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76-810: Vogue Theater or Vogue Theatre may refer to: Canada [ edit ] Vogue Theatre (Vancouver) Amethyst Theatre , formerly the Vogue Theatre in McAdam, New Brunswick United States [ edit ] The Vogue Theater , in Chula Vista, California. Vogue Theatre (California) , in Hollywood, California List of theatres in Louisville, Kentucky#Vogue Theatre See also [ edit ] Vogue (disambiguation) Topics referred to by

152-417: A distinct name, like Luna was for her moon aspect. This is due to a seeming reluctance or taboo by the early Latins to name underworld deities, and the fact that they believed the underworld to be silent, precluding naming. Hekate, a Greek goddess also associated with the boundary between the earth and the underworld, became attached to Diana as a name for her underworld aspect following Greek influence. Diana

228-527: A large copy of an Ephesian Artemis statue for their temple on the Aventine Hill. Diana was usually depicted for educated Romans in her Greek guise. If she was shown accompanied by a deer, as in the Diana of Versailles , this is because Diana was the patroness of hunting. The deer may also offer a covert reference to the myth of Acteon (or Actaeon), who saw her bathing naked. Diana transformed Acteon into

304-735: A mixture of textured concrete and terrazzo panels with wrought-iron screens. One of the defining features of Vogue is its large neon sign which is topped by silhouette of the Roman Goddess Diana . The Vogue Theatre has 1,161 seats with 614 on the orchestra level, 211 in the Dress Circle, and 336 on the Upper Circle. It has curved balconies and curved ceilings in the Art Deco style. The Vogue has an elaborate modulated lighting system. The stage, made of black-painted maple,

380-436: A pair of divinities, worshiped as the sun and moon . Janus was said to receive sacrifices before all the others because, through him, the way of access to the desired deity is made apparent. Diana's mythology incorporated stories which were variants of earlier stories about Artemis. Possibly the most well-known of these is the myth of Actaeon . In Ovid 's version of this myth, part of his poem Metamorphoses , he tells of

456-438: A pool or grotto hidden in the wooded valley of Gargaphie. There, Diana, the goddess of the woods, would bathe and rest after a hunt. Actaeon, a young hunter, stumbled across the grotto and accidentally witnessed the goddess bathing without invitation. In retaliation, Diana splashed him with water from the pool, cursing him, and he transformed into a deer. His own hunting dogs caught his scent, and tore him apart. Ovid's version of

532-588: A rite of this sort actually occurred at the sanctuary, and no contemporary records exist that support the historical existence of the Rex Nemorensis . Rome hoped to unify into and control the Latin tribes around Nemi, so Diana's worship was imported to Rome as a show of political solidarity. Diana soon afterwards became Hellenized, and combined with the Greek goddess Artemis , "a process which culminated with

608-402: 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 magic spell. She evokes the triple goddess of Diana, Selene, and Hecate, and specifies that she requires the powers of the latter. The 1st century poet Horace similarly wrote of a magic incantation invoking

684-705: A stag and set his own hunting dogs to kill him. In Campania , Diana had a major temple at Mount Tifata , near Capua . She was worshiped there as Diana Tifatina . This was one of the oldest sanctuaries in Campania. As a rural sanctuary, it included lands and estates that would have been worked by slaves following the Roman conquest of Campania, and records show that expansion and renovation projects at her temple were funded in part by other conquests by Roman military campaigns. The modern Christian church of Sant'Angelo in Formis

760-481: A temple on the Vicus Patricius , which men either did not enter due to tradition, or were not allowed to enter. Plutarch related a legend that a man had attempted to assault a woman worshiping in this temple and was killed by a pack of dogs (echoing the myth of Diana and Actaeon), which resulted in a superstition against men entering the temple. A feature common to nearly all of Diana's temples and shrines by

