Then Tutela gave the convened signal to the Romans brandishing an ignited branch after climbing on the wild fig caprificus and hiding the fire with her mantle. The Romans then irrupted into the Latin camp killing the enemies in their sleep. The women were rewarded with freedom and a dowry at public expenses. Basanoff has argued that the legend not only alludes to sex and fertility in its association with wildfig and goat but is in fact a summary of sort of all the qualities of Juno. In fact the legend presents a heroine, Tutela, who is a slightly disguised representation of the goddess: the request of the Latin dictator would mask an attempted evocatio of the tutelary goddess of Rome.
Tutela indeed shows regal, military and protective traits, apart from the sexual ones. Moreover, according to Basanoff these too breasts, milky juice, genitalia , present or symbolised in the fig and the goat in general, and here in particular, have an inherently apotropaic value directly related to the nature of Juno. The occasion of the feria , shortly after the poplifugia , i. Hence the customary battles under the wild figs, the scurrilous language that bring together the second and third function.
This festival would thus show a ritual that can prove the trifunctional nature of Juno. Other scholars  limit their interpretation of Caprotina to the sexual implications of the goat, the caprificus and the obscene words and plays of the festival. Under this epithet Juno is attested in many places, notably at Falerii  and Tibur. In fact the Juno Curritis of Falerii shows a complex articulated structure closely allied to the threefold Juno Seispes of Lanuvium.
Ancient etymologies associated the epithet with Cures ,  with the Sabine word for spear curis ,  with currus cart,  with Quirites ,  with the curiae , as king Titus Tatius dedicated a table to Juno in every curia, that Dionysius still saw. The discovery at Sulmona of a sanctuary of Hercules Curinus lends support to a Sabine origin of the epithet and of the cult of Juno in the curiae. Juno Curitis had a temple on the Campus Martius. Excavations in Largo di Torre Argentina have revealed four temple structures, one of whom temple D or A could be the temple of Juno Curitis.
She shared her anniversary day with Juppiter Fulgur, who had an altar nearby. This Juno is placed by ancient sources in a warring context. Palmer accepts Cicero's etymology as a possibility while adding mons mount, hill, verb e-mineo and noun monile referred to the Capitol, place of her cult. Also perhaps a cultic term or even, as in her temple were kept the Libri Lintei , monere would thence have the meaning of recording: Livius Andronicus identifies her as Mnemosyne.
Her dies natalis was on the kalendae of June. Furius Camillus, presumably a son of the great Furius. Livy states he vowed the temple during a war against the Aurunci. Modern scholars agree that the origins of the cult and of the temple were much more ancient. Guarducci considers her cult very ancient, identifying her with Mnemosyne as the Warner because of her presence near the auguraculum , her oracular character, her announcement of perils: she considers her as an introduction into Rome of the Hera of Cuma dating to the 8th century.
Mac Kay considers the goddess more ancient than her etymology on the testimony of Valerius Maximus who states she was the Juno of Veii. The sacred geese of the Capitol were lodged in her temple: as they are recorded in the episode of the Gallic siege ca. At Cures she was the tutelary deity of the military chief: as such she is never to be found among Latins.
This new quality is apparent in the location of her fanum , her name, her role: 1. Moneta is, from monere , the Adviser : like Egeria with Numa Tatius's son in law she is associated to a Sabine king; 3. In Dionysius of Halicarnassus the altar-tables of the curiae are consecrated to Juno Curitis to justify the false etymology of Curitis from curiae: the tables would assure the presence of the tutelary numen of the king as an adviser within each curia, as the epithet itself implies. Juno Regina is perhaps the epithet most fraught with questions.
While some scholars maintain she was known as such at Rome since the most ancient times as paredra consort of Jupiter in the Capitoline Triad  others think she is a new acquisition introduced to Rome after her evocatio from Veii. Palmer  thinks she is to be identified with Juno Populona of later inscriptions,  a political and military poliadic guardian deity who had in fact a place in the Capitoline temple and was intended to represent the Regina of the king. The date of her introduction, though ancient, would be uncertain; she should perhaps be identified with Hera Basilea or as the queen of Jupiter Rex.
