Iuppiter

vol. X p.1126-1144

Iuppiter

(from Iūpiter *di͏̭ĕu - pater = Ζεῦ πάτερ, a vocative form, which was carried over to the nominative) is the god of the sky or of bright days (PIE root di͏̭eu ‘to shine’). <10>

§1. Nominative: Varro de l. l. V 66: olim Diovis et Di<e>spiter dictus; Gell n. a. V 12, 1. 6: Diovis. Genitive: CIL VI 357: Iunone Loucinai | Diovis castud facitud; Röm. Mitt. XVIII 338 (Norba): P. Rutilius M. f. | Iunoni Loucina | dedit meretod | Diovos castud. Dative: CIL VI 136: … Diove dede<re> (cf. Quint. I 4, 17). 438 (Quirinal): <D>iovei Victore | … V 2799 (Patavium): Tampiae Diovei; XIV 2863 (Praeneste) … Diovo … Accusative: XI 6750, 19 (mirror from Cosa-Orbetello): Venos Diovem Proserpnai. <20>

Nominative Iovis: Ennius ann. frg. 63 (Vahlen): Mercurius, Iovis, Neptunus. Gramm. Lat. V p. 187 Keil: legimus in Capro ‘hic Iovis huius Iovis’. Etiam Naevius Accius Pacuvius omnes isti utuntur hoc exemplo. Priscian. 1. p. 89 and 229 Hertz. Accius trag. fr. Ribbeck 331f. 373. Petron. 47. 58. Gell. n. a. V 12, 5. CIL III 6443. VI 371: Iovis | Cacu|nus. VIII 6981. <30> Acta fratr. Arv. p. 124 Henzen: Iovis victor. Common on coins. CIL XIV 4105b (praenestin. cista, Berlin): Iuno Iovos … Dative: CIL XIV 4097 (praenest. mirror): Iuno | Iovei | Hercele. X 3784: Iovei sacr. (on an altar in the region of Capua from the 7th cent.). VI 392: … Iovei Capitolino … XI 4766 (Spoletium) … Iove bovid | piaclum datod … Iovei bovid piaclum datod … IX 5531 (Urbs salvia = Urbisaglia): Iove iutori. On the old inscription from Fucinus, See Dessau 2991 reads the form Iue. <40>

The ancient form of the name is Diēspiter (see vol. V p. 479). The consonant was retained in this form and in Dius (Diovis) Fidius, which, as time went on, was separated from Iuppiter because of their phonetic difference (see Wissowa Relig.² 53f. Suggested etymologies for both in Varro de l. l. V 66. Paul. 71. 87 M. 62, 13. 77, 29 L. Gell. V 12, 5, etc.). <50>

Oscan. Genitive Iúveís Conway nr. 191. Buck Osc.-Umbr. Dialekte nr. 59 (Histonium). Dative Diúveí Conway nr. 175. Buck nr. 45 (dedicatory tablet from Agnone); Διουϝει Conway nr. 5. Buck nr. 64 (Monteleone, Bruttium); Iuveí Conway nr. 108. Buck nr. 25 (Capua).

Umbrian. Dative: Iuvepatre Iguvin. Tab. II A 5. II B 17. 22. 26. III 22; Iuvip. II A 10; Iuve I A 3. VI A 22. Vocative: Iupater Iguv. Tab. II B 21. <60>

On the epithet Iovius Iovia, see Wissowa Relig.² 114, 1.

§ 2. For the ancient Romans, all the Ides, the days of the full moon when the light from the sky lasted both day and night, were sacred to Iuppiter, and listed as feriae publicae in the calendars and (not, of course, regular in the examples which have come down to us) as feriae Iovis (Macrob. Sat. I 15, 14: Iduum porro nomen a Tuscis, apud quos is dies Itis vocatur, sumptum est. item autem illi interpretantur Iovis fiduciam .. 15 … splendorem diei et noctem continuat inlustrante luna; quod semper in plenilunio id est medio mense fieri solet … unde et omnes idus Iovis ferias observandas sanxit antiquitas; vf. I 15, 18. Lyd. de mens. III 10). <page break 1126/1127> On every Ides, a white sheep was lead in a procession over the Via Sacra to the hill (arx) of the Capitoline, <10> and was sacrificed there by the Flamen Dialis (Varro de l. l. V 47: … oritur caput sacrae viae ab Streniae sacello quae pertinet in arce<m>, qua sacra quotquot mensibus feruntur in arcem. Fest. 290b M. 372, 8 L.: sacram viam quidam appellatam esse existimant, … quod eo itinere utantur sacerdotes idulium sacrorum conficiendorum causa. … usque in arcem. Ovid fast. I 56: Idibus alba Iovi grandior agna cadit. I 587f. Macrob. Sat. I 15, 16: omnibus Idibus Iovi immolatur a flamine). <20> The temple of Iuppiter was also dedicated on the Ides (13th September of Iupp. O. M., 13th April of Iuppiter Victor, 13th June of Iuppiter Invictus), and both the Epula Iovis (13th Sept. and 13th Nov.) and the Ludi Capitolini (15th Oct.) were celebrated. - The nundinae also used to be sacred to Iuppiter (Macrob. Sat. I 16, 30: ait enim (Granius Licinianus) nundinas Iovis ferias esse, siquidem. Flaminica omnibus nundinis in regia Iovi arietem soleat immolare, sed lege Hortensia effectum, ut fastae essent. CIL III 3936 = 10820: I(ovi) o. m. | nundinario | … a. 238, Pannonia). <30>

§ 3. The significance of Iuppiter as a god of light is already apparent in the ancient name Lucetius, which the Salii used when they called upon him in their hymns (Macrob. Sat. I 15, 14: nam cum Iovem accipiamus lucis auctorem, unde et Lucetium Salii in carminibus canunt …, ipsi quoque Romani Diespitrem appellunt, ut diei patrem. Paul. 114 M. 102, 4 L.: Lucetium Iovem appellabant, quod eum lucis esse causam credebant. <40> Gell. V 12, 6f. Terent. Scaur. p. 28 Keil: quome tonas, Leucesie - ; on the Form, see Zander Carminis Saliaris reliquiae, Lund 1888, 5. Maurenbrecher Jahrb. f. Philol. Suppl. XXI 338). The name seems to have been universally Italian (cf. Mommsen Unterital. Dial. 274. Serv. Aen. IX 567 attests it for the Oscans).

§ 4. The god of the sky was primarily worshipped at heights. <50> Most of Rome’s hills are able to attest ancient cults of Iuppiter. The inscription CIL VI 334 attests a Iuppiter Caelius; the Iuppiter Viminus is mentioned by Varro de l. l. V 51: collis Viminalis a Iove Vimino, quod ibi ara eius and Fest. 376 M. 516 L.: ara Iovi Vimino; on the Esquiline there was a sanctuary of Iuppiter Fagutalis (Varro de l. l. V 152: a fago, unde etiam Iovis fagutalis quod ibi sacellum. Paul. 87 M. 77, 13 L.: Fagutal sacellum Iovis. Plin. n. h. XVI 37: Fagutali Iove etiam nunc ubi lucus fageus fuit. CIL VI 452); <60> Martial provides evidence for an ancient Iuppiter on the Quirinal (V 22, 4. VII 73, 4). On the citadel - that is, the northern summit of the Capitoline hill - there was the observation site for the augurs, and this was where the monthly procession of the sacra Idulia moved to (Varrio de l. l. V 47 Fest. 290b M. 372, 8 L. see above). However, on the southern summit of the Mons Capitolinus, where Iuppiter O. M. was later situated, <page break 1127/1128> there was the oldest temple of the cult of the city of Rome, the sanctuary of Iuppiter Feretrius, which ancient tradition all traced back to Romulus (Liv. I 10, 5-7 … haec templi est origo, quod primum omnium Romae sacratum est. Dionys. II 34. Plut. Rom. 16. Prop. IV 10. Cass. Dio XLIV 4. Serv. Aen. VI 859. CIL X 809). <10> In the year 326 = 428, the consul A. Cornelius Cossus dedicated the spolia opima to it, after the battle with Tolumnius, the king of the Veii (according to Liv. IV 20 in 317 = 437, according to Val. Max. III 2, 4. Plut. Rom. 16 in 328 = 426; see Mommsen Röm. Forsch. II 236); the consul M. Claudius Marcellus did the same in the year 532 = 212, after he had defeated the Gallic leader Viridomarus (Liv. ep. XX. Verg. Aen. VI 859. CIL I² p. 47. Babelon Descr. des monn. de la rép. rom. I 352 nr. 11. 427 nr. 69. II 534). <20> Augustus also set up the temple here again after it had fallen (Mon. Anc. IV 5: aedes in Capitolio Iovis feretri.. feci. Liv. IV 20, 7. Nepos Att. 20, 3. Dionys. Hal. II 34, 4 ἔτι … σώζεται τὸ ἀρχαῖον ἴχνος ἐλάττονας ἢ πέντε ποδῶν καὶ δέκα τὰς μείζους πλευρὰς ἔχον, which provides evidence for a quadrilateral temple, as do the denarii mentioned above, in contrast to Cassius Dio LIV 8).