836-641: A triad with two other Roman deities: Egeria the water nymph, her servant and assistant midwife; and Virbius , the woodland god. Diana is revered in modern neopagan religions including Roman neopaganism , Stregheria , and Wicca . In the ancient, medieval, and modern periods, Diana has been considered a triple deity , merged with a goddess of the moon ( Luna / Selene ) and the underworld (usually Hecate ). The name Dīāna probably derives from Latin dīus ('godly'), ultimately from Proto-Italic *dīwī , meaning 'divine, heavenly'. It stems from Proto-Indo-European *diwyós ('divine, heavenly'), formed with

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912-473: A typical description of Diana: She carried a bow and a quiver full of golden arrows, wore a golden cloak, purple half-boots, and a belt with a jeweled buckle to hold her tunic together, and wore her hair gathered in a ribbon. By the 5th century CE, almost a millennia after her cult's entry into Rome, the philosopher Proclus could still characterize Diana as "the inspective guardian of every thing rural, [who] represses every thing rustic and uncultivated." Diana

988-562: Is an example of Art Deco or Moderne architecture. The Vogue has been a National Historic Site of Canada since it was officially recognized by the federal government on November 20, 1993, under the Historic Sites and Monuments Act. The interiors of the building are not officially protected. The Vogue is also a City of Vancouver heritage "A" building. The Vogue Theatre is crafted in the Art Deco style, emphasizing sleek lines and fluid contours. It has symmetrical façades, constructed in

1064-492: Is apparently that of the Artemis Tauropolos . The literary amplification reveals a confused religious background: different versions of Artemis were conflated under the epithet. As far as Nemi's Diana is concerned there are two different versions, by Strabo and Servius Honoratus . Strabo's version looks to be the most authoritative as he had access to first-hand primary sources on the sanctuaries of Artemis, i.e.

1140-506: Is born first and will die last. He too gives origin to kingship and the first king, bestowing on him regal prerogatives. Diana, although a female deity, has exactly the same functions, preserving mankind through childbirth and royal succession. F. H. Pairault, in her essay on Diana, qualified Dumézil's theory as " impossible to verify ". Unlike the Greek gods , Roman gods were originally considered to be numina : divine powers of presence and will that did not necessarily have physical form. At

1216-443: Is different from Wikidata All article disambiguation pages All disambiguation pages Vogue Theatre (Vancouver) Vogue Theatre is an Art Deco / Art Moderne styled building originally built as a movie house , and currently used as an event venue for the performing arts . Situated on Vancouver ’s “ Theatre Row ", the building was designated as a National Historic Site of Canada in 1993. The Vogue Theatre

1292-419: Is equipped with a flying system 30 feet above the floor. The air-conditioning systems and ducts are concealed in the ceiling coves, which improves the acoustics of the theatre. 49°16′47″N 123°07′18″W  /  49.279796°N 123.121661°W  / 49.279796; -123.121661 Diana (goddess) Diana is considered a virgin goddess and protector of childbirth. Historically, Diana made up

1368-515: Is in turn supported by the triple statue of Artemis-Hecate. In Rome, Diana was regarded with great reverence and was a patroness of lower-class citizens, called plebeians , as well as slaves , who could receive asylum in her temples. Georg Wissowa proposed that this might be because the first slaves of the Romans were Latins of the neighboring tribes. However, the Temple of Artemis at Ephesus had

1444-402: Is numbered as one of the seven planets; her name Diana derives from the fact that she turns darkness into daylight (dies) . She is invoked at childbirth because children are born occasionally after seven, or usually after nine, lunar revolutions ... The persona of Diana is complex, and contains a number of archaic features. Diana was originally considered to be a goddess of the wilderness and of

1520-557: Is referred to with the archaic Latin name of deva Cornisca and where existed a collegium of worshippers; at Évora, Portugal; Mount Algidus, also near Tusculum; at Lavinium ; and at Tibur (Tivoli), where she is referred to as Diana Opifera Nemorensis . Diana was also worshiped at a sacred wood mentioned by Livy – ad compitum Anagninum (near Anagni ), and on Mount Tifata in Campania. According to Plutarch , men and women alike were worshipers of Diana and were welcomed into all of her temples. The one exception seems to have been

