Jupiter

Friday, March 24, 2017

Relation to other gods

Archaic Triad

The Archaic Triad is a theological structure (or system) consisting of the gods Jupiter, Mars and Quirinus. It was first described by Wissowa,^[170] and the concept was developed further by Dumézil. The three-function hypothesis of Indo-European society advanced by Dumézil holds that in prehistory, society was divided into three classes (priests, warriors and craftsmen) which had as their religious counterparts the divine figures of the sovereign god, the warrior god and the civil god. The sovereign function (embodied by Jupiter) entailed omnipotence; thence, a domain extended over every aspect of nature and life. The colour relating to the sovereign function is white.
The three functions are interrelated with one another, overlapping to some extent; the sovereign function, although essentially religious in nature, is involved in many ways in areas pertaining to the other two. Therefore, Jupiter is the "magic player" in the founding of the Roman state and the fields of war, agricultural plenty, human fertility and wealth.^[171]

Capitoline Triad

Jupiter and Minerva

Apart from being protectress of the arts and craft as Minerva Capta, who was brought from Falerii, Minerva's association to Jupiter and relevance to Roman state religion is mainly linked to the Palladium, a wooden statue of Athena that could move the eyes and wave the spear. It was stored in the penus interior, inner penus of the aedes Vestae, temple of Vesta and considered the most important among the pignora imperii, pawns of dominion, empire.^[174] In Roman traditional lore it was brought from Troy by Aeneas. Scholars though think it was last taken to Rome in the third or second century BC.^[175]

Juno and Fortuna

The divine couple received from Greece its matrimonial implications, thence bestowing on Juno the role of tutelary goddess of marriage (Iuno Pronuba).
The couple itself though cannot be reduced to a Greek apport. The association of Juno and Jupiter is of the most ancient Latin theology.^[176] Praeneste offers a glimpse into original Latin mythology: the local goddess Fortuna is represented as milking two infants, one male and one female, namely Jove (Jupiter) and Juno.^[177] It seems fairly safe to assume that from the earliest times they were identified by their own proper names and since they got them they were never changed through the course of history: they were called Jupiter and Juno. These gods were the most ancient deities of every Latin town. Praeneste preserved divine filiation and infancy as the sovereign god and his paredra Juno have a mother who is the primordial goddess Fortuna Primigenia.^[178] Many terracotta statuettes have been discovered which represent a woman with a child: one of them represents exactly the scene described by Cicero of a woman with two children of different sex who touch her breast. Two of the votive inscriptions to Fortuna associate her and Jupiter: " Fortunae Iovi puero..." and "Fortunae Iovis puero..."^[179]
In 1882 though R. Mowat published an inscription in which Fortuna is called daughter of Jupiter, raising new questions and opening new perspectives in the theology of Latin gods.^[180] Dumezil has elaborated an interpretative theory according to which this aporia would be an intrinsic, fundamental feature of Indoeuropean deities of the primordial and sovereign level, as it finds a parallel in Vedic religion.^[181] The contradiction would put Fortuna both at the origin of time and into its ensuing diachronic process: it is the comparison offered by Vedic deity Aditi, the Not-Bound or Enemy of Bondage, that shows that there is no question of choosing one of the two apparent options: as the mother of the Aditya she has the same type of relationship with one of his sons, Dakṣa, the minor sovereign. who represents the Creative Energy, being at the same time his mother and daughter, as is true for the whole group of sovereign gods to which she belongs.^[182] Moreover, Aditi is thus one of the heirs (along with Savitr) of the opening god of the Indoiranians, as she is represented with her head on her two sides, with the two faces looking opposite directions.^[183] The mother of the sovereign gods has thence two solidal but distinct modalities of duplicity, i.e. of having two foreheads and a double position in the genealogy. Angelo Brelich has interpreted this theology as the basic opposition between the primordial absence of order (chaos) and the organisation of the cosmos.^[184]

Janus

Main article: Janus

The relation of Jupiter to Janus is problematic. Varro defines Jupiter as the god who has potestas (power) over the forces by which anything happens in the world. Janus, however, has the privilege of being invoked first in rites, since in his power are the beginnings of things (prima), the appearance of Jupiter included.^[185]

Saturn

Main article: Saturn (mythology)

The Latins considered Saturn the predecessor of Jupiter. Saturn reigned in Latium during a mythical Golden Age reenacted every year at the festival of Saturnalia. Saturn also retained primacy in matters of agriculture and money. Unlike the Greek tradition of Cronus and Zeus, the usurpation of Saturn as king of the gods by Jupiter was not viewed by the Latins as violent or hostile; Saturn continued to be revered in his temple at the foot of the Capitol Hill, which maintained the alternative name Saturnius into the time of Varro.^[186] A. Pasqualini has argued that Saturn was related to Iuppiter Latiaris, the old Jupiter of the Latins, as the original figure of this Jupiter was superseded on the Alban Mount, whereas it preserved its gruesome character in the ceremony held at the sanctuary of the Latiar Hill in Rome which involved a human sacrifice and the aspersion of the statue of the god with the blood of the victim.^[187]

Fides

Main article: Fides (mythology)

