Demetrius is the Latinized form of the Ancient Greek male given name Dēmḗtrios, meaning "devoted to Demeter." Alternate forms include Demetrios, Dimitris, Dimitri, Dhimitër, Dimitrije, in addition to other forms descended from it. Demetrius and its variations may refer to the following: Demetrius of Alopece, Greek sculptor noted for his realism Demetrius of Phalerum Demetrius I of Macedon, called Poliorcetes, son of Antigonus I Monophthalmus, King of Macedonia 294–288 BCE Demetrius II Aetolicus, son of Antigonus II, King of Macedonia 239–229 BCE Demetrius, son of Philip V of Macedon Demetrius the Chronographer, Jewish chronicler Demetrius I Soter, king of Syria Demetrius I of Bactria, Greek king of Bactria Demetrius II of India, possible relative of the above Demetrius II Nicator, son of Demetrius I Soter Demetrius III Aniketos, Indo-Greek king c. 100 BCE Demetrius III Eucaerus, son of Antiochus VIII Grypus, Seleucid King Demetrius the Cynic, Cynic philosopher Pope Demetrius I of Alexandria, ruled in 189–232 Demetrius of Thessaloniki, Christian martyr and saint Demetrius Zvonimir, King of Croatia 1075–1089 Demetrius I of Georgia, son of David IV of Georgia the Great, Demetrius the Neomartyr, Orthodox Christian martyr and saint Pope Demetrius II of Alexandria, ruled in 1861–1870 Demetrios Trakatellis, Greek Orthodox Archbishop of America and Exarch of the Atlantic and Pacific Oceans.
In office since 1999. Pseudo-Demetrius I known as False Dimitry I, Tsar of Russia, ruled 1605–1606 Demetrius, a main character in Friedrich Schiller's dramatic fragment of the same name, as well as in Alexander Pushkin's blank verse drama Boris Godunov and several other works of literature.
The Decapolis was a group of ten cities on the eastern frontier of the Roman Empire in the southeastern Levant in the first centuries BC and AD. The cities formed a group because of their language, culture and political status, with each functioning as an autonomous city-state dependent on Rome. Though sometimes described as a league of cities, it is now believed that they were never formally organized as a political unit; the Decapolis was a center of Greek and Roman culture in a region, otherwise populated by Semitic-speaking people. In the time of the Emperor Trajan, the cities were placed into the provinces of Syria and Arabia Petraea. Most of the Decapolis region is located in modern-day Jordan, but Damascus is in Syria and Hippos and Scythopolis are in Israel; the names of the traditional Ten Cities of the Decapolis come from the Roman historian Pliny the Elder in his Natural History. They are: Gerasa in Jordan Scythopolis in Israel, the only city west of the Jordan River Hippos on the Golan Heights Gadara in Jordan Pella in Jordan Philadelphia, modern day Amman, the capital of Jordan Capitolias Dion Beit Ras or Al Husn, both in Jordan Canatha in Syria Raphana identified with Abila in Jordan Damascus, the capital of modern Syria Damascus was further north than the others and so is sometimes thought to have been an "honorary" member.
Josephus stated. Biblical commentator Edward Plumptre therefore suggested that Damascus was not included in Josephus' list. According to other sources, there may have been as many as eighteen or nineteen Greco-Roman cities counted as part of the Decapolis. Except for Damascus, the Decapolis cities were by and large founded during the Hellenistic period, between the death of Alexander the Great in 323 BC and the Roman conquest of Coele-Syria, including Judea in 63 BC; some were established under the Ptolemaic dynasty which ruled Judea until 198 BC. Others were founded when the Seleucid dynasty ruled the region; some of the cities included "Antiochia" or "Seleucia" in their official names, which attest to Seleucid origins. The cities were Greek from their founding; the Decapolis was a region where two cultures interacted: the culture of the Greek colonists and the indigenous Semitic culture. There was some conflict; the Greek inhabitants were shocked by the Semitic practice of circumcision, while various elements of Semitic dissent towards the dominant and assimilative nature of Hellenic civilization arose in the face of assimilation.
