Magna Mater


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Synonyms for Magna Mater

great nature goddess of ancient Phrygia in Asia Minor

References in periodicals archive ?
When the cult of the Magna Mater was introduced to Rome in 204 BCE toward the end of the Second Punic War, there was an elaborate welcome ceremony to incorporate the new goddess into Rome's mythic pantheon.
No contemporary source for this woman survives to describe her historical life, yet she becomes a major figure in the Magna Mater's mythic tradition.
(10) Certainly the Magna Mater's arrival was a historical event, but there is no evidence whatsoever that a woman named Claudia Quinta connected to the episode ever in fact existed.
The earliest evidence for a relationship between the Magna Mater and a woman named Claudia Quinta is a statue of the matron erected at the goddess's Palatine cult site during the temple's first phase.
Interestingly, the Magna Mater and her barge do not appear in this reference, although we may infer their role since it was Claudia Quinta's ability to rescue the Magna Mater's barge that made manifest her praiseworthiness.
In addition to the above-mentioned references, numerological also permeates both Dante's and Lowry's literary works and is rooted in the Hebrew Cabala as well as in the triadic pattern of both the Moon Goddess and the Magna Mater. As is manifest, the Moon Goddess is one and three at the same time, or better one and four at the same time with different deities representing the phases of the Moon.
The cult of Magna Mater was introduced into Rome in 204 B.C.E., during the last stages of the second Carthaginian war, and her sanctuary was situated on the Palatine, the religious center of the city.
The link between Magna Mater and Bacchus, firmly established in myth and literature, permits the presence of Bacchic elements in the representation of the cult of Cybele.
(31) The remainder of Attis's frenzied speech effectively manipulates the kinship between the rites of Bacchus and those of Magna Mater so as to associate maenadism, a primarily female activity, with Attis: ubi capita Maenades vi iaciunt hederigerae, / ubi sacra sancta acutis ululatibus agitant ("where the ivy-crowned Maenads toss their heads violently, / where they shake the holy emblems with shrill yells," 63.23-24).
The priests of Magna Mater, however, seriously disturbed Roman sensibilities through their constant display of their otherness.
The cult of Magna Mater and its priests provided such a locus for the debate of what was Roman and what was foreign, (72) but also challenged and confused conceptions of Rome's gender identity: Rome as a mother and bride, and/or Rome as a phallic male?
I propose to approach this question by looking at three mothers in De rerum natura: Venus, as she appears in the proem of Book 1; Cybele, or the Magna Mater whose procession is described in Book 2; and Terra Mater herself, particularly in the depiction of the origin of living things at 5.783ff.
The episode of the Magna Mater (2.600-43) affords an opportunity to consider what amounts to a perversion of the maternal.
Some readers such as Bailey have focussed-naively, I think-on the historical and informative content of the Magna Mater passage.
Yet, in spite of the complex verbal strategies used by Lucretius here and the possibility that the silent Magna Mater and her following may be viewed as an allegory within an allegory, we must not overlook the fact that this procession is a "real" historical event.