Lympha

The Lympha (plural Lymphae) is an ancient Roman deity of fresh water.^[1] She is one of twelve agricultural deities^{[broken anchor]} listed by Varro as "leaders" (duces) of Roman farmers, because "without water all agriculture is dry and poor."^[2] The Lymphae are often connected to Fons, meaning "Source" or "Font," a god of fountains and wellheads. Lympha represents a "functional focus" of fresh water, according to Michael Lipka's conceptual approach to Roman deity,^[3] or more generally moisture.^[4]

Vitruvius preserves some of her associations in the section of his work On Architecture in which he describes how the design of a temple building (aedes) should reflect the nature of the deity to be housed therein:

The character of the Corinthian order seems more appropriate to Venus, Flora, Proserpina, and the Nymphs [Lymphae] of the Fountains; because its slenderness, elegance and richness, and its ornamental leaves surmounted by volutes, seem to bear an analogy to their dispositions.^[5]

The name Lympha is equivalent to, but not entirely interchangeable with nympha, "nymph." One dedication for restoring the water supply was made nymphis lymphisque augustis, "for the nymphs and august lymphae," distinguishing the two^[6] as does a passage from Augustine of Hippo.^[7] In poetic usage, lymphae as a common noun, plural or less often singular, can mean a source of fresh water, or simply "water"; compare her frequent companion Fons, whose name is a word for "fountain," but who is also invoked as a deity.

When she appears in a list of proper names for deities, Lympha is seen as an object of religious reverence embodying the divine aspect of water. Like several other nature deities who appear in both the singular and the plural (such as Faunus/fauni), she has both a unified and a multiple aspect.^[8] She was the appropriate deity to pray to for maintaining the water supply, in the way that Liber provided wine or Ceres bread.^[9]

^ Floyd G. Ballentine, "Some Phases of the Cult of the Nymphs," Harvard Studies in Classical Philology 15 (1904), p. 90.
^ Varro, De re rustica 1.1.4–7; Peter F. Dorcey, The Cult of Silvanus: A Study in Roman Folk Religion (Brill, 1992), p. 136.
^ Michael Lipka, Roman Gods: A Conceptual Approach (Brill, 2009), p. 67.
^ Patricia A. Johnston, "The Mystery Cults and Vergil's Georgics," in Mystic Cults in Magna Graecia (University of Texas Press, 2009), p. 268; Matthew Dillon and Lynda Garland, Ancient Rome: from the early Republic to the assassination of Julius Caesar (Routledge, 2005), p. 137.
^ Vitruvius, De architectura 1.1.5, Bill Thayer's edition at LacusCurtius of the translation by Joseph Gwilt, The Architecture of Marcus Vitruvius Pollio (London, 1826). The Latin text at LacusCurtius is that of Valentin Rose's 1899 Teubner edition: Veneri Florae Proserpinae Fonti Lumphis corinthio genere constitutae aptas videbuntur habere proprietates, quod his diis propter teneritatem graciliora et florida foliisque et volutis ornata opera facta augere videbuntur iustum decorem. A textual crux occurs at the relevant phrase: Gwilt translates Fontium Lumphis ("for the Lymphae of the Fountains"), but some editions give Fonti Lumphis ("for Fons, for the Lymphae").
^ CIL 5.3106; Ballentine, "Some Phases," p. 95; Theodor Bergk, "Kritische bemerkungen zu den römische tragikern," Philologus 33 (1874), p. 269.
^ Augustine of Hippo, De civitate Dei 4.34: the ancient Jews, he says, "did not worship Nymphs and Lymphs when the rock was smitten and poured forth water for the thirsty" (nec quando sitientibus aquam percussa petra profudit, Nymphas Lymphasque coluerunt, English translation by R.W. Dyson).
^ Lipka, Roman Gods, p. 67; Joshua Whatmough, The Foundations of Roman Italy (1937), p. 159. The simultaneous oneness and multiplicity of these deities is an example of monotheistic tendencies in ancient religion: "Lower gods were executors or manifestations of the divine will rather than independent principles of reality. Whether they are called gods, demons, angels, or numina, these immortal beings are emanations of the One": Michele Renee Salzman, "Religious koine in Private Cult and Ritual: Shared Religious Traditions in Roman Religion in the First Half of the Fourth Century CE," in A Companion to Roman Religion (Blackwell, 2007), p. 113. The nymphs, with whom the lymphae are identified, are among the beings who inhabit forests, woodlands, and groves (silvas, nemora, lucos) and ponds, water sources and streams (lacus, fontes ac fluvios), according to Martianus Capella (2.167), who lists these beings as pans, fauns, fontes, satyrs, silvani, nymphs, fatui and fatuae (or fautuae), and the mysterious Fanae, from which the fanum (sacred precinct or shrine) is supposed to get its name.
^ Ballentine, "Some Phases," p. 91, citing Augustine, De civitate Dei 4.22, 34; 6.1.