The abstract personification Fides ("Faith, Trust") was one of the oldest gods associated with Jupiter. As guarantor of public faith, Fides had her temple on the Capitol (near that of Capitoline Jupiter).^[188]

Dius Fidius

Main article: Dius Fidius

Dius Fidius is considered a theonym for Jupiter,^[189] and sometimes a separate entity also known in Rome as Semo Sancus Dius Fidius. Wissowa argued that while Jupiter is the god of the Fides Publica Populi Romani as Iuppiter Lapis (by whom important oaths are sworn), Dius Fidius is a deity established for everyday use and was charged with the protection of good faith in private affairs. Dius Fidius would thus correspond to Zeus Pistios.^[190] The association with Jupiter may be a matter of divine relation; some scholars see him as a form of Hercules.^[191] Both Jupiter and Dius Fidius were wardens of oaths and wielders of lightning bolts; both required an opening in the roof of their temples.^[192]
The functionality of Sancus occurs consistently within the sphere of fides, oaths and respect for contracts and of the divine-sanction guarantee against their breach. Wissowa suggested that Semo Sancus is the genius of Jupiter,^[193] but the concept of a deity's genius is a development of the Imperial period.^[194]
Some aspects of the oath-ritual for Dius Fidius (such as proceedings under the open sky or in the compluvium of private residences), and the fact the temple of Sancus had no roof, suggest that the oath sworn by Dius Fidius predated that for Iuppiter Lapis or Iuppiter Feretrius.^[195]

Genius

Main article: Genius (mythology)

Augustine quotes Varro who explains the genius as "the god who is in charge and has the power to generate everything" and "the rational spirit of all (therefore, everyone has their own)". Augustine concludes that Jupiter should be considered the genius of the universe.^[196]
G. Wissowa advanced the hypothesis that Semo Sancus is the genius of Jupiter.^[193] W. W. Fowler has cautioned that this interpretation looks to be an anachronism and it would only be acceptable to say that Sancus is a Genius Iovius, as it appears from the Iguvine Tables.^[197]
Censorinus cites Granius Flaccus as saying that "the Genius was the same entity as the Lar" in his lost work De Indigitamentis.^[198]^[199] probably referring to the Lar Familiaris. Mutunus Tutunus had his shrine at the foot of the Velian Hill near those of the Di Penates and of Vica Pota, who were among the most ancient gods of the Roman community of according to Wissowa.^[200]
Dumézil opines that the attribution of a Genius to the gods should be earlier than its first attestation of 58 BC, in an inscription which mentions the Iovis Genius.^[201]
A connection between Genius and Jupiter seems apparent in Plautus' comedy Amphitryon, in which Jupiter takes up the looks of Alcmena's husband in order to seduce her: J. Hubeaux sees there a reflection of the story that Scipio Africanus' mother conceived him with a snake that was in fact Jupiter transformed.^[202] Scipio himself claimed that only he would rise to the mansion of the gods through the widest gate.^[203]
Among the Etruscan Penates there is a Genius Iovialis who comes after Fortuna and Ceres and before Pales.^[204] Genius Iovialis is one of the Penates of the humans and not of Jupiter though, as these were located in region I of Martianus Capella' s division of Heaven, while Genius appears in regions V and VI along with Ceres, Favor (possibly a Roman approximation to an Etruscan male manifestation of Fortuna) and Pales.^[205] This is in accord with the definition of the Penates of man being Fortuna, Ceres, Pales and Genius Iovialis and the statement in Macrobius that the Larentalia were dedicated to Jupiter as the god whence the souls of men come from and to whom they return after death.^[206

Theology

Sources

Marcus Terentius Varro and Verrius Flaccus^[158] were the main sources on the theology of Jupiter and archaic Roman religion in general. Varro was acquainted with the libri pontificum ("books of the Pontiffs") and their archaic classifications.^[159] On these two sources depend other ancient authorities, such as Ovid, Servius, Aulus Gellius, Macrobius, patristic texts, Dionysius of Halicarnassus and Plutarch.
One of the most important sources which preserve the theology of Jupiter and other Roman deities is The City of God against the Pagans by Augustine of Hippo. Augustine's criticism of traditional Roman religion is based on Varro's lost work, Antiquitates Rerum Divinarum. Although a work of Christian apologetics, The City of God provides glimpses into Varro's theological system and authentic Roman theological lore in general. According to Augustine,^[160] Varro drew on the pontiff Mucius Scaevola's tripartite theology:

The mythic theology of the poets (useful for the theatre)
The physical theology of the philosophers (useful for understanding the natural world)
The civil theology of the priests (useful for the state)^[161]

