罗马生育及婴幼儿祐护神祇名录

在古罗马宗教中，婴幼儿护祐之神（）被认为掌管着受孕、妊娠、分娩及孩童成长的每个环节。罗马宗教的某些主神在这一人类生活领域具有专属职能，而另一些神祇则仅以人们祈求或规避特定行为时所呼告的名号存世。这些微渺的“瞬时神祇”（divinities of the moment） Giulia Sissa, "Maidenhood without Maidenhead: The Female Body in Ancient Greece," in Before Sexuality: The Construction of Erotic Experience in the Ancient Greek World (Princeton University Press, 1990), p. 362, translating the German term Augenblicksgötter which was coined by Hermann Usener. 中，有数位仅因基督教辩教士的著述而在传世文献中留下记载 Mary Beard, J.A. North, and S.R.F. Price, Religions of Rome: A Sourcebook (Cambridge University Press, 1998), vol. 2, p. 33. 。


卷帙浩繁的希腊罗马医学文献记载了产科与育儿知识，公元2世纪希腊妇科医师以弗所的索兰纳斯曾劝导助产士摒弃迷信思想。然而在古典时代，分娩对母婴双方仍是生死攸关的考验，婴儿死亡率高达30%至40%  M. Golden, "Did the Ancients Care When Their Children Died?" Greece & Rome 35 (1988) 152–163; Keith R. Bradley, "Wet-nursing at Rome: A Study in Social Relations," in The Family in Ancient Rome: New Perspectives (Cornell University Press, 1986, 1992), p. 202; Beryl Rawson, Children and Childhood in Roman Italy (Oxford University Press, 2003), p. 104. 。关于出生与死亡的过渡仪式呈现诸多并行特征 Anthony Corbeill, "Blood, Milk, and Tears: The Gestures of Mourning Women," in Nature Embodied: Gesture in Ancient Rome (Princeton University Press, 2004), pp. 67–105. 。孕产妇死亡屡见不鲜，最著名的案例当属尤利乌斯·凯撒之女、庞培之妻尤利娅，她产后数日夭亡，导致其父与夫婿的家族纽带断裂，加速了终结罗马共和国的内战  Rawson, Children and Childhood in Roman Italy, p. 103. 。某些仪式行为或可归因于焦虑引发的迷信，但围绕分娩的宗教氛围实则折射出罗马人对家庭、传统（先祖遗风）及两性和谐的高度重视 Rawson, Children and Childhood in Roman Italy, p. 99. 。帝国时期，儿童形象与司职分娩的主神朱诺·卢西娜共同出现在钱币及公共艺术中 Rawson, Children and Childhood in Roman Italy, p. 64. ，石棺浮雕等丧葬艺术有时会刻绘逝者生平场景，包括诞生或初浴之礼 Rawson, Children and Childhood in Roman Italy, pp. 101–102. 。

唯有年满十岁的逝者方能享有完整的葬礼与年度悼祭（参见帕伦塔利亚节）。未满周岁的夭折婴孩则不予正式祭仪。这种仪式缺失关乎个体在社会中的法律地位，而非家庭对丧子之痛的情感回应Rawson, Children and Childhood in Roman Italy, p. 104 。正如西塞罗的沉思：

原始文献
关于受孕-诞生-成长周期最详尽的神祇名录出自教会教父的著作，尤以希波的奥古斯丁和特土良为甚。众所周知，奥古斯丁特别参考了公元前1世纪罗马学者马库斯·特伦提乌斯·瓦罗现已残缺的神学论著，而瓦罗的文献又援引了罗马大祭司团的典籍。教父作家们的本意虽在批驳传统罗马宗教，但其略带嘲讽的笔触间仍保留了珍贵史料Beard et al., Religions of Rome,vol. 2, p. 33.，拉丁文学作品中亦散见零星记载。

