Di indigetes
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. Wissowa's indigetes. 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"." Ancient sources. Carl Koch compiled a list of Latin authors and inscriptions using the phrase "di indigetes" or "Indiges": Scholarship on 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". Koch. Carl Koch's analysis is particularly complete, and centers mainly on the question of "Sol Indiges": Koch has argued that "Sol Indiges" is the god to which the "Agonium" of  December 11 is devoted. 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. Grenier. 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 cites the formula of the oath of loyalty to M. Livius Drusus in 91 BCE by a Latin chief, preserved by Diodorus Siculus, 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. 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 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. 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". 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". Grenier concludes from such evidence that the "Penates" were included within the "indigetes".