DEITIES AND FESTIVALS
Roman religion was characterized by a wide range of different types of deities as far back as we can trace the city of Rome. The early republican city seems to have been dominated by a grandiose temple on the Capitol, dedicated to the triad Jupiter, Juno and Minerva, while, according to archaeological excavations, other republican temples were much smaller.
Several deities, however, did not have a temple of their own, but simply an altar on a sacred spot.A god or goddess could represent a number of different functions and qualities, often indicated by various epithets. For instance, the Capitoline Jupiter was called Jupiter Optimus Maximus (Jupiter the best, the greatest), referring to his capacity as the supreme god of political and military power, while Jupiter Tonans and Jupiter Fulgur referred to his powers over thunder and lightning.
The most important deities and cults reflect vital aspects of the life and categorizations of the Roman community. For instance, in early Rome the farmer was also a soldier and therefore Mars, the god of war, also protected the crops, holding a prominent place in the prayers and rituals of the farmer. The religious life of Rome was much concerned with both military and agricultural success, establishing the basic security and prosperity of Roman society. Consequently, the Roman calendar reflects rituals and festivals concerning, for example, the production of wine, celebrated at the two wine festivals, Vinalia, held on 23 April and 19 August (cf. Beard et al. 1998: II. 60-77). The purpose of the Robigalia festival, held on 25 April, was to protect the growing crops from blight. The Parilia festival, held on 21 April, was related to animal husbandry and was also interpreted as the celebration of the birthday of the city of Rome.
The important Roman cult of the goddess Vesta represented the undying sacred flame kept permanently alight in her temple.
Six priestesses, the Roman Vestal Virgins, guarded the fire. The many rituals in which the Vestals were involved protected the existence of the whole community: the fertility of the earth, human fertility, the health of the animals, and the military security of the city. Any social or ritual irregularity involving the Vestals was perceived as a serious threat to Roman society as such, and Vestal Virgins who broke their sacred vow of chastity were buried alive in an underground chamber. The Greek writer Plutarch (Numa [Life of Numa] 10.6) describes this serious punishment:They put the offender herself on a litter, completely covering her over and fastening the covers down with straps, so that not even a cry can be heard from inside; then they carry her through the forum. Everyone stands aside silently to let her pass, and without a sound they escort the litter in dreadful sorrow. There is no other sight more awful than this; nor does the city ever experience a day more gloomy. When the litter has arrived at the spot, the attendants loosen the fastenings and the pontifex maximus utters mysterious prayers, stretching out his hands to the gods before the fatal moment; then he takes the priestess, closely veiled, and sets her on the ladder that leads down to the chamber below. Then he himself turns away, along with the other priests. But when she has gone down, the ladder is taken up and the chamber is buried with a great quantity of earth thrown from above, making the place level with the rest of the embankment. This is the manner of punishment for those who abandon their sacred virginity.
Among the more cheerful professional rites, one can by contrast note 23 April, a festival of Venus Erucina, celebrated by the prostitutes of Rome (cf. Rasmussen & Rasmussen 2008: 151-7). The cult of Venus Erucina in Rome had two branches: in her capacity as Roman ancestress Venus Erucina had a temple on the Capitoline, while in her role as protectress of Rome’s prostitutes she had a temple near the Porta Collina (Ovid Fasti 4.863-76).