Rujukan Venus_(mitologi)

  1. Charlton T. Lewis, Charles Short, A Latin Dictionary, 1879, "Venus", (B, Transf., at
  2. Walde & Hofmann, Lateinisches etymologisches Wörterbuch, 3rd ed. 1938, vol. 2, p. 752-753.
  3. J. Pokorny, Indo-European Etymological Dictionary, p. 1146-1146.
  4. "The American Heritage Dictionary of the English Language: Fourth Edition. 2000". Dicapai 2016-11-13. 
  5. Etymonline link (Harper).
  6. See also William W.Skeat Etymological Dictionary of the English Language New York, 2011 (first ed. 1882) s. v. venerable, venereal, venial.
  7. Mallory, J. P., and Adams, D. Q. (Editors), Encyclopedia of Indo-European Culture, Taylor & Francis, 1997, p. 158. ISBN 1-884964-98-2
  8. Schilling, R., p. 146.
  9. Eden, p. 458ff. Eden is discussing possible associations between the Venus of Eryx and the brassica species Eruca sativa (known in Europe as Rocket), which the Romans considered an aphrodisiac.
  10. R. Schilling La religion romaine de Venus depuis les origines jusqu'au temps d' Auguste Paris, 1954, pp. 13–64
  11. R. Schilling "La relation Venus venia", Latomus, 21, 1962, pp. 3–7
  12. Linked through an adjectival form *venes-no-: William W. Skeat ibid. s.v. "venom"
  13. Staples, Ariadne, From Good Goddess to vestal virgins: sex and category in Roman religion, Routledge, 1998, pp. 12, 15-16, 24 - 26, 149 - 150: Varro's theology identifies Venus with water as an aspect of the female principle. To generate life, the watery matrix of the womb requires the virile warmth of fire. To sustain life, water and fire must be balanced; excess of either one, or their mutual antagonism, are unproductive or destructive.
  14. Kaufmann-Heinimann, in Rüpke (ed), 197–8.
  15. Hersch, Karen K., The Roman Wedding: Ritual and Meaning in Antiquity, Cambridge University Press, 2010, pp. 66 - 67.
  16. Eden, P.T., Venus and the Cabbage, Hermes, 91, (1963), p. 456, citing Ovid, Fasti 4, 869-870 cf. I35-I38; Ovid describes the rites observed in the early Imperial era, when the temple environs were part of the Gardens of Sallust.
  17. Versnel, H. S., Inconsistencies in Greek and Roman Religion, Vol. 2, Transition and reversal in myth and ritual, Brill, 1994, p. 262
  18. Eden, pp. 457 - 8, citing Pliny the Elder, Natural History, Book 15, 119 - 121. Murcia had a shrine at the Circus Maximus.
  19. "The Oxford Encyclopedia of Ancient Greece and Rome", v. 1, p. 167
  20. Eden, P.T., "Venus and the Cabbage" Hermes, 91, (1963) p. 456.
  21. Schilling, R. La Religion romaine de Venus, BEFAR, Paris, 1954, p.87, suggests that Venus began as an abstraction of personal qualities, later assuming Aphrodite's attributes.
  22. Her Sicillian form probably combined elements of Aphrodite and a more warlike Carthaginian-Phoenician Astarte
  23. Beard et al, Vol 1., pp. 80, 83: see also Livy Ab Urbe Condita 23.31.
  24. Orlin, Eric (2007), in Rüpke, J, ed. A Companion to Roman Religion, Blackwell publishing, p. 62.
  25. Venus' links with Troy can be traced to the epic, mythic history of the Trojan War, and the Judgement of Paris, in which the Trojan prince Paris chose Aphrodite over Hera and Athena, setting off a train of events that led to war between the Greeks and Trojans, and eventually to Troy's destruction. In Rome's foundation myth, Venus was the divine mother of the Trojan prince Aeneas, and thus a divine ancestor of the Roman people as a whole. Mary Beard, The Roman Triumph, The Belknap Press, 2007, p. 23. The Punic Wars saw many similar introductions of foreign cult, including the Phrygian cult to Magna Mater, who also had mythical links to Troy. See also Beard et al., Vol. 1, p. 80.
  26. The origin is unknown, but it might derive from Apru, an Etruscan form of Greek Aphrodite's name.