The cult in that small temple still lacked images: inside, they only kept some flint, lapis silex, ie. a representation of a thunderbolt, and a sceptrum, and these were taken out when appropriate by the fetiales, <40> who used these symbols to perform their duty (Paul. 92 M. 81, 16 L.: Feretrius Iuppiter … ex cuius templo sumebant sceptrum, per quod iurarent, et lapidem silicem, quo foedus ferirent. Serv. Aen. XII 206; see Usener Rh. Mus. LX 18f.). For this reason, the god bore the name Iuppiter Lapis. When the spolia opima were being dedicated, or in the fetiales’ ritual, he was invoked alongside Mars and Quirinus, both as the granter of victory, in whose sanctuary the most valuable spoils were dedicated as an offering, <50> and also as the great patron of right and trust (Fest. 189 M. 204 L.: esse etiam Pompili regis legem opimorum spoliorum talem: cuius auspicio classe procincta opima spolia capiuntur, Iovi Feretrio darier oporteat etc. Polyb. III 25, 6. CIL X 809). - An oath to Iuppiter Lapis held the most serious power (Cic. ep. VII 12, 2: Quomodo autem tibi placebit ‘Iovem lapidem’ iurare, quom scias Iovem iratum esse nemini posse? Gell. I 21, 4). - <60> Even though Iuppiter Lapis belonged to the regular people, for daily use, the god to swear by was called Dius Fidius (see there), and the virtue under his protection, fides, gained a sanctuary on the Capitol near that of Iuppiter Lapis early on (see Fides). <page break 1128/1129>

The ludi Capitolini, which were celebrated every year on the Ides of October (Plut. Rom. 25), also belonged together with the sanctuary of Iuppiter Feretrius (Ennius ann. I frg. LI Vahlen following the Schol. Bern. on Verg. Georg. II 384: Romulus cum aedificasset templum Iovi Feretrio, pelles unctas stravit et sic ludos edidit ut cae[le]stibus dimicarent et cursu [curru ms., corr. Hagen] contenderent, quam rem Ennius in annalibus testatur. Piso in Tert. spect. 5; however, Livy V 50, 4 and 52, 11 has them set up to honour Iuppiter O. M. after the retreat of the Gauls 364 = 390). <10> They were organised by the collegium Capitolinorum (Liv. V 50, 4: ludi Capitolini fierent … collegiumque ad eam rem M. Furius dictator constitueret ex iis, qui in Capitolio atque arce habitarent. Cic. ad Qu. fr. II 5, 2: M. Furium Flaccum … hominem nequam Capitolini et Mercuriales de collegio eiecerunt. CIL I 805 = X 6488. XIV 2105; cf. Mommsen Ephem. epigr. II p. 129; Röm. Forsch. II 55ff.; St.-R. III 115, 2). They contained various traditional festival customs beyond boxing and races (Plut. qu. Rom. 53). <20>

§ 5. Iuppiter appears in inscriptions as a sky god, who produces rain and sun, under many names (Iuppiter Caelestis CIL III 1948. 8668. X 4852. XI 5643, Iuppiter Caelestinus VI 404, Iuppiter Serenus VI 431. 433. XI 6312, Iuppiter Pluvialis CIL IX 324, Iovis Tempestati Dessau 3934) and was invoked as the god who makes the weather (CIL VIII 2609: Iovi O. M. tempestatium | divinarum | potenti … Lambaesis, Numidia. XIII 6: Iuppiter O. M. auctori bonarum | tempes|tatium| … Aquitania). <30>

Iuppiter Elicius had an altar on the Aventine in Rome (Varro de l. l. VI 94: sic Elicii Iovis ara in Aventino ab eliciendo. Liv. I 20, 7. 31, 8. Ovid. fast. III 328ff.). The votive festival of aquaelicium, lead by the pontifices during long droughts (Varro in Non. p. 547. Serv. Aen. III 175), was probably celebrated to honour him (in contrast, see M. H. Morgan Transact. of the Amer. Philol. Association XXXII 1901, 100ff.): <40> the lapis manalis, which was kept near the Temple of Mars by the Porta Capena and which was probably an early representation of the lighting chariot (Usener Rh. Mus. LX 19, 1; cf. Frazer The golden bough I³ 1, 310. Gruppe Griech. Mythol. 776, 2), in more ancient times was brought into the city during the festival, <50> in order to coax the rain they wanted out of the sky (Paul. p. 2: Aquaelicium dicitur, cum aqua pluvialis remediis quibusdam elicitur, ut quondam, si creditur, manali lapide in urbem ducto. p. 128 M. 115, 6 L.: manalem vocabant lapidem etiam petram quandam, quae erat extra portam Capenam iuxta aedem Martis, quam cum propter nimiam siccitatem in Urbem pertraheret, insequebatur pluvia statim, eumque, quod aquas manarent, manalem lapidem tixerunt. Tertull. apol. 40). <60> The matrons went in a procession to the Capitol barefoot and with their hair down (Petron. 44 fin.: antea stolatae ibant nudis pedibus in clivum, passis capillis mentibus puris, et Iovem aquam exorabant), the magistrates without the symbols of their position (Tertull. de ieiun. 16).

The ancients traced the name Elicius from the use of resources for the atonement of Prodigia: following Egeria’s advice, Numa supposedly captured the gods Faunus and Pilus, <page break 1129/1130> and forced them to offer resources to divert the disaster of devastating lightning (Liv. I 20, 7: ut idem pontifex (Numa) edoceret, quae prodigia fulminibus aliove quo missu susciperentur … Ad ea elicienda ex mentibus divinis Iovi Elicio aram in Aventino dicavit; embellished further by Ovid. fast. III 285-348. Plut. Numa 15. Plin. n. h. II 140. Arnob. V 1, who also mentions Valerius Antias as the source for the story modelled after the adventure of Proteus in the Odyssey). <10> This was clearly invented. However, according to Fulgentius, the lapis manalis also existed in Etruscan tradition (Serm. ant. Helm p. 112, 11: Labeo, qui disciplinas Etruscas Tagetis et Bacitidis quindecim voluminibus explanavit, ita ait: ‘Fibrae iecoris sandaracei coloris dum fuerint, manales tunc verrere opus est petras’). And I have demonstrated Chaldaean grounds for these claims in ‘Die Etrusk. Disciplin’ II 1902, 44f. <20>