The actual epithet Regina could though come from Veii. At Rome this epithet may have been applied to a Juno other than that of the temple on the Aventine built to lodge the evocated Veian Juno as the rex sacrorum and his wife-queen were to offer a monthly sacrifice to Juno in the Regia. This might imply that the prerepublican Juno was royal. Before that time her Roman equivalent was Juno Moneta.
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Marcel Renard for his part considers her an ancient Roman figure since the title of the Veian Juno expresses a cultic reality that is close to and indeed presupposes the existence at Rome of an analogous character: as a rule it is the presence of an original local figure that may allow the introduction of the new one through evocatio. Roe D'Albret underlines the role played by Camillus and sees a personal link between the deity and her magistrate.
In his relationship to the goddess he takes the place of the king of Veii. Mater Matuta. Octavianus will repeat the same translation with the statue of the Juno of Perusia in consequence of a dream . That a goddess evoked in war and for political reasons receive the homage of women and that women continue to have a role in her cult is explained by Palmer  as a foreign cult of feminine sexuality of Etruscan derivation. The persistence of a female presence in her cult through the centuries down to the lectisternium of BC, when the matronae collected money for the service,  and to the times of Augustus during the ludi saeculares in the sacrifices to Capitoline Juno are proof of the resilience of this foreign tradition.
This fact raises the question of understanding why she was able of attracting the devotion of the matronae. The original devotion of the matronae was directed to Fortuna. Camillus was devout to her and to Matuta, both matronal deities. When he brought Juno Regina from Veii the Roman women were already acquainted with many Junos, while the ancient rites of Fortuna were falling off.
Camillus would have then made a political use of the cult of Juno Regina to subdue the social conflicts of his times by attributing to her the role of primordial mother. Juno Regina had two temples aedes in Rome. It was restored by Augustus. Sabina indicate the approximate site of the temple, which corresponds with its place in the lustral procession of BC,  near the upper end of the Clivus Publicius. The day of the dedication and of her festival was September 1.
Its probable site according to Platner is just south of the porticus Pompeiana on the west end of circus Flaminius. She did not receive a temple in Rome: presumably her image was deposited in another temple of Juno Moneta or Regina and later transferred to the Colonia Junonia founded by Caius Gracchus. The first mention of a Capitoline triad refers to the Capitolium Vetus. It looks peculiarly Roman, since there is no sure document of its existence elsewhere either in Latium or Etruria. Among ancient sources  indeed Servius states that according to the Etrusca Disciplina towns should have the three temples of Jupiter, Juno and Minerva at the end of three roads leading to three gates.
Vitruvius writes that the temples of these three gods should be located on the most elevated site, isolated from the other. To his Etruscan founders the meaning of this triad might have been related to peculiarly Etruscan ideas on the association of the three gods with the birth of Herakles and the siege of Troy, in which Minerva plays a decisive role as a goddess of destiny along with the sovereign couple Uni Tinia. The cults of the Italic Junos reflected remarkable theological complexes: regality, military protection and fertility. At Tibur and Falerii their sacerdos was a male, called pontifex sacrarius , a fact that has been seen as a proof of the relevance of the goddess to the whole society.
In both towns she was known as Curitis , the spearholder, an armed protectress. Iuno Curitis is also the tutelary goddess of the curiae and of the new brides, whose hair was combed with the spear called caelibataris hasta as in Rome. In her annual rites at Falerii youths and maiden clad in white bore in procession gifts to the goddess whose image was escorted by her priestesses. The idea of purity and virginity is stressed in Ovid's description. A she goat is sacrificed to her after a ritual hunting. She is then the patroness of the young soldiers and of brides. At Lanuvium the goddess is known under the epithet Seispes Mater Regina.
Her cult included the annual feeding of a sacred snake with barley cakes by virgin maidens. The snake dwelt in a deep cave within the precinct of the temple, on the arx of the city: the maidens approached the lair blindfolded. The snake was supposed to feed only on the cakes offered by chaste girls. The rite was aimed at ensuring agricultural fertility. Virginity is connected to regality: the existence and welfare of the community was protected by virgin goddesses or the virgin attendants of a goddess. It is a decisive factor in ensuring the safety of the community and the growth of crops.
