➳ Dīāna gemessen bei Enn. ann. 62. Verg. Aen. 1, 499. Hor. carm. 1, 21, 1 u. 4, 7, 25. Ov. met. 8, 352. Cinna bei Suet. gramm. 11. – Dav. A) Diānius, a, um, zur Diana-, u. meton. zur Jagd gehörig, lucus, Cato fr.: turba, Jagdhunde, Ov.: arma, Jagdgeräte, Gratt. – Subst., Diānium, iī, n., a) sc. templum, ein Dianentempel, Liv. 1, 48, 6. – b) = Διάνιον, ein Vorgebirge in Spanien, j. Denia, Cic. II. Verr. 1, 87. – c) = Ἀρτεμισία, eine kleine Insel im Tyrrhenischen Meere, dem portus Herculis gegenüber, j. Gianuti, Plin. 3, 81. Mela 2, 7, 19 (2. § 122). – B) Diānārius, a, um, zur Diana gehörig, Dianen-, radix = artemisia, Veget. mul. 3, 6, 7; 5, 33, 4. – C) Diānāticus, ī, m., ein der Diana Geweihter, Maxim. Taurinens. serm. 32 (bei Murator. Anecd. 4. p. 100).

Dīāna (9) et Dĭāna, æ, f. (Diviana Varro L. 5, 68 ), Diane [fille de Jupiter et de Latone, déesse de la chasse] : Cic. Nat. 2, 68 ; Virg. En. 4, 511 || [poét.] a) la lune : Ov. M. 15, 196 ; b) la chasse : Mart. Spect. 12, 1.

➳ anc. form. Jana Varro R. 1, 37, 3 || Deana CIL 14, 2212.

diana, ae. f.
女神名。月。

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Dia'na

an original Italian divinity, whom the Romans completely identified with the Greek Artemis. The earliest trace of her worship occurs in the story about Servius Tullius, who is said to have dedicated to her a temple on the Aventine, on the ides of Sextilis. (Augustus.) It is added that, as Diana was the protectress of the slaves, the day on which that temple had been dedicated was afterwards celebrated every year by slaves of both sexes, and was called the day of the slaves (dies servorum; Fest. s. v. servorum dies; Plut. Quaest. Rom. 100; Martial, 12.67.) Besides that day of the slaves, we hear of no festival of Diana in early times, which may be accounted for by supposing that either she was a divinity of inferior rank, or that her worship had been introduced at Rome without being sanctioned or recognized by the government, that is, by the ruling patricians. The former cannot have been the case, as the goddess was worshipped by the plebeians and the Latins as their patron divinity; for a tradition related that the plebeians had emigrated twice to the Aventine, where stood the temple of Diana (Liv. 2.32, 3.51, 54; Sallust, Sal. Jug. 31); and the temple which Servius Tullius built on the Aventine was founded for the benefit of the Latin subjects, who assembled and sacrificed there every year. (Dionys. A. R. 4.26; comp. Liv. 1.45; Plut. Quaest. Rom. 4.) The Sabines and Latins, who formed the main stock of the plebeians, were thus in all probability the original worshippers of Diana at Rome. Now s we know that the Aventine was first occupied by the conquered Sabines who were transplanted to Rome (Serv. ad Aen. 7.657; Dionys. A. R. 3.43), and as it is stated that shortly before the decemviral legislation the Aventine was assigned to the plebeians, and that the law ordaining this assignment was kept in the temple of Diana (Dionys. A. R. 10.32; Liv. 3.54), it seems clear that Diana's worship was introduced at Rome by the Sabines and Latins on their becoming plebeians, and that she was worshipped by them in particular without the state taking any notice of her, or ordaining any festival in honour of her. Varro (de L. L. v. 74) moreover expressly attests, that the worship and name of Diana had come from the Sabines. Now, as the religion of the Latins and Sabines did not differ in any essential point from that of the Romans, we may ask what Roman divinity corresponded to the Sabine or Latin Diana ? Diana loved to dwell in groves and in the neighbourhood of wells; she inspired men with enthusiasm and madness; she dreaded the very sight of male beings so much, that no man was allowed to enter her temple, and she herself remained a virgin (Hor. Ep. 2.1. 454; Plut. Quaest. Rom. 3; Fest. s. v. Juvenilia; Augustin, de Civ. Dei, 7.16); and these characteristics at once shew a striking resemblance between Diana and Feronia or Fauna Fatua. This circumstance, and the fact that Diana was the goddess of the moon, also render it easy to conceive how the Romans afterwards came to identify Diana with the Greek Artemis, for Fauna Fatua bore the same relation to Picus and Faunus that Artemis bore to Apollo. (Hartung, Die Relig. der Röm. ii. p. 207, &c.; Niebuhr, Hist. of Rome, i. p. 367, &c.) [L.S]

Diāna or (older) Dīāna, ae, f

• for * Dīvāna, the goddess of light and of the moon(identified with Αρτεμις): ad Dianae venire (sc. templum), T., C., V., H., O.: quem urguet iracunda Diana (i. e. an epileptic), H.—The moon: nocturnae forma Dianae, O.

DIANA

DIA´NA an island off the coast of Spain, mentioned in the Maritime Itinerary (Itin. Ant. p. 510), where, however, the text is confused. If the name be genuine, it may be identified with the small island off the Pr. Dianium, which Strabo mentions, but without naming it. (Strab. 3. p. 159.)

[P.S]

Diāna

(from the root of dies). An ancient Italian deity, whose name is the feminine counterpart of Ianus (originally Dianus). She was the goddess of the moon; of the open air and open country with its mountains, forests, springs, and brooks; of the chase; and of childbirth, since the moon was believed to foster growth (Cic. N. D. ii. 19). In the latter capacity she, like Iuno, bore the second title of Lucina. Thus her attributes were akin to those of the Greek Artemis, and in the course of time she was completely identified with her and with Hecaté, who resembled her. The most celebrated shrine of Diana was at Aricia (q.v.), in a grove (nemus), from which she was sometimes simply called Nemorensis (Plin. H. N. xix.<*> Plin. H. N., 33). This was on the banks of the modern lake of Nemi, which was styled the mirror of Diana. Here a male deity named Virbius (Ovid, Fast. vi. 756) was worshipped with her, a god of the forest and the chase. He was in later times identified with Hippolytus, the risen favourite of Artemis, and the oldest priest of the sanctuary (Rex Nemorensis, Calig. 35).

He was said to have originated the custom of giving the priest's office to a runaway slave, who broke off a branch from a particular tree in the precincts and slew his predecessor in office in single combat. In consequence of this murderous custom the Greeks compared Diana of Aricia with the Tauric Artemis, and a fable arose that Orestes had brought the image of that goddess into the grove. Diana was chiefly worshipped by women, who prayed to her for happiness in marriage or childbirth. The most important temple of Diana at Rome was on the Aventine, founded by Servius Tullius as the sanctuary of the Latin confederacy. On the day of its foundation (August 13) the slaves had a holiday. This Diana was completely identified with the sister of Apollo, and worshipped simply as Artemis at the Secular Games. (See ludi.) A sign of the original difference, however, remained. Cows were offered to the Diana of the Aventine, and her temple adorned with cows', not with stags', horns, but it was the doe which was sacred to Artemis. See Artemis.