191:, based on a trifunctional ideology modelled on the division of that archaic society. The highest deity would thus be a heavenly sovereign endowed with religious, magic and legal powers and prerogatives (connected and related to the king and to priestly sacral lore in human society), followed in order of dignity by the deity representing braveness and military prowess (connected and related to a class of warriors) and lastly a deity representing the common human worldly values of wealth, fertility, and pleasure (connected and related to a class of economic producers). According to the hypothesis, such a tripartite structure must have been common to all
57:
41:
25:
425:, this division symbolizes the overarching societal classes of "priest" (Jupiter), "warrior" (Mars) and "farmer" or "civilian" (Quirinus). Though both Mars and Quirinus each had militaristic and agricultural aspects, leading later scholars to frequently equate the two despite their clear distinction in ancient Roman writings, Dumézil argued that Mars represented the Roman
457:, became more warlike, while Quirinus became more domestic in connotation. Resolving these inconsistencies and complications is difficult, chiefly because of the ambiguous and obscure nature of Quirinus' cult and worship; while Mars and Jupiter remained the most popular of all Roman gods, Quirinus was a more archaic and opaque deity, diminishing in importance over time.
352:
In Dumézil's view, the figure of
Quirinus became blurred and started to be connected to the military sphere because of the early assimilation to him of the divinised Romulus, the warring founder and first king of Rome. A coincident facilitating factor of this interpretation was the circumstance that
284:
of the deity together in a covered carriage and officiated with their right hand wrapped up to the fingers in a piece of white cloth. The association with the deity that founded divine order (Fides is associated with
Iupiter in his function of guardian of the supreme juridical order) underlines the
292:
were dedicated by the person who had killed the king or chief of the enemy in battle. They were dedicated to
Jupiter in case the Roman was a king or his equivalent (consul, dictator or tribunus militum consulari potestate), to Mars in case he was an officer and to Quirinus in case he was common
145:
in order of decreasing dignity and importance. He remarked that since such an order no longer reflected the real influence and relationships of power among priests in the later times, it should have reflected a hierarchy of the earliest phase of Roman religion.
397:
authority of the Flamen Dialis (high priest of
Jupiter) and the chief priestly colleges, represents the priestly class, Mars, with his warrior and agricultural functions, represents the power of the king and young nobles to bring prosperity and victory through
375:. In this way the relationship between Mars and Quirinus became a dialectic one, since Romans would regularly pass from the warring condition to the civil one and vice versa. In the yearly cycle this passage is marked by the rites of the
195:
peoples on accounts of its widespread traces in religion and myths from India to
Scandinavia, and from Rome to Ireland. However it had disappeared from most societies since prehistoric times, with the notable exception of India.
100:. This structure was no longer clearly detectable in later times, and only traces of it have been identified from various literary sources and other testimonies. Many scholars dispute the validity of this identification.
449:
had by this time been dissociated from the god
Quirinus, and it is likely that Quirinus initially had an even more militaristic aspect than Mars, but that over time Mars, in part through synthesis with the
285:
mutual interconnections among them and of the gods they represented with the supreme heavenly order, whose arcane character was represented symbolically in the hidden character of the forms of the cult.
269:, the cultic centre of Rome and official residence of the rex. As recorded by sources and confirmed by archeological data it was devised to lodge the three major deities Iupiter, Mars, and
379:, they themselves divided into two groups, one devoted to the cult of Mars (Salii Palatini, created by Numa) and the other of Quirinus (Salii Collini, created by Tullus Hostilius).
302:
Furthermore, Dumézil analysed the cultural functions of the Flamen
Quirinalis to better understand the characters of this deity. One important element was his officiating on the
429:
in their service as soldiers, while
Quirinus represented them in their civilian activities. Although such a distinction is implied in a few Roman passages, such as when
386:
was not strictly speaking a triad, but rather a structure underlying the earliest religious thought of the Romans, a reflection of the common
Indoeuropean heritage.
364:
A detailed discussion of the sources is devoted by Dumézil to showing that they do not support the theory of an agrarian Mars. Mars would be invoked both in the
368:
and in Cato's prayer as the guardian, the armed protector of the fields and the harvest. He is definitely not a deity of agricultural plenty and fertility.
361:
and the
Scandinavian Vani. The resulting interpretation was the mixed personality of the god as civil and military, warring and peaceful.
596:
Festus s.v. spolia opima p. 302 L 2nd who has Ianus Quirinus, which let it possible an identification of Quirinus as an epithet of Ianus.
254:, Mars was the god of military prowess and a war deity, represented by his flamen Martialis; and Quirinus the enigmatic god of the Roman
349:. These religious duties show Quirinus was a civil god related to the agricultural cycle and somehow to the worship of Roman ancestry.
546:
121:
265:
Apart from the analysis of the texts already collected by Wissowa, Dumezil stressed the importance of the tripartite plan of the
441:
111:, in his manual of the Roman religion, identified the structure as a triad on the grounds of the existence in Rome of the three
624:
371:
It is also noteworthy that according to tradition Romulus established the double role and duties, civil and military, of the
541:
III 25, 6 in occasion of a treaty stipulated by the fetials between Rome and Carthage; Livy VIII 9, 6 in the formula of the
115:, who carry out service to these three gods. He remarked that this triadic structure looks to be predominant in many sacred
188:
168:
However Wissowa did not pursue further the analysis of the meaning and function of the structure (which he called
200:
422:
242:
Similarly in Rome Jupiter was the supreme ruler of the heavens and god of thunder, represented on earth by the
56:
293:
soldier. The sacrificial animals too were in each case that of the respective deity, i. e. an ox to Jupiter,
157:
where only Iove, Marte and Vofionus are granted the epithet of Grabovius and the fact that in Rome the three
192:
507:
353:
Romulus carried with himself the quality of twin and Quirinus had a correspondence in the theology of the
207:
and later appeared split into its two aspects of uncanny and awe inspiring almighty power incarnated by
40:
80:
is a hypothetical divine triad, consisting of the three allegedly original deities worshipped on the
231:
priests represented the first function (and enjoyed the highest dignity), the warrior class of the
250:) and his substitute, the Flamen Dialis, the legal aspect of sovereignty being incarnated also by
89:
30:
490:
337:
because on that day the people who had forgot to roast their spelt on the day prescribed by the
180:
418:("men together") representing the combined military and economic strength of the Roman people.
