Editing Bonus Eventus (section)

==Cult and inscriptions==
{{ancient Roman religion}}
Bonus Eventus had a [[Roman temple|temple]] of unknown date in the [[Campus Martius]]. It is mentioned only by [[Ammianus Marcellinus]], in connection to a new [[portico]] ''(Porticus Boni Eventūs)'' built by the [[Praefectus urbi|urban prefect]] Claudius in 374 AD. Five [[Corinthian capital]]s "of extraordinary size" that were uncovered in the 19th century may have belonged to the portico, which was located in the [[Gardens of Agrippa]].<ref>Richardson, ''New Topographical Dictionary'', p. 60.</ref>

The [[epithet]] ''Bonus'', "the Good," is used with other abstract deities such as ''Bona Fortuna'' ("Good Fortune"), ''Bona Mens'' ("Good Thinking" or "Sound Mind"), and ''[[Spes|Bona Spes]]'' ("Valid Hope," perhaps to be translated as "Optimism"), as well as with the mysterious and multivalent [[Bona Dea]], a goddess whose rites were celebrated by women.<ref>Hendrik H.J. Brouwer, ''Bona Dea: The Sources and a Description of the Cult'' pp. 245–246.</ref>

Inscriptional evidence for the god is found at several locations, including in the [[Roman province|provinces]]. Senior officials at [[Sirmium]], [[Pannonia]], dedicated a shrine to Bonus Eventus for the wellbeing of high-ranking members of the city council.<ref>J.J. Wilkes, "The Roman Danube: An Archaeological Survey," ''Journal of Roman Studies'' 95 (2005), p. 142.</ref> In [[Roman Britain]], the [[mosaic]] floor of a villa at [[Woodchester]] bore the reminder ''Worship Bonus Eventus duly.'' A [[Glossary of ancient Roman religion#votum|dedication]] made by a married couple to Bonus Eventus along with [[Fortuna]] indicates that the god's sphere of influence had expanded beyond both agriculture and the embodiment of imperial virtues.<ref>[[J. Rufus Fears]], "The Cult of Virtues and Roman Imperial Ideology," ''Aufstieg und Niedergang der römischen Welt'' II.17.2 (1981), p. 935; Martin Henig, "Roman Religion and Roman Culture in Britain," in ''A Companion to Roman Britain'' (Blackwell, 2004), p. 227. The mosaic inscription is ''RIB'' 2448.2. The couple were a Cornelius Castus and Julia Belismicus, at [[Caerleon]] (''RIB'' 318).</ref> Images of Bonus Eventus appear regularly on [[engraved gem]]s,<ref>Henig, "Roman Religion and Roman Culture in Britain," p. 227.</ref> and in a [[jeweller]]'s [[hoard]] from [[Snettisham]], Bonus Eventus was the most frequent device on [[Intaglio (jewellery)|intaglios]], appearing on 25 percent of the 127 found.<ref>[[Alexandra Croom]], "Personal Ornament," in ''A Companion to Roman Britain'', p. 296. Most of the intaglios depict the same four devices, with [[Ceres (mythology)|Ceres]] (20 percent), [[Fortuna]] (13 percent) and a [[parrot]] (12 percent) the most popular after Bonus Eventus.</ref> These usages point to a protective or [[tutelary deity|tutelary]] function for the god, as well as the existence of a religious community to which the jeweller marketed his wares.<ref>Henig, "Roman Religion and Roman Culture in Britain," pp. 227–228; Croom, "Personal Adornment," pp. 295–296.</ref>