Feronia (mythology)

Varro identified Feronia with Libertas, the goddess who personified Liberty.[5] According to Servius, Feronia was a tutelary goddess of freedmen (dea libertorum).[5] A stone at the Terracina shrine was inscribed "let deserving slaves sit down so that they may stand up free." Livy notes[6] that in 217 BCE freed women collected money as a gift for Feronia.[7] Some sources state that slaves were set free at her temple near Terracina.[8]

She was among the deities that Sabine moneyers placed on their coins to honor their heritage.[9] She may have been introduced into Roman religious practice when Manius Curius Dentatus conquered Sabinum in the early 3rd century BCE.[10]

Two stories about her sanctuary of Terracina highlight the character of Feronia as goddess of the wilderness: Servius writes that when a fire destroyed her wood and the locals were about moving the statues to another location, the burnt wood suddenly turned green.[11]

Pliny states that all attempts at building towers in times of war between Terracina and the sanctuary of Feronia have been abandoned because all are without exception destroyed by lightning.[12] The goddess thus refused any continuity and linkage with the nearby town.

In Vergil's Aeneid, troops from Feronia's grove fight on the side of Turnus against Aeneas.[13] The Arcadian king Evander recalls how in his youth he killed a son of Feronia, Erulus, who like Geryon had a triple body and a triple soul; Evander thus had to kill him thrice.[14] Vergil identifies Erulus as the king of Praeneste, but he is otherwise unknown in literature.[15]

Georges Dumézil[16] considers Feronia to be a goddess of wilderness, of untamed nature, and of nature's vital forces – but honoured because she offers the opportunity to put those forces to good use in acquiring nurture, health and fertility. She fecundates and heals, and therefore despite her being worshipped only in the wild she receives the first-fruits of the harvest. Because she permits the people to domesticate the wild forces of vegetation, she could be seen as favouring the transformation of that which is uncouth into that which is cultivated.

Dumézil compares her to Vedic god Rudra: He is similar to Feronia in that he represents that which has not yet been transformed by civilization – he is the god of the rude, of the jungle, at one time dangerous and uniquely useful, healer thanks to the herbs within his domain, protector of the freed slaves and of the outcast. Feronia, though, has only the positive or useful function of putting the forces of wild nature at the service of the people.

Her lucus at Capena was a place where everybody was allowed to come for worship and trade, attracting people from different nations, Sabines, Latins, Etruscans, and others from even farther away. The grove provided everybody with a neutral territory in which peace must not be perturbed.[21]

Feronia's temple at the base of Mt. Soracte which was near Capena.[22] The Lucus Feroniae, or "grove of Feronia" (Fiano Romano) was the site of an annual festival in her honour,[23] which was in the nature of a trade fair.[24] The place, in the territory of Capena in southwestern Etruria, was plundered of its gold and silver by Hannibal's retreating troops in 211 BCE, when he turned aside from the Via Salaria to visit the sanctuary;[25] later it became an Augustan colonia. Its status as a colony is recorded in a single inscription, copied in a manuscript of the rule of the Farfa Abbey[26] as colonia Iulia Felix Lucoferonensis.[27]

Another important site was near Anxur (Terracina, southern Latium), in a wood three Roman miles from the town, where Servius recorded a joint cult of "the boy Jupiter" (puer Iuppiter) under the name of Anxyrus and "Juno the Virgin" (Iuno virgo), whom he identifies as Feronia.[28] According to another tradition, slaves who had just been freed might go to the shrine at Terracina and receive upon their shaved heads the pileus, a hat that symbolized their liberty.

Ruin of the temple of Feronia at Largo di Torre Argentina

Her temple in the Campus Martius, in what is now Largo di Torre Argentina, was probably also located in a grove, according to an inscription found on the site.[29] It was established before 217 BCE. It may have been dedicated by Curtius Dentatus following his victory over the Sabines. His building program also included the Anio Vetus, a major new aqueduct, and a number of fountains near the temple.[30]

Charles Godfrey Leland reported surviving traditions of the "witch" Feronia in 19th century Tuscany.[31]