Feronia
Feronia, an early Italian goddess of groves and fountains, patroness of freedmen
Frieze-Dennison Vergil
Could not find Feroniae in Logeion dictionaries.
Feroniae Proper-name noun: feminine nominative plural, Proper-name noun: feminine vocative plural, Proper-name noun: feminine genitive singular, Proper-name noun: feminine dative singular of Feronia
- an old Italian deity related to Tellus, the patroness of freedmen: several groves were dedicated to her, in which, on the festivals of the goddess, great markets were held; in later times identified with Juno, Liv. 1, 30, 5; 22, 1; 26, 11; Verg. A. 7, 800 Serv.; 8, 564; Plin. 3, 5, 8, § 51; Inscr. Orell. 1313 sq.; 1756; 3315; Hor. S. 1, 5, 24; Inscr. ap. Fabrett. p. 451.
Vide ibi Servium..... Viridi gaudens Feronia luco.
an ancient Italian divinity, who originally belonged to the Sabines and Faliscans, and was introduced by them among the Romans. Greek writers, as usual, describe her as of Greek origin. Dionysius (2.49) thus relates, that the Lacedaemonians who emigrated at the time of Lycurgus, after long wanderings (φερόμενοι), at length landed in Italy, where they founded a town Feronia, and built a temple to the goddess Feronia. But, however this may be, it is extremely difficult to form a definite notion of the nature of this goddess. Some consider her to have been the goddess of liberty, because at Terracina slaves were emancipated in her temple (Serv. ad Aen. 8.465), and because on one occasion the freedmen at Rome collected a sum of money for the purpose of offering it to her as a donation. (Liv. 22.1.) Others look upon her as the goddess of commerce and traffic, because these things were carried on to a great extent during the festival which was celebrated in honour of her in the town of Feronia, at the foot of mount Soracte. But commerce was carried on at all festivals at which many people met, and must be looked upon as a natural result of such meetings rather than as their cause. (Dionys. A. R. 3.32; Strab. v. p.226; Liv. 26.11, 27.4; Sil. Ital. 13.84.) Others again regard her as a goddess of the earth or the lower world, and as akin to Mania and Tellus, partly because she is said to have given to her son three souls, so that Evauder had to kill him thrice before he was dead (Verg. A. 3.564), and partly on account of her connection with Soranus, whose worship strongly resembled that of Feronia. [Soranus.] Besides the sanctuaries at Terracina and near mount Soracte, she had others at Trebula, in the country of the Sabines, and at Luna in Etruria. (Comp. Serv. ad Aen. 11.785; Varro, de L. L. 5.74; Müller, die Etrusker, nvol. i. p. 302, vol. ii. p. 65, &c.) [L.S]
- Sabine, an early Italian goddess of groves and fountains, patroness of freedmen, L., V., H., Ta.
FERO´NIA or LUCUS FERO´NIAE (Φερωνία, Strab.; Λοῦκος Φηρωνίας, Ptol.).
1.A town of Southern Etruria, at the foot of Mount Soracte, within the territory of Capena, with a celebrated temple or shrine of the goddess from whom it derived its name, and a sacred grove, attached to it. Strabo, indeed, is the only author who mentions a town of the name, which he calls Feronia (5. p. 226); other writers speaking of Lucus Feroniaea nd Feroniae fanum: but it is natural that in process of time a town should have grown up around a site of so much sanctity, and which was annually visited by a great concourse of persons. Feronia appears to have been a Sabine goddess (Varr. L. L. 5.74), and hence the festivals at her shrine seem to have been attended especially by the Sabines, though the sanctuary itself was in the Etruscan territory, and dependent upon the neighbouring city of Capena (Liv. 1.30, 27.4). The first mention of these annual festivals occurs as early as the reign of Tullus Hostilius, when we find them already frequented by great numbers of people, not only for religious objects, but as a kind of fair for the purposes of trade, a custom which seems to have prevailed at all similar meetings. (Liv. 1.30; Dionys. 3.32.) Great wealth had, in the course of ages, been accumulated at the shrine of Feronia, and this tempted Hannibal to make a digression from his march during his retreat from Rome, in B.C. 211, for the purpose of plundering the temple. On this occasion he despoiled it of all its gold and silver, amounting to a large sum: besides which there was a large quantity of rude or uncoined brass, a sufficient proof of the antiquity of the sanctuary. (Liv. 26.11; Sil. Ital.--90.) The only other notices of the spot which occur in history are some casual mentions of prodigies that occurred there (Id. 27.4, 33.26); but Strabo tells that it was still much frequented in his time, and that many persons came thither to see the miracle of the priests and votaries of the goddess passing unharmed through a fire and over burning cinders (Strab. 5. p. 226). This superstition is ascribed by other writers to the temple of Apollo, on the summit of Mt. Soracte (Plin. Nat. 7.2; Verg. A. 11.785--790): it was probably transferred from thence to the more celebrated sanctuary at its foot. [SORACTE]
The general position of the Lucus Feroniae is sufficiently fixed by the statements that it was in agro Capenate,a nd at the foot of Mt. Soracte. A fountain at the foot of the hill of S. Oreste, near the SE. extremity of the mountain, is still called Felonica; and as such fountains were generally connected with sacred groves, there is every probability that this was the site of the grove and sanctuary of the goddess. The village of S. Oreste, which stands on the hill above (a shoulder or off-shoot of Soracte), and bears some traces of having been an ancient site, is thought by Nibby and Dennis to occupy the position of the ancient town of Feronia. (Nibby, Dintorni, vol. 3. p. 108; Dennis, Etruria, vol. 1. p. 180.)