At the same time, cultural blending and borrowing occurred in the Decapolis region. The cities acted as centers for the diffusion of Greek culture; some local deities began to be called from the chief Greek god. Meanwhile, in some cities Greeks began worshipping these local "Zeus" deities alongside their own Zeus Olympios. There is evidence that the colonists adopted the worship of other Semitic gods, including Phoenician deities and the chief Nabatean god, Dushara; the worship of these Semitic gods is attested to in inscriptions from the cities. The Roman general Pompey conquered the eastern Mediterranean in 63 BC; the people of the Hellenized cities welcomed Pompey as a liberator from the Jewish Hasmonean kingdom that had ruled much of the area. When Pompey reorganized the region, he awarded a group of these cities with autonomy under Roman protection; this was the origin of the Decapolis. For centuries the cities based their calendar era on this conquest: 63 BC was the epochal year of the Pompeian era, used to count the years throughout the Roman and Byzantine periods.
Under Roman rule, the cities of the Decapolis were not included in the territory of the Herodian kingdom, its successor states of the Herodian tetrarchy, or the Roman province of Judea. Instead, the cities were allowed considerable political autonomy under Roman protection; each city functioned as a polis or city-state, with jurisdiction over an area of the surrounding countryside. Each minted its own coins. Many coins from Decapolis cities identify their city as "autonomous," "free," "sovereign," or "sacred," terms that imply some sort of self-governing status; the Romans left their cultural stamp on all of the cities. Each one was rebuilt with a Roman-style grid of streets based around a central cardo and/or decumanus; the Romans built numerous temples and other public buildings. The imperial cult, the worship of the Roman emperor, was a common practice throughout the Decapolis and was one of the features that linked the different cities. A small open-air temple or façade, called a kalybe, was unique to the region.
The cities may have enjoyed strong commercial ties, fostered by a network of new Roman roads. This has led to their common identification today as a "federation" or "league"; the Decapolis was never an official political or economic union. The New Testament gospels of Matthew and Luke mention that the Decapolis region was a location of the ministry of Jesus. According to Matthew 4:23-25 the Decapolis was one of the areas from which Jesus drew his multitude of disciples, attracted by his "healing all kinds of sickness"; the Decapolis was one of the few regions where Jesus travelled in which Gentiles were in the majority: most of Jesus' min
Darius the Great
Darius the Great or Darius I was the fourth Persian king of the Achaemenid Empire. He ruled the empire at its peak, when it included much of West Asia, the Caucasus, parts of the Balkans, most of the Black Sea coastal regions, parts of the North Caucasus, Central Asia, as far as the Indus Valley in the far east and portions of north and northeast Africa including Egypt, eastern Libya and coastal Sudan. Darius ascended the throne by a claimed usurper; the new king quelled them each time. A major event in Darius's life was his expedition to punish Athens and Eretria for their aid in the Ionian Revolt and subjugate Greece. Although ending in failure at the Battle of Marathon, Darius succeeded in the re-subjugation of Thrace, expansion of the empire through the conquest of Macedon, the Cyclades and the island of Naxos and the sacking of the city of Eretria. Darius organized the empire by placing satraps to govern it, he organized Achaemenid coinage as a new uniform monetary system, along with making Aramaic the official language of the empire.
He put the empire in better standing by building roads and introducing standard weights and measures. Through these changes, the empire was centralized and unified. Darius worked on construction projects throughout the empire, focusing on Susa, Persepolis and Egypt, he had the cliff-face Behistun Inscription carved to record his conquests, an important testimony of the Old Persian language. Darius is mentioned in the biblical books of Haggai and Ezra–Nehemiah. Dārīus and Dārēus are the Latin forms of the Greek Dareîos, itself from Old Persian Dārayauš, a shortened form of Dārayavaʰuš; the longer form is seen to have been reflected in the Elamite Da-ri-a-ma-u-iš, Babylonian Da-ri-ia-muš, Aramaic drywhwš, the longer Greek form Dareiaîos. The name is a nominative form meaning "he who holds firm the good", which can be seen by the first part dāraya, meaning "holder", the adverb vau, meaning "goodness". At some time between his coronation and his death, Darius left a tri-lingual monumental relief on Mount Behistun, written in Elamite, Old Persian and Babylonian.