The role of Iuno is at the crossing point of civil and natural life, expressing their interdependence.
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At Laurentum she was known as Kalendaris Iuno and was honoured as such ritually at the kalendae of each month from March to December, i. A Greek influence in their cults looks probable. After the definitive subjugation of the Latin League in BC the Romans required as a condition of peace the condominium of the Roman people on the sanctuary and the sacred grove of Juno Seispes in Lanuvium, while bestowing Roman citizenry on the Lanuvians. Many occurred during the presence of Hannibal in Italy.
Perhaps the Romans were not completely satisfied with this solution as in BC consul C. Cornelius Cethegus erected a temple to the Juno Sospita of Lanuvium in the Forum Holitorium vowed three years earlier in a war with the Galli Insubri :  ; in it the goddess was honoured in military garb. The flamen or special priest belonging to Juno Seispes continued to be a Lanuvian, specially nominated by the town to take care of the goddess even though she was housed in her temple at Rome in the Forum Holitorium.
At the time of Cicero , Milo , who served as the city's dictator and highest magistrate in 52 BC Cic. When he fatally met Clodius near Bovillae Milo's slaves killed Clodius in that encounter , he was on his way to Lanuvium in order to nominate the flamen of Juno Seispes. The complexity of the figure of Juno has caused much uncertainty and debate among modern scholars.
Some emphasize one aspect or character of the goddess, considering it as primary: the other ones would then be the natural and even necessary development of the first.
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Palmer and Harmon consider it to be the natural vital force of youthfulness, Latte women's fecundity. These original characters would have led to the formation of the complex theology of Juno as a sovereign and an armed tutelary deity. Renard and J. His theory purports that while male gods incarnated one single function, there are female goddesses who make up a synthesis of the three functions, as a reflection of the ideal of woman's role in society.
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Even though such a deity has a peculiar affinity for one function, generally fertility, i. She is the mother and on her rely all vital forces. She bestowed on heroes the vigour by which they defeated their demonic adversaries. Harmon has remarked that the meaning of Seispes cannot be seen as limited to the warrior aspect, as it implies a more complex, comprehensive function, i.
The divine couple received from Greece its matrimonial implications, thence bestowing on Juno the role of tutelary goddess of marriage Iuno Pronuba. The association of Juno and Jupiter is of the most ancient Latin theology. These gods were the most ancient deities of every Latin town. Praeneste preserved divine filiation and infancy as the sovereign god and his paredra Juno have a mother who is the primordial goddess Fortuna Primigenia.
Two of the votive inscriptions to Fortuna associate her and Jupiter: " Fortunae Iovi puero However, in R. Mowat published an inscription in which Fortuna is called daughter of Jupiter , raising new questions and opening new perspectives in the theology of Latin gods. The relationship of the female sovereign deity with the god of beginnings and passages is reflected mainly in their association with the kalendae of every month, which belong to both, and in the festival of the Tigillum Sororium of October 1.
Janus as gatekeeper of the gates connecting Heaven and Earth and guardian of all passages is particularly related to time and motion. He holds the first place in ritual invocations and prayers, in order to ensure the communication between the worshipper and the gods. He enjoys the privilege of receiving the first sacrifice of the new year, which is offered by the rex on the day of the Agonium of January as well as at the kalendae of each month: These rites show he is considered the patron of the cosmic year.
Ovid in his Fasti has Janus say that he is the original Chaos and also the first era of the world, which got organised only afterwards. He preserves a tutelary function on this universe as the gatekeeper of Heaven. His nature, qualities and role are reflected in the myth of him being the first to reign in Latium, on the banks of the Tiber, and there receiving the god Saturn , in the age when the Earth could still bear gods.
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The role of the two gods at the kalendae of every month is that of presiding over the birth of the new moon. Janus and Juno cooperate as the first looks after the passage from the previous to the ensuing month while the second helps it through the strength of her vitality. The rites of the kalendae included the invocations to Juno Covella, giving the number of days to the nonae , a sacrifice to Janus by the rex sacrorum and the pontifex minor at the curia Calabra and one to Juno by the regina sacrorum in the Regia: originally when the month was still lunar the pontifex minor had the task of signalling the appearance of the new moon.