以下神祇名录按其在这一过程中职能的先后顺序进行排列The order is based on that of Robert Turcan, The Gods of Ancient Rome (Routledge, 2001; originally published in French 1998), pp. 18–20, and Jörg Rüpke, Religion in Republican Rome: Rationalization and Ritual Change (University of Pennsylvania Press, 2002), pp. 181–182. 。
受孕与妊娠
婚床之神（di coniugales）同样司掌受孕 Beard, Religions of Rome: A Sourcebook, vol. 2, pp. 32–33; Rüpke, Religion of the Romans, p. 79. ，作为卡皮托利三神（Capitoline Triad
）之一的朱诺，亦主司联姻与结合，某些为求嗣与顺产而呼告的次要神祇，或许正是她神力的职能化身。
 优伽提努斯（Jugatinus）为婚配之神，源自拉丁语“iugare”一词，意为"结合、匹配、联姻" Augustine, De Civitate Dei 6.9.Ludwig Preller, Römische Mythologie (Berlin, 1881), vol. 1, p. 211. 。
 辛克西娅（Cinxia）的职能体现于新娘所束腰带（cingulum），此带象征丈夫与她"紧密相连"（cinctus vinctusque） Festus 55 (edition of Lindsay); Karen K. Hersch, The Roman Wedding: Ritual and Meaning in Antiquity (Cambridge University Press, 2010), pp. 101, 110, 211. 。腰带系以赫尔克里士之结，设计精巧繁复难以解开 William Warde Fowler, The Roman Festivals of the Period of the Republic (London, 1908), p. 142. 。奥古斯丁称此女神为维尔吉尼恩西斯（Virginiensis，“virgo”意为"处女"），暗示解结象征失去童贞For an extensive look at the knot of virginity, primarily in early Christian culture, see S. Panayotakis, "The Knot and the Hymen: A Reconsideration of Nodus Virginitatis (Hist. Apoll.1)," Mnemosyne 53.5 (2000) 599–608. 。在分娩仪式中，辛克西娅或被认为会临身现场。生父解下自束的腰带（cinctus）系于产妇身上（cinxerit），后再解开以求生产顺利。解带时祈祷：使产妇承分娩束缚者亦当解其束缚，"言毕即退" Pliny, Natural History 28.42; Anthony Corbeill, Nature Embodied: Gesture in Ancient Rome(Princeton University Press, 2004), pp. 35–36. 。曾有流产史的孕妇，需以食过狼奶的羔羊所产羊毛制成腰带，束腹九月整 Attributed to Theodorus Priscianus, Additamenta10; Corbeill, Nature Embodied, p. 37. See also Marcellus Empiricus, De medicamentis 10.70 and 82. 。
 苏比古斯（Subigus）是使新娘顺服夫君之神Augustine, De Civitate Dei 6.9. 。其名源自动词“subigo/subigere”，意为"使屈服；驯服、压制"，指性交中的主动角色，引申为"使在性事上顺从"J.N. Adams, The Latin Sexual Vocabulary (Johns Hopkins University Press, 1982), pp. 155–156. The verb is used in the satiric verses chanted by the soldiers at the triumph of Julius Caesar, where he is said to have caused the Gauls to submit (see Gallic Wars), and to have submitted himself to Nicomedes. A subigitatrix was a woman who took the active role in fondling (Plautus, Persa 227). 。
 普雷玛（Prema）司掌持续交合，源自动词“施压”（primere）。虽该词通常描述男性角色，奥古斯丁却称普瑞玛为“迪亚·玛特”（dea Mater），一位母神Adams, Latin Sexual Vocabulary, p. 182; Augustine, De Civitate Dei 6.9. 。
 伊努斯（Inuus，"进入"）、阳具神穆图努斯·图图努斯（Mutunus Tutunus）及佩尔图达（Pertunda）共同司掌交配冲动。伊努斯有时与福努斯混同，体现哺乳动物交配本能。穆图努斯崇拜与神圣福努斯相关The cult of this god was either misunderstood or deliberately misrepresented by Church Fathers as a ritual deflowering during marriage rites; no Roman source describes such a thing. See Mutunus Tutunus. 。此二神在受孕祷词之外亦有记载。佩尔图达为动词"穿透"（pertundere） Augustine of Hippo, De Civitate Dei 6.9.3. 的女性化身Sissa, "Maidenhood without Maidenhead," p. 362. ，似为此特定职能而呼告的神力名号。
 雅努斯 ，这位前后双面门神，"开启播种之通道"，由播种之神萨图尔努斯提供种子Turcan, The Gods of Ancient Rome, p. 18. 。
 孔塞维乌斯（Consevius）或称孔塞维乌斯神（Deus Consevius），亦名孔西维乌斯（Consivius），为繁衍与授精之神Rüpke, Religion in Republican Rome, p. 181. ，源自"播种"（con-serere）。此为雅努斯作为造物神或起始之神的头衔Fowler, Roman Festivals, p. 289. Macrobius, Saturnalia `1.9, lists Consivius among the titles of Janus from the act of sowing (a conserendo), that is, "the propagation of the human race," with Janus as the auctor ("increaser," source, author). Macrobius says that the title Consivia also belongs to the goddess Ops. 。
 利柏尔·帕特（Liber Pater，“利柏尔父神”）赋予男性释放精液的能力Turcan, The Gods of Ancient Rome, p. 18, citing Augustine, De Civitate Dei 6.9.3. ，而利柏拉女神（Libera）则庇佑女性完成这一过程——在罗马人的观念中，女性同样被视为贡献了“生命的种子” Rüpke, Religion in Republican Rome, p. 181.。
