Quirinus: The Roman God of Communities
Quirinus is recognized as a significant deity in ancient Roman spirituality. Initially, he was among the top Roman gods, alongside Jupiter and Mars, and his worship was managed by one of the three principal flamines. These flamines, priests dedicated to specific gods, placed Quirinus in a lower rank within the priestly hierarchy (as noted by Festus 299 L). This trio of gods, encompassing Quirinus, Jupiter, and Mars, formed a foundational triad in Roman religious practice. The invocation of these deities was a key part of the ritual known as devotio, where a Roman leader would sacrifice his life to secure triumph over enemies (as per Livy, 8.9.6). Additionally, the law attributed to Numa Pompilius categorized spoils of war based on the rank of the individual, allocating portions to each deity (Festus 204 L). The Salian priests’ ceremonial dances also featured shields safeguarded by these three gods (Festus, commentary on Virgil, Aeneid, 8.663).
However, Romans in the later classical era reflected on Quirinus with less reverence compared to Jupiter and Mars. While he possessed his own temple on the Quirinal Hill, from which he derived his name, his activities as a flamen were infrequent. His feast day, Quirinalia, celebrated on February 17, coincided with the conclusion of the Fornacalia festival, which honored Fornax, the goddess overseeing corn roasting. The Quirinal flamen had limited responsibilities, contributing occasionally to the worship of Fides, or good faith (Livy, 1.21.4), and to the rites dedicated to Robigo, the goddess of grain blight (Ovid, Fastes, 4.910-942), along with Consus, the deity associated with grain storage (Tertullian, De spectaculis, 5).
The historical complexity surrounding Quirinus’s identity has led to diverse interpretations by ancient scholars. His association with Mars showcased a patronage over the twelve Quirinal Salian priests, contrasting sharply with Mars’s relation to the Palatine priests (Dionysius of Halicarnassus, 2.70.7, 3.32.4). Notably, Quirinus was also depicted as “Mars tranquillus,” symbolizing his role as a deity of peace (Servius, Virgil commentaries). This connection with military aspects positioned him as a war god, linking him to the Greek Ares through the title Enyalios. Furthermore, due to the connection between his name and the Sabine town of Cures—which was believed to have been home to the Sabines involved in Rome’s foundation alongside Romulus—Quirinus was often identified as a Sabine god brought into Roman religion by King Titus Tatius.
Nevertheless, an alternate theory suggests that Quirinus was initially Romulus himself, deified after disappearing mysteriously, a notion predating Cicero’s accounts (De re publica, 1.64). The confusion regarding Quirinus’s origins has resulted in distinct scholarly perspectives. While some consider Quirinus a representation of the Sabine aspect of Rome’s initial population, others, like André Magdelain, propose that he symbolizes the city itself, contrasting with Mars, who embodies the rural realm (ager Romanus). Georges Dumézil’s trifunctional system categorizes Quirinus as emblematic of fertility and societal values in contrast to Jupiter’s sovereignty and Mars’s war ethos.
Controversially, Brelich explores Quirinus’s role as a demigod, a first leader who after death became a chthonic entity, ensuring sustenance for his community. The etymology of Quirinus reflects its connotations, typically viewed as derived from co(m) and vir, implying “the god of men gathered together.” Moreover, sources such as Varro (De lingua Latina 5.73) and Ovid (Fastes 2.479) connect the name Quirinus to Quirites, the term denoting Roman citizens, reinforcing Quirinus’s role as the deity of citizens.
The sociopolitical dimensions of his worship are evident, particularly in relation to agricultural functions. The timing of the Quirinalia, paired with the Fornacalia—marked by a day designated for those uncertain of their curia—illustrates the emphasis on community and identity during sacrifices. Thus, despite any derision associated with the term Quirites, individuals serving in the army maintained their connection to Quirinus. This relationship also extends to multiple civic elements that characterized the Roman foundational structure.
Through exploring Quirinus’s multifaceted identity, a broader understanding emerges of how Roman citizens engaged with their gods, balancing social responsibilities, agricultural obligations, and martial duties interconnected with their civic identity.