1596-472: Is usually depicted in art wearing a women's chiton, shortened in the kolpos style to facilitate mobility during hunting, with a hunting bow and quiver, and often accompanied by hunting dogs. A 1st-century BCE Roman coin (see above) depicted her with a unique, short hairstyle, and in triple form, with one form holding a bow and another holding a poppy . When worship of Apollo was first introduced to Rome, Diana became conflated with Apollo's sister Artemis as in

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1672-645: The Alban Hills near Aricia , where she was worshiped as Diana Nemorensis , or ("Diana of the Sylvan Glade"). According to legendary accounts, the sanctuary was founded by Orestes and Iphigenia after they fled from the Tauri . In this tradition, the Nemi sanctuary was supposedly built on the pattern of an earlier Temple of Artemis Tauropolos, and the first cult statue at Nemi was said to have been stolen from

1748-580: The Rex Nemorensis , was always an escaped slave who could only obtain the position by defeating his predecessor in a fight to the death. Sir James George Frazer wrote of this sacred grove in The Golden Bough , basing his interpretation on brief remarks in Strabo (5.3.12), Pausanias (2,27.24) and Servius ' commentary on the Aeneid (6.136). The legend tells of a tree that stood in the center of

1824-681: The Etruscans and the Latins by the 6th and 5th centuries BCE. Evidence suggests that a confrontation occurred between two groups of Etruscans who fought for supremacy, those from Tarquinia , Vulci and Caere (allied with the Greeks of Capua) and those of Clusium . This is reflected in the legend of the coming of Orestes to Nemi and of the inhumation of his bones in the Roman Forum near the temple of Saturn. The cult introduced by Orestes at Nemi

1900-569: The Moon, noting that one of her titles is Diana Lucifera ("light-bearer"). ... people regard Diana and the moon as one and the same. ... the moon (luna) is so called from the verb to shine (lucere) . Lucina is identified with it, which is why in our country they invoke Juno Lucina in childbirth, just as the Greeks call on Diana the Light-bearer. Diana also has the name Omnivaga ("wandering everywhere"), not because of her hunting but because she

1976-445: The Roman state religion. In personal or family worship, Diana was brought to the level of other household spirits, and was believed to have a vested interest in the prosperity of the household and the continuation of the family. The Roman poet Horace regarded Diana as a household goddess in his Odes , and had an altar dedicated to her in his villa where household worship could be conducted. In his poetry, Horace deliberately contrasted

2052-553: The Tauri and brought to Nemi by Orestes. Historical evidence suggests that worship of Diana at Nemi flourished from at least the 6th century BCE until the 2nd century CE. Her cult there was first attested in Latin literature by Cato the Elder , in a surviving quote by the late grammarian Priscian . By the 4th century BCE, the simple shrine at Nemi had been joined by a temple complex. The sanctuary served an important political role as it

2128-569: The antiquity of her cult is to be found in the lex regia of King Tullus Hostilius that condemns those guilty of incest to the sacratio to Diana. She had a temple in Rome on the Aventine Hill , according to tradition dedicated by king Servius Tullius . Its location is remarkable as the Aventine is situated outside the pomerium , i.e. original territory of the city, in order to comply with

2204-554: The appearance of Diana beside Apollo [the brother of Artemis] in the first lectisternium at Rome" in 399 BCE. The process of identification between the two goddesses probably began when artists who were commissioned to create new cult statues for Diana's temples outside Nemi were struck by the similar attributes between Diana and the more familiar Artemis, and sculpted Diana in a manner inspired by previous depictions of Artemis. Sibyllene influence and trade with Massilia , where similar cult statues of Artemis existed, would have completed

2280-505: The bow at one extremity, Luna-Selene with flowers at the other and a central deity not immediately 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 ( Aeneid 7.516), while Horace called Diana montium custos nemoremque virgo ("keeper of

2356-495: The earlier Greek myths, and as such she became identified as the daughter of Apollo's parents Latona and Jupiter. Though Diana was usually considered to be a virgin goddess like Artemis, later authors sometimes attributed consorts and children to her. According to Cicero and Ennius , Trivia (an epithet of Diana) and Caelus were the parents of Janus , as well as of Saturn and Ops . According to Macrobius (who cited Nigidius Figulus and Cicero ), Janus and Jana (Diana) are

