. Diana is a Roman goddess of the hunt, the Moon, and nature, associated with wild animals and woodland. She is equated with the Greek goddess Artemis, and absorbed much of Artemis' mythology early in Roman history, including a birth on the island of Delos to parents Jupiter and Latona, and a twin brother, Apollo, though she had an independent origin in Italy. Diana was known as the virgin goddess of childbirth and women. She was one of the three maiden goddesses, along with Minerva and Vesta, who swore never to marry. Oak groves and deer were especially sacred to her. Diana made up a triad with two other Roman deities; Egeria the water nymph, her servant and assistant midwife; and Virbius, the woodland god. Diana is revered in modern Neopagan religions including Roman Neopaganism, Stregheria, and Wicca. From the medieval to the modern period, as folklore attached to her developed and was eventually adapted into neopagan religions, the mythology surrounding Diana grew to include a consort and daughter, figures sometimes recognized by modern traditions. In the ancient, medieval, and modern periods, Diana has been considered a triple deity, merged with a goddess of the moon and the underworld. On the tablets of Pylos a theonym di-wi-ja is supposed as referring to a deity precursor of Artemis. Modern scholars mostly accept the identification. people regard Diana and the moon as one and the same. the moon is so called from the verb to shine. Lucina is identified with it, which is why in our country they invoke Juno Lucina in childbirth, just as the Greeks call on Diana the Light-bearer. Diana also has the name Omnivaga, not because of her hunting but because she is numbered as one of the seven planets; her name Diana derives from the fact that she turns darkness into daylight. She is invoked at childbirth because children are born occasionally after seven, or usually after nine, lunar revolutions.--Quintus Lucilius Balbus as recorded by Marcus Tullius Cicero and translated by P.G. Walsh. De Natura Deorum, Book II, Part ii, Section c The persona of Diana is complex, and contains a number of archaic features. Diana was originally considered to be a goddess of the wilderness and of the hunt, a central sport in both Roman and Greek culture. Early Roman inscriptions to Diana celebrated her primarily as a huntress and patron of hunters. Later, in the Hellenistic period, Diana came to be equally or more revered as a goddess not of the wild woodland but of the tame countryside, or villa rustica, the idealization of which was common in Greek thought and poetry. This dual role as goddess of both civilization and the wild, and therefore the civilized countryside, first applied to the Greek goddess Artemis. By the 3rd century CE, after Greek influence had a profound impact on Roman religion, Diana had been almost fully combined with Artemis and took on many of her attributes, both in her spiritual domains and in the description of her appearance. The Roman poet Nemesianus wrote a typical description of Diana: She carried a bow and a quiver full of golden arrows, wore a golden cloak, purple half-boots, and a belt with a jeweled buckle to hold her tunic together, and wore her hair gathered in a ribbon. Diana was often considered an aspect of a triple goddess, known as Diana triformis: Diana, Luna, and Hecate. According to historian C.M. Green, these were neither different goddesses nor an amalgamation of different goddesses. They were Diana as huntress, Diana as the moon, Diana of the underworld. At her sacred grove on the shores of Lake Nemi, Diana was venerated as a triple goddess beginning in the late 6th century BCE.