§ 6. At the end of the day, however, people recognised the greatest god’s power in lightning, since that was the form he himself came down to mortals in. Iuppiter Fulgur had a sanctuary in the Campus Martius, which was dedicated on 7th October (Vitruv. I 2, 5. CIL I² p. 331): we don’t know on which year. The lightning-graves, dedicated according to Roman rites, were holy to Fulgur: if lightning had struck in a locus publicus, <30> then it would be buried after atonement from the pontifices, and the site was surrounded with a cylindrical puteal ‘mouth’ (Fest. 333 M. 448 L.: <Scribonianum ... > … fulgur conditum, quod … <ne>-fas est integi: semper foramin<e … aper>to caelum patet) and enclosed (Varro de l. l. V 150: Cornelius et Lutatius scribunt eum locum [ie. lacum Curtium] esse fulguritum et ex S. C. septum esse). <40> The grave was usually provided with the inscription fulgur conditum (CIL VI 30877. X 1603. 6990. 7015. XII 1047. 2769. 2888. 2970. 3023. 4100. XIII 1785; fulgur conditum publice IX 1047; de caelo tactum et conditum V 1965; cf. also II 2421: Conditum sub <divo ex iussu> | imp. Caesaris … XIV 245: … ar<bore ful> |-mine icta con<ditum per> | aedilicios | … XI 1024: Sacrum | publicum | fulguris). However, people differentiated between fulgur Dium, lightning which fell by day, and fulgur Summan(i)um, which fell by night. <50> In order to atone for the latter, people had separated from him the god of the night sky, Summanus (Fest. 229 M. 254, 1 L.: Provorsum fulgur appellatur, quod ignoratur noctu an interdiu sit factum; itaque Iovi Fulguri et Summano fit, quod diurna Iovis, nocturna Summani fulgura habentur. Paul. 75 M. 66, 15 L. Plin. n. h. II 138. August. c. d. IV 23 fin. - CIL VI 30878. X 40. Not. d. scavi 1913 p. 47 [Ostia] Fulgur Dium. VI 205: Fulgur Dium conditum; mistakenly Fulgur Divom VII 561 Britannia. XII 3047 Nemausus, Gallia Narbon.; Fulgur Divom conditum XII 3048f. V 6778 Gallia Cisalp.; Cagnat-Besnier L’année epigr. 1902 nr. 9. - CIL VI 206: Fulgur Summanum conditum. 30879: Fulgur Summani. 30880: Summanium fulgur conditum), which was originally an epithet of Iuppiter (from sub and mane; CIL V 3256: Iovi | Summan. | … 5660). <page break 1130/1131> However, in later times, Iuppiter himself would be dedicated inscriptions as the lighting-caster or sender of thunder (CIL XII 1807: Iovi | Fulguri | Fulmini. XI 4172: Iovi | Fulmini Fulguri Tonanti … VI 377: Aram Iovi Fulge|ratori s(.) … III 821: Iovi Fulg. … 1596: I. O. M. <F>ul<gu>r<atori> … 6342: I. O. M. F. … 1677: I. O. F. M. 3953: I. O. M. Fulm. Ful. | sacr. | … 3954. V 2474: Iovi sacr. | Fulminari … IX 2162: Iovi | Tonan. XI 3773: sacr. | Iovi | Tonanti | Fulminanti. 3778: Iovi Tonanti … XII 501: Iovi Tonanti. III 2776a. 8374: I. O. M. Tonitra|tori …). <10> On the 1st September 732 = 22, Augustus dedicated a sanctuary to Iuppiter Tonans (ie. Ζεὺς Βροντῶν) on the Capitol, after he had escaped death by lightning strike (Suet. Aug. 29. 91. Mon. Anc. IV 5. Jordan Topogr. I 2, 48f.). <20>

It was only the Etruscan haruspices, however, who understood the art of interpreting lightning, and for this reason they were very often consulted (see Haruspices § 17). - It cannot be determined whether the lost Iuppiter Pistor, who had an altar on the Capitol, had been a lightning god, as Wissowa thinks (the ‘destroyer’ from pinsere; Ovid. fast. VI 349ff.; following him Lactant. inst. I 20, 33).

§ 7. The festivals of the grape harvest primarily belonged to Iuppiter as a god of the sky and patron of growth. <30> The Vinalia (rustica) were celebrated on 19th Augustus outside in the vineyards (Varro de l. l. VI 20: Vinalia rustica dicuntur ante diem XIV Kalendas Septembres, quod tum Veneri dedicata aedes et <h>orti ei deae dicantur ac tum sunt feriati olitores. Fest. 265 M. 322, 14 L.; Paul. 264 M. 323 L. incorrectly adds the words quo die primum in Urbem vinum deferebant. Plin. n. h. XVIII 289: Vinalia altera, quae aguntur a. d. XIV Kal. Sept. Varro … vult initium autumni esse et hunc diem festum tempestatibus leniendis institutum); <40> the Flamen Dialis began the grape harvest (Varro de l. l. VI 16: - auspicatur vindemiam et ut iussit vinum legere, agna Iovi facit, inter cuius exta caesa et porrecta [v, proiecta F] flamen [porus] vinum legit). The Meditrinalia, on the 11th October (according to H. Ehrlich Zur indgerm. Sprachgesch., Königsberg 1910 70 from *medhu gr. μέθυ mead), marked the end of the grape harvest: the new must, <50> which was tasted for the first time then, was ascribed particular healing properties (Varro de l. l. VI 21: Octobri mense Meditrinalia dies dictus a medendo, quod Flaccus flamen Martialis dicebat hoc die solitum vinum <novum> et vetus libari et degustari medicamenti causa; quod facere solent etiam nunc multi cum dicunt: novum vetus vinum bibo, novo veteri [vino] morbo medeor; the grammarians established a goddess Meditrina from this, Paul. 123 M. 110 L. Fast. Amiternini). <60> Finally, the Vinalia priora were celebrated in the street, to introduce the wine, which had been made drinkable after the process of fermentation (Varro de l. l. VI 16: in Tusculanis hortis est scriptum: vinum novum ne vehatur in urbem ante quam Vinalia kalentur. Plin. n. h. XVIII 287: Vinalia priora ante hos dies sunt IX kal. Mai. degustandis vinis instituta. Ovid. fast. IV 863ff. Paul. 65 M. 57, 17 L.: Iovi … sua vina libabant, quae appellabant festa Vinalia. 374 M. 517, 1. L. Mommsen CIL I² p. 316), roughly corresponding to the Athenian Πιθοίγια. <page break 1131/11332>

§ 8. Iuppiter Dapalis was worshipped by rural men as a god who would grant a crop if they brought him a small chalice of wine and some food (daps) before they started sowing (Cato de agric. 132: … Iuppiter dapalis, macte istace dape pollucenda esto, macte vino inferio esto). <10> The god was called Epulo if, in the city, a feast was given in place of the daps (CIL VI 3696 = 30932 … Iovi Epul. sac…; see Wissowa vol. VI p. 265. Bang Röm. Mitt. XXIV 262).