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2432-459: The early Greek colony of Cumae had a cult of Hekate and certainly had contacts with the Latins ). A theater in her sanctuary at Lake Nemi included a pit and tunnel that would have allowed actors to easily descend on one side of the stage and ascend on the other, indicating a connection between the phases of the moon and a descent by the moon goddess into the underworld. It is likely that her underworld aspect in her original Latin worship did not have

2508-661: The entire world worships my single godhead in a thousand shapes, with divers rites, and under many a different name. The Phrygians, first-born of mankind, call me the Pessinuntian Mother of the gods; the native Athenians the Cecropian Minerva; the island-dwelling Cypriots Paphian Venus; the archer Cretans Dictynnan Diana; the triple-tongued Sicilians Stygian Proserpine; the ancient Eleusinians Actaean Ceres; some call me Juno, some Bellona, others Hecate, others Rhamnusia; but both races of Ethiopians, those on whom

2584-472: The fate of other celestial gods in Indoeuropean religions – that of becoming dei otiosi , or gods without practical purpose, since they did retain a particular sort of influence over the world and mankind. The celestial character of Diana is reflected in her connection with inaccessibility, virginity, light, and her preference for dwelling on high mountains and in sacred woods. Diana, therefore, reflects

2660-459: The forerunner of all frame gods is an Indian epic hero who was the image ( avatar ) of the Vedic god Dyaus. Having renounced the world, in his roles of father and king, he attained the status of an immortal being while retaining the duty of ensuring that his dynasty is preserved and that there is always a new king for each generation. The Scandinavian god Heimdallr performs an analogous function: he

2736-511: The goddess of childbirth and ruled over the countryside. Catullus wrote a poem to Diana in which she has more than one alias: Latonia, Lucina , Juno , Trivia, Luna . Along with Mars , Diana was often venerated at games held in Roman amphitheaters, and some inscriptions from the Danubian provinces show that she was conflated with Nemesis in this role, as Diana Nemesis . Outside of Italy, Diana had important centers of worship where she

2812-538: The grove and was heavily guarded. No one was allowed to break off its limbs, with the exception of a runaway slave, who was allowed, if he could, to break off one of the boughs. He was then in turn granted the privilege to engage the Rex Nemorensis, the current king and priest of Diana, in a fight to the death. If the slave prevailed, he became the next king for as long as he could defeat his challengers. However, Joseph Fontenrose criticised Frazer's assumption that

2888-572: The halls of the Apuleius restaurant. Later temple dedications often were based on the model for ritual formulas and regulations of the Temple of Diana. Roman politicians built several minor temples to Diana elsewhere in Rome to secure public support. One of these was built in the Campus Martius in 187 BCE; no Imperial period records of this temple have been found, and it is possible it

2964-426: The heavenly world in its sovereignty, supremacy, impassibility, and indifference towards such secular matters as the fates of mortals and states. At the same time, however, she is seen as active in ensuring the succession of kings and in the preservation of humankind through the protection of childbirth. These functions are apparent in the traditional institutions and cults related to the goddess: According to Dumezil,

3040-551: The hunt, a central sport in both Roman and Greek culture. Early Roman inscriptions to Diana celebrated her primarily as a huntress and patron of hunters. Later, in the Hellenistic period , Diana came to be equally or more revered as a goddess not of the wild woodland but of the "tame" countryside, or villa rustica , the idealization of which was common in Greek thought and poetry. This dual role as goddess of both civilization and

3116-495: The kinds of grand, elevated hymns to Diana on behalf of the entire Roman state, the kind of worship that would have been typical at her Aventine temple, with a more personal form of devotion. Images of Diana and her associated myths have been found on sarcophagi of wealthy Romans. They often included scenes depicting sacrifices to the goddess, and on at least one example, the deceased man is shown joining Diana's hunt. Since ancient times, philosophers and theologians have examined

