Diana & Rex Nemorensis

There is a very interesting myth about the worship of Diana, which I would like to share here. Long ago, in the Alban hills, there came a runaway slave who was favored by the Goddess Diana. Because She had freed him, he desired to worship Her, and She gave him sanctuary. One day Diana appeared to him beneath a large tree which stood in the center of a clearing, within a large grove. Then just after sunset She proclaimed Her love for him, but at the same time demanded that he prove himself worthy of Her favors. So Diana brought before him a mighty warrior, who was Guardian of the Grove. Then She told the runaway slave to challenge the Guardian. But the Guardian would not accept the challenge, unless the former slave could prove his strength and courage. So the runaway climbed the great tree, and broke off a large branch with his hands. The branch was so strong that no ordinary man could break it. So the Guardian accepted the challenge, and the two battled for the favor of Diana. The Guardian was defeated and met his end at the hands of the runaway slave. Then Diana touched his shoulders, placed a wreath upon his head, and said "Thou art Rex Nemorensis (King of the Woods)". This is one of the mystery texts, and deals with parts of our inner self. Look at the characters in the Myth as yourself, and at Diana as Enlightenment.

Now, back to the note. In central Italy lies the lake once known as Lacus Nemorensis. This lake was also known as the Speculum Dianae (Mirror of Diana). Here on the northeast shore of this ancient lake, once stood the temple of Diana. Here too was the sacred grove of Diana. In ancient times the followers of Diana gathered at the Temple to give worship, and to be healed by the water, which was said to flow into a pool within the Temple. At Nemi, in the Alban Hills, Diana was worshipped in many forms. At the new moon She was the chaste Huntress and the crescent moon was her bow. In this aspect She was seen as the eternal virgin, free from the need for men. At the time of the full moon, Diana was the Enchantress, the Queen of Magic. At the dark of the moon Diana was vengeful, secretive, and somewhat dangerous. As the chaste, Her name was pronounced Dye-anna. As the Queen it was pronounced Dea-nah, and at dark of moon it was pronounced Dee-anna. These are essentially the same aspects commonly referred to as Maiden, Mother, Crone.

Another term for Rex Nemorensis, was the Hooded One. It is interesting, because a cult formed in the Groves of Nemi around this theme, and was comprised of outlaws and runaway slaves from Rome.

There is a similarity between this mythos, and the Robin Hood legend. Especially when you consider that runaway slaves and outlaws from Rome gathered in the forests of Nemi. The Hooded One was a title for the representative of the God (usually referred to as Kern). This person was the cult leader, and held the title of either the Hooded One, or Rex Nemorensis. The major difference probably lies in the fact that the Hooded One could be either a male or a female. But Rex Nemorensis was always a male. Legend says that the Hood helped to conceal the gender. The outlaws of the Forest in Nemi were more of a religious cult, and lived more off than the land, than off the rich (although an occasional ambush here or there was not out of the question).

Diana And Dianus
The most common names found associated with The Old Religion, in Italy, are Diana & Dianus. Dianus is the nature god, associated with the woods, herds, fertility, and so on. He was present in the rites of Diana at the sacred grove of Nemi. He is also known as verbius, and is linked to the title Rex Nemorensis. Oaks were sacred to Dianus, which were present in the groves at Nemi. It seems likely that, in time, he was also associated with the god Janus. Janus was a god of doorways/portals (and of beginnings in general). In this aspect, Janus was a guardian who kept non-initiates away from the Mystery Traditions. He carried a whip and a rod, which could usher in, or drive away. Dianus, as the guardian Rex Nemorensis, is easily linked to Janus, in this aspect. In the Aridian Tradition, Diana and Dianus would be two parts of the Divine One Great Spirit. Usually, Dianus is visualized as a stag god, or a man with antlers. He can also be associated with the forest god, known as Kern (no, Kern, not Herne...different land, similar story).

Dianus is the consort of Diana, even in Her chaste aspect. Here they are more like brother and sister. In other aspects they are lovers, and so on. Historical references to the cult of Diana and Dianus (other than Classical Age) appear as early as the 4th Century AD

Jana is one of the names we Aridians use for the Goddess (the others are Tana & Fana). The Goddess Jana is the Moon Goddess of the Janarric Clan. In Naples, the term Janarra was once used as the word for witch (instead of Strega). The Janarra are the keepers of the Lunar mysteries, in the Triad Traditions. Sometimes they are called the Sea Witches, because they once practiced along the coastal regions, and near the Bay of Naples.