 墨娜（Mena）或称墨娜女神（Dea Mena）与朱诺共同确保月经来潮 Turcan, The Gods of Ancient Rome, p. 18, citing Augustine, De Civitate Dei IV.11: dea Mena, quam praefecerunt menstruis feminarum ("The goddess Mena, who was in charge of menstruation"). This may seem illogically placed in the sequence; Roman girls were not married until they were ready for childbearing, so menstruation would mark the bride as old enough to marry, and conception would halt the flow. ，此血经转化滋养发育中胎儿Rüpke, Religion in Republican Rome, p. 181.。
 弗卢奥尼亚（Fluonia）或称弗卢维奥尼亚（Fluvionia），源自"流动"（fluere），为朱诺司掌子宫蓄血之化身Tertullian, Ad nationes 2.11.3; Turcan, The Gods of Ancient Rome, p. 18. 。妇女崇奉朱诺·弗卢奥尼亚，"因她在受孕时遏止血流（即月经）"。Excerpts from Paulus in Festus, p. 82 (edition of Lindsay): mulieres colebant, quod eam sanguinis fluorem in conceptu retinere putabant.。中世纪神话学家曾述及朱诺此职能Juno "is called Fluonia, from the flowing (fluoribus) of seed, because she frees women in childbirth," according to the Third Vatican Mythographer, as translated by Ronald E. Pepin, The Vatican Mythographers (Fordham University Press, 2008), p. 225. Fluoribus might also be translated as "emissions, discharge." The Berlin Commentary to the De nuptiis of Martianus Capella (2.92) compares this moisture to the dew that drips from the air and nourishes seeds; Haijo Jan Westra and Tanja Kupke, The Berlin Commentary on Martianus Capella's De Nuptiis Philologie et Mercurii, Book II (Brill, 1998), p. 93.，标志女性由处女转为母亲In his commentary on the De nuptiis of Martianus Capella, Remigius of Auxerre "explains Fluvonia from the contraceptive use of the discharges of seeds to free women from childbirth"; see Jane Chance, Medieval Mythography from Roman North Africa to the School of Chartres, A.D. 433–1177 (University Press of Florida, 1994), p.286. 。
 阿勒摩娜（Alemona）滋养胚胎Tertullian, De anima 37.1 (Alemonam alendi in utero fetus); Turcan, The Gods of Ancient Rome, p. 18.，或广义而言培育宫内生长Rüpke, Religion in Republican Rome, p. 181.。
 维图姆努斯（Vitumnus）赋予胎儿生命，即生命本原或生命力（参见"胎动"）Rüpke, Religion in Republican Rome, p. 181. 。奥古斯丁称其为"生命赋予者"，并与森提努斯（见下文）并列为罗马万神殿中"极为晦暗"之神，用以说明罗马人主次颠倒的崇祀观。他认为此二神应位列"精选神"或主神，而非司掌肉体机能的雅努斯、萨图尔努斯、利柏与利贝拉之流Augustine, De Civitate Dei 7.2–3; see also Tertullian, Ad nationes 2.11.。维图姆努斯与森提努斯极可能是聚焦朱庇特（Jove）神力的名号Preller, Römische Mythologie, p. 208.。
 森提努斯（Sentinus）或称森提亚（Sentia）赋予感知能力或知觉机能Augustine, De Civitate Dei 7.3.1; Rüpke, Religion in Republican Rome, p. 181.。奥古斯丁称其为"知觉创造者"Augustine's point is that a monotheistic concept of deity obviates the need for dispersing these functions and for a divine taxonomy that is based on knowledge rather than faith. One view of the success of Christianity is that it was simple to understand and required a less complex theology; see Preller, Römische Mythologie, p. 208, and Michael Lipka, Roman Gods: A Conceptual Approach(Brill, 2009), pp. 84–88.。
帕耳开
帕耳开为三位命运女神：诺娜、得客玛及帕耳卡（帕耳开的单数形式），分娩相关语境中亦称帕图拉（Partula）。诺娜与得客玛确定分娩吉时，确保足月妊娠（罗马计数法包含首尾，故称十月怀胎）Tertullian, De anima 37.1.。帕耳卡或帕图拉司掌分娩，即胎儿脱离母体的初始分离（如英语"产后"一词所示）Varro, as preserved by Aulus Gellius, Attic Nights3.16.9–10; Rüpke, Religion in Republican Rome, p. 181.。婴儿诞生瞬间或甫一出生，帕耳卡便划定其生命期限，故此女神亦为死亡女神，称莫耳塔（Morta，英语" mortal"即源于此）S. Breemer and J. H. Waszink, "Fata Scribunda," in Opuscula Selecta (Brill, 1979), p. 247.。帕耳卡的预言（probatio Parcae）仅标示婴儿为有死之身，并非宣告个人命运Breemer and Waszink, "Fata Scribunda," p. 248.。婴儿出生首周被视为极其凶险的过渡期，需至净礼日（dies lustricus）方被承认为独立个体。