The inscription begins with a brief autobiography including his lineage. To aid the presentation of his ancestry, Darius wrote down the sequence of events that occurred after the death of Cyrus the Great. Darius mentions several times that he is the rightful king by the grace of Ahura Mazda, the Zoroastrian god. In addition, further texts and monuments from Persepolis have been found, as well as a clay tablet containing an Old Persian cuneiform of Darius from Gherla, Romania and a letter from Darius to Gadates, preserved in a Greek text of the Roman period. In the foundation tablets of Apadana Palace, Darius described in Old Persian cuneiform the extent of his Empire in broad geographical terms: Darius the great king, king of kings, king of countries, son of Hystaspes, an Achaemenid. King Darius says: This is the kingdom which I hold, from the Sacae who are beyond Sogdia to Kush, from Sind to Lydia - what Ahuramazda, the greatest of gods, bestowed upon me. May Ahuramazda protect me and my royal house!
Herodotus, a Greek historian and author of The Histories, provided an account of many Persian kings and the Greco-Persian Wars. He wrote extensively on Darius, spanning half of Book 3 along with Books 4, 5 and 6, it begins with the removal of the alleged usurper Gaumata and continues to the end of Darius's reign. Darius was the eldest of five sons to Hystaspes and Rhodugune in 550 BCE. Hystaspes was a leading figure of authority in Persia, the homeland of the Persians; the Behistun Inscription of Darius states that his father was satrap of Bactria in 522 BCE. According to Herodotus, Hystaspes was the satrap of Persis, although most historians state that this is an error. According to Herodotus, prior to seizing power and "of no consequence at the time", had served as a spearman in the Egyptian campaign of Cambyses II the Persian Great King. Hystaspes was a noble of his court. Before Cyrus and his army crossed the Aras River to battle with the Armenians, he installed his son Cambyses II as king in case he should not return from battle.
However, once Cyrus had crossed the Aras River, he had a vision in which Darius had wings atop his shoulders and stood upon the confines of Europe and Asia. When Cyrus awoke from the dream, he inferred it as a great danger to the future security of the empire, as it meant that Darius would one day rule the whole world. However, his son Cambyses was the heir to the throne, not Darius, causing Cyrus to wonder if Darius was forming treasonable and ambitious designs; this led Cyrus to order Hystaspes to go back to Persis and watch over his son until Cyrus himself returned. Darius did not seem to have any treasonous thoughts. There are different accounts of the rise of Darius to the throne from both Darius himself and Greek historians; the oldest records report a convoluted sequence of events in which Cambyses II lost his
Idhna is a Palestinian town in the southern West Bank, located in the Hebron Governorate, 13 kilometers west of Hebron and about one kilometer east of the Green Line. According to the Palestinian Central Bureau of Statistics, the town had a population of 19,012 inhabitants in 2007. Idhna is physically divided into northern parts by the Wadi al-Feranj. Idhna's primary source of income is agriculture and the town's total land area is 21,526 dunams, of which 2,809 dunams are built up area. Idhna is governed by a municipal council of six departments. Idhna's site was inhabited since Canaanite times, evident from ancient remains found in the town; the town is identified with the biblical city of Dannah, mentioned in Joshua 15:49. Hebrews and Arabs succeeded in gaining control of the town and coins, statues and pottery dating from these various rulers were found in the town. Idhna was incorporated into the Ottoman Empire in 1517 with all of Palestine, in 1596 it appeared in the tax registers as being in the nahiya of Halil in the liwa of Quds.
It had a population of all Muslim. They paid a fixed tax rate of 33,3% on agricultural products, including wheat, olives, fruit trees, goats and/or beehives. All of the revenue went to a waqf. Edward Robinson, who visited Idhna in 1838, recorded that the town's two parts were led by a sheikh and the inhabitants of each part followed and backed their respective sheikh in internal quarrels. Adjacent to Idhna are the ruins of the original village, covered by cultivable fields. Marble tesserae were found on the site. Idhna was further noted as a Muslim village located between the mountains and the plain of Gaza, but subject to the government of el-Khuhlil; the French explorer Victor Guérin visited Idna in June 1863. He described a village with 500 inhabitants, divided into two districts, each ruled by a sheikh. Many houses a small Bordj, had substructures of stone, which, to all appearances, were dating back to antiquity. An Ottoman village list of about 1870 showed that Idna had 22 houses and a population of 108, though the population count included only men.
