Editing Di indigetes (section)

===Grenier===
Albert Grenier contributed a paper<ref name=Grenier1950>A. Grenier "Indigetes et Novensiles" in ''Boletim de Filologia'' Bd. 11 (1950) supplem. pp. 192–205.</ref> in which he expands on the results obtained by Koch and pays more attention to the original nature of the ''di Indigetes''. He acknowledges similar conclusions have been reached by [[Hendrik Wagenvoort]].<ref>{{cite book |author-link=Hendrik Wagenvoort |first=Hendrik |last=Wagenvoort |title=Roman Dynamism |publisher=Oxford University Press |year=1947 |chapter=Chapter&nbsp;III Numen, Novensiles, and Indigetes |pages=73–103}}</ref>

As Koch did, Grenier<ref name=Grenier1950/> cites the formula of the oath of loyalty to [[Marcus Livius Drusus (tribune)|M. Livius Drusus]] in 91&nbsp;BCE by a Latin chief, preserved by [[Diodorus Siculus]],<ref>[[Diodorus Siculus]], ''[[Bibliotheca Historica]]'' XXXVII 11</ref> in which are mentioned, after Iuppiter Capitolinus, Vesta, and Mars Pater, ''Helios genarchees'', and ''euergetin zooin te kai phytoon Geen'' (‘''the mother Earth which benefits animals and plants''’). Grenier thinks that ''Sol Indiges'' and the ''Good Mother Earth'' (whom he interprets to be the ''Mater Matuta'' of the ''Matralia''){{efn|Grenier<ref name=Grenier1950/> cites Vendryes (1939)<ref>{{cite book |first=Joseph |last=Vendryes |article=Teutomatos |title=Comptes rendus des séances de l'Académie des Inscriptions et Belles-Lettres |year=1939 |volume=83 |issue=5 |doi=10.3406/crai.1939.77232 |pages=466–480}}</ref> to support this interpretation against that of ''Mater matuta'' as the goddess of dawn. The root of Matuta which has given ''matutinus'', morning time, would originally mean ''maturus'', ripe as favourable time or right time for birth, thence for extension would come its meaning of morning as the most favourable time of the day.}} would be the ''di Indigetes'' of the ''devotio'' of [[Publius Decius Mus (consul 340 BC)|Decius Mus]].

He goes on to analyse the other testimonies related to the cult of the ''di indigetes'' found in [[Dionysius of Halicarnassus]].<ref name=DionHali_RA/>

The first is the inscription on the monument on the [[Numicus]], which was thought to be dedicated to ''Aeneas Iuppiter Indiges,'' which reads: "Of the Father God chthonios who rules the flow of the Numicius." Grenier<ref name=Grenier1950/> remarks that the inscription does not mention Aeneas, and is in fact just a small sanctuary of the god of the river. In this same region, Pliny (see prev. section) mentions a ''Sol Indiges,'' and Dionysius describes a monument called the ''Sanctuary of the Sun'' in his time, made up by two altars on an East–West line by a marsh: It was believed to have been erected by Aeneas as a token of thanksgiving for the miracle of the spring.<ref name=DionHali_RA>{{cite book |first=Dionysius |last=Halicarnassus |author-link=Dionysius of Halicarnassus |script-title=el:Ῥωμαϊκὴ Ἀρχαιολογία |trans-title=Roman Antiquities}}</ref>{{rp|at=I 55}} On this evidence, Grenier concludes that ''Sol Indiges'' is connected to Lavinium and to the cult of the ''Penates publici'' of Rome. This fact is supported by [[Marcus Terentius Varro|Varro]]: ''Lavinium ibi dii penates nostri''.<ref name=VarroLingua/>{{rp|at=V 144}} This identification is further supported by the tradition that the new consuls, upon entering office, sacrificed on this ''sanctuary of the Sun'' to Iuppiter Indiges and by the fact that the formulae of the oaths never mention the ''di indigetes'' along with ''Iuppiter''.{{efn|For example, the Table of Bantia reads: "''Iuranto per Iovem deosque Penates''".<ref>[[Corpus Inscriptionum Latinarum|''CIL'']] I n. 197</ref>}}

Grenier concludes from such evidence that the ''Penates'' were included within the ''indigetes''.{{efn|The fact that in imperial times the formulae of the oaths substituted the name of the ''princeps'' for the mention of the ''Penates'' points to the origin of the cult of the ''genius'' of the emperor in that of ''Penates publici''.<ref name=Dumezil_1974/>{{rp|at=part II, chapt. 3; It. tr. p. 313}} }} The Roman ''Penates publici'' were represented as two young men or boys, similar to the [[Dioscures]], and identified as gods brought by Aeneas from Troy,<ref name=DionHali_RA/>{{rp|at=I 64–65}} as the true identity of the Indigetes was secret to avoid exauguration.<ref>Festus p. 94 L: "Indigetes, dii quorum nomina vulgari non licet".</ref>{{efn|...&nbsp;Romani celatum esse voluerunt in cuius dei tutela urbs Roma sit et iure pontificum cautum est ne suis nominibus dii romani appellarentur ne exaugurari possint.<ref name=ServiusNote/>{{rp|at=II 351}} }}

Grenier considers the identification with Aeneas and Romulus a later development, and thinks the original ''indigetes'' were naturalistic gods: forces like the sun, the earth, and the waters, which make the wheat and the children grow. Finally, he concludes that they should have been the ''turba deorum'' of the ''indigitamenta,'' which expressed the animistic nature of the most ancient Roman religion.{{efn|A relevant point in the discussion of the sources that Grenier has overlooked is the fact that the inscription quoted in Greek by Dionysius,<ref name=DionHali_RA/>{{rp|at=I 64–end}} ''Patros Theoy Chthonioy&nbsp;...'', must be translated into the Latin ''Dei Patrii Indigetis''.<ref name=DionHali_RA/>{{rp|at=I 64 n.&nbsp;164}} For a correspondence, see the Greek interpretation of [[Tages]] as ''Hermes Chthonios''.<ref>{{cite book |first=Iohannes |last=Lydus |title=De Ostentis |at=2–3 |editor-first=Earnest |editor-last=Cary |series=Loeb Classical Library |year=1937–1950 |publisher=Harvard University Press}}</ref><ref name=DionHali_RA/>{{rp|at=I 64 n.&nbsp;146}} }}