While the meaning of the epithet Covella is unknown and debated,  that of the rituals is clear as the divine couple is supposed to oversee, protect and help the moon during the particularly dangerous time of her darkness and her labours : the role of Juno Covella is hence the same as that of Lucina for women during parturition. The association of the two gods is reflected on the human level at the difficult time of labours as is apparent in the custom of putting a key, symbol of Janus, in the hand of the woman with the aim of ensuring an easy delivery, while she had to invoke Juno Lucina.
The Tigillum Sororium was a rite sacrum of the gens Horatia and later of the State. In it Janus Curiatius was associated to Juno Sororia : they had their altars on opposite sides of the alley behind the Tigillum Sororium. Physically this consisted of a beam spanning the space over two posts. It was kept in good condition down to the time of Livy at public expenses. What is known of the rites of October 1 shows at Rome the legend has been used as an aetiological myth for the yearly purification ceremonies which allowed the desacralisation of soldiers at the end of the warring season, i.
The story finds parallels in Irish and Indian mythologies. These rites took place in October, the month that at Rome saw the celebration of the end of the yearly military activity. Janus would then be the patron of the feria as god of transitions, Juno for her affinities to Janus, especially on the day of the kalendae.
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It is also possible though that she took part as the tutelary goddess of young people, the iuniores , etymologically identical to her. Curiatius and J. Renard citing Capdeville opines that the wisest choice is to adhere to tradition and consider the legend itself as the source of the epithets. Renard advanced the view that Janus and not Jupiter was the original paredra or consort of Juno, on the grounds of their many common features, functions and appearance in myth or rites as is shown by their cross coupled epithets Janus Curiatius and Juno Sororia: Janus shares the epithet of Juno Curitis and Juno the epithet Janus Geminus, as sororius means paired, double.
The theology of Janus would show features typically belonging to the order of the gods of the beginning. In Capdeville's view it is only natural that a god of beginnings and a sovereign mother deity have common features, as all births can be seen as beginnings, Juno is invoked by deliverers, who by custom hold a key, symbol of Janus. Even though the origins of Hercules are undoubtedly Greek his figure underwent an early assimilation into Italic local religions and might even preserve traces of an association to Indoiranian deity Trita Apya that in Greece have not survived.
Jean Bayet , author of Les origines de l'Arcadisme romain , has argued that such a function must be a later development as it looks to have superseded that of the two original Latin gods Picumnus and Pilumnus. The two gods are mentioned together in a dedicatory inscription found in the ruins of the temple of Hercules at Lanuvium, whose cult was ancient and second in importance only to that of Juno Sospita. The exclusion of one sex is a characteristic practice in the cults of deities of fertility.
The feria of the goddess coincides with a Natalis Herculis , birthday of Hercules, which was celebrated with ludi circenses , games in the circus.
Such a character might suggest a comparison with the Greek armed Heras one finds in the South of Italy at Cape Lacinion and at the mouth of river Sele , military goddesses close to the Heras of Elis and Argos known as Argivae. Some scholars, mostly Italians, recognize in the Junos of Falerii, Tibur and Lavinium the Greek Hera, rejecting the theory of an indigenous original cult of a military Juno.
Magna Graecia and Lanuvium mixed their influence in the formation of the Roman Hercules and perhaps there was a Sabine element too as is testified by Varro, supported by the find of the sanctuary of Hercules Curinus at Sulmona and by the existence of a Juno Curitis in Latium. The mythical theme of the suckling of the adult Heracles by Hera ,  though being of Greek origin,  is considered by scholars as having received its full acknowledgement and development in Etruria: Heracles has become a bearded adult on the mirrors of the 4th and 3rd centuries BC. Even though the two versions coexisted in Greece and that of Heracles infant is attested earlier Renard suggests a process more in line with the evolution of the myth: the suckling of the adult Heracles should be regarded as more ancient and reflecting its original true meaning.