In Italy there are three Clans, known as the Triad. The first is called the Fanarra, second is the Janarra, and third is the Tanarra. The Fanarra are the "keepers of the earth mysteries", the Janarra are "keepers of the Lunar mysteries", and the Tanarra are the "keepers of the stellar mysteries". Originally they were one Clan, comprised of the covens which Aradia had established in the 14th Century. When the Inquisition began murdering witches, the Clan split up into their respective mystery traditions, in order to preserve at least one of the old Mystery Teachings. As the Fates would have it, however, all three survived. The Aridian Tradition is a rejoining of the three, back into the original state (as practiced in the time of Aradia). Each leader of a Clan, has a working knowledge of the two other Clans. Each Clan has a different aspect of Deity, for their Focus.

Fanus is the basic earth connection of the God. He is lord of the mysteries of the earth. He is primal, and one of the first awakenings of Divine Consciousness (in the Physical Plane). Janus is the awakening of the Divine Consciousness to the Solar System (if you will). He is the connection to the Sun and other planetary influences. Tanus is the awakening of Divine Consciousness to the Universe. He is the connection to higher Divinity, to the Source of All Things. So, actually they are the same Deity, but seen in various aspects (more properly, they are symbols of the stages through which Human Understanding has marked its contact with Divinity). Dianus is Fanus in a higher aspect. Fanus is more like Pan, while Dianus is more like Kern (stag horned god of the forests of Nemi). The double faces of Janus symbolize (among other things) the stage of a God who is between its base earth aspect, and its higher Divine aspect. These gods may also be thought of as the stages of Child, Adolescent, and Adult (although I would never say that to their face...nor neither face of Janus). Another illustration might help: Fanus is seen with animal horns, while Janus is seen wearing a crown, and Tanus is visualized with a blue flame forming a sort of "halo" around his head. Thus, you have the Nature made (horns), Human made (crown), and Divine made (light) concepts of Deity.

Just a bit of an extension from my first reply (and a bit less emotional I hope). Frazer was not presenting a "Tradition" or a "System". He was simply speaking of the ancient practices and concepts of The Old Religion (and other things as well). You asked about our differences and likenesses. We share the common knowledge of Diana at Nemi, and some aspects of Her cult there. Rex Nemorensis is simply another aspect of what was once practiced at Nemi. In my Tradition there is no office of this title, and his legend is only one of the Mystery Teaching concepts, which we have retained over time. Legend says that Aradia (the Holy Strega) established a camp in the ruins of Diana's Temple, there at Nemi. I suppose that might be considered a connection somehow. Actually, Aradia was a Tuscan Witch and taught the Old Religion as a whole (not simply as practiced at Nemi). Frazer doesn't go into much depth concerning the Witch Cult in Italy, so I don't know what else to compare it to. I am NOT giving a history of my Tradition here, but my Tradition is a part of what I am posting.

In Leland's book, Aradia is the Daughter of Diana & Lucifer. In the mythos of the Aridian Tradition, Aradia is quite human (and is not the actual "daughter" of Diana). Now, Diana does have three aspects, just as Dianus has. She is Fana, Jana, and Tana just as he is Fanus, Janus, and Tanus. How this all came about, goes back to the Coven which Aradia had founded in the 14th Century . In time as this coven divided and established other covens, the Inquisition arose (by the way, in Italian the word for coven is boschetto - pronounced boss-kett-oh - and means a grove). Hoping to keep the mysteries alive, they established three Clans. Each Clan was a "Keeper" of one of the mystery traditions. These were the Earth, Lunar, and Stellar Mysteries. Each Clan then named the Deities in accordance with their mystery system. That is how Diana and Dianus came to be known by these many names. It is customary in some Traditions/Systems to have an "inner court" name for the God & Goddess. A name not known to any non-initiates. So, some groups will chose (or create) a secret name, which only they will use when addressing Deity.

For those who both believe, and do not believe, in the antiquity/survival of The Old Religion, I offer the following: In 30 BC, the Roman Poet Horace wrote his work called the Epodes of Horace. In part, they deal with a dialogue between he and an Italian witch named Canidia. In Epode 5, he associates Diana & Proserpina with witches in a mystery Cult. In Epode 17, he names these goddesses as patron goddesses of Witchcraft, and states that witches use a book called Libros Carminum, by which they "call down the moon" and make philtres and evoke spirits. Other Roman writers of the period, support this basic theme in their writings (such as Lucan and Ovid). From this we can conclude, that the association of witches with Diana, was generally accepted in Italy (circa 30 BC). Bear in mind that this is being written about in pre-Christian times, and not in the 1950's of Gerald Gardner. In note titled "The Society of Diana", I will show that this cult continued on (in Historical documentation) through the 19th Century.