411:
399:
372:
223:(or Nasatya) the function of production, wealth, fertility and pleasure. In human society the
138:
24:
482:
142:
134:
93:
46:
451:
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629:
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in their ceremonies and are under the tutelage of Jupiter, Mars and Quirinus; Polybius
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which go back to the most ancient period and noted its pivotal role in determining the
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advanced the hypothesis that this triadic structure was a relic of a common
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Ryberg, Inez Scott (1931). "Was the Capitoline Triad Etruscan or Italic?".
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as a civilian and productive force, represented by the Flamen Quirinalis.
235:
represented the second function and the artisan and merchant class of the
435:
326:
97:
62:
519:
Wissowa cited the following sources as supporting the existence of this
542:
358:
346:
236:
228:
220:
154:
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410:, and Quirinus, with his source as the deified form of Rome's founder
321:(Ops Consivia). Other feriae on which this flamen officiated were the
426:
341:
for their own curia were given a last chance to make amends, and the
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208:
486:
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This grouping has been interpreted as a symbolic representation of
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and of source and guardian of justice and compacts incarnated by
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318:
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273:, the deity of agricultural plenty, in three separate rooms.
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Paris 1974 part I chapt. 6 end; It. tr. Milano 1977 p. 252.
313:( of the Summer), which associated Quirinus to the cult of
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are all involved in a peculiar way in the cult of goddess
393:, wherein Jupiter, standing in for the ritual and
329:that Dumezil identifies with the last day of the
219:incarnated the military function and the twins
587:, part I, chapters 1 & 2. Paris.
125:, the hierarchy of dignity of Roman priests:
8:
149:Wissowa identified the presence of such a
203:the sovereign function was incarnated by
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183:in various works, particularly in his
299:to Mars and a male lamb to Quirinus.
276:The cult of Fides involved the three
7:
16:Triad of Jupiter, Mars, and Quirinus
583:Dumézil, G. (1966, 1974 2nd)
510:s.v. ordo sacerdotum p. 299 L 2nd.
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475:The American Journal of Philology
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39:
23:
574:Munich 1912 pp. 23 and 133-134.
572:Religion und Kultus der Roemer
527:VIII 663 on the ritual of the
433:scornfully calls his soldiers
153:also in the Umbrian ritual of
1:
607:La religion romaine archaique
585:La religion romaine archaique
258:("people") organised in the
189:Proto-Indo-European religion
280:: they were carried to the
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561:VI 860 on the same topic.
439:("citizens") rather than
423:trifunctional hypothesis
414:and his derivation from
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553:, along with Plutarch
445:("soldiers"), the word
382:In Dumézil's view, the
185:Archaic Roman Religion
625:Ancient Roman religion
533:, priests who use the
402:with rituals like the
227:and the class of the
172:) he had identified.
246:, king (later the
391:early Roman society
345:held in memory of
317:and indirectly of
176:Dumézil's analysis
421:According to his
400:sympathetic magic
139:Flamen Quirinalis
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357:such the Indian
335:stultorum feriae
278:Flamines Maiores
159:flamines maiores
143:Pontifex Maximus
135:Flamen Martialis
113:flamines maiores
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122:ordo sacerdotum
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82:Capitoline Hill
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404:October Horse
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373:Roman citizen
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366:Carmen Arvale
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78:Archaic Triad
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58:
48:
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32:
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551:spolia opima
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355:divine twins
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334:
310:
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296:solitaurilia
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290:spolia opima
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248:rex sacrorum
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193:Indoeuropean
184:
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170:Göttersystem
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127:Rex Sacrorum
120:
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107:
77:
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605:G. Dumézil
570:G. Wissowa
559:ad Aeneidem
557:8, Servius
525:ad Aeneidem
252:Dius Fidius
239:the third.
104:Description
619:Categories
547:Decius Mus
523:: Servius
461:References
408:Lupercalia
343:Larentalia
331:Fornacalia
327:Quirinalia
205:Dyaus Pita
555:Marcellus
452:Greek god
323:Robigalia
308:Consualia
233:kshatriya
447:quirites
436:quirites
406:and the
282:sacellum
117:formulae
98:Quirinus
63:Quirinus
543:devotio
535:ancilia
442:milites
416:co-viri
412:Romulus
395:augural
359:Ashvins
347:Larunda
311:aestiva
306:of the
256:populus
237:vaishya
229:brahmin
221:Ashvins
155:Iguvium
90:Jupiter
31:Jupiter
508:Festus
495:290109
493:
427:gentry
325:, the
315:Consus
304:feriae
260:curiae
209:Varuna
630:Umbri
539:Hist.
530:Salii
521:triad
491:JSTOR
377:Salii
267:regia
217:Indra
213:Mitra
163:Fides
151:triad
455:Ares
288:The
225:raja
141:and
96:and
94:Mars
86:Rome
76:The
47:Mars
545:of
483:doi
319:Ops
271:Ops
244:rex
199:In
84:in
621::
489:.
479:52
477:.
215:.
165:.
137:,
133:,
129:,
92:,
88::
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485::
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