The view that Juno was the feminine counterpart to Genius , i. Latte, Genius from the root gen- , whence gigno bear or be born, archaic also geno would designate the specific virile generative potency, as opposed to feminine nature, reflected in conception and delivery, under the tutelage of Juno Lucina. Such an interpretation has been critically reviewed by Walter F. While there are some correspondences between the ideas about genius and juno , especially in the imperial age, the relevant documentation is rather late Tibullus mentions it first.
As evidence of the antiquity of the concept of a juno of women, homologous to the genius of men, is the Arval sacrifice of two sheep to the Juno Deae Diae "the juno of goddesses named Dea Dia" , in contrast to their sacrifice of two cows sacrificed to Juno singular. However both G. Wissowa and K. Latte allow that this ritual could have been adapted to fit theology of the Augustan restoration.
On this point it looks remarkable that also in Martianus Capella 's division of Heaven a Juno Hospitae Genius is mentioned in region IX, and not a Juno : the sex of this Genius is feminine. However the genius had no direct relationship with sex, at least in the conceptions of the classical period, even though the nuptial bed was named lectus genialis in honour of the Genius and brides on the day of marriage invoked the genius of their grooms.
Festus calls him "a god endowed with the power of doing everything", then citing an Aufustius: "Genius is the son of the gods and the parent of men, from whom men receive life. Thence is he named my genius, because he begot me". Festus's quotation goes on saying: "Other think he is the special god of every place", a notion that reflects a different idea. The genius was believed to be associated with the forehead of each man, while goddess Juno, not the juno of every woman, was supposed to have under her jurisdiction the eyebrows of women  or to be the tutelary goddess of the eyebrows of everybody, irrespective of one's sex.
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According to one interpretation of the Di Penates , Juno, along with Jupiter and Minerva, is one of the Penates of man. Juno is the god by whom man gets his body. Among the female entities that in the pontifical invocations accompanied the naming of gods, Juno was associated to Heries, which she shared with Mars Heres Martea. All festivals of Juno were held on the kalendae of a month except two or, perhaps, three : the Nonae Caprotinae on the nonae of July, the festival of Juno Capitolina on September 13, because the date of these two was determined by the preeminence of Jupiter.
Perhaps a second festival of Juno Moneta was held on October 10, possibly the date of the dedication of her temple. This fact reflects the strict association of the goddess with the beginning of each lunar month. Every year, on the first of March, women held a festival in honor of Juno Lucina called the Matronalia. Lucina was an epithet for Juno as "she who brings children into light. The festival of Juno Regina fell on September 1, followed on the 13th of the same month by that of Juno Regina Capitolina.
October 1 was the date of the Tigillum Sororium in which the goddess was honoured as Juno Sororia. The last of her yearly festivals was that of Juno Sospita on February 1. It was an appropriate date for her celebration since the month of February was considered a perilous time of passage, the cosmic year then coming to an end and the limits between the world of the living and the underworld being no longer safely defined. Hence the community invoked the protection tutela of the warlike Juno Sospita , " The Saviour ".
Juno is the patroness of marriage, and many people believe that the most favorable time to marry is June, the month named after the goddess. The Etruscans were a people who maintained extensive if often conflicting contacts with the other peoples of the Mediterranean: the Greeks, the Phoenicians, and the Carthaginians.
Evidence of intense cultural exchanges with the Greeks has been found in at the sanctuary of the port of Gravisca near Tarquinia. Hera's presence had already been attested at Caere in the sanctuary of Manganello. The relationship between Uni and the Phoenician goddess Astarte has been brought to light by the discovery of the Pyrgi Tablets in At Pyrgi , one of the ports of Caere, excavations had since revealed the existence of a sacred area, intensely active from the last quarter of the 4th century, yielding two documents of a cult of Uni. Scholars had long believed the Etruscan goddess Uni was strongly influenced by the Argive Heras and had her Punic counterpart in the Carthaginian goddess Tanit , identified by the Romans as Juno Caelestis.
