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In Gallo-Roman religion, Divona or, in Gaulish, Devona〔Xavier Delamarre, entry on ''deuos'', "deity," in ''Dictionnaire de la langue gauloise'' (Éditions Errance, 2003), p. 142.〕 is the eponymous goddess of a sacred spring that was the source of fresh water ''(fons)'' for the city of ''Burdigala'' (Bordeaux). She is hailed (''salve'', compare Salve Regina) in a Latin poem〔Ausonius, ''Ordo nobilium urbium'' 20.30 and 32 (Loeb Classical Library numbering); ''Divona'' appears in line 160 in the numbering of R.P.H. Green, ''The Works of Ausonius'' (Oxford: Clarendon Press, 1991), p. 175.〕 by Ausonius, the 4th-century Bordelais scholar-poet who was the tutor of the emperor Gratian. The word ''Divona'' derives from Gaulish ''deuos'', "divinity," and may simply be an honorific title rather than the name of a particular deity.〔"The Religion and Myths of the Continental Celts of Gaul," p. 193, and "Epona," p. 218 in ''American, African, and Old European Mythologies'' (University of Chicago Press, 1993); Delamarre, ''Dictionnaire'', p. 142.〕 It is a likely origin for place names such as ''Divona Cadurcorum'' ("Divona of the Cadurci," modern Cahors, Δηουόνα, ''Dēvona'' in Ptolemy), Divonne (Ain) (although other derivations are suggested), and Dionne (Côte-d'Or).〔Delamarre, ''Dictionnaire'', p. 142.〕 The territory of the Celtic Cadurci, in the modern French department of Lot, was noted for its springs in antiquity; Frontinus notes that the Cadurcan town of Uxellodunum was surrounded by a river and had an abundance of freshwater sources ''(fontes)''.〔Frontinus, ''Stratagems'' 3.7.2.〕 In ancient Roman religion, goddesses of freshwater sources are often associated with the deity Fons, god of fountains and wellheads, honored at the Fontinalia for his role in the public water supply for the city. Ausonius invokes ''fons'', the manmade outlet that makes the water available to the people, with a string of adjectives: ''sacer, alme, perennis, / vitree, glauce, profunde, sonore, illimis, opace'',〔Ausonius, ''Ordo nobilium urbium'' 20.30–31 (Green lines 157–158). The adjectives are masculine to agree with ''fons'' and appear in the vocative case, as is customary for a Latin invocation.〕 "sacred, life-giving, eternal, / glassy, blue-green,〔The color word ''glaucus'' (Greek ''glaukos'') evokes a range of grey, green, and blue indeterminately, and can often be translated as "sea-colored" or even "sky-colored." It has divine connotations and is associated with various deities, for instance, as the color of Athena's eyes. See P.G. Maxwell-Stuart, ''Studies in Greek Colour Terminology: ΓΛΑΥΚΟΣ'' (Brill, 1981), vol. 1, pp. 40–42, and a brief discussion of the color as associated with Pluto.〕 measureless, sonorous, free of mud, shaded." He hails ''fons'' as the "Genius of the city" ''(urbis genius)'' having the power to offer a healing draught ''(medico potabilis haustu)''. In the next line, Ausonius says that this ''genius'' or tutelary deity is ''Divona'' in the Celtic language ''(Divona Celtarum lingua)'', that is, ''fons'' added to the ''divae'' (plural).〔The phrase ''fons addite divis'' is somewhat difficult to interpret. It is sometimes construed as ''"fons" addite "divis"'', that is "Add ''(plural imperative)'' the word ''fons'' to the word ''divae/divi''" (masculine singular ''divus''). In the plural dative and ablative cases, the masculine and feminine forms are the same, and ''divis'' could be either, but Ausonius seems to be connecting the masculine ''fons'' to the feminine ''Divona''. In Latin, the word ''lymphae'', plural, means "waters" but is also an Italic word for "nymphs"; a plural ''divae'' here might suggest the same tendency to regard water nymphs as both a singular and a plural collective. The verbal form ''addite'', however, can also be construed as a perfect passive participle in the vocative case, parallel in construction with the string of vocative adjectives, that is, "Fons, added to the goddesses." Ausonius "hails" ''(salve)'' the "Genius of the city," but ''genius'' is not in the vocative case. ''Fons addite divis'' is sometimes taken as a proffered etymology: Ausonius may be proposing that the word ''Divona'' is formed from the word ''divus'', Gaulish ''devos'', plus ''fons'' = ''-ona'', taking ''fons'' as the equivalent of a Gaulish word ''onno'', "stream, river," the existence of which is doubtful. The suffix ''-ona'' is found in the names of several Gallic goddesses. See Delamarre, ''Dictionnaire'', pp. 142–143 on ''deuos'', including discussion of ''Divona/Devona''; p. 242 on ''onno''; p. 324 on ''unna'', "water(s)". See also George Long, entry on "Divona," ''Dictionary of Greek and Roman Geography'' (1854), vol. 1, p. 780; Edward Anwyl, "Ancient Celtic Goddesses," ''Celtic Review'' 3 (1906–07), pp. 43–44; Robert E.A. Palmer, ''Roman Religion and Roman Empire: Five Essays'' (University of Pennsylvania Press, 1974), p. 264; Ken Dowden, ''European Paganism: The Realities of Cult from Antiquity to the Middle Ages'' (Routledge, 2000), p. 54.〕 The name also appears in inscriptions. ==Further reading== * Claude Bourgeois, ''Divona: Divinités et ex-voto du culte gallo-romaine de l'eau'' (De l'archéologie à l'histoire, 1991). 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Divona」の詳細全文を読む スポンサード リンク
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