In 1883 the Palestine Exploration Fund's Survey of Western Palestine described Idhna as "a small village on the south slope of a hill divided by a small depression into two." SWP further found that near the town were several large caves with niches for skulls. In the 1922 census of Palestine, conducted by the British Mandate authorities, Idna had a population of 1,300, all Muslim, increasing in the 1931 census to 1719, still all Muslim, in 317 houses. In the 1945 statistics the population of Idna was 2,190, all Muslims, who owned 34,002 dunams of land according to an official land and population survey. 528 dunams were plantations and irrigable land, 14,481 for cereals, while 153 dunams were built-up land. In the wake of the 1948 Arab–Israeli War, after the 1949 Armistice Agreements, Idna came under Jordanian rule; the Jordanian census of 1961 found 3,568 inhabitants in Idna. Since the Six-Day War in 1967, Idhna has been under Israeli occupation; the population in the 1967 census conducted by the Israeli authorities was 3,713.
On 25 April 2015 Mahmoud Abu Jheisha, 20 years old, from Idhna was shot dead in Hebron after he had been accused of stabbing an Israeli soldier several times. Welcome To Idna Idhna, Welcome to Palestine Survey of Western Palestine, Map 21: IAA, Wikimedia commons "Idna Municipality Official Website". Idhna Town, Applied Research Institute–Jerusalem Idhna Town Profile, ARIJ Idhna aerial photo, ARIJ The priorities and needs for development in Idhna town based on the community and local authorities’ assessment, ARIJ Idhna, Idna
Delilah is a woman mentioned in the sixteenth chapter of the Book of Judges in the Hebrew Bible. She is loved by Samson, a Nazirite who possesses great strength and serves as the final Judge of Israel. Delilah is bribed by the lords of the Philistines to discover the source of his strength. After three failed attempts at doing so, she goads Samson into telling her that his vigor is derived from his hair; as he sleeps, Delilah orders a servant to cut Samson's hair, thereby enabling her to turn him over to the Philistines. Delilah has been the subject of both Christian commentary. Scholars have noted similarities between Delilah and other women in the Bible, such as Jael and Judith, have discussed the question of whether the story of Samson's relationship with Delilah displays a negative attitude towards foreigners. Notable depictions of Delilah include John Milton's closet drama Samson Agonistes and Cecil B. DeMille's 1949 Hollywood film Samson and Delilah, her name has become associated with voluptuous women.
Delilah was a woman of Sorek. She is the only woman in Samson's story, named; the Bible says not that she loved him. The two were not married and the idea that they had a sexual relationship is, in the words of Josey Bridges Snyder, "at most implicit in the biblical text"; the lords of the Philistines bribed her to discover the source of Samson's great strength, each offering to give her 1,100 silver coins. Three times she failed. First, at his own suggestion, she bound him with "seven green withes," but these he snapped asunder, she tied him with new ropes: these failed. She fastened the locks of his hair to the loom but with the same result. After many complaints that Samson did not trust her, he told her that his strength lay in his hair; when he was asleep, she ordered a servant to cut Samson's hair. She awoke him, delivered him into the hands of the waiting Philistine chiefs; the Bible does not mention her fate, and, as James D. G. Dunn and John William Rogerson note in Eerdmans Commentary on the Bible, it never discusses whether Delilah felt guilt for her actions.
Josephus and Pseudo-Philo both view Delilah as a prostitute. Pseudo-Philo writes that Delilah was Samson's wife; the Talmud says that Delilah used sex to get Samson to reveal his secret, in spite of the fact that the biblical text does not state that the two had a sexual relationship, while midrash state that Delilah harassed Samson verbally and physically during sex to get him to tell her the source of his strength. Midrashim on Delilah reveal negative attitudes toward non-Jewish women and are supposed to "demonstrate the havoc that a foreign woman could wreak"; the midrash says that Samson lost his strength because of his relationship with Delilah, a foreign woman, not because his hair was cut, that the angel who foretold Samson's birth to his mother knew that Delilah would cause him to break his Nazirite vow. The Jewish sages said; because Samson allowed his spiritual state to become diminished, he was vulnerable to losing his strength by having his hair cut. Before Delilah is mentioned, the length of Samson's career is described.
The length of someone's life or career in the Old Testament is mentioned last for a character to signify the end of his relevance to the narrative. David Kimhi notes; this might explain why Samson told Delilah of his weakness though she betrayed him before. It is possible he was not aware that cutting his hair would cause God to allow him to lose his strength. Late aggadah say that Delilah had sons together who were strong like their father. Medieval midrash propose that Delilah was the mother of Micah from the biblical narrative of Micah's Idol; this theory rests on the fact that, in Judges 17, Micah's mother gives her son 1,100 silver coins to construct his idol, similar to how Delilah was promised 1,100 silver coins to betray her lover by the Philistine leaders. This tradition explains the conflation of Delilah and Micah's mother by noting that Bible introduces the narrative of Micah's Idol after the narrative of Samson and Delilah. Rashi disputes this theory, as the Seder Olam Rabbah states that Micah and Samson were not contemporaries and that Micah lived during the time of Othniel.