It is debated whether such an identification was linked to a transient political stage corresponding with Tefarie Velianas's Carthaginian-backed tyranny on Caere as the sanctuary does not show any other trait proper to Phoenician ones. Bloch has proposed a two-stage interpretation: the first theonym Eilethya corresponds to Juno Lucina, the second Leucothea to Mater Matuta. However, the local theonym is Uni and one would legitimately expect it to be translated as Hera. A fragmentary bronze lamella discovered on the same site and mentioning both theonym Uni and Thesan i.
Latin Juno and Aurora-Mater Matuta would then allow the inference of the integration of the two deities at Pyrgi: the local Uni-Thesan matronal and auroral, would have become the Iuno Lucina and the Mater Matuta of Rome. The Greek assimilation would reflect this process as not direct but subsequent to a process of distinction. Renard rejects this hypothesis since he sees in Uni and Thesan two distinct deities, though associated in cult. Martianus Capella's collocation of gods into sixteen different regions of Heaven  is supposed to be based on and to reflect Etruscan religious lore, at least in part.
It is thence comparable with the theonyms found in the sixteen cases of the outer rim of the Piacenza Liver. This position is reflected on the Piacenza Liver by the situation of Uni in case IV, owing to a threefold location of Tinia in the first three cases that determines an equivalent shift. Since Grotius many editors have proposed the correction of Hospitae into Sospitae. Weinstock has proposed to identify this entity with one of the spouses of Neptune , as the epithet recurs below I 81 used in this sense.
Iuno Caelestis is thence in turn assimilated to Ops and Greek Rhea. Her paredra was the Phoenician god Ba'al , interpreted as Saturn. Capdeville admits of being unable to explain the collocation of Juno Caelestis among the underworld gods, which looks to be determined mainly by her condition as spouse of Saturn. In the Dutch city of Maastricht , which was founded as Trajectum ad Mosam in the Roman province of Germania Inferior about years ago, the remains of the foundations of a substantial temple for Juno and Jupiter are to be found in the cellars of Hotel Derlon.
Over part of the Roman remains the first Christian church of the Netherlands was built in the 4th century AD. The story behind these remains begins with Juno and Jupiter being born as twins of Saturn and Opis. Juno was sent to Samos when she was a very young child. She was carefully raised there until puberty , when she then married her brother. A statue was made representing Juno, the bride, as a young girl on her wedding day.
It was carved out of Parian marble and placed in front of her temple at Samos for many centuries. For a long time the Romans honored her with many ceremonies under the name Queen Juno. The remains were moved then sometime between the 1st century and the 4th century to the Netherlands. Perhaps Juno's most prominent appearance in Roman literature is as the primary antagonistic force in Virgil 's Aeneid , where she is depicted as a cruel and savage goddess intent upon supporting first Dido and then Turnus and the Rutulians against Aeneas ' attempt to found a new Troy in Italy.
Ovid 's Metamorphoses offers a story accounting for her sacred association with the peacock. From Wikipedia, the free encyclopedia. This article is about the Roman goddess. For other uses, see Juno. Ancient Roman goddess of marriage and childbirth. Juno Sospita, a plaster cast based on an original in the Vatican Museums. Main article: Matronalia. Buttmann Mythologus I Berlin p. Head over to a favourite spot for dinner with a friend. Cancer Jun 23 — Jul Horoscope for Tuesday 3 October You want to get past a problem, and ignoring it is not the answer. Use your imagination to find a path that works for you.
Your smile wins over many people. Make it your treat! You go through your day feeling valued and interested in those around you. Open yourself up, take a risk and reach out to someone you care about. The two of you have a lot to catch up on. You have a reason to celebrate! Virgo Aug 24 — Sep Horoscope for Tuesday 3 October You might want to spend some time by yourself or with one very special person in your life. You often enjoy lengthy quiet times at home, and today is no different. You tend to confide in a close loved one who often seeks out your thoughts and opinions.
Make it nice and cosy. Libra Sep 24 — Oct Horoscope for Tuesday 3 October You are ready to relax and enjoy spending some time with friends and loved ones. A partner seems very content. Make the most of the moment. Scorpio Oct 24 — Nov Horoscope for Tuesday 3 October Take care of a situation that involves an older relative and a serious responsibility. Once you handle this commitment, you might want to go out to a movie or join a friend for a meal. Fortunately, their mood is contagious!
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