§ 9. Iuppiter Liber or Libertas had a temple on the Aventine, which was set up by Augustus, and which was dedicated on the 1st September (Fasti Arval. on 1st. September CIL I² p. 328: Iovi Libero, Iunoni Reginae in Aventino. Mon. Ancyr. IV 6: aedes Minervae et Iunonis Reginae et Iovis Libertatis in Aventino; <20> the plural aedes, the list of names, and the different day of dedication for Minerva [on 17th March, later 19th June], mean it is necessary to assume there were three individual temples; cf. CIL XI 657: Curatores | Iovi Libertati (Faventia). XIV 2579: <I>ovi Liberta<ti> | sacrum … [Tusculum]). In the Monumentum Ancyranum, it was translated by Ζεὺς Ἐλευθέρος (Mon. Anc. gr. X 11); <30> likewise in the bilingual inscription from Delos CIL III Suppl. 14203, 3: … Δια Ελευθεριον ανεθηκαν is given by … Iovem Leiberum statuer(unt). However, it is only a rough translation, just as the Iuppiter Liberator in Tacitus ann. XV 64 and XVI 35 and the fasti of Philocalus for 13th-18th of October CIL I² p.304 was formed from analogy with the Greek Ζεὺς Ἐλευθέριος or Σωτήρ (Preller-Robert Griech. Mythol. I 151f.). Iuppiter Liber is connected with the idea of being to do with sacrifices, <40> as previously with Liber, which was identified with the Greek Dionysus. He seems to have arrived at Rome from Oscan-Sabellian roots (CIL IX 3513 … Iovis Liberi … territory of the Vestini [Furfo]. X 3786 … Iovi Liber. … [15 AD] of the Campanii [Capua], Conway nr. 191 for the Frentani, Dessau 3085 for hte Sabines; cf. below § 19). About the temple of the goddess of freedom Libertas on the Aventine, see Wissowa Relig.² 138. <50>

§ 10. Iuppiter Farreus is the name of the god invoked at the confarreatio, ie. the most type of marriage agreement (Gai. I 112: Farreo in manum conveniunt per quoddam genus sacrificii, quod Iovi Farreo fit, in quo farreus panis adhibetur, unde etiam confarreatio dicitur etc. Plin. n. h. XVIII 10: in sacris nihil religiosius confarreationis vinculo erat). During the ceremony, the Pontifex Maximus and the Flamen Dialis sacrifce a sheep (Serv. Georg. I 31; Aen. IV 374). <60> If there was thunder, then the confarreatio was dismissed (Serv. Aen. IV 339: … tonuisse, quae res dirimit confarreationes).

§ 11. The Poplifugia was a festival to honour Iuppiter (Fasti Amitern.) on 5th July, but the reasons for it are now difficult to tell (Varro de l. l. VI 18. Plut. Rom. 29. Macrob. Sat. III 2, 14. Dionys. Hal. II 56, 5. Wissowa Relig.² 116, 1). <page break 1132/1133>

§ 12. A festival for Iuppiter was celebrated on 23rd December, the name and significance of which has been entirely eclipsed by the Larentalia, the festival of the dead which fell on the same day (Macrob. Sat. I 10, 11: decimo Kalendas feriae sunt Iovis, quae appellantur Larentinalia etc.; see Wissowa Gesamm. Abhdl. 168; Relig.² 116).

§ 13. The significance of Iupputer as a god of war, which even comes to light in the god’s ancient connection with Mars and Quirinus, is particularly clear in the two epithets Stator and Victor. <10>

1. It was to Iuppiter Stator, who offers the army the power to resist, that the consul M. Atilius Regulus dedicated a temple to in the third Samnite War in the year 460 = 294. The temple was on the Nova Via, near to Porta Mugonia, the ancient gate leading into the Palatine (Liv. X 36, 11: consul … templum Iovi Statori vovet; 37, 15 according to Fabius Pictor. Hülsen-Jordan Topogr. I 3, 20ff.). <20> According to later tradition, the temple had already been dedicated by Romulus (Liv. I 12, 6. X 37, 15: ut Romulus ante voverat, sed fanum tantum, it est locus templo effatus, fuerat. Dionys. Hal. II 50, 3 ὀρθωσίῳ Διί. Ovid. fast. VI 793. Cic. Cat. I 33), and perhaps the later temple is on the same site as a small fanum used to be. The god seems to have been worshipped all over Italy by this name (CIL IX 3923 Alba Fucens, Aequi. 4534 Nursia, Sabini. X 5904 Anagnia, Hernici; also III 895. 1089 Dakien. VIII Suppl. 17674 Numidia). <30> According to Ovid. fast. VII 793, the temple was dedicated on 27th June, probably after it was rebuilt by Augustus, since temples to Iuppiter were otherwise dedicated on the Ides of a month (E. Aust De aedibus sacris 45). Meetings of the senate were held in the sanctuary according to Cic. in Cat. I 11. II 12. Plut. Cic. 16, 3. <40>

2. A second temple to Iuppiter Stator was built by the conqueror of Macedonia, A. Caecilius Metellus Macedonicus, after his triumph in 608 = 146 at the Circus Flaminius (Varro in Macrob. Sat. III 4, 2: in circo Flaminio Iovis Statoris. Fast. Urb. CIL I² p.339: Iuvi Stator(i) Iun(oni) Reg(inae) ad cir(cum) Flam(inium)), and he enclosed it next to a temple of Iuno Regina (see above Iuno § 9, 4) with a portico (Vitruv. III 2, 5: ambulationem circa cellam aedis, quemadmodum est in porticu Metelli Iovis Statoris Hermodori; later porticus Octaviae Vell. I 11, 3. Plin. n. h. XIV 31). It was the first marble temple of Rome, magnificently decorated with Greek statues (Vell. I 11, 3. Plin. n. h. XXIV 64. XXXVI 35. XL 43. Fest. 363 M. 496, 22 L.: Tarpeiae esse effigiem … in aede Iovis Metellinae. Hülsen-Jordan Topogr. I 3, 538ff.). The inscription CIL VI 8708 mentions an aedituus; dedications from the time of Caracalla CIL VI 434. 435. <60>

3. During the Samine Wars in 459 = 295, Q. Fabius Maximus dedicated a temple to Iuppiter Victor (Liv. X 29, 14), which was probably situated on the Quirinal according to an archaic inscription found there (CIL VI 438: [D]iovei Victore ¦ T. Aebu[ti] M. f. | III vir [resti]tuit). However, in the tenth region - that is, on the Palatine - the Curiosum lists an aedes Iovis, which is called an aedes Iovis Victoris in the notitia (Jordan Topogr. II 557). <page break 1133/1134> According to Ovid. fast. IV 621, April 13th is the day of Iuppiter Victor, but according to VI 650 June 13th is the day of Iuppiter Invictus: perhaps the two names are identical, as with Hercules (see Roscher Myth. Lex. I 2901). Iuppiter is called Invictus in Cic. de leg. II 28. Horat. c. III 27, 73. Ovid. fast. V 126. VI 650. However, only Iuppiter Victor appears in inscriptions (CIL V 5063. VI 438, 2051 Tab. I 87. 2086 ann. 213 1. 26. VIII 4577. [4584]. 6981. [7045]. XI 2616). <10> - The inscriptions CIL VI 2004 and 2009 give us evidence for the cult of a Iuppiter Propugnator on the Palatine, whose sanctuary is, however, explained as being identical to the Palatine sanctuary of Iuppiter Victor in Hülsen-Jordan Topogr. I 3, 50.