诞生
主司分娩之神为朱诺·卢客娜，其本质或可追溯至狄阿娜。求告者需散发解衣，此逆向束缚之仪式旨在助产Corbeill, Nature Embodied, p. 36.。索兰纳斯亦建议产妇散发松衣以促放松，然其说基于医理而非巫术Corbeill, Nature Embodied, p. 36.。
 宁芙厄革里亚，孕妇向其献祭以求胎儿娩出Festus p. 67 (edition of Lindsay): Egeriae nymphae sacrificabant praegnantes, quod eam putabant facile conceptum alvo egere; Turcan, The Gods of Ancient Rome, p. 18.。
 波斯威塔（Postverta）与普罗萨二位女神专司禳解臀位分娩Turcan, The Gods of Ancient Rome, p. 18.。
 狄斯皮特（Diespiter）引导婴儿朝向日光Augustine, De Civitate Dei 4.11; Tertullian, Ad nationes 2.11; Rüpke, Religion in Republican Rome,p. 181.。
 卢客娜引领婴孩得见光明Ovid, Fasti 2.451f.; Rüpke, Religion in Republican Rome, p. 181.。
 瓦吉塔努斯（Vagitanus）或称瓦提卡努斯（Vaticanus）开启新生儿口腔，助其发出初啼Aulus Gellius 16.1.2.。
 利薇娜（Leaana）将婴孩从地面抱起——按古俗，新生儿落地象征与大地之母接触（古人多以跪姿或蹲姿分娩，异于今俗Pierre Grimal, The Dictionary of Classical Mythology (Blackwell, 1986, 1996, originally published 1951 in French), pp. 311–312; Charles J. Adamec, "Genu, genus," Classical Philology 15 (1920), p. 199; J.G. Frazer, Pausanias's Description of Greece (London, 1913), vol. 4, p. 436; Marcel Le Glay, "Remarques sur la notion de Salus dans la religion romaine,"  La soteriologia dei culti orientali nell' imperio romano: Études préliminaires au religions orientales dans l'empire romain, Colloquio internazionale Roma, 1979 (Brill, 1982), p. 442. ）。助产士断脐后将婴儿呈予母亲，此景常见于石棺浮雕。继而由外婆或姨妈怀抱，以蘸取唾液之指轻抚婴儿额头与嘴唇，此仪可避邪眼Persius 2.31–34; Robert Turcan, The Gods of Ancient Rome (Routledge, 2001; originally published in French 1998), p. 20.。
 斯塔提娜（Statina）亦称斯塔提利娜（Statilina）、斯塔提努斯（Statinus）或斯塔提利努斯（Statilinus）等赋予婴童康健之姿Tertullian, De anima 39.2; Augustine, De Civitate Dei 4.21，生父举抱婴儿即宣告抚育之责。弃婴可能会被丢弃在皮埃塔斯神庙或哺乳柱旁。有严重先天缺陷的新生儿则可能被溺死或闷死Seneca, De ira 1.15.2.。
初生之光
卢客娜（Lucina）作为生育女神的别称，通常被视为将新生儿带入光明（lux, lucis）的隐喻Ovid provides an alternate derivation as the "goddess of the grove" (lucus), but in ancient etymology the word lucus itself was thought to derive from luc-, "light": the lucus as a "sacred grove" was actually the creation of a clearing (i.e., the letting in of light) within a grove to make a sacred place. The sacred grove of Lucina was located on the Esquiline Hill.，卢克斯（Luces，复数形式）意为"光明的时段、白昼时分、日子"。"白日之父"迪埃·斯皮特（Diespiter，）因此构成了她的男性对应方；若将其名视为朱庇特（Jupiter）的同源词，那么朱诺·卢客娜（Juno Lucina）与迪埃斯皮特便可理解为一种男女互补的关系Celia E. Schultz, Women's Religious Activity in the Roman Republic (University of North Carolina Press, 2006), pp. 79–81; Michael Lipka, Roman Gods: A Conceptual Approach (Brill, 2009), pp. 141–142。