EPODE 5 : "...Night and Diana, who command silence when secret mysteries are performed, now aid me: now turn your vengeance and influence against my enemies' house..."

EPODE 17: (to canidia) "Now already I yield to your mighty art, and suppliant beseech you by the realms of Proserpine, and by the powers of Diana, not to be provoked, and by your books of enchantments that are able to call down the fixed stars from heaven, Canidia, at length spare your magic words, and turn backward your swift wheel..."

(Canidia replies)

"...must I, who can move waxen images and call down the moon from the sky by my spells, who can raise the vaporous dead, and mix a draught of love lament the effect of my art, availing nothing upon you ?"

The Society Of Diana
The historical documentation which I present here, is drawn from the research notes and books of, Professor Carlo Ginzburg (Professor of Italian Renaissance Studies at Univ. of California in Los Angeles), Professor Ernesto de Martino (Prof. of the History of Religions at Cagliari Univ., Italy), Professor Cardini (Prof. of History at the Univ. of Florence), and Julio Baroja (Anthropologist)

In his book, The World of Witches, Julio Baroja writes of southern Europe "There seems to have been a flourishing cult of Diana among European country people in the 5th & 6th Centuries, and she was generally looked upon as a Goddess of the woods and fields, except by those trying to root out the cult, who thought she was a devil". In the authors notes, for chapter 4, he adds that the cult also worshipped a male deity called Dianum. In 906 AD, Regino of Prum wrote in his instructions to the Bishops of the Kingdoms of Italy, concerning this cult. Here he states "...they ride at night on certain beasts with Diana, goddess of the pagans, and a great multitude of women, that they cover great distances in the silence of the deepest night, that they obey the orders of the goddess...by speaking of their visions (they) gain new followers for the Society of Diana..."

The following Chronology will demonstrate the continuation of this "Society of Diana" up through the centuries to modern times.

•1006 AD: 19th book of the Decretum (entitled Corrector) associates the worship of Diana with the common pagan folk.
•1280 AD: Diocesan Council of Conserans associates the Witch Cult with the worship of a Pagan Goddess
•1310 AD: Council of Trier associates witches with the goddess Diana (and Herodias)
•1313 AD: Giovanni de Matociis writes in his Historiae Imperiales, that many lay people believe in a nocturnal society headed by a queen they call Diana
•1390 AD: A woman was tried by the Milanese Inquisition for belonging to the "Society of Diana", she confessed to worshipping the "goddess of Night" and stated that "Diana" bestowed blessings on her
•1457 AD: 3 women tried in Bressanone, confess that they belonged to the "Society of Diana" (as recorded by Nicholas of Cusa).
•1526 AD: Judge Paulus Grillandus writes of witches in the town of Benevento who worship a goddess at the site of an old walnut tree.
•1576 AD: Bartolo Spina writes in his Quaestico de Strigibus. listing info gathered from confessions, that witches gather at night to worship "Diana", and have dealings with night spirits.
•1647 AD: Peter Pipernus writes in his De Nuce Maga Beneventana & De Effectibus Magicis, of a women named Violanta who confessed to worshipping Diana at the site of an old walnut tree in the town of Benevento.
•1749 AD: Girolamo Tartarotti associates the Witch Cult with the ancient cult of Diana, in his book Del Congresso Nottorno Delle Lammie.
•1890 AD: Author Charles Leland associates the Witch Cult with the goddess Diana, as a survival of the ancient ways, in his book Etruscan Magic & Occult Remedies.
•1894 AD: Lady Vere de Vere, after investigating witchcraft as it then existed in the Italian Tyrol region, wrote an article in La Rivista of Rome (June 1894) stating that "...the Community of Italian Witches is regulated by laws, traditions, and customs of the most secret kind, possessing special recipes for sorcery."
•1895 AD: Professor Milani (Etruscan Scholar & Director of Archaeological Museum in Florence) states that various elements of ancient Etruscan occultism have been "marvelously preserved" in the "Italian Witch Tradition." Professor Milani was familiar with the works of both Lady Vere de Vere and Charles Leland.
This theme continues through various authors (T.C. Lethbridge, Carlo Ginzburg, Doreen Valiente) into the 1900's and current era. Books written since 1950's are common enough and probably do not need listing here.

Source material for Chronology:

•Ecstasies-deciphering the witches Sabbath
•Night Battles-witchcraft and agrarian cults (by Ginzburg)
•Etruscan Magic & Occult Remedies, Legends of Florence,
•Aradia; gospel of the witches (by Charles Leland).
•The World of Witches, by Julio Baroja.