§ 14. Iuppiter Latiaris was the holy god of the Latin League on the summit of the Mons Albanus (CIL XIV 2227 … Iovi Latia[ri vo]tum). <20> All of the extant accounts refer to the time at which Rome had taken over leadership, and the meeting point was not the ancient grove on the Alban Hills (Liv. I 31, 3. Cic. pro Mil. 85), but the temple built there by the Tarquin kings (according to Dionys. IV 49, Tarq. Superbus, according to Dionys. VI 95, Tarq. Priscus). However, even the location of the celebration points towards the time during which the Latin League was allied with the League of Alba Longa. <30> The consuls, or if they couldn’t, then a dictator feriarum Latinarum causa (Liv. VII 28, 7. Fasti Cap. CIL I p.434 on the year 497 = 257), lead the festival, which all the magistrates of Rome as well as envoys from all of the parties involved had to attend (Strab. V p.229 ἅπασα ἡ συναρχία ἀθροισθεῖσα), who all took their share of the sacrificial meat (Chr. Werner De feriis latinis, Diss. Lips. 1888, 29ff.). <40> According to Dionys. IV 49, 1, there were 47 Latin peoples taking part at the time of Tarquinius Superbus (on the lists in Dionys. V 61, 3 and Plin. n. h. III 69, cf. Mommsen Gesamm. Schrift. V 69gg. Nissen Ital. Landeskunde II 555ff.). The festival originally lasted one day, but on the yeaer 586 = 168 it was already three days (Liv. XLV 3, 2: indictae a consule sunt in ante <diem> quartum et tertium et pridie Idus Novembres; on a fourth see Werner loc. cit. 23. Multiple days are mentioned in Suet. Claud. 4, 3. Cass. Dio LIII 33. Fest. 194 M. 212, 30 L.). <50> The peace of the god was present in all of Latium (Macrob. Sat. I 16, 17). The festival belonged to the feriae conceptivae (Varro de l. l. VI 25. Macrob. Sat. I 16, 6), which the consuls had to pencil in as soon as they had entered office, so that they would be able to organise the festivities after at least a trinundinum (Liv. XXI 63, 5. 8. XXII 1, 6. XXV 12, 1. XXXVIII 44, 8. XLII 35, 3. XLIV 17, 8. 19, 4. 22, 16. Cass. Dio XLVI 33, 4. LIV 29, 7). <60> If the festival was disrupted or if there was a mistake in formalities, it would have to be repeated at the order of the pontifices (Liv. XXXII 1, 9. XL 45, 2. XLI 16, 2. Werner loc. cit. 38ff.). The Cabenses sacerdotes feriarum Latinarum montis Albani, named after a city on the Mons Albanus (Dionys. V 61. Plin. n. h. III 64), served as priests (CIL VI 2174. 2175. XIV 2228. 2230. 4210). <page break 1134/1135> Many fragments of the fasti of the Feriae Latinae have been found in the temple of Iuppiter on the Mons Albanus, which were instated at the time of Augustus, following from more ancient records going back to the time of the decemviri, and then continued on yearly (CIL I² p.55ff. = VI 2011-2022. 3874 = XIV 2236-2248; see de Rossi Ephem. epigr. II p. 93ff. Mommsen Röm. Forsch. II 97ff. Werner loc. cit. 57ff.). <10>

After the consul had brought a donation of milk (Cic. de div. I 18), he sacrificed a wild iuvencus offered by all the cities together (Dionys. IV 49),and all the legitimate people taking part claimed a peace of its meat (Cic. pro Plancio 23. Varro de l. l. VI 25: Latinae feriae dies conceptivus dictus a Latinis populis, quibus ex Albano monte ex sacris carnem petere fuit ius cum Romanis. Plin. n. h. III 69. Serv. Aen. I 211: they appointed ‘pretend’ participants in place of the nations who had since disappeared). <20> It was followed by games and merrymaking, during which a particular mention is made of the oscilla, small puppets made of wax or wool, which people hung from the legs and swung (Schol. Cic. Bob. p. 256 Or. Fest. 194M. 212 L.). They were forbidden from starting a war during these days (Macrob. Sat. I 16, 16).

They appointed a praefectus urbis feriarum Latinarum causa at Rome every year for these days (Mommsen St.-R. I 642f.; list of the praefecti in Werner loc. cit. 41ff.), <30> and on the Capitol a chariot race took place, where the winner was served absinth (Plin. n. h. XXVII 45).

§ 15. Iuppiter Optimus Maximus on the Capitol, the best and greatest of all Joves, was the primary god of Rome in ancient times. His temple, on the southern summit of the Mons Capitolinus (aedes Iovis o. m. Liv. VII 3, 5. XL 51, 3. LII 7. CIL III p. 846), was started by the Tarquin kings of Rome (Cic. de rep. II 36. Liv. I 38. Tac. hist. III 72) and was dedicated by the consul M. Horatius in the year 245 = 509 (Liv. II 8, 6, the first certain date in Roman history; on the history of the building of the temple see Jordan Topogr. I 2, 8ff. Hülsen’s article Capitolium vol. III p.1532ff. Richter Topogr. d. Stadt Rom 121ff.). Iuppiter was worshipped here alongside two other gods, which, despite Varro in Tertull. ad nat. II 12, did not belong to the oldest Roman circle of gods: Iuno-Regina (left) and Minerva (right, Liv. VII 3, 5). Much earlier in fact, these three gods were worshipped in a very small temple on the southern side of the Quirinal, the later so-called Capitolium vetus (Varro de l. l. V 148. Hülsen-Jordan Topogr. I 3, 411f.), which means they had already been taken up at Rome for a long time before they had been given their dominant position on the Capitol. <60> We only find these three gods, Ζεύς Ἥρα Ἀθηνᾶ, connected together once, in a far-away place in Greece (according to Paus. X 5, 1, they are the gods of council for the land of Phocis), though according to Etruscan tradition, these three gods were necessary for the legal establishment of cities (Serv. Aen. I 422: prudentes Etruscae disciplinae aiunt apud conditores Etruscarum urbium non putatas iustas urbes, in quibus non tres portae essent dedicatae et tot viae et tot templa, Iovis Iunonis Minervae). <page break 1135/1136> The layout of the foundations, which can still be recognised (H. Degering Nachr. d. Götting. Gesellsch. d. Wissensch. 1897, 153ff. Richter Topogr. 122), as well as the clay image of Iuppiter in the temple and the clay decorations, are confirmed by the accounts given by the ancients, which say that Etruscan craftsmen were involved in the process (Plin. n. h. XXXV 157: Vulcan Veis accitum, cui locaret Tarquinius Priscus Iovis effigiem in Capitolio dicandam; fictilem eum fuisse et ideo miniari solitum; fictiles in fastigio templi eius quadrigas. Plut. Popl. 13. Fest. 274 M. 342, 2 L.). <10>

The temple was dedicated on 13th September (Plut. Popl. 14, 6), the original start date for the civic year (Mommsen Chronol. 86ff.). On that day, at the beginning of a new saeculum, a nail would be driven into the wall on the right side of the cella Iovis (Liv. VII 3, 3ff., who - following Cincius - did get it wrong, and mistakenly described an annual nail rather than one for saecula. Mommsen Chronol. 176ff.). <20> This day is listed as epulum Iovis in the fasti (CIL VI 2295. IX 4769. X 6638.) - Later on, the year of office began with a meeting of the senate in the Capitoline Temple (Liv. XXIII 31, 1. XXVI 1, 1. XXX 27, 1. XXXII 8, 1. Cic. de. leg. agr. I 6, 18), after the consuls had first stated their thanks to Iuppiter for the protection of the people in the previous year, <30> brought the white bulls from the sacrifices offered by their predecessors, and offered the same for their own year in office (Mommsen St.-R. I 594ff. Liv. XXII 1, 6. XLI 14, 7. Ovid. fast. I 75; ex P. IV 4, 25ff.). To declare wawr, the senate would gather in the same place (Appian. bell. civ. VII 5. Liv. XXXIII 25, 7), and if a general was going off to his army in a province, he would offer sacrifices and vows (Liv. XXI 63, 9. XLII 49, 1): <40> if he was then granted a triumph, then he attributed the fulfillment of the vows to Iuppiter (Liv. XXXVIII 48, 16. XLV 39, 11: consul proficiscens praetorve paludatis lictoribus vota in Capitolio nuncupat; victor perpetrato bello eodem triumphans ad eosdem deos, quibus vota nuncupavit, merita dona portans redit. Mommsen St.-R. I 61. R. Laqueur Hermes XLIV 1909, 215ff.). <50>

They hung up treaties between the Roman people and other nations up on the walls of this Capitoline Temple (Gilbert Gesech. u. Topogr. d. Stadt Rom. III 389f), and foreign rulers and peoples honoured Iuppiter through dedicatory offerings and inscriptions (G. Colin Rome et la Grèce de 200 à 146 av. J. Chr., Paris 1905, 490f. CIL VI 30920ff. Hülsen-Jordan Topogr. I 3, 411f.). Many cities under Roman control also aimed to emulate the capital city, by building a Capitolion - that is, a sanctuary to Iuppiter O. M., Iuno, and Minerva - in an important location in their own land (see E. Aust in Roschers Myth. Lex. II 739-743. Wissowa vol. III p.1538f.). <60>