Jovian theology

Georg Wissowa stressed Jupiter's uniqueness as the only case among Indo-European religions in which the original god preserved his name, his identity and his prerogatives.^[162] In this view, Jupiter is the god of heaven and retains his identification with the sky among the Latin poets (his name is used as a synonym for "sky".^[163]) In this respect, he differs from his Greek equivalent Zeus (who is considered a personal god, warden and dispenser of skylight). His name reflects this idea; it is a derivative of the Indo-European word for "bright, shining sky". His residence is found atop the hills of Rome and of mountains in general; as a result, his cult is present in Rome and throughout Italy at upper elevations.^[164] Jupiter assumed atmospheric qualities; he is the wielder of lightning and the master of weather. However, Wissowa acknowledges that Jupiter is not merely a naturalistic, heavenly, supreme deity; he is in continual communication with man by means of thunder, lightning and the flight of birds (his auspices). Through his vigilant watch he is also the guardian of public oaths and compacts and the guarantor of good faith in the State cult.^[165] The Jovian cult was common to the Italic people under the names Iove, Diove (Latin) and Iuve, Diuve (Oscan, in Umbrian only Iuve, Iupater in the Iguvine Tables).
Wissowa considered Jupiter also a god of war and agriculture, in addition to his political role as guarantor of good faith (public and private) as Iuppiter Lapis and Dius Fidius, respectively. His view is grounded in the sphere of action of the god (who intervenes in battle and influences the harvest through weather).Wissowa (1912), pp. 103–108
In Georges Dumézil's view, Jovian theology (and that of the equivalent gods in other Indo-European religions) is an evolution from a naturalistic, supreme, celestial god identified with heaven to a sovereign god, a wielder of lightning bolts, master and protector of the community (in other words, of a change from a naturalistic approach to the world of the divine to a socio-political approach).^[166]

One interpretation of the lightning in Giorgione's Tempest is that it represents the presence of Jupiter.^[167]

In Vedic religion, Dyaus Pitar remained confined to his distant, removed, passive role and the place of sovereign god was occupied by Varuna and Mitra. In Greek and Roman religion, instead, the homonymous gods *Diou- and Διϝ- evolved into atmospheric deities; by their mastery of thunder and lightning, they expressed themselves and made their will known to the community. In Rome, Jupiter also sent signs to the leaders of the state in the form of auspices in addition to thunder. The art of augury was considered prestigious by ancient Romans; by sending his signs, Jupiter (the sovereign of heaven) communicates his advice to his terrestrial colleague: the king (rex) or his successor magistrates. The encounter between the heavenly and political, legal aspects of the deity are well represented by the prerogatives, privileges, functions and taboos proper to his flamen (the flamen Dialis and his wife, the flaminica Dialis).
Dumézil maintains that Jupiter is not himself a god of war and agriculture, although his actions and interest may extend to these spheres of human endeavour. His view is based on the methodological assumption that the chief criterion for studying a god's nature is not to consider his field of action, but the quality, method and features of his action. Consequently, the analysis of the type of action performed by Jupiter in the domains in which he operates indicates that Jupiter is a sovereign god who may act in the field of politics (as well as agriculture and war) in his capacity as such, i.e. in a way and with the features proper to a king. Sovereignty is expressed through the two aspects of absolute, magic power (epitomised and represented by the Vedic god Varuna) and lawful right (by the Vedic god Mitra).^[168] However, sovereignty permits action in every field; otherwise, it would lose its essential quality. As a further proof, Dumézil cites the story of Tullus Hostilius (the most belligerent of the Roman kings), who was killed by Jupiter with a lightning bolt (indicating that he did not enjoy the god's favour). Varro's definition of Jupiter as the god who has under his jurisdiction the full expression of every being (penes Iovem sunt summa) reflects the sovereign nature of the god, as opposed to the jurisdiction of Janus (god of passages and change) on their beginning (penes Ianum sunt prima).^[169]

Name and epithets

The Latin name Iuppiter originated as a vocative compound of the Old Latin vocative *Iou and pater ("father") and came to replace the Old Latin nominative case *Ious. Jove^[106] is a less common English formation based on Iov-, the stem of oblique cases of the Latin name. Linguistic studies identify the form *Iou-pater as deriving from the Indo-European vocative compound *Dyēu-pəter (meaning "O Father Sky-god"; nominative: *Dyēus-pətēr).^[107]

Neo-Attic bas-relief sculpture of Jupiter, holding a thunderbolt in his right hand; detail from the Moncloa Puteal (Roman, 2nd century), National Archaeological Museum, Madrid

Older forms of the deity's name in Rome were Dieus-pater ("day/sky-father"), then Diéspiter.^[108] The 19th-century philologist Georg Wissowa asserted these names are conceptually- and linguistically-connected to Diovis and Diovis Pater; he compares the analogous formations Vedius-Veiove and fulgur Dium, as opposed to fulgur Summanum (nocturnal lightning bolt) and flamen Dialis (based on Dius, dies).^[109] The Ancient later viewed them as entities separate from Jupiter. The terms are similar in etymology and semantics (dies, "daylight" and Dius, "daytime sky"), but differ linguistically. Wissowa considers the epithet Dianus noteworthy.^[110]^[111] Dieus is the etymological equivalent of ancient Greece's Zeus and of the Teutonics' Ziu (genitive Ziewes). The Indo-European deity is the god from which the names and partially the theology of Jupiter, Zeus and the Indo-Aryan Vedic Dyaus Pita derive or have developed.^[112]
The Roman practice of swearing by Jove to witness an oath in law courts^[113] is the origin of the expression "by Jove!"—archaic, but still in use. The name of the god was also adopted as the name of the planet Jupiter; the adjective "jovial" originally described those born under the planet of Jupiter^[114] (reputed to be jolly, optimistic, and buoyant in temperament).
Jove was the original namesake of Latin forms of the weekday now known in English as Thursday^[115] (originally called Iovis Dies in Latin). These became jeudi in French, jueves in Spanish, joi in Romanian, giovedì in Italian, dijous in Catalan, Xoves in Galician, Joibe in Friulian, Dijóu in Provençal.