然而，迪埃·斯皮特在拉丁文学中亦与冥界统治者迪斯·帕特（Dis pater）相等同。以迪斯（或普路托）及其配偶普洛塞庇娜为代表的"冥府"神祇，其职能并不局限于死亡；他们常掌农业丰产与生命滋养，因为作为食物的作物生长自埋藏于地下的种子。在秘传宗教中，这对神圣夫妇主宰灵魂在来世的"诞生"或重生。幽暗女神玛娜·革尼塔（Mana Genita） 同样执掌生育与死亡，尤及婴童夭殇，此点与赫卡忒相类H.J. Rose, The Roman Questions of Plutarch(Oxford: Clarendon Press, 1924, 1974), p. 192; David and Noelle Soren, A Roman Villa and a Late Roman Infant Cemetery («L'Erma» di Bretschneider, 1999), p. 520.。

与众迥异的是，分娩女神与冥府诸神皆受夜间献祭Lipka, Roman Gods, p. 154, especially note 22. The animal sacrifices offered to most deities are domestic herd animals normally raised for food; the deity honored is given a portion, and the rest of the roasted flesh is shared by humans in a communal meal. Both birth goddesses and chthonic deities, however, typically receive an inedible victim, often puppies or bitches, in the form of a holocaust or burnt offering, with no shared meal.。古人常谓分娩发生于夜晚；此或暗喻子宫如黑夜，新生儿由此"破暗"而出得见天光。

持烛女神坎德拉斐拉（Candelifera）的司职归属Tertullian, Ad nationes 2.11:，学界尚无定论。或谓其于夜间分娩时掌灯照明。初产妇常遭滞产，故分娩过程必经历暗夜The passage in Tertullian has a problematic point that may specify first births; Gaston Boissier, Étude sur la vie et les ouvrages de M.T. Varron (Hachette, 1861), pp. 234–235.。普鲁塔克 Plutarch, Roman Questions 2.谓光明象征诞生，然烛火或非仅具象征，实为生命之点燃H.J. Rose, The Roman Questions of Plutarch(Oxford: Clarendon Press, 1924, 1974), p. 170.，或为婴儿生命相等同的魔法媒介Eli Edward Burriss, Taboo, Magic, Spirits: A Study of Primitive Elements in Roman Religion (1931; Forgotten Books reprint, 2007), p. 34.。坎德拉斐拉亦或为护佑新生儿免遭黑夜精魅侵害的襁褓明灯——婴儿出生首周尤需此护Rose, The Roman Questions of Plutarch, pp. 79, 170.。纵至基督纪元，育婴室仍燃灯供奉圣像，以驱除诸如盖洛（Gello）之类掳婴恶鬼According to Leo Allatios, De Graecorum hodie quorundam opinationibus IV (1645), p. 188 as cited by Karen Hartnup, On the Beliefs of the Greeks: Leo Allatios and Popular Orthodoxy (Brill, 2004), p. 95.。
新生儿护理
婴儿一旦降生，一周内会举办一系列仪式Rüpke, Religion in Republican Rome, p. 181.。女宾们陈设供桌，为产妇献上贺礼贡品Nonius, p. 312, 11–13, as cited by Turcan, The Gods of Ancient Rome, p. 19.。三位神明——因特奇多娜（Intercidona）、皮卢姆努斯（Pilumnus）和德维拉（Deverra）——被召来驱赶林木荒野神西尔瓦努斯Augustine, De Civitate Dei 6.9.2.：每晚三名男子以斧斫门槛，继以杵捣，终以帚扫，以此护持家宅。