The triumph, the highest award which the state could grant to a citizen, was above all a religious festival of thanks to Iuppiter O. M. for the salvation or the expansion of the power of the state. In the speech itself, they said on the matter ut et dis immortalibus haberetur honos et ipsis triumphantibus urbem inire liceret (Liv. XXVIII 9, 7; similarly XXXVII 59, 1. XXXVIII 44, 9 and other places). <page break 1136/1137> The general celebrating the triumph appeared on the wagon of Iuppiter as a mortal image of the god (Dionys. Hal. IX 71, 4. Ovid. ex Ponto II 1, 58. Cic. ad fam. IX 16, 8. Plin. n. h. XXXV 157), with the robes and symbols of the god, which he had taken out of the temple (Liv. X 7, 10. Suet. Aug. 94, 6. Iuv. 10, 38. Tertull. de corona 13); <10> his face was coloured with red lead, like the clay statue in the temple (Plin. XXXIII 111. Serv. Ecl. 6, 22. 10, 27. Arnob. VI 10; see further Marquardt Staatsverw. II 582ff.). Heading out from the Campus Martius, the procession reached its end at the Capitoline Temple, where the man celebrating the triumph lay down the laurel wreath in the lap of the god (Plin. n. h. XV 134 (laurus) in gremio Iovis optimi deponitur, quotiens laetitiam nova victoria adtulit. 137 triumphans postea Caesar laurum in manu tenuit coronamque capite gessit, ac deinde imperatores Caesares cuncti. Sil. Ital. XV 115ff. Iul. Obs. 61a [122]. Cass. Dio XIV 25, 4. Pacatus paneg. in Theodos. 9, 5). <20>

Ludi. There were also festival games celebrated to honour Iuppiter O. M.. According to Mommsen Röm. Forsch. II 42ff.’s research (cf. Laqueur Herm. XLIV 1909, 229f.), these great games, ludi magni, originally belonged to the ludi votivi, which weren’t celebrated in every year, and which were probably always connected to a triumph (Liv. II 37, 1. IV 27, 1. V 31, 2). Later, probably after the curule aedileship was introduced in 388 = 366, they became a yearly festival, the ludi Romani, though the term ludi magni was also used for those votive games celebrated in later times (Mommsen loc. cit. 53. Livy first uses the term ludi Romani for the year 432 = 322 BCE in VIII 40, 2). <40> The fact that the official who gave the Roman games appeared dressed as someone celebrating a triumph is a reminder of its origins (see Marquardt Staatsverw. III 508). the festival, which lasted one day to begin with (Mommsen CIL I² 328 15th Sept.), was lengthened to four days (Liv. VI 42, 12), and contained circus games from 15th-18th Sept. (the 14th was a dies ater, which was used for the equorum probatio), which was then lengthened by another day after Caesar’s death (the 19th Sept., Cic. Phil. II 110). <50> From the year 390 = 364, there were also ludi scaenici before the Ides, which took up the 4th-12th September in the time of the stone calendar; the full duration of the games, then, was 16 days (4th-19th Sept.). On 13th, there was always a meal, epulum, prepared for the god (Cic. de orat. III 73 ludorum epulare sacrificium). Near the end of the republic, probably after the introduction of the tresviri epulones in 558 = 196 (Liv. XXXIII 42, 1), <60> these epula were held in just the same way as the Greek Lectisternia.

The ludi plebei, which were organised by the plebeian aedile (Liv. XXVII 36, 9. XXVIII 10, 7. XXX 39, 8. XXXII 7, 13), as the Romani were by the curule, are first mentioned in the year 538 = 216 (Liv. XXIII 30, 17), and it was probably four years earlier, at the same time as the Circus Flaminius was built - the usual location for the circus section of the ludi plebei, as the Circus Maximus was for the ludi Romani - that it became an official annual celebration. <page break 1137/1138> Like the ludi Romani, the ludi plebei also belonged to the cult of Iuppiter O. M. (Cic. Verr. V 36. Paul. 122 M. 109, 1 L.). An epulum Iovis is mentioned seven times as an exceptional act to begin the games (Liv. XXV 2, 10. XXVII 36, 9. XXIX 38, 8. XXX 39, 8. XXXI 4, 7. XXXII 7, 13. XXXIII 42, 11). <10> It probably became a proper custom at the same time as the tresviri epulones (see above) were introduced. The Ides of November are listed in the Fast. Ant. CIL X 6638 as epulum Iovis. It was followed by the probatio equorum on 14th (fast. Arv. p. 240 Henzen), and on 15th the circus games. In 554 = 200, they had begun putting on stage plays (Studemund Comment. phil. in hon. Th. Mommsen 782). According to the Augustan fasti, the ludi plebei took place between 4th-17th Nov.; <20> in the 4th cent. it was only 5 days (12th-16th Nov., fast. Philoc. CIL I² p. 277).

The empire. During the empire, Augustus did aim to make the cult of Apollo Palatinus and particularly that of Mars Ultor dominate alongside that of Iuppiter; in his temple, which was built in privato solo (Mon. Anc. IV 21), the senate supposedly made decisions about war and triumph, <30> the victors returning from war lay down the marks of their triumph, etc. (Cass. Dio LV 10, 2ff. Suet. Aug. 29, 2 sanxit ergo, ut de bellis triumphisque hic consuleretur senatus, provincias cum imperio petituri hinc deducerentur, quique victores redissent, huc insignia trumphorum conferrent; cf. Mommsen Röm. Chronol. 179f.; Staatsr. II 407), though during the republic, the Capitoline temple was the designated place for these kinds of events. <40> However, although these gods only experienced a short heyday through Augustus’ private cult, and although the rest of the gods continued to step further and further into the background behind the cult of the emperor, the Capitoline triad always maintained its place at the head of the Roman state worship. The Flavian emperors raised the significance of the temple: in the year 69, Vespasian built up the temple with more splendour, which Augustus had already remodelled (Mon. Anc. IV 9), but it had been destroyed in fire twice since then (745 = 9 and 56; Cass. Dio LV 1, 1. Tac. ann. XIII 24), <50> and then, when it was stormed by the Vitelliani, it was once again overcome with flames (Tac. hist. III 71. IV 4. 9. 53. Cass. Dio. LXV 17, 3. LXVI 10, 2. Suet. Vitell. 15; Vest. 8. Plut. Popl. 15; see Aust in Roscher’s Myth. Lex. II 717). And Domitian, who had rebuilt the temple with yet more splendour after it had been destroyed by fire in the year 80 and who dedicated it in the year 82 (Suet. Domit. 5. Plut. Popl. 15; a Corinthian hexastylos with columns made of pentelic marble; see Aust in Roscher’s Myth. Lex. II 718), <60> founded the Agon Capitolinus in 86 (Suet. Domit. 4, 4), which was supposed to occur every four years and continued until the end of antiquity, an imitation of the Olympic games, made up of chariot races, gymnastics, and music competitions (Friedländer Sittengesch. II⁸ 487ff. Wissowa vol. III p.1527ff.). <page break 1138/1139> Domitian also built a sanctuary to Iuppiter conservator and a temple to Iuppiter custos on the Capitol (Tac. hist. III 74; Suet. Dom. 5). Trajan replaced the oath by the genius of the leader to an oath by the numen Iovis O. M. (Plin. paneg. 1, 8). At this time, the triad Iuppiter O. M., Iuno Regina, and Minerva (Augusta), appear at the beginning of all invocations of the gods made by state priests, on a very varied number of occasions, for the welfare of the emperor and of the empire. <10> Votive offerings and altars, whether for Iuppiter O. M. alone, or whether for the entire triad, have been set up by Roman officials and soldiers across the whole empire, particularly in the provinces near the Rhine and the Danube (Toutain Les cultes paiens dans l’empire Romain I 1, 195ff.), and the same deities were named first in dedicatory inscriptions across all parts of the empire. <20>