Major epithets

Main article: Epithets of Jupiter

The epithets of a Roman god indicate his theological qualities. The study of these epithets must consider their origins (the historical context of an epithet's source).
Jupiter's most ancient attested forms of cult belong to the State cult: these include the mount cult (see section above note n. 22). In Rome this cult entailed the existence of particular sanctuaries the most important of which were located on Mons Capitolinus (earlier Tarpeius). The mount had two tops that were both destined to the discharge of acts of cult related to Jupiter. The northern and higher top was the arx and on it was located the observation place of the augurs (auguraculum) and to it headed the monthly procession of the sacra Idulia.^[116] On the southern top was to be found the most ancient sanctuary of the god: the shrine of Iuppiter Feretrius allegedly built by Romulus, restored by Augustus. The god here had no image and was represented by the sacred flintstone (silex).^[117] The most ancient known rites, those of the spolia opima and of the fetials which connect Jupiter with Mars and Quirinus are dedicated to Iuppiter Feretrius or Iuppiter Lapis.^[118] The concept of the sky god was already overlapped with the ethical and political domain since this early time. According to Wissowa and Dumézil^[119] Iuppiter Lapis seems to be inseparable from Iuppiter Feretrius in whose tiny templet on the Capitol the stone was lodged.
Another most ancient epithet is Lucetius: although the Ancients, followed by some modern scholars such as Wissowa,^[109] interpreted it as referring to sunlight, the carmen Saliare shows that it refers to lightning.^[120] A further confirmation of this interpretation is provided by the sacred meaning of lightning which is reflected in the sensitivity of the flaminica Dialis to the phenomenon.^[121] To the same atmospheric complex belongs the epithet Elicius: while the ancient erudites thought it was connected to lightning, it is in fact related to the opening of the rervoirs of rain, as is testified by the ceremony of the Nudipedalia, meant to propitiate rainfall and devoted to Jupiter.^[122] and the ritual of the lapis manalis, the stone which was brought into the city through the Porta Capena and carried around in times of drought, which was named Aquaelicium.^[123] Other early epithets connected with the atmospheric quality of Jupiter are Pluvius, Imbricius, Tempestas, Tonitrualis, tempestatium divinarum potens, Serenator, Serenus^[124]^[125] and, referred to lightning, Fulgur,^[126] Fulgur Fulmen,^[127] later as nomen agentis Fulgurator, Fulminator:^[128] the high antiquity of the cult is testified by the neutre form Fulgur and the use of the term for the bidental, the lightning well dug on the spot hit by a lightning bolt.^[129]