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3192-524: The lands inhabited by Latins. Her primary sanctuary was a woodland grove overlooking Lake Nemi , a body of water also known as "Diana's Mirror", where she was worshiped as Diana Nemorensis , or "Diana of the Wood". In Rome, the cult of Diana may have been almost as old as the city itself. Varro mentions her in the list of deities to whom king Titus Tatius promised to build a shrine. His list included Luna and Diana Lucina as separate entities. Another testimony to

3268-419: The late 2nd century, depicted the goddess declaring: "I come, Lucius, moved by your entreaties: I, mother of the universe, mistress of all the elements, first-born of the ages, highest of the gods, queen of the shades, first of those who dwell in heaven, representing in one shape all gods and goddesses. My will controls the shining heights of heaven, the health-giving sea-winds, and the mournful silences of hell;

3344-459: 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

3420-551: The legend Orestes founded Nemi together with Iphigenia. At Cuma the Sybil is the priestess of both Phoibos and Trivia. Hesiod and Stesichorus tell the story according to which after her death Iphigenia was divinised under the name of Hecate, a fact which would support the assumption that Artemis Tauropolos had a real ancient alliance with the heroine, who was her priestess in Taurid and her human paragon. This religious complex

3496-431: The literal meaning of "helper" – Diana as Juno Lucina would be the "helper of childbirth". According to a theory proposed by Georges Dumézil , Diana falls into a particular subset of celestial gods, referred to in histories of religion as frame gods . Such gods, while keeping the original features of celestial divinities (i.e. transcendent heavenly power and abstention from direct rule in worldly matters), did not share

3572-544: The mountains and virgin of Nemi") and diva triformis ("three-form goddess"). 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 , and she was addressed with that title by Virgil, Catullus, and many others. "Trivia" comes from the Latin trivium , "triple way", and refers to Diana's guardianship over roadways, particularly Y-junctions or three-way crossroads. This role carried

3648-543: The myth of Actaeon differs from most earlier sources. Unlike earlier myths about Artemis, Actaeon is killed for an innocent mistake, glimpsing Diana bathing. An earlier variant of this myth, known as the Bath of Pallas , had the hunter intentionally spy on the bathing goddess Pallas (Athena), and earlier versions of the myth involving Artemis did not involve the bath at all. Diana was an ancient goddess common to all Latin tribes. Therefore, many sanctuaries were dedicated to her in

3724-432: The nature of Diana in light of her worship traditions, attributes, mythology, and identification with other gods. Diana was initially a hunting goddess and goddess of the local woodland at Nemi, but as her worship spread, she acquired attributes of other similar goddesses. As she became conflated with Artemis, she became a moon goddess , identified with the other lunar goddesses goddess Luna and Hekate . She also became

3800-539: The poet Ennius . Though the Capitoline Triad were the primary state gods of Rome, early Roman myth did not assign a strict hierarchy to the gods the way Greek mythology did, though the Greek hierarchy would eventually be adopted by Roman religion as well. Once Greek influence had caused Diana to be considered identical to the Greek goddess Artemis , Diana acquired Artemis's physical description, attributes, and variants of her myths as well. Like Artemis, Diana

3876-576: The power of both Diana and Proserpina. The symbol of the crossroads is relevant to several aspects of Diana's domain. It can symbolize the paths hunters may encounter in the forest, lit only by the full moon; this symbolizes making choices "in the dark" without the light of guidance. Diana's role as a goddess of the underworld, or at least of ushering people between life and death, caused her early on to be conflated with Hecate (and occasionally also with Proserpina ). However, her role as an underworld goddess appears to pre-date strong Greek influence (though

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3952-425: The priest of Artemis Artemidoros of Ephesus. The meaning of Tauropolos denotes an Asiatic goddess with lunar attributes, lady of the herds. The only possible interpretatio graeca of high antiquity concerning Diana Nemorensis could have been the one based on this ancient aspect of a deity of light, master of wildlife. Tauropolos is an ancient epithet attached to Artemis, Hecate , and even Athena . According to

4028-464: The process. According to Françoise Hélène Pairault's study, historical and archaeological evidence point to the fact that the characteristics given to both Diana of the Aventine Hill and Diana Nemorensis were the product of the direct or indirect influence of the cult of Artemis, which was spread by the Phoceans among the Greek towns of Campania Cuma and Capua , who in turn had passed it over to