§ 16. Foreign cults. During the empire, Iuppiter - most commonly with the epithets O. M. - was identified with many foreign gods. - In the inscription from a slave from the 1st century it say CIL VI 399 Iovi O. M. | et Deae Suriae | et Genio venalici| …, and on an altar CIL VI 117 the letters I. O. M. appear enthroned between two bulls, while on another altar connected to this one VI 116, the Dea Syria sits between two lions. This same description is given to the statues in the sanctuary of Hierapolis by Lucian de dea Syr. 31: <30> it is Hadad who is worshipped at the side of Atargatis in Hierapolis. - Ba’al of the city Doliche, in the kingdom Kommagene annexed by Vespasian, had spread across the Roman empire to a similar extent to the worship of Mithras, and consistently had the name I. O. M. Dolichenus in Roman inscriptions (see Kan De Iovis Dolicheni cultu, Diss. Gronningae 1901. Cumont vol. V p.1276ff. Wissowa Relig.² 362). <40> - Other cults of Ba’al were brought along by Syrian soldiers and merchants, to the provinces along the Danube in particular, though also to the harbour cities in Italy, and some even reached Rome. Ba’al Marqod, who had a sanctuary near Berytos, was worshipped as Iuppiter Balmarcodes (CIL VI 403. III 111 155ff. Suppl. 6680ff. 7680 <I. O. M.> Bal(marcodi) et Iuno(ni) …); the Syrian god Beellefarus had an altar (CIL VI 31168 Dis deabusque | Iovi Beellefaro | sacrum …) and on the right bank of the Tiber, near the Porta Portuensis, he also had a sanctuary (CIL VI 30934). <50> - In the same area, a veteran from an oriental had dedicated a stele to I. O. M. Damascenus (CIL VI 405), and altars were set up to I. O. M. Heliopolitanus, the god of Baalbek (CIL VI 420-423. XIV 24); both were already worshipped in Puteoli previously (CIL X 1575-1577. 1634). Antonius Pius built a magnificent temple to Heliopolitanus (Malal. XI p.280 Dind.), <60> in which the god is a standing beardless man, who holds a whip in his right hand, and lighting and wheat in his left (Macrob. Sat. I 23, 12), and who sits between two bulls (Gurlitt Arch.-epigr. Mitt. XIV 1891, 120ff.). - Dedicatory inscriptions to Iuppiter Maleciabrudes, the Ba’al of Jabruda on the Antilibanon, have also been recently [from 1918’s perspective] discovered on the southern edge of the Ianiculum (see Wissowa Relig.² 363, 11). <page break 1139/1140>

Other Syrian gods which gave up their original names were - following Chaldaean astrology - sometimes identified with the sun, sometimes with Iuppiter O. M. (CIL VI 81 Optimus Maximus | Caelus aeternus Iup<pi>ter (cf. 83. 84), see vol. III p. 1277; I. O. M. summus exsuperantissimus CIL III 1090. VI 426. IX 784. 948. XI 2600. XIII 8812; Apul. de mundo 27. de Plat. I 12; also commemorated on coins by Commodus according to Enkel D. N. VII 115). <10>

Hammon from Cyrenaica and Ba’al Chamman from Phoenicia appear as I. O. M. Hammon, who appears in many inscriptions (CIL III 3463. VI 378. XI 3077; cf. II 3729. III Suppl. 11128. VIII 9018 = Buecheler Carm. Epigr. nr. 253. Dessau 4427 Iovi Hammoni barbaro Silvano … sacerdotes dei barbari Slivani. Here the god was also identified with Silvanus). <20>

The Thracian-Phrygian god Savaxios, which is always identified with Dionysus by the Greeks, and with Iuppiter by the Romans, was introduced into Rome and Italy near the end of the 2nd cent. CE (CIL VI 142. 429f. 31164 (in year 241). XI 1323. XIII 1496. 6708. XIV 2894. Arnob. V 21. A sacerdos sacrorum Savadiorum is mentioned in CIL X 5197). - The east-Phrygian Deus Bronton or Iuppiter sanctus Bronton (Ζεὺς Βροντῶν) was worshipped in Rome (CIL VI 432. 733. 2241. IG XIV 982f.). <30>

Where the god Serapis appears alone (without Isis) on inscriptions, he is usually called Iuppiter (O. M.) (Dessau 4393. CIL III 4560-4561. 6164. VII 298. VIII 2629. XIII 7610. XIV 188), or Sol (CIL XIII 8246), or both (CIL III 3 Iovi Soli optimo maximo Z Sarapidi … Suppl. 7771. VI 402. 707. IX 5824. XI 5738).

The Dacian Bussumarus is identified with Iuppiter in CIL III 1033. <40>

Out of the Celtic deities identified with Iuppiters, the hammer-bearing Sucellus is mentioned in particular (CIL XIII 6730 I. O. M. | Sucaelo etc.; cf. F. Richter De deorum barbarorum interpretatione Romana 1906, 17f.).

§ 17. Latium.

Lanuvium. A Beonus (?) Iuppiter is mentioned in CIL XIV 4177.

Lavinium. In a sanctuary on the river Numicus (CIL XIV 2065), Iuppiter indiges (Liv. I 2, 6. Plin. n. h. III 56. Serv. Aen. I 259. IV 620) was worshipped, <50> who was later also called Aeneas indiges (see Aust in Roscher’s Myth. Lex. III 474ff. Wissowa Gesamm. Abhandl. 180).

Norba. On the inscription, Notizie d. scavi 1903, 255. Röm. Mitt. XVIII 338, see the article Iuno § 1 and § 12.

Praeneste. Iuppiter arkanus is attested in inscriptions, who got the name of an arca made of a miraculous olive tree, <60> in which the sticks for lots were kept (Cic. de div. II 85. CIL XIV 2852, 17 arcanumque Iovem … = Buecheler Carm. epigr. nr .249, 17. XIV 2937 … cultores Iovis arkani .. 2972, which all come from the later empire). He was worshipped here alongside Fortuna Iovis puer primigenia (see Wissowa Relig.² 259f.), in their sanctuary. - The image of Iuppiter imperator was carried by the dictator T. Quinctius from Praeneste to the Capitol in a triumph in 374 = 380, according to Liv. VI 29, 8, and he had it set up between the Cella of Iuppiter and of Minerva. <page break 1140/1141>

Tibur. Around the time of the emperor Tiberius (Tac. ann. VI 27), the Roman praetor Blandus set up an altar to Iuppiter Praestes here again (CIL XIV 3555 Iovi Praestiti | Hercules victor dicavit | Blandus pr. restituit).

Tusculum. On the cult of Iuppiter Libertas, see § 9. There was supposedly a deus Maius worshipped here, <10> according to Macrob. Sat. I 12, 17 sunt qui hunc mensem (Maium) ad nostros fastos a Tusculanis transisse commemorent, apud quos nunc quoque vocatur deus qui est Iuppiter a magnitudine scilicet et maiestate dictus.

Volsci. The youthful Iuppiter Anxurus was honoured alongside the rural goddess of blessings, Feronia (see Wissowa Relig.² 286), at Terracina, the Volscian Anxur (Plin. n. h. III 59; Verg. Aen. VII 799 and Servius on that; cf. Porphyr. on Hor. sat. I 5, 26). <20> He is called Iovis Axur on coins of the gens Vibia Babelon Monn. consul. II S. 544. 546, and is depicted as a beardless young man with a scepter and a shell/bowl [german: Schale]. According to an inscription at Ulubrae (CIL X 383), two women set up an aedem cultoribus Iovis Axo[rani].

