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In various Latin and Roman legends he is the father of famous characters, such as the founder of Praeneste Caeculus, a primordial being or king, later transformed into a monster that inhabited the site of the Aventine in Rome, and Roman king Servius Tullius.

The same idea underlies the dedication of the arms of the defeated enemies, In such theory three fires are necessary to the discharge of a religious ceremony: the hearth of the landlord, which has the function of establishing a referential on Earth in that precise location connecting it with Heaven; the sacrificial fire, which conveys the offer to Heaven; and the defensive fire, which is usually located on the southern boundary of the sacred space and has a protective function against evil influences.The nature of the god is connected with religious ideas concerning fire.The Roman concept of the god seems to associate him to both the destructive and the fertilizing powers of fire.While the festivals of July dealt with untamed nature (woods) and waters (superficial waters the Neptunalia and underground waters the Furrinalia) at a time of danger caused by their relative deficiency, those of August were devoted to the results of human endeavour on nature with the storing of harvested grain (Consualia) and their relationship to human society and regality (Opiconsivia) which at that time were at risk and required protection from the dangers of the excessive strength of the two elements of fire (Volcanalia) and wind (Volturnalia) reinforced by dryness.The Ludi Volcanalici, were held just once on August 23, 20 BC, within the temple precinct of Vulcan, and used by Augustus to mark the treaty with Parthia and the return of the legionary standards that had been lost at the Battle of Carrhae in 53 BC.Their meaning is quite clear: at the divine level Vulcan impregnates a virgin goddess and generates Jupiter, the king of the gods; at the human level he impregnates a local virgin (perhaps of royal descent) and generates a king.