4104-412: The provincial nature of Diana's cult. The poet Statius wrote of the festival: Statius describes the triple nature of the goddess by invoking heavenly (the stars), earthly (the grove itself) and underworld (Hecate) imagery. He also suggests by the garlanding of the dogs and polishing of the spears that no hunting was allowed during the festival. Legend has it that Diana's high priest at Nemi, known as

4180-422: The same custom of the asylum. Worship of Diana probably spread into the city of Rome beginning around 550 BCE, during her Hellenization and combination with the Greek goddess Artemis. Diana was first worshiped along with her brother and mother, Apollo and Latona , in their temple in the Campus Martius , and later in the Temple of Apollo Palatinus . The first major temple dedicated primarily to Diana in

4256-423: The same term [REDACTED] This disambiguation page lists articles associated with the title Vogue Theatre . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Vogue_Theatre&oldid=1239456663 " Category : Disambiguation pages Hidden categories: Short description

4332-596: The same time the first temples to Vertumnus (who was associated with Diana) were built in Rome (264 BCE). The misconception that the Aventine Temple was inspired by the Ephesian Temple might originate in the fact that the cult images and statues used at the former were based heavily on those found in the latter. Whatever its initial construction date, records show that the Avantine Temple

4408-446: The second century CE was the hanging up of stag antlers. Plutarch noted that the only exception to this was the temple on the Aventine Hill, in which bull horns had been hung up instead. Plutarch explains this by way of reference to a legend surrounding the sacrifice of an impressive Sabine bull by King Servius at the founding of the Aventine temple. Diana's worship may have originated at an open-air sanctuary overlooking Lake Nemi in

4484-587: The stem * dyew- ('daylight sky') attached the thematic suffix - yós . Cognates appear in Myceanean Greek di-wi-ja , in Ancient Greek dîos ( δῖος ; 'belonging to heaven, godlike'), and in Sanskrit divyá ('heavenly' or 'celestial'). The ancient Latin writers Varro and Cicero considered the etymology of Dīāna as allied to that of dies and connected to the shine of

4560-435: The temple there also offered care of pups and pregnant dogs. This care of infants also extended to the training of both young people and dogs, especially for hunting. In her role as a protector of childbirth, Diana was called Diana Lucina , Diana Lucifera or even Juno Lucina , because her domain overlapped with that of the goddess Juno. The title of Juno may also have had an independent origin as it applied to Diana, with

4636-408: The time Rome was founded, Diana and the other major Roman gods probably did not have much mythology per se, or any depictions in human form. The idea of gods as having anthropomorphic qualities and human-like personalities and actions developed later, under the influence of Greek and Etruscan religion. By the 3rd century BCE, Diana is found listed among the twelve major gods of the Roman pantheon by

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4712-430: The tradition that Diana was a goddess common to all Latins and not exclusively of the Romans. Being placed on the Aventine, and thus outside the pomerium , meant that Diana's cult essentially remained a foreign one, like that of Bacchus ; she was never officially transferred to Rome as Juno was after the sack of Veii . Other known sanctuaries and temples to Diana include Colle di Corne near Tusculum , where she

4788-400: The vicinity of Rome was the Temple of Diana Aventina (Diana of the Aventine Hill ). According to the Roman historian Livy , the construction of this temple began in the 6th century BCE and was inspired by stories of the massive Temple of Artemis at Ephesus , which was said to have been built through the combined efforts of all the cities of Asia Minor . Legend has it that Servius Tullius

4864-436: The wild, and therefore the civilized countryside, first applied to the Greek goddess Artemis (for example, in the 3rd century BCE poetry of Anacreon ). By the 3rd century CE, after Greek influence had a profound impact on Roman religion, Diana had been almost 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

4940-740: The worship of Diana by the Romans, beginning around the 2nd century BCE (the beginning of a period of strong Hellenistic influence on Roman religion). The earliest depictions of the Artemis of Ephesus are found on Ephesian coins from this period. By the Imperial period , small marble statues of the Ephesian Artemis were being produced in the Western region of the Mediterranean and were often bought by Roman patrons. The Romans obtained