Pliny mentions a Lucus Feroniae among the colonies of the interior of Etruria: and from the order in which he describes the towns of that province, there can be little doubt that he means the celebrated locality of the name in Southern Etruria. But it is singular that Ptolemy, who also notices a Lucus Feroniae, to which he gives the title of a colonia, places it in the NW. extremity of Etruria, between the Arnus and the Macra. (Ptol. 3.1.47; Plin. Nat. 3.5. s. 8.) No other notice occurs of any such place in this part of Etruria; and the Liber Coloniarum, though unusually copious in its description of the province of Tuscia, mentions no such colony at all. An inscription, on the other hand, in which we find the name of Colonia Julia Felix Lucoferonensis( Orell. 4099), refers probably to the Southern Etruscan town: and on the whole it is more probable that the name should have been altogether misplaced by Ptolemy, than that there should have existed a second colony of the name, of which we know nothing. (Zumpt, de Colon. p. 347.)
2.A place near Tarracina, on the border of the Pontine Marshes, where there existed also a shrine or sanctuary of the goddess Feronia, with a fountain and sacred grove. The latter is alluded to by Virgil ( Viridi gaudens Feronia luco, Aen. 7.800) in connection with Circeii and Anxur (Tarracina), and the fountain is mentioned by Horace, on his journey to Brundusium, as adjoining the place where the travellers quitted the canal through the Pontine Marshes, and from whence they had a long ascent of three miles to Anxur. (Hor. Sat. 1.5. 23.) Dionysius relates (2.49) a legend of the temple having been founded by some Lacedaemonian exiles, who afterwards settled among the Sabines; a tale which was probably derived from the fact of Feronia being a Sabine divinity. We learn from Servius that there was a stone seat in her temple here, on which if any slaves took their seat they obtained their liberty. Feronia, indeed, appears to have been especially worshipped by freed men and women. (Serv. ad Aen. 8.564; Liv. 22.1.) Vibius Sequester erroneously speaks of a lake of Feronia: whether he meant the fountain of that name, or substituted Lacusf or Lucus,i s uncertain. (Vib. Seq. p. 23; Oberlin, ad loc.)
The site of this sanctuary is clearly marked at a place now called Torre di Terracina, where there is a beautiful and abundant source of limpid waters, breaking out just at the foot of the hills which here bound the Pontine Marshes, and some remains of the temple are still visible. The spot is just 58 miles from Rome, by the line of the Appian Way. (Chaupy, Maison d'Horace, vol. 3. p. 453.) [E.H.B]
An old Italian goddess, of Sabine origin, but also much worshipped in Etruria. She seems originally to have been regarded in the same light as Flora, Libera, and Venus. The Greeks called her a goddess of flowers; on coins she is represented as a girl in the bloom of youth, with flowers in her hair. She was also worshipped as the goddess of emancipation from slavery. She had a very celebrated shrine at the foot of Mount Soracté in Etruria, where the whole neighbourhood used to bring her rich votive offerings and the firstfruits of the field. The annual festivals served as fairs, such was the crowd of people who flocked to them. The mythical king Herulus or Erulus of Praenesté was regarded as her son. He had three lives, and had to be slain three times by Evander in consequence (Verg. Aen. viii. 564).