A bronze statue of Jupiter, from the territory of the Treveri

A group of epithets has been interpreted by Wissowa (and his followers) as a reflection of the agricultural or warring nature of the god, some of which are also in the list of eleven preserved by Augustine.^[130]^[131] The agricultural ones include Opitulus, Almus, Ruminus, Frugifer, Farreus, Pecunia, Dapalis,^[132] Epulo.^[133] Augustine gives an explanation of the ones he lists which should reflect Varro's: Opitulus because he brings opem (means, relief) to the needy, Almus because he nourishes everything, Ruminus because he nourishes the living beings by breastfeeding them, Pecunia because everything belongs to him.^[134] Dumézil maintains the cult usage of these epithets is not documented and that the epithet Ruminus, as Wissowa and Latte remarked, may not have the meaning given by Augustine but it should be understood as part of a series including Rumina, Ruminalis ficus, Iuppiter Ruminus, which bears the name of Rome itself with an Etruscan vocalism preserved in inscriptions, series that would be preserved in the sacred language (cf. Rumach Etruscan for Roman). However many scholars have argued that the name of Rome, Ruma, meant in fact woman's breast.^[135] Diva Rumina, as Augustine testifies in the cited passage, was the goddess of suckling babies: she was venerated near the ficus ruminalis and was offered only libations of milk.^[136] Here moreover Augustine cites the verses devoted to Jupiter by Quintus Valerius Soranus, while hypothesising Iuno (more adept in his view as a breastfeeder), i.e. Rumina instead of Ruminus, might be nothing else than Iuppiter: "Iuppiter omnipotens regum rerumque deumque Progenitor genetrixque deum...".
In Dumézil's opinion Farreus should be understood as related to the rite of the confarreatio the most sacred form of marriage, the name of which is due to the spelt cake eaten by the spouses, rather than surmising an agricultural quality of the god: the epithet means the god was the guarantor of the effects of the ceremony, to which the presence of his flamen is necessary and that he can interrupt with a clap of thunder.^[137]
The epithet Dapalis is on the other hand connected to a rite described by Cato and mentioned by Festus.^[138] Before the sowing of autumn or spring the peasant offered a banquet of roast beef and a cup of wine to Jupiter : it is natural that on such occasions he would entreat the god who has power over the weather, however Cato' s prayer of s one of sheer offer and no request. The language suggests another attitude: Jupiter is invited to a banquet which is supposedly abundant and magnificent. The god is honoured as summus. The peasant may hope he shall receive a benefit, but he does not say it. This interpretation finds support in the analogous urban ceremony of the epulum Iovis, from which the god derives the epithet of Epulo and which was a magnificent feast accompanied by flutes.^[139]
Epithets related to warring are in Wissowa's view Iuppiter Feretrius, Iuppiter Stator, Iuppiter Victor and Iuppiter Invictus.^[140] Feretrius would be connected with war by the rite of the first type of spolia opima which is in fact a dedication to the god of the arms of the defeated king of the enemy that happens whenever he has been killed by the king of Rome or his equivalent authority. Here too Dumézil notes the dedication has to do with regality and not with war, since the rite is in fact the offer of the arms of a king by a king: a proof of such an assumption is provided by the fact that the arms of an enemy king captured by an officer or a common soldier were dedicated to Mars and Quirinus respectively.
Iuppiter Stator was first attributed by tradition to Romulus, who had prayed the god for his almighty help at a difficult time the battle with the Sabines of king Titus Tatius.^[141] Dumézil opines the action of Jupiter is not that of a god of war who wins through fighting: Jupiter acts by causing an inexplicable change in the morale of the fighters of the two sides. The same feature can be detected also in the certainly historical record of the battle of the third Samnite War in 294 BC, in which consul Marcus Atilius Regulus vowed a temple to Iuppiter Stator if "Jupiter will stop the rout of the Roman army and if afterwards the Samnite legions shall be victouriously massacred...It looked as if the gods themselves had taken side with Romans, so much easily did the Roman arms succeed in prevailing...".^[142]^[143] In a similar manner one can explain the epithet Victor, whose cult was founded in 295 BC on the battlefield of Sentinum by Quintus Fabius Maximus Gurges and who received another vow again in 293 by consul Lucius Papirius Cursor before a battle against the Samnite legio linteata. The religious meaning of the vow is in both cases an appeal to the supreme god by a Roman chief at a time of need for divine help from the supreme god, albeit for different reasons: Fabius had remained the only political and military responsible of the Roman State after the devotio of P. Decius Mus, Papirius had to face an enemy who had acted with impious rites and vows, i.e. was religiously reprehensible.^[144]
More recently Dario Sabbatucci has given a different interpretation of the meaning of Stator within the frame of his structuralistic and dialectic vision of Roman calendar, identifying oppositions, tensions and equilibria: January is the month of Janus, at the beginning of the year, in the uncertain time of winter (the most ancient calendar had only ten months, from March to December). In this month Janus deifies kingship and defies Jupiter. Moreover, January sees also the presence of Veiovis who appears as an anti-Jupiter, of Carmenta who is the goddess of birth and like Janus has two opposed faces, Prorsa and Postvorta (also named Antevorta and Porrima), of Iuturna, who as a gushing spring evokes the process of coming into being from non-being as the god of passage and change does. In this period the preeminence of Janus needs compensating on the Ides through the action of Jupiter Stator, who plays the role of anti-Janus, i.e. of moderator of the action of Janus.^[145]

Epithets denoting functionality

Some epithets describe a particular aspect of the god, or one of his functions:

Jove Aegiochus, Jove "Holder of the Goat or Aegis", as the father of Aegipan.^[146]
Jupiter Caelus, Jupiter as the sky or heavens; see also Caelus.
Jupiter Caelestis, "Heavenly" or "Celestial Jupiter".
Jupiter Elicius, Jupiter "who calls forth [celestial omens]" or "who is called forth [by incantations]"; "sender of rain".
Jupiter Feretrius, who carries away the spoils of war". Feretrius was called upon to witness solemn oaths.^[147] The epithet or "numen" is probably connected with the verb ferire, "to strike," referring to a ritual striking of ritual as illustrated in foedus ferire, of which the silex, a quartz rock, is evidence in his temple on the Capitoline hill, which is said to have been the first temple in Rome, erected and dedicated by Romulus to commemorate his winning of the spolia opima from Acron, king of the Caeninenses, and to serve as a repository for them. Iuppiter Feretrius was therefore equivalent to Iuppiter Lapis, the latter used for a specially solemn oath.^[148] According to Livy I 10, 5 and Plutarch Marcellus 8 though, the meaning of this epithet is related to the peculiar frame used to carry the spolia opima to the god, the feretrum, itself from verb fero,
Jupiter Centumpeda, literally, "he who has one hundred feet"; that is, "he who has the power of establishing, of rendering stable, bestowing stability on everything", since he himself is the paramount of stability.
Jupiter Fulgur ("Lightning Jupiter"), Fulgurator or Fulgens
Jupiter Lucetius ("of the light"), an epithet almost certainly related to the light or flame of lightningbolts and not to daylight, as indicated by the Jovian verses of the carmen Saliare.^[149]
Jupiter Optimus Maximus (" the best and greatest"). Optumus^[150] because of the benefits he bestows, Maximus because of his strength, according to Cicero Pro Domo Sua.^[151]
Jupiter Pluvius, "sender of rain".
Jupiter Ruminus, "breastfeeder of every living being", according to Augustine.^[152]
Jupiter Stator, from stare, "to stand": "he who has power of founding, instituting everything", thence also he who makes people, soldiers, stand firm and fast^[153]
Jupiter Summanus, sender of nocturnal thunder
Jupiter Terminalus or Iuppiter Terminus, patron and defender of boundaries
Jupiter Tigillus, "beam or shaft that supports and holds together the universe."^[154]
Jupiter Tonans, "thunderer"
Jupiter Victor, "he who has the power of conquering everything."^[154]

Syncretic or geographical epithets

Some epithets of Jupiter indicate his association with a particular place. Epithets found in the provinces of the Roman Empire may identify Jupiter with a local deity or site (see syncretism).

