Classical Mythology

(^626) THE NATURE OF ROMAN MYTHOLOGY
In later times, "Janus" was used not only as the name of a deity but also as
a common noun (a janus), which Cicero (De Natura Deorum 2. 67) defined as "a
crossing-place with a roadway," in this recalling the god's early functions. While
Janus' significance as a god of bridges waned, he attracted to himself other func-
tions; he was the god of going in and coming out, and therefore of doors, en-
trances, and archways, as well as of beginnings. In another form, as the youth-
ful god Portunus, he was god of harbors (which are the entrances to lands from
overseas) and ferries. Portunus helped the winners of the boat race in the Aeneid.
There are few legends of Janus; it was said that after the Sabines, under Ti-
tus Tatius, had captured the Capitol they were kept from entering the Forum by
jets of boiling water that Janus caused to gush forth. The only ancient statues of
Janus surviving are two four-faced marble "herms" upon the parapet of the Pons
Fabricius in Rome; on coins he is portrayed with two faces, for as a god of en-
trances and exits he could look both before and behind.
The Italian deity Mars (or Mavors) was much more important than Ares, his
Greek equivalent. In origin he was an agricultural deity worshiped by many Ital-
ian tribes. His association with spring, the time of regeneration and growth, is
shown by the use of his name for the month of March, which began the Roman
year in the pre-Julian calendar. As an agricultural god, he is associated with a
number of rural deities like Silvanus and Flora; the latter supposedly provided
Juno with a magical flower whose touch enabled her to conceive Mars without
any father. Mars sometimes has as his consort the Sabine fertility goddess Ne-
rio, who is often identified with Minerva. Ovid tells how Mars asked Anna
Perenna (the ancient goddess of the year) to act as his go-between with Nerio.
After he had made love to Nerio, he found on unveiling her that his bride was
none other than Anna, who was old and wrinkled and thoroughly enjoyed her
deception. This, says Ovid, was the origin of jokes and obscenities at marriage
parties.
Just as the Roman people turned from farming to war, so Mars became a
war god, and this aspect became more important than his agricultural charac-
ter. Sacrifices were offered to him before and after a battle, and a portion of the
spoils was dedicated to him. The most famous of his temples at Rome was that
of Mars Ultor (Mars the Avenger) vowed by Augustus at the battle of Philippi
(42 B.C.) and dedicated forty years later. The Campus Martius (Field of Mars)
was the open space outside the gates of the ancient city where the people as-
sembled under arms and practiced their military skills. As the god of war, Mars
often had the title Gradivus (perhaps meaning "the marcher"); he was also
closely associated with the Sabine war deity Quirinus, with whom Romulus was
later identified. In battle, Mars was generally accompanied by a number of lesser
deities and personifications, of whom the war goddess Bellona is the best known.
Bellona herself was often identified with the Greek personification of war, Enyo
(connected with the title of Ares, Enyalios), and a temple was first dedicated to
her in Rome in 296 B.c.