宅邸中庭特设卧榻供奉朱诺，另置案桌祭祀赫丘利Servius Danielis, note to Eclogue 4.62 and Aeneid 10.76.。希腊化的神话传统中，朱诺因朱庇特不忠而竭力阻挠赫丘利降生。奥维德曾描绘卢客娜交叉膝手以束缚产程Ovid, Metamorphoses 9.298–299; Corbeill, Nature Embodied, pp. 37, 93. 。然伊特鲁里亚宗教则强调朱诺（尤尼）以乳汁哺育赫尔克莱，使其获得神性。
 因特奇多娜（Intercidona）执掌伐木之斧——无斧则木不可摧（intercidere）。
 皮卢姆努斯（Pilumnus）或称皮库姆努斯赐予捣谷之杵——谷物赖杵脱壳成粮。
 德维拉 授予扫谷之帚（verrere）——谷需帚方能归仓。
 卧榻朱诺象征哺乳之母Turcan, The Gods of Ancient Rome, p. 19.。
 案桌赫丘利代表待哺婴孩。
 鲁米娜 司掌哺乳之事Augustine, De Civitate Dei 4.11, 21, 34; 7.11.，此女神祭享乳汁灌奠——在罗马祭祀中颇为罕见Plutarch, Life of Romulus 4.1.。
 努恩丁娜（Nundina）主司净礼之日（dies lustricus）Macrobius, Saturnalia 1.16.36.。
 历史上某些时期，两位卡门媞斯（Carmentes）Augustine, De Civitate Dei 4.11.：安特沃塔（Antevorta）与波斯特沃塔（Postverta）亦曾司掌孩童的命运Tertullian, De anima 39.2.。