Jupiter Ammon, Jupiter equated with the Egyptian deity Amun after the Roman conquest of Egypt
Jupiter Brixianus, Jupiter equated with the local god of the town of Brescia in Cisalpine Gaul (modern North Italy)
Jupiter Capitolinus, also Jupiter Optimus Maximus, venerated throughout the Roman Empire at sites with a Capitol (Capitolium)
Jupiter Dolichenus, from Doliche in Syria, originally a Baal weather and war god. From the time of Vespasian, he was popular among the Roman legions as god of war and victory, especially on the Danube at Carnuntum. He is depicted as standing on a bull, with a thunderbolt in his left hand, and a double ax in the right.
Jupiter Indiges, "Jupiter of the country," a title given to Aeneas after his death, according to Livy^[155]
Jupiter Ladicus, Jupiter equated with a Celtiberian mountain-god and worshipped as the spirit of Mount Ladicus in Gallaecia, northwest Iberia,^[156] preserved in the toponym Codos de Ladoco.^[157]
Jupiter Laterius or Latiaris, the god of Latium
Jupiter Parthinus or Partinus, under this name was worshiped on the borders of northeast Dalmatia and Upper Moesia, perhaps associated with the local tribe known as the Partheni.
Jupiter Poeninus, under this name worshipped in the Alps, around the Great St Bernard Pass, where he had a sanctuary.
Jupiter Solutorius, a local version of Jupiter worshipped in Spain; he was syncretised with the local Iberian god Eacus.
Jupiter Taranis, Jupiter equated with the Celtic god Taranis.
Jupiter Uxellinus, Jupiter as a god of high mountains.

In addition, many of the epithets of Zeus can be found applied to Jupiter, by interpretatio romana. Thus, since the hero Trophonius (from Lebadea in Boeotia) is called Zeus Trophonius, this can be represented in English (as it would be in Latin) as Jupiter Trophonius. Similarly, the Greek cult of Zeus Meilichios appears in Pompeii as Jupiter Meilichius. Except in representing actual cults in Italy, this is largely 19th-century usage; modern works distinguish Jupiter from Zeus.

Religious calendar

Ides

The Ides (the midpoint of the month, with a full moon) was sacred to Jupiter, because on that day heavenly light shone day and night.^[71] Some (or all) Ides were Feriae Iovis, sacred to Jupiter.^[72] On the Ides, a white lamb (ovis idulis) was led along Rome's Sacred Way to the Capitoline Citadel and sacrificed to him.^[73] Jupiter's two epula Iovis festivals fell on the Ides, as did his temple foundation rites as Optimus Maximus, Victor, Invictus and (possibly) Stator.^[74]

Nundinae

The nundinae recurred every ninth day, dividing the calendar into a market cycle analogous to a week. Market days gave rural people (pagi) the opportunity to sell in town and to be informed of religious and political edicts, which were posted publicly for three days. According to tradition, these festival days were instituted by the king Servius Tullius.^[75] The high priestess of Jupiter (Flaminica Dialis) sanctified the days by sacrificing a ram to Jupiter.^[76]

Festivals

Viniculture and wine

Festivals of viniculture and wine were devoted to Jupiter, since grapes were particularly susceptible to adverse weather.^[78] Dumézil describes wine as a "kingly" drink with the power to inebriate and exhilarate, analogous to the Vedic Soma.^[79]
Three Roman festivals were connected with viniculture and wine.
The rustic Vinalia altera on August 19 asked for good weather for ripening the grapes before harvest.^[80] When the grapes were ripe,^[81] a sheep was sacrificed to Jupiter and the flamen Dialis cut the first of the grape harvest.^[82]
The Meditrinalia on October 11 marked the end of the grape harvest; the new wine was pressed, tasted and mixed with old wine^[83] to control fermentation. In the Fasti Amiternini, this festival is assigned to Jupiter. Later Roman sources invented a goddess Meditrina, probably to explain the name of the festival.^[84]
At the Vinalia urbana on April 23, new wine was offered to Jupiter.^[85] Large quantities of it were poured into a ditch near the temple of Venus Erycina, which was located on the Capitol.^[86]

Regifugium and Poplifugium

Epula Iovis

Ludi

Larentalia

The feriae of December 23 were devoted to a major ceremony in honour of Acca Larentia (or Larentina), in which some of the highest religious authorities participated (probably including the Flamen Quirinalis and the pontiffs). The Fasti Praenestini marks the day as feriae Iovis, as does Macrobius.^[104] It is unclear whether the rite of parentatio was itself the reason for the festival of Jupiter, or if this was another festival which happened to fall on the same day. Wissowa denies their association, since Jupiter and his flamen would not be involved with the underworld or the deities of death (or be present at a funeral rite held at a gravesite).^[105]

