Laudator Temporis Acti

Pliny, Natural History 23.1.2 (tr. W.H.S. Jones):

"Man," she says, "enjoys through me a very great amount of pleasure. It is I who create the juice of the grape and the oil of the olive, I who create dates and fruits in great variety. I am unlike Mother Earth, all of whose gifts must be earned by toil—ploughing by bulls, beating on threshing-floors, and then grinding between mill-stones, and all to produce food at some indefinite time and with immense labour. But my gifts are perfect before they leave me, and need no laborious preparation. They proffer themselves unasked, and if it be too much trouble to reach them, they actually fall of themselves."

plurimum, inquit, homini voluptatis ex me est; ego sucum vini, liquorem olei gigno, ego palmas et poma totque varietates, neque ut Tellus omnia per labores, aranda tauris, terenda areis, deinde saxis, ut—quando quantove opere?—cibi fiant, at ex me parata omnia, nec cura laboranda, sed sese porrigentia ultro et, si pigeat attingere, etiam cadentia.

On the name Pomona, see Robert E.A. Palmer, The Archaic Community of the Romans (Cambridge: Cambridge University Press, 1970), p. 105 (footnote omitted):

Pomona had no cult and no feast. The word pomona is a toponym with which we may compare the Latin town Ortona or Hortona, the Latin colony Cremona, the Etruscan town Cortona and the place bellona in the Campus Martius, originally the plot of foreign ground in Roman soil on which the Fetiales might declare war. Pliny, at any rate, uses the word pomona to mean an orchard.

and H. Wagenvoort, "Diva Angerona," in Pietas: Selected Studies in Roman Religion (Leiden: E.J. Brill, 1980), pp. 21-24 (at 22, footnotes omitted):

For, secondly, several similar names of goddesses have come down to us derived from substantives, the best known of which are Bellona (or Duellona) and Pomona. To these we must at once add Populona, later combined with Juno as Iuno Populona. The word here is substantival, not adjectival in form, and after a while he Romans did not hesitate to corrupt it into 'Populonia'. Then Mellona and Bubona can be added to the list. It may perhaps be rash to designate Annona as a member of this company, since I have the same doubt whether a goddess of that name is ancient as I do in the case of Orbona and Fessona. Even if these were really goddesses believed to care for the bereaved and infirm, I for one should rather suppose that the names were formed at a later period on the analogy of the others. Against that, I have no hesitation in adding Vallon(i)a, a goddess who reigned over valleys according to Augustine, C.D. 4, 8. The fact that this name is written with -i- in one single case seems to me no good reason to regard it as having been formed in any other way. In Populona we noted the same variation, and later we have it also in Fessona (thus in Augustine, C.D. 4, 21; the inferior codices have Fessonia) and in Mellona (this in Augustine, C.D. 4, 34, but Mellonia appears in Arnob. 4, 7ff.).