Temples
Bona Dea's Roman temple was situated on a lower slope of the northeastern Aventine Hill, beneath the height known as Saxum, southeast of the Circus Maximus. Its foundation year is unknown. According to Dumezil, Festus' identification of Bona Dea with Damia infers a foundation date in or shortly after 272 BC, after Rome's capture of Tarentum; but Cicero claimed the goddess' cult as coeval with Rome's foundation. In the middle Republican era, the temple may have fallen into disrepair, or its cult into official disfavour. In 123 BC the Vestal Licinia gave the temple an altar, small shrine and couch for the goddess, but they were removed as unlawful by the pontifex maximus P. Scaevola. Its use and status at the time of the Bona Dea scandal are unknown. It was restored in the Imperial era, once by the empress Livia, wife of Augustus, and perhaps again by Hadrian. It survived to at least the 4th century AD. Nothing is known of its architecture or appearance, save that unlike most Roman temples it was walled. It was an important centre of healing; harmless snakes roamed its precincts, and it held a store of various medicinal herbs that could be dispensed at need by its priestesses. Men were forbidden entry but could dedicate offerings to the goddess, or, according to Ovid, could enter the precincts "if bidden by the goddess".
Most provincial sanctuaries and temples to Bona Dea are too decayed, despoiled or fragmentary to offer firm evidence of structure and layout, but the remains of four confirm a layout consistent with the sparse descriptions of her Aventine temple. In each, a perimeter wall surrounds a dense compound of annexes, in which some rooms show possible use as dispensaries. The layout would allow the concealment of inner cults or mysteries from non-initiates. There is evidence that at least some remained in use to the 4th century AD as cultic healing centres.
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—Claude Monet (1840–1926)
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—William Shakespeare (1564–1616)