Iuppiter Latiaris and Feriae Latinae

The cult of Iuppiter Latiaris was the most ancient known cult of the god: it was practised since very remote times near the top of the Mons Albanus on which the god was venerated as the high protector of the Latin League under the hegemony of Alba Longa.
After the destruction of Alba by king Tullus Hostilius the cult was forsaken. The god manifested his discontent through the prodigy of a rain of stones: the commission sent by the Roman senate to inquire was also greeted by a rain of stones and heard a loud voice from the grove on the summit of the mount requesting the Albans perform the religious service to the god according to the rites of their country. In consequence of this event the Romans instituted a festival of nine days (nundinae). Nonetheless a plague ensued: in the end Tullus Hostilius himself was affected and lastly killed by the god with a lightning bolt.^[58] The festival was reestablished on its primitive site by the last Roman king Tarquin the Proud under the leadership of Rome.
The feriae Latinae, or Latiar as they were known originally,^[59] were the common festival (panegyris) of the so-called Priscan Latins^[60] and of the Albans.^[61] Their restoration aimed at grounding Roman hegemony in this ancestral religious tradition of the Latins. The original cult was reinstated unchanged as is testified by some archaic features of the ritual: the exclusion of wine from the sacrifice^[62] the offers of milk and cheese and the ritual use of rocking among the games. Rocking is one of the most ancient rites mimicking ascent to Heaven and is very widespread. At the Latiar the rocking took place on a tree and the winner was of course the one who had swung the highest. This rite was said to have been instituted by the Albans to commemorate the disappearance of king Latinus, in the battle against Mezentius king of Caere: the rite symbolised a search for him both on earth and in heaven. The rocking as well as the customary drinking of milk was also considered to commemorate and ritually reinstate infancy.^[63] The Romans in the last form of the rite brought the sacrificial ox from Rome and every participant was bestowed a portion of the meat, rite known as carnem petere.^[64] Other games were held in every participant borough. In Rome a race of chariots (quadrigae) was held starting from the Capitol: the winner drank a liquor made with absynth.^[65] This competition has been compared to the Vedic rite of the vajapeya: in it seventeen chariots run a phoney race which must be won by the king in order to allow him to drink a cup of madhu, i. e. soma.^[66] The feasting lasted for at least four days, possibly six according to Niebuhr, one day for each of the six Latin and Alban decuriae.^[67] According to different records 47 or 53 boroughs took part in the festival (the listed names too differ in Pliny NH III 69 and Dionysius of Halicarnassus AR V 61). The Latiar became an important feature of Roman political life as they were feriae conceptivae, i. e. their date varied each year: the consuls and the highest magistrates were required to attend shortly after the beginning of the administration, originally on the Ides of March: the Feriae usually took place in early April. They could not start campaigning before its end and if any part of the games had been neglected or performed unritually the Latiar had to be wholly repeated. The inscriptions from the imperial age record the festival back to the time of the decemvirs.^[68] Wissowa remarks the inner linkage of the temple of the Mons Albanus with that of the Capitol apparent in the common association with the rite of the triumph:^[69] since 231 BC some triumphing commanders had triumphed there first with the same legal features as in Rome.^[70]

Cult

Sacrifices

Sacrificial victims (hostiae) offered to Jupiter were the ox (castrated bull), the lamb (on the Ides, the ovis idulis) and the wether (on the Ides of January).^[44] The animals were required to be white. The question of the lamb's gender is unresolved; while a lamb is generally male, for the vintage-opening festival the flamen Dialis sacrificed a ewe.^[45] This rule seems to have had many exceptions, as the sacrifice of a ram on the Nundinae by the flaminica Dialis demonstrates. During one of the crises of the Punic Wars, Jupiter was offered every animal born that year.^[46]

Temples

Temple of Capitoline Jupiter

Main article: Temple of Jupiter (Capitoline Hill)

The temple to Jupiter Optimus Maximus stood on the Capitoline Hill in Rome.^[47] Jupiter was worshiped there as an individual deity, and with Juno and Minerva as part of the Capitoline Triad. The building was supposedly begun by king Tarquinius Priscus, completed by the last king (Tarquinius Superbus) and inaugurated in the early days of the Roman Republic (September 13, 509 BC). It was topped with the statues of four horses drawing a quadriga, with Jupiter as charioteer. A large statue of Jupiter stood within; on festival days, its face was painted red. ^[48] In (or near) this temple was the Iuppiter Lapis: the Jupiter Stone, on which oaths could be sworn.
Jupiter's Capitoline Temple probably served as the architectural model for his provincial temples. When Hadrian built Aelia Capitolina on the site of Jerusalem, a temple to Jupiter Capitolinus was erected in the place of the destroyed Temple in Jerusalem.