儿童成长
殷实之家常雇请乳母和保姆照料孩童（既可指哺乳的奴隶乳母或专职受雇的自由民，亦泛指照看婴幼的家奴女仆）。即便拥有专门的育儿仆佣，母亲仍需督导子女的养护质量、教育启蒙与情感培育。理想状态下，父亲亦当关注襁褓中的孩儿——老加图便常亲视妻子为婴孩沐浴、包裹 Plutarch, Life of Cato the Elder 20.2. 81。乳母们会向护佑孩童成长的神祇献祭无血贡品Varro, Logistorici frg. 9 (Bolisani), as cited by Lora L. Holland, "Women and Roman Religion," in A Companion to Women in the Ancient World(Blackwell, 2012), p. 212.。诸多"教化之神"多为女性，或许因她们本身即被视为神圣的保姆。然启迪言语之神皆为男性Preller, Römische Mythologie, p. 211. ，因雄辩乃精英公民的标识性特质。虽女性亦以善辩称羡For example, according to Roman tradition the speech made by Lucretia in response to her rape sparked the overthrow of the monarchy and the establishment of the Roman Republic.，但口才终属男性投身公共生活的根本素养Joseph Farrell, Latin Language and Latin Culture(Cambridge University Press, 2001), pp. 74–75; Richard A. Bauman, Women and Politics in Ancient Rome (Routledge, 1992, 1994), pp. 51–52.。
 波提娜（Potina），亦称波提卡（Potica）或波图阿（Potua），源自动词“饮用”（potio），源自，在某些版本中作“比贝西亚 ”（Bibesia），参见动词“喝”（bibo, bibere），赐予孩童饮水的能力Augustine, De Civitate Dei 4.11, 34.。
 埃杜萨（Edusa），源自动词“食”（edo、edere, esus），亦作埃杜莉亚（Edulia）、埃杜拉（Edula）、埃杜卡（Educa）、埃德西亚（Edesia）等，司掌进食之能Augustine, De civitate Dei 4.11.。其名号多变，或表明虽职能专一但称谓未定，其主要作用是一种为特定目的而临时召请的神力Michael Lipka, Roman Gods: A Conceptual Approach (Brill, 2009), pp. 126–127.。
 奥西帕戈（Ossipago）强健骨骼Arnobius, Adversus Nationes 4.7–8: Ossipago quae durat et solidat infantibus parvis ossa. Turcan, The Gods of Ancient Rome, p. 20.，或为朱诺之别称，其名称由“骨骼”（ossa）与“构筑”（pango）构成。文献异文作奥西帕吉娜（Ossipagina）、奥西拉戈（Ossilago）、奥皮革娜（Opigena）、奥西潘伽（Ossipanga）、奥西潘戈（Ossipango）、奥西帕伽等（Ossipaga）George Englert McCracken, commentary on Arnobius's The Case Against the Pagans (Paulist Press, 1949), p. 364; W.H. Roscher, Ausführliches Lexikon der griechischen und römischen Mythologie(Leipzig: Teubner, 1890–94), vol. 2, pt. 1, p. 209.。
 卡尔娜壮硕肌肉，护腑脏不受巫蛊与鸱枭侵扰。
 库尼娜（Cunina）守护摇篮，禳除邪祟Lactantius, Divine Institutes 1.20.36.。
 库芭（Cuba）助孩童由摇床安渡卧榻。
 帕文提娅（Paventia）或帕文提娜（Paventina）驱除孩童惊惧（pavor）Tertullian, Ad nationes 2.11; Augustine of Hippo, De civitate Dei 4.11; Gerardus Vossius, De physiologia Christiana et theologia gentili 8.6: Paventia ab infantibus avertebat pavorem, 7.5; Lipka, Roman Gods, p. 128.。
 佩塔（Peta）照拂婴孩"初次索求" Arnobius 4.7.。
 阿革诺里娅（Agenoria）赋予孩儿活泼之能Augustine of Hippo, De Civitate Dei 4.11; Christian Laes, Children in the Roman Empire: Outsiders Within (Cambridge University Press, 2011, originally published 2006 in Dutch), p. 68.。
 阿德奥娜（Adeona）与阿贝奥娜（Abeona）监护孩童出入往来Jordan, Michael (1993). Encyclopedia of gods : over 2,500 deities of the world. Internet Archive. New York: Facts on File. pp. 1. ISBN 978-0-8160-2909-9.。
 因特杜卡（Interduca）与多米杜卡（Domiduca）伴其离家归舍Augustine, De Civitate Dei 4.21; Tertullian, Ad nationes 2.11.9.。
 卡提乌斯父神（Catius pater）于儿童心智开蒙时受祈请，以助思辨敏锐Augustine, De Civitate Dei 4.21: Father Catius, "who makes [children] clever, that is, sharp-witted" (qui catos id est acutos faceret).。
 法里努斯（Farinus）启迪言语。
 法布里努斯（Fabulinus）促发初语。
 洛库提乌斯（Locutius）令其连词成句。
 门斯（Men）-"心智"，赐予智慧。
 沃伦姆努斯（Volumnus）或沃伦姆娜（Volumna）赋予向善之念Augustine, De Civitate Dei 4.21. 。
 努梅里亚（Numeria）授以计数之能。
 卡墨娜使其歌咏Augustine, De Civitate Dei 4.11. 。
 缪斯九神启其鉴赏艺术、文学与科学之慧Turcan, The Gods of Ancient Rome, p. 21. 。

孩童身着镶紫边托加，此道紫色镶边标记其神圣不可侵犯之身，并佩护身符以祛除邪祟。

后世文学
詹姆斯·乔伊斯在其作品中提及数位罗马生育神祇之名。在《尤利西斯》"太阳神的牛群"一章中，他引用贺拉斯的典故“现在该开怀畅饮了”(nunc est bibendum)，并与呼告帕图拉（Partula）和佩尔图达（Pertunda）(per deam Partulam et Pertundam)相融合，以此迎接普里福伊（Purefoy）的降生。《芬尼根的守灵夜》中则提到了库妮娜（Cunina）、斯塔图利娜（Statulina）和埃杜莉亚（Edulia）[101]。
另请查阅
 狄尼克西——生育神祇的总称
 ——包含诸多生育及儿童成长之神呼告名的祈祀名录
 ——司掌婴儿死亡的女神
 玛图塔母神

文献引用

Category:罗马神祇
Category:宗教與兒童