Editing Neptune (mythology) (section)

==Neptunus equestris==
{{see also|Consus}}
Before Poseidon was known as the god of the sea, he was connected to the horse and may have originally been depicted in equine form. This connection reflects the violent and brutal nature of Poseidon the earth-shaker, the linkage of horses and springs, and the animal's [[psychopomp]]ous character.<ref>Bloch 1981 p. 343</ref> Neptune, in contrast, has no such direct connection with horses. The Roman deity [[Consus]] was associated with the horse, and his underground altar was in the valley of the [[Circus Maximus]] at the foot of the [[Palatine]] (the site of horse races). On the summer [[Consualia]] (August 21) it was customary to bring horses and mules, crowned with flowers, in procession and then hold equine races in the Circus.<ref name= "Fowler 1899">William Warde Fowler ''The Roman Festivals of the Period of the Republic'' London, 1899, p.</ref> The festival also traditionally reenacted the abduction of the Sabine (and Latin) women, reflecting the sexual license characteristic of such festivals.<ref>W. W. Fowler, citing James G. Frazer.</ref>  On that day, the [[Flamen Quirinalis]] and the [[Vestal Virgin]]s made sacrifices on the underground altar of Consus. The proximity of the two [[Consualia]] to the [[Opiconsivia]] (the latter were four days later, the winter festival on December 19) indicates the  relationship between the two deities pertaining to agriculture. According to Dumézil, the horse has a much-different symbolic value in the theologies of Poseidon and Consus. Tertullian (''De Spectaculis'' V 7) wrote that according to Roman tradition, Consus was the god who advised [[Romulus]] on the abduction of the Sabines.<ref>S. Dušanić, Ž. Petković "The Flamen Quirinalis at  the Consualia and the Horseman of the Lacus Curtius" in ''Aevum'' 2002 1. p. 63.</ref>

Perhaps influenced by Poseidon Ίππιος, Consus (whose festival included horse races) was reinterpreted as ''Neptunus equestris''; for his underground altar, he was identified with Poseidon Ένοσίχθων. The etymology of ''Poseidon'', derived from ''Posis'' (lord or husband) and ''De'' (grain or earth) may have contributed to the identification of Consus with Neptune.<ref>Sarolta A. Takacs ''Vestal Virgins, Sybils and Matrons'' University of Texas Press 2008 p. 55-56, also citing Scullard on the influence of horse races in the identification. Bloch 1981 citing Chantraine DELG ''s.v.'' Poseidon.</ref> His arcane cult, which required the unearthing of the altar, indicate the deity's antiquity and [[chthonic]] nature. From Augustine (''De Civitate Dei'' IV 8, about the role of [[Tutelina (mythology)|Tutilina]] in assuring the safety of stored grain), Dumézil interprets its name as deriving from ''condere'' (to hide or store) as a verbal noun similar to [[Sancus]] and [[Janus]]: the god of stored grains.<ref>Cf. the related deities of the Circus Semonia, Seia, Segetia, Tutilina: Tertullian ''De Spectaculis'' VIII 3.</ref> A direct identification of Consus with Poseidon is hindered by the fact that Poseidon is nowhere worshipped at underground shrines or altars.<ref>G. Capdeville "Jeux athletiques et rituels de fondation" ''Revue de l' histoire des religions''.</ref>

Martianus Capella places Neptune and Consus together in region X of Heaven, possibly following an old ''[[interpretatio graeca]]'' of Consus or reflecting an Etruscan idea of a chthonic Neptune apparent in the recommendation of the ''De Haruspicum Responso''<ref>Cicero ''De Haruspicum Responso'' 20. Neptunus is mentioned third after Jupiter and Saturn and before Tellus.</ref> for [[Propitiation|propitiating]] Neptune for the cracking sounds heard underground in the ''ager latiniensis''.{{clarify|date=August 2021|reason=What does ''ager latiniensis'' mean?}} The Etruscans were also fond of horse races.<ref>R. Bloch 1981; G. Capdeville "Les dieux de Martianus Capella" in ''Revue de l'Histoire des Religions'' 213-3, 1996, p. 282 n. 112</ref>