The evocation to Roma prior to Namantius’ voyage is strikingly reminiscent of Lucretius’ evocation to Venus in the opening of De Rerum Natura.  Both focus heavily on the idea of the goddess as a creator (genetrix) but while these passages share this, they have slight yet significant distinctions as well.  Both mention the goddess’ relationship to gods and men but while Venus is described as delight of the gods and men and likewise only the creator of the Romans specifically, Roma is mentioned as the creator of both men and gods.  Although Lucretius later does state that all living beings in the world are born through Venus (per te quoniam genus onme animantum concipitur), Namantius clearly surpassed this praise, elevating Roma perhaps even to the level of Gaia.  This omnipresence and omnipotence of Roma is echoed again with his declaration that the goddess has made a city in what was previously the world, indicating that everything that Roma (and the Romans) occupies becomes part of this all-powerful entity. It would also be interesting to see how the stylistic treatment of the goddesses appears in both invocations.  In Lucretius, the goddess mainly acts in a passive role or agency as a whole manner of living and non-living beings respond to her presence, resulting in the direct address of Venus in all cases but the nominative (i.e. te, tibi, tuum, etc).  From the selection of the passage that we translated, Namantius initially seems to have followed a similar pattern as the presence or favor of the goddess is cultivated by her devoted poet, but the goddess does seem to take a more active role later in the passage, creating a common land for diverse populations.