[1] Floyd G. Ballentine, "Some Phases of the Cult of the Nymphs," Harvard Studies in Classical Philology 15 (1904), p. 90.

[2] Varro, De re rustica 1.1.4–7; Peter F. Dorcey, The Cult of Silvanus: A Study in Roman Folk Religion (Brill, 1992), p. 136.

[3] Michael Lipka, Roman Gods: A Conceptual Approach (Brill, 2009), p. 67.

[4] Patricia A. Johnston, "The Mystery Cults and Vergil's Georgics," in Mystic Cults in Magna Graecia (University of Texas Press, 2009), p. 268; Matthew Dillon and Lynda Garland, Ancient Rome: from the early Republic to the assassination of Julius Caesar (Routledge, 2005), p. 137.

[5] Vitruvius, De architectura 1.1.5, Bill Thayer's edition at LacusCurtius of the translation by Joseph Gwilt, The Architecture of Marcus Vitruvius Pollio (London, 1826). The Latin text at LacusCurtius is that of Valentin Rose's 1899 Teubner edition: Veneri Florae Proserpinae Fonti Lumphis corinthio genere constitutae aptas videbuntur habere proprietates, quod his diis propter teneritatem graciliora et florida foliisque et volutis ornata opera facta augere videbuntur iustum decorem. A textual crux occurs at the relevant phrase: Gwilt translates Fontium Lumphis ("for the Lymphae of the Fountains"), but some editions give Fonti Lumphis ("for Fons, for the Lymphae").

[6] CIL 5.3106; Ballentine, "Some Phases," p. 95; Theodor Bergk, "Kritische bemerkungen zu den römische tragikern," Philologus 33 (1874), p. 269.

[7] Augustine of Hippo, De civitate Dei 4.34: the ancient Jews, he says, "did not worship Nymphs and Lymphs when the rock was smitten and poured forth water for the thirsty" (nec quando sitientibus aquam percussa petra profudit, Nymphas Lymphasque coluerunt, English translation by R.W. Dyson).

[8] Lipka, Roman Gods, p. 67; Joshua Whatmough, The Foundations of Roman Italy (1937), p. 159. The simultaneous oneness and multiplicity of these deities is an example of monotheistic tendencies in ancient religion: "Lower gods were executors or manifestations of the divine will rather than independent principles of reality. Whether they are called gods, demons, angels, or numina, these immortal beings are emanations of the One": Michele Renee Salzman, "Religious koine in Private Cult and Ritual: Shared Religious Traditions in Roman Religion in the First Half of the Fourth Century CE," in A Companion to Roman Religion (Blackwell, 2007), p. 113. The nymphs, with whom the lymphae are identified, are among the beings who inhabit forests, woodlands, and groves (silvas, nemora, lucos) and ponds, water sources and streams (lacus, fontes ac fluvios), according to Martianus Capella (2.167), who lists these beings as pans, fauns, fontes, satyrs, silvani, nymphs, fatui and fatuae (or fautuae), and the mysterious Fanae, from which the fanum (sacred precinct or shrine) is supposed to get its name.

[9] Ballentine, "Some Phases," p. 91, citing Augustine, De civitate Dei 4.22, 34; 6.1.

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