5016-495: Was built on the ruins of the Tifata temple. In the Roman provinces, Diana was widely worshiped alongside local deities. Over 100 inscriptions to Diana have been cataloged in the provinces, mainly from Gaul , Upper Germania , and Britannia . Diana was commonly invoked alongside another forest god, Silvanus , as well as other "mountain gods". In the provinces, she was occasionally conflated with local goddesses such as Abnoba , and

5092-691: Was designed by the architectural firm Kaplan & Sprachman. Construction began in 1940 and was completed in 1941. It was operated by Canadian Odeon Theatres until 1984, then by Cineplex Odeon . A 1998 restoration project brought back the Vogue Theatre’s original appearance, as well as state-of-the-art light and sound systems being installed. In 2010, the property's owner, Gibbons Hospitality Group, announced intentions of converting it to an event space. The Vogue has hosted events such as Vancouver’s ComedyFest, Vancouver International Film Festival and Vancouver International Jazz Festival . The Vogue Theatre

5168-459: Was given high status, with Augusta and regina ("queen") being common epithets. Diana was not only regarded as a goddess of the wilderness and the hunt, but was often worshiped as a patroness of families. She served a similar function to the hearth goddess Vesta , and was sometimes considered to be a member of the Penates , the deities most often invoked in household rituals. In this role, she

5244-569: Was held in common by the Latin League . A festival to Diana, the Nemoralia , was held yearly at Nemi on the Ides of August (August 13–15 ). Worshipers traveled to Nemi carrying torches and garlands, and once at the lake, they left pieces of thread tied to fences and tablets inscribed with prayers. Diana's festival eventually became widely celebrated throughout Italy, which was unusual given

5320-405: Was impressed with this act of massive political and economic cooperation, and convinced the cities of the Latin League to work with the Romans to build their own temple to the goddess. However, there is no compelling evidence for such an early construction of the temple, and it is more likely that it was built in the 3rd century BCE, following the influence of the temple at Nemi, and probably about

5396-415: Was often considered an aspect of a triple goddess , known as Diana triformis : Diana, Luna , and Hecate . According to historian C.M. Green, "these were neither different goddesses nor 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

5472-485: Was often considered to be a goddess associated with fertility and childbirth, and the protection of women during labor. This probably arose as an extension of her association with the moon, whose cycles were believed to parallel the menstrual cycle, and which was used to track the months during pregnancy. At her shrine in Aricia, worshipers left votive terracotta offerings for the goddess in the shapes of babies and wombs, and

5548-485: Was often given a name reflecting the tribe of family who worshiped her and asked for her protection. For example, in what is now Wiesbaden , Diana was worshiped as Diana Mattiaca by the Mattiaci tribe. Other family-derived named attested in the ancient literature include Diana Cariciana , Diana Valeriana , and Diana Plancia . As a house goddess, Diana often became reduced in stature compared to her official worship by

5624-472: Was one of the temples demolished around 55 BCE in order to build a theater. Diana also had a public temple on the Quirinal Hill , the sanctuary of Diana Planciana. It was dedicated by Plancius in 55 BCE, though it is unclear which Plancius. In their worship of Artemis, Greeks filled their temples with sculptures of the goddess created by well-known sculptors, and many were adapted for use in

5700-454: Was rebuilt by Lucius Cornificius in 32 BCE. If it was still in use by the 4th century CE, the Aventine temple would have been permanently closed during the persecution of pagans in the late Roman Empire . Today, a short street named the Via del Tempio di Diana and an associated plaza, Piazza del Tempio di Diana , commemorates the site of the temple. Part of its wall is located within one of

5776-542: Was syncretised with similar local deities in Gaul , Upper Germania , and Britannia . Diana was particularly important in the region in and around the Black Forest , where she was conflated with the local goddess Abnoba and worshiped as Diana Abnoba . Some late antique sources went even further, syncretizing many local "great goddesses" into a single "Queen of Heaven". The Platonist philosopher Apuleius , writing in

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