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Year 330 (CCCXXX) was a common year starting on Thursday of the Julian calendar. At the time, it was known as the Year of the Consulship of Gallicanus and Tullianus. The denomination 330 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.
In ancient Greek religion and mythology, Zagreus was sometimes identified with a god worshipped by the followers of Orphism, the "first Dionysus", a son of Zeus and Persephone, who was dismembered by the Titans and reborn. In the earliest mention of Zagreus, he is paired with Gaia and called the "highest" god, though perhaps only in reference to the gods of the underworld. Aeschylus, however, links Zagreus with Hades, possibly as Hades' son, or as Hades himself. Noting "Hades' identity as Zeus' katachthonios alter ego", Timothy Gantz thought it "likely" that Zagreus, perhaps originally the son of Hades and Persephone, later merged with the Orphic Dionysus, the son of Zeus and Persephone.
Agdistis was a deity of Greek, Roman and Anatolian mythology, possessing both male and female sexual organs. She is closely associated with the Phrygian goddess Cybele.
In Roman religion, Angerona or Angeronia was an old Roman goddess, whose name and functions are variously explained. She is sometimes identified with the goddess Feronia.
The dii lucrii or dei lucrii are a collective of Roman deities mentioned by the Christian apologist Arnobius :
"Indeed, who is there who would believe that there are gods of profit, and that they preside over the pursuit of profits, which come most of the time from base sources and always at the expense of others?"
Mellona or Mellonia was an ancient Roman goddess said by St. Augustine to promote the supply of honey as Pomona did for apples and Bubona for cattle. Arnobius describes her as "a goddess important and powerful regarding bees, taking care of and protecting the sweetness of honey."
Arnobius was an early Christian apologist of Berber origin, during the reign of Diocletian (284–305). According to Jerome's Chronicle, Arnobius, before his conversion, was a distinguished Numidian rhetorician at Sicca Veneria, a major Christian center in Proconsular Africa, and owed his conversion to a premonitory dream. Arnobius writes dismissively of dreams in his surviving book, so perhaps Jerome was projecting his own respect for the content of dreams. According to Jerome, to overcome the doubts of the local bishop as to the earnestness of his Christian belief he wrote an apologetic work in seven books that St. Jerome calls Adversus gentes but which is entitled Adversus nationes in the only (9th-century) manuscript that has survived. Jerome's reference, his remark that Lactantius was a pupil of Arnobius and the surviving treatise are all that we know about Arnobius.
Caelus or Coelus was a primal god of the sky in Roman myth and theology, iconography, and literature. The deity's name usually appears in masculine grammatical form when he is conceived of as a male generative force, but the neuter form Caelum is also found as a divine personification.
Arnobius the Younger, Christian priest or bishop in Gaul, wrote from Rome around the year 460.
In Greek mythology, Nana was a daughter of the Phrygian river-god Sangarius, identified with the river Sakarya located in present-day Turkey.
El Kef, also known as Le Kef, is a city in northwestern Tunisia. It serves as the capital of the Kef Governorate.
Afer may refer to:
The Dii Consentes, also known as Di or Dei Consentes, is an ancient list of twelve major deities, six gods and six goddesses, in the pantheon of Ancient Rome. Their gilt statues stood in the Roman Forum, and later apparently in the Porticus Deorum Consentium.
Octavius is an early writing in defense of Christianity by Marcus Minucius Felix. It is written in the form of a dialogue between the pagan Caecilius Natalis and the Christian Octavius Januarius, a provincial lawyer, the friend and fellow-student of the author.
Nenia Dea was an ancient funeral deity of Rome, who had a sanctuary outside of the Porta Viminalis. The cult of the Nenia is doubtlessly a very old one, but according to Georg Wissowa the location of Nenia's shrine (sacellum) outside of the center of early Rome indicates that she didn't belong to the earliest circle of Roman deities. In a different interpretation her shrine was located outside of the old city walls, because it had been custom for all gods connected to death or dying.
In ancient Roman religion, Mutunus Tutunus or Mutinus Titinus was a phallic marriage deity, in some respects equated with Priapus. His shrine was located on the Velian Hill, supposedly since the founding of Rome, until the 1st century BC.
In ancient Roman religion, the indigitamenta were lists of deities kept by the College of Pontiffs to assure that the correct divine names were invoked for public prayers. These lists or books probably described the nature of the various deities who might be called on under particular circumstances, with specifics about the sequence of invocation. The earliest indigitamenta, like many other aspects of Roman religion, were attributed to Numa Pompilius, second king of Rome.
Michael Bland Simmons is an archbishop of the Anglican Church of the Americas, a church in the Continuing Anglican movement, as well as an associate professor of history at Auburn University at Montgomery, Alabama.
Lateranus is an ancient Roman tutelary god of hearths (foci) and a Genius of brick ovens, according to a satirical passage in the Christian writer Arnobius:
Lateranus, as you say, is the god and genius of hearths, and received this name because men build that kind of fireplace of unbaked bricks. What then? if hearths were made of baked clay, or any other material whatever, will they have no genii? and will Lateranus, whoever he is, abandon his duty as guardian, because the kingdom which he possesses has not been formed of clay? And for what purpose, I ask, has that god received the charge of hearths? He runs about the kitchens of men, examining and discovering with what kinds of wood the heat in their fires is produced; he gives strength to earthen vessels, that they may not fly in pieces, overcome by the violence of the flames; he sees that the flavour of unspoilt dainties reaches the taste of the palate with their own pleasantness, and acts the part of a taster, and tries whether the sauces have been rightly prepared.
Antilochus was a historian of ancient Greece who wrote an account of the Greek philosophers from the time of Pythagoras to the death of Epicurus, whose system he himself adopted. He seems to be the same as the "Antilogus" mentioned by Dionysius of Halicarnassus. Theodoret quotes an Antilochus as his authority for placing the tomb of Cecrops I on the acropolis of Athens, but as Clement of Alexandria and Arnobius refer for the same fact to a writer of the name of "Antiochus", there may possibly be an error in Theodoret.
References
- ↑ Arnobius, Ante-Nicene Christian Library: Translations of the Writings of the Fathers down to A.D. 325. Volume 19: The Seven Books of Arnobius Adversus Gentes, 2001, ISBN 1-4021-6865-9 p. 190. She is mentioned nowhere else.
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