Other temples in Rome

There were two temples in Rome dedicated to Iuppiter Stator; the first one was built and dedicated in 294 BC by Marcus Atilius Regulus after the third Samnite War. It was located on the Via Nova, below the Porta Mugonia, ancient entrance to the Palatine.^[49] Legend has attributed its founding to Romulus.^[50] There may have been an earlier shrine (fanum), since the Jupiter's cult is attested epigraphically.^[51] Ovid places the temple's dedication on June 27, but it is unclear whether this was the original date,^[52] or the rededication after the restoration by Augustus.^[53]

Altar to Jupiter on the outskirts of legionary fortress, 2nd–3rd century AD. Inscription: "Dedicated by L. Lollius Clarus for himself and his family"

A second temple of Iuppiter Stator was built and dedicated by Quintus Caecilus Metellus Macedonicus after his triumph in 146 BC near the Circus Flaminius. It was connected to the restored temple of Iuno Regina with a portico (porticus Metelli).^[54]
Iuppiter Victor had a temple dedicated by Quintus Fabius Maximus Gurges during the third Samnite War in 295 BC. Its location is unknown, but it may be on the Quirinal, on which an inscription reading D]iovei Victore^[55] has been found, or on the Palatine according to the Notitia in the Liber Regionum (regio X), which reads: aedes Iovis Victoris. Either might have been dedicated on April 13 or June 13 (days of Iuppiter Victor and of Iuppiter Invictus, respectively, in Ovid's Fasti).^[56] Inscriptions from the imperial age have revealed the existence of an otherwise-unknown temple of Iuppiter Propugnator on the Palatine.^[57]

Myths and legends

A dominant line of scholarship has held that Rome lacked a body of myths in its earliest period, or that this original mythology has been irrecoverably obscured by the influence of the Greek narrative tradition.^[33] After the Hellenization of Roman culture, Latin literature and iconography reinterpreted the myths of Zeus in depictions and narratives of Jupiter. In the legendary history of Rome, Jupiter is often connected to kings and kingship.

Birth

Jupiter is depicted as the twin of Juno in a statue at Praeneste that showed them nursed by Fortuna Primigenia.^[34] An inscription that is also from Praeneste, however, says that Fortuna Primigenia was Jupiter's first-born child.^[35] Jacqueline Champeaux sees this contradiction as the result of successive different cultural and religious phases, in which a wave of influence coming from the Hellenic world made Fortuna the daughter of Jupiter.^[36] The childhood of Zeus is an important theme in Greek religion, art and literature, but there are only rare (or dubious) depictions of Jupiter as a child.^[37]

Numa

Faced by a period of bad weather endangering the harvest during one early spring, King Numa resorted to the scheme of asking the advice of the god by evoking his presence.^[38] He succeeded through the help of Picus and Faunus, whom he had imprisoned by making them drunk. The two gods (with a charm) evoked Jupiter, who was forced to come down to earth at the Aventine (hence named Iuppiter Elicius, according to Ovid). After Numa skilfully avoided the requests of the god for human sacrifices, Jupiter agreed to his request to know how lightning bolts are averted, asking only for the substitutions Numa had mentioned: an onion bulb, hairs and a fish. Moreover, Jupiter promised that at the sunrise of the following day he would give to Numa and the Roman people pawns of the imperium. The following day, after throwing three lightning bolts across a clear sky, Jupiter sent down from heaven a shield. Since this shield had no angles, Numa named it ancile; because in it resided the fate of the imperium, he had many copies made of it to disguise the real one. He asked the smith Mamurius Veturius to make the copies, and gave them to the Salii. As his only reward, Mamurius expressed the wish that his name be sung in the last of their carmina.^[39] Plutarch gives a slightly different version of the story, writing that the cause of the miraculous drop of the shield was a plague and not linking it with the Roman imperium.^[40]

Tullus Hostilius

Throughout his reign, King Tullus had a scornful attitude towards religion. His temperament was warlike, and he disregarded religious rites and piety. After conquering the Albans with the duel between the Horatii and Curiatii, Tullus destroyed Alba Longa and deported its inhabitants to Rome. As Livy tells the story, omens (prodigia) in the form of a rain of stones occurred on the Alban Mount because the deported Albans had disregarded their ancestral rites linked to the sanctuary of Jupiter. In addition to the omens, a voice was heard requesting that the Albans perform the rites. A plague followed and at last the king himself fell ill. As a consequence, the warlike character of Tullus broke down; he resorted to religion and petty, superstitious practices. At last, he found a book by Numa recording a secret rite on how to evoke Iuppiter Elicius. The king attempted to perform it, but since he executed the rite improperly the god threw a lightning bolt which burned down the king's house and killed Tullus.^[41]

Tarquin the Elder

When approaching Rome (where Tarquin was heading to try his luck in politics after unsuccessful attempts in his native Tarquinii), an eagle swooped down, removed his hat, flew screaming in circles, replaced the hat on his head and flew away. Tarquin's wife Tanaquil interpreted this as a sign that he would become king based on the bird, the quadrant of the sky from which it came, the god who had sent it and the fact it touched his hat (an item of clothing placed on a man's most noble part, the head).^[42]
The Elder Tarquin is credited with introducing the Capitoline Triad to Rome, by building the so-called Capitolium Vetus. Macrobius writes this issued from his Samothracian mystery beliefs.^[43]