Most Christian commentary on Delilah condemns her. Saint Ambrose represents Delilah as a Philistine prostitute and declares that "men should avoid marriage with those outside the faith, instead of love of one's spouse, there be treachery." Marbodius of Rennes uses the examples of Delilah, Lot's daughters, Herodias and Procne to illustrate that women are a "pleasant evil, at once a honeycomb and a poison". Christian commentators have viewed Samson as a type of Jesus Christ, based on similarities between Samson's story and the life of Jesus
Dalmatia is one of the four historical regions of Croatia, alongside Croatia proper and Istria. Dalmatia is a narrow belt of the east shore of the Adriatic Sea, stretching from the island of Rab in the north to the Bay of Kotor in the south; the hinterland ranges in width from fifty kilometres in the north, to just a few kilometres in the south. Seventy-nine islands run parallel to the coast, the largest being Brač, Hvar; the largest city is Split, followed by Zadar, Šibenik. The name of the region stems from an Illyrian tribe called the Dalmatae, who lived in the area in classical antiquity, it became a Roman province, as result a Romance culture emerged, along with the now-extinct Dalmatian language largely replaced with related Venetian. With the arrival of Croats to the area in the 8th century, who occupied most of the hinterland and Romance elements began to intermix in language and culture. During the Middle Ages, its cities were conquered by, or switched allegiance to, the kingdoms of the region.
The longest-lasting rule was the one of the Republic of Venice, which controlled most of Dalmatia between 1420 and 1797, with the exception of the small but stable Republic of Ragusa in the south. Between 1815 and 1918, it was a province of the Austrian Empire known as the Kingdom of Dalmatia. After the Austro-Hungarian defeat in the First World War, Dalmatia was split between the Kingdom of Serbs and Slovenes which controlled most of it, the Kingdom of Italy which held several smaller parts, after World War II, SFR Yugoslavia took complete control over the area; the name Dalmatia derives from the name of the Dalmatae tribe, connected with the Illyrian word delme meaning "sheep". Its Latin form Dalmatia gave rise to its current English name. In the Venetian language, once dominant in the area, it is spelled Dalmàssia, in modern Italian Dalmazia; the modern Croatian spelling is Dalmacija, pronounced. Dalmatia is referenced in the New Testament at 2 Timothy 4:10, so its name has been translated in many of the world's languages.
In antiquity the Roman province of Dalmatia was much larger than the present-day Split-Dalmatia County, stretching from Istria in the north to modern-day Albania in the south. Dalmatia signified not only a geographical unit, but was an entity based on common culture and settlement types, a common narrow eastern Adriatic coastal belt, Mediterranean climate, sclerophyllous vegetation of the Illyrian province, Adriatic carbonate platform, karst geomorphology. Dalmatia is today a historical region only, not formally instituted in Croatian law, its exact extent is therefore subject to public perception. According to Lena Mirošević and Josip Faričić of the University of Zadar: …the modern perception of Dalmatia is based on the territorial extent of the Austrian Kingdom of Dalmatia, with the exception of Rab island, geographically related to the Kvarner area and functionally to the Littoral–Gorski Kotar area, with the exception of the Bay of Kotor, annexed to another state after World War I; the southern part of Lika and upper Pounje, which were not a part of Austrian Dalmatia, became a part of Zadar County.
From the present-day administrative and territorial point of view, Dalmatia comprises the four Croatian littoral counties with seats in Zadar, Šibenik and Dubrovnik. "Dalmatia" is therefore perceived to extend to the borders of the Austrian Kingdom of Dalmatia. However, due to territorial and administrative changes over the past century, the perception can be seen to have altered somewhat with regard to certain areas, sources conflict as to their being part of the region in modern times: The Bay of Kotor area in Montenegro. With the subdivision of the Kingdom of Yugoslavia into oblasts in 1922, the whole of the Bay of Kotor from Sutorina to Sutomore was granted to the Zeta Oblast, so that the border of Dalmatia was formed at that point by the southern border of the former Republic of Ragusa; the Encyclopædia Britannica defines Dalmatia as extending "to the narrows of Kotor". Other sources, such as the Treccani encyclopedia and the "Rough Guide to Croatia" still include the Bay as being part of the region.
