Иберия жарты аралындағы римге дейінгі халықтардың діни сенімдері

the pre Roman people on the Iberian peninsula

In classical Latin, the epithet Indiges, singular in form, is applied to Sol (Sol Indiges) and to Jupiter of Lavinium, later identified with Aeneas. One theory holds that it means the "speaker within", and stems from before the recognition of divine persons. Another, which the Oxford Classical Dictionary holds more likely, is that it means "invoked" in the sense of "pointing at", as in the related word indigitamenta. In Augustan literature, the di indigites are often associated with di patrii and appear in lists of local divinities (that is, divinities particular to a place). Servius noted that Praeneste had its own indigetes. Evidence pertaining to di indigites is rarely found outside Rome and Lavinium, but a fragmentary inscription from Aletrium (modern Alatri, north of Frosinone) records offerings to di Indicites including Fucinus, a local lake god; Summanus, a god of nocturnal lightning; Fiscellus, otherwise unknown, but perhaps a local mountain god; and the Tempestates, weather deities. This inscription has been interpreted as a list of local or nature deities to whom transhumant shepherds should make propitiary offers.

In Georg Wissowa's terminology, the di indigetes or indigites were Roman deities that were not adopted from other religions, as distinguished from the di novensides. Wissowa thus regarded the indigetes as "indigenous gods", and the novensides as "newcomer gods". Ancient use, however, does not treat the two terms as a dichotomy, nor maintain a clear cut distinction between indigetes and novensides. Wissowa's interpretation is no longer widely accepted and the meaning remains uncertain. Wissowa listed 33 di indigetes, including two collectives in the plural, the Lares of the estate and the Lemures of the dead. Any list of indigetes, however, is conjectural; Raimo Anttila points out that "we do not know the list of the di indigetes."

C. Koch, A. Grenier, H. J. Rose, Hendrik Wagenvoort, E. Vetter, K. Latte, G. Radke, R. Schilling, and more recently, R. Anttila have made contributions to the enquiry into the meaning of the word Indiges and on the original nature of the di indigetes.

Carl Koch's analysis and on Johannes Lydus de Mensibus IV 155:  Agonalia daphneephorooi kai genarcheeei Heliooi  : Agonalia for the laurel bearer and primaeval ancestor Sol, that Lydus compares to a similar custom in Athens terminating with laurel bearing. Sol Indiges had two festivals, the other one occurring on August 9, on the Quirinal. Koch remarks too that the festival of December 11 is in correspondence with the Matralia of June 11, dedicated to Mater Matuta, considered the goddess of dawn and, in the ritual, the aunt of the sun, who is the son of the night. Koch was the first to advance the hypothesis of the Sol Indiges as the forefather (Stammvater) of the Roman nation.

Albert Grenier contributed a paper 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. As Koch did, Grenier 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) would be the di Indigetes of the devotio of Decius Mus. He goes on to analyse the other testimonies related to the cult of the di indigetes found in Dionysius of Halicarnassus. 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 Varro: Lavinium ibi dii penates nostri. 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. Radke the tumor is formed by humours that run together to a certain location by pushing the limbs from the inside so that it looks like one thing with the limb where they set. So tumors are pushed in as tubers and plants. Although the lexicographic evidence is flimsy, Anttila thinks it is important, owing to the close relation between medicine and religion. Indiges, indigere would hint to something coming out and bringing forth an end result (pushing into a state). To drive in results in something coming out. The richness of nature deities or their epithets (ahtu) brings about the beneficial result of life / food. The coordinator would be Iuppiter Indiges, the Impeller corresponding to Zeus Ageetoor at Sparta. Finally, Anttila considers the worst formal difficulty left, that of the suffix et and its vowel not rising in indigetes, as remarked by Radke. This would support an ancient assimilation of Aeneas to Indiges Pater.