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Bonus Eventus
Bonus Eventus ("Good Outcome") was a divine personification in ancient Roman religion. The Late Republican scholar Varro lists him as one of the twelve deities who presided over agriculture,〔Varro, ''De re rustica'' 1.1.4–6; Clifford Ando, ''The Palladium and the Pentateuch: Towards a Sacred Topography of the Later Roman Empire," ''Phoenix'' 55 3.4 (2001), p. 383.〕 paired with Lympha, the goddess who influenced the water supply. The original function of Bonus Eventus may have been agricultural,〔Lawrence Richardson, ''A New Topographical Dictionary of Ancient Rome'' (Johns Hopkins University Press, 1992), p. 60.〕 but during the Imperial era, he represents a more general concept of success and was among the numerous abstractions who appeared as icons on Roman coins.
==Cult and inscriptions==
Bonus Eventus had a 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 urban prefect Claudius in 374 AD. Five Corinthian capitals "of extraordinary size" that were uncovered in the 19th century may have belonged to the portico, which was located in the Gardens of Agrippa.〔Richardson, ''New Topographical Dictionary'', p. 60.〕
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 ''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.〔Hendrik H.J. Brouwer, ''Bona Dea: The Sources and a Description of the Cult'' pp. 245–246.〕
Inscriptional evidence for the god is found at several locations, including in the provinces. Senior officials at Sirmium, Pannonia, dedicated a shrine to Bonus Eventus for the wellbeing of high-ranking members of the city council.〔J.J. Wilkes, "The Roman Danube: An Archaeological Survey," ''Journal of Roman Studies'' 95 (2005), p. 142.〕 In Roman Britain, the mosaic floor of a villa at Woodchester bore the reminder ''Worship Bonus Eventus duly.'' A 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.〔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).〕 Images of Bonus Eventus appear regularly on engraved gems,〔Henig, "Roman Religion and Roman Culture in Britain," p. 227.〕 and in a jeweller's hoard from Snettisham, Bonus Eventus was the most frequent device on intaglios, appearing on 25 percent of the 127 found.〔Alexandra Croom, "Personal Ornament," in ''A Companion to Roman Britain'', p. 296. Most of the intaglios depict the same four devices, with Ceres (20 percent), Fortuna (13 percent) and a parrot (12 percent) the most popular after Bonus Eventus.〕 These usages point to a protective or tutelary function for the god, as well as the existence of a religious community to which the jeweller marketed his wares.〔Henig, "Roman Religion and Roman Culture in Britain," pp. 227–228; Croom, "Personal Adornment," pp. 295–296.〕
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