The island of Rab, along with the small islands of Sveti Grgur and Goli, were a part of the Kingdom of Dalmatia and are and culturally related to the region, but are today associated more with the Croatian Littoral, due to geographical vicinity and administrative expediency. Gračac municipality and northern Pag. A number of sources express the view that "from the modern-day administrative point of view", the extent of Dalmatia equates to the four southernmost counties of Croatia: Zadar, Šibenik-Knin, Split-Dalmatia, Dubrovnik-Neretva; this definition does not include the Bay of Kotor, nor the islands of Rab, Sveti Grgur, Goli. It excludes the northern part of the island of Pag, part of the Lika-Senj County. However, it includes the Gračac Municipality in Zadar County, not a part of the Kingdom of Dalmatia and is not traditionally associated with the region; the inhabitants of Dalmatia are culturally subdivided into two groups. The urban families of the coastal cities known as Fetivi, are culturally akin to the inhabitants of the Dalmatian islands.
The two are together distinct, in the Mediterranean aspects of their culture, fr
Diana is a Roman goddess of the hunt, the Moon, nature, associated with wild animals and woodland. She is equated with the Greek goddess Artemis, absorbed much of Artemis' mythology early in Roman history, including a birth on the island of Delos to parents Jupiter and Latona, a twin brother, though she had an independent origin in Italy. Diana was known as the virgin goddess of childbirth and women, she was one of the three maiden goddesses, along with Vesta, who swore never to marry. Oak groves and deer were sacred to her. Diana made up a triad with two other Roman deities. Diana is revered in modern Neopagan religions including Roman Neopaganism and Wicca. From the medieval to the modern period, as folklore attached to her developed and was adapted into neopagan religions, the mythology surrounding Diana grew to include a consort and daughter, figures sometimes recognized by modern traditions. In the ancient and modern periods, Diana has been considered a triple deity, merged with a goddess of the moon and the underworld.
Dīāna is an adjectival form developed from an ancient *divios, corresponding to dīvus, dius, as in Dius Fidius, Dea Dia, in the neuter form dium'sky'. It is derived from Proto-Indo-European *dyew-' sky'. On the tablets of Pylos a theonym di-wi-ja is supposed as referring to a deity precursor of Artemis. Modern scholars accept the identification; the ancient Latin writers Varro and Cicero 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 is so called from the verb to shine. Lucina is identified with it, why in our country they invoke Juno Lucina in childbirth, just as the Greeks call on Diana the Light-bearer. Diana has the name Omnivaga, not because of her hunting but because she is numbered as one of the seven planets, she is invoked at childbirth because children are born after seven, or after nine, lunar revolutions... --Quintus Lucilius Balbus as recorded by Marcus Tullius Cicero and translated by P.
G. Walsh. De Natura Deorum, Book II, Part ii, Section c The persona of Diana is complex, contains a number of archaic features. Diana was 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 as a huntress and patron of hunters. In the Hellenistic period, Diana came to be or more revered as a goddess not of the wild woodland but of the "tame" countryside, or villa rustica, the idealization of, common in Greek thought and poetry; this dual role as goddess of both civilization and the wild, therefore the civilized countryside, first applied to the Greek goddess Artemis. By the 3rd century CE, after Greek influence had a profound impact on Roman religion, Diana had been 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 Nemesianus wrote a typical description of Diana: She carried a bow and a quiver full of golden arrows, wore a golden cloak, purple half-boots, a belt with a jeweled buckle to hold her tunic together, wore her hair gathered in a ribbon.
Diana was considered an aspect of a triple goddess, known as Diana triformis: Diana and Hecate. According to historian C. M. Green, "these were an amalgamation of different goddesses, they were Diana... Diana as huntress, Diana as the moon, Diana of the underworld." At her sacred grove on the shores of Lake Nemi, Diana was venerated as a triple goddess beginning in the late 6th century BCE. Andreas Alföldi interpreted 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, Hekate"; 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 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, while Horace called Diana montium custos nemoremque virgo and diva triformis. 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; the earliest epithet of Diana was Trivia, she was addressed with that title by Virgil and many others. "Trivia" comes from the Latin trivium, "triple way", refers to Diana's guardianship over roadways 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 Medea, Seneca's titular sorceress calls on Trivia to cast a mag