§ 18. Etruria. On the Etruscan god tinš = Iuppiter, see tinš

Falerii. According to the bilingual CIL XI 3078, which contains a dedication to Iuppiter, Iuno, and Minerva, <40> these deities were called imperatores summi. In the same way, Livy VI 29, 8 calls the Iuppiter which T. Quinctius had brought to the Capitol in 374 = 380 imperatori (see Praeneste).

Volsinii. A Iuppiter Ciminius is mentioned in CIL XI 2688. <40>

§ 19. Oscans. Iuppiter Lucetius (see above § 3) is attested for the Oscans by Serv. Aen. XI 567 lingua osca Lucetius est Iuppiter dictus a luce. - According to the tablet from Agnone (Conway nr. 175. Buck nr. 45), statues and altars were dedicated to Diúveí Verehasiúí (v. 11 and 39, probably Iovi Versuri) and Diúveí Regatureí (v. 12, v. 40 Diúveí Piíhuíí Regatureí ie. Iovi Pio Rectori). A bronze plate (conway nr. 5. Buck nr. 64 Διουϝει ϝερσορει ταυρομ.) was also offered to Iuppiter Versor in Monteleone (Bruttium). <50>

On the lower side of a bronze head from near Histonium, it says Iúveís | Lúvreis (Conway nr. 191. Buck nr. 59) ie. Iovis Liberi. On the inscriptions to Iuppiter Liber or Iuppiter Libertas see above § 9.

Iuppiter Flagius (cf. flagrō) probably corresponds with Iuppiter Fulgur. There is an inscription to Iuppiter Flagius in Capua Conway nr. 108. Buck nr. 25 Ekas iúvilas Iuveí Flagiuí stahínt etc., ie. Hae iovilae Iovi Flagio stant. The word diuvila, iuvila refers to the votive offering dedicated to Iuppiter, <60> which is only mentioned together with Iuppiter in this inscription (Conway nr. 101. 102. 106-107. 109. 114-116. Buck nr. 21-22, 26-30. 32-33). People have thought to include Iuppiter Flaxius and Flaxxus, on a basis at Puteoli CIL X 1571, in this category. <page break 1141/1142>

The Temple of Ζεὺς μειλίχιος at Pompeii is attested by the inscription Conway nr. 39. Buck nr. 3 v. 6 .. ant kai|la Iúveís Meeílíkiieís .. (ie. usque ad aedem Iovis Milichii, see Mau Pompeji chap. 26). - A Templum Iovis Vicilini in the Hirpine city Compsa is mentioned by Liv. XXIV 44, 8.

§ 20. Umbria. Iuppiter is the first mentioned most important god in the iguvine tablets. Alongside Mars and Vovionus, <10> he gains the epithet Grabovius (I A 3 Iuve Krapuvi tre buf fetu = VI A 22 Iuve Grabouei buf treif fesu ie. Iovi Grabovio tres boves facito. The section VI A 22-57 contains the prayer formular repeated three times, which is also used for Mars and Vovionus. I A 12 Marte Krapuvi = VI B 1 Marte Grabouei. IV 20 Vufiune Krapuvi = VI B 19 Vofione Grabovie). He bears the epithet Sancius in II B 17 Saçi Iuvepatre. 24 Iupater saçe.

§ 21. Sabelli. According to the Lex Ficana a. 696 = 58, the duumviri L. Alienus and Q. Baebatius dedicated a temple to Iuppiter Liber (see § 9) at Furfo in the region of the Vestini (CIL IX 3513). <20> - An inscription CIL IX 4876 <I>ovi Cacuno ... , which corresponds to the Roman VI 371: Iovis | Cacu|nus, has been found on the mountain Moretta in the region of Trebula Mutuesca.

§ 22. The epithets of Iuppiter are listed here, including those handled above and those which are yet to be; on the Celtic ones see Roscher Myth. Lex. II 753. cf. the individual articles. <30>

Iuppiter Adventus O. M., CIL III 6340 Dalmatia

“ Aetetus O. M., CIL III 1352 Dacia

“ Almus, August. c. d. VII 11.

“ Amaranus, CIL IX 1074 Ager Compsinus.

“ Anxurus, § 17 Volsci.

“ Appeninus, CIL III 12576. VIII 7961. XI 5803.

“ Arcanus, § 17 Praeneste

“ Balmarcodes O. M., § 16.

“ Beellefarus, § 16.

“ Bronton, § 16.

“ Cacunus, § 21. <40>

“ Caelestis (O. M.), Caelestinus, § 5.

“ Caelus O. M., CIL VI 81.

“ Capitolinus O. M., § 15.

“ Casius, CIL III 576. 577 Kerkyra; see Roscher Myth. Lex. I 855. Article Kasios.

“ Chortalis O. M., CIL III 1782. 14608f. Io(vi) C(ohortali?) … Dalmatia.

“ Ciminius, CIL XI 2688, § 18 Volsinii.

“ Clitumnus, Vib. Sequ. see Roscher Myth. Lex. I 912. <50>

“ Conservator, § 15 fin.

“ Culminalis O. M., CIL III 3328. 4032. 4115. 5186. Suppl. 1030³, 11673 Illyricum

“ Cultor: Games on 13th March during the empire (Wissowa Relig.² 459).

“ Custos, § 15 fin.

“ Damascenus O. M., CIL VI 405 Roma. X 1575-1576 Misenum.

“ Dapalis, § 8. <60>

“ Defensor O. M., CIL III 1590 Dacia.

“ Depulsor (O. M.), CIL II 2414 Hisp. Tarrac. III 895 <I.> O. M. Statori <i>tem Depulsor(i). 1679. 3269. 4018. 4033f. 4111. 4760. 4786. 5160. 5460. 5494. and others. Danube regions. V 2473 Ateste. VIII 2621. 6043 Africa. XIV 2562 <Iovi> Depuls<ori> ? Ager Tuscul. <page break 1142/1143>

“ Depulsorius O. M., CIL XII 315. 1067. 1287-1288 Gallia Narbon.

“ Dianus, CIL V 783 Iovi | Dianó | C. Here|nnius | v. s. l. m. Aquileia.

“ Diovis, § 1.

“ Dolichenus, § 16.

“ Domesticus, CIL VII 2387 Gallia Narbon.

“ Elicius, § 5.

“ Epulo, § 8.

“ Exsuperantissimus O. M., § 16. <10>

“ Fagutalis, § 4.

“ Farreus, § 10.

“ Feretrius, § 4.

“ Fidius, § 1.

“ Flagius, Flazius Flazzus, § 19.

“ Frugifer, CIL XII 336. Apul. de mundo 37 p. 173, 5 Thom.

“ Fulgur Fulgurator Fulmen Fulminator, § 6.

“ Grabovius, § 20.

“ Hammon O. M., § 16. <20>

“ Heliopolitanus O. M., § 16.

“ Hercius. Paul. 101 M. 89, 26 L.; cf. Serv. Aen. II 467; i. e. Ζεὺς ἑρκεῖος (Preller-Robert Gr. Myth. I 146f.).

“ Imbricitor, Apul. de mundo 37 fulgurator et tonitrualis et fulminator, etiam imbricitor et item dicitur serenator.

“ Impulsor, Aug. c. d. VII 9.

“ Indiges, § 17 Lavinium. <30>

“ Inventor: an altar at the Porta Trigemina (Dionys. Hal. I 39, 4. Solin. 1, 7. [Aur. Vict.] origo 6, 5; cf. Ovid. fast. I 579). Alongside it, a Temple of Hercules Invictus; see Wissowa Relig.² 273. 275.

“ Invictus, § 13, 3.

“ Iurarius. CIL VI 379 Roma.

“ Iutor, CIL IX 5531 Salvia urbs.

“ Iuventus, CIL IX 5574 Umbria. IX 3245 Sutrium. <40>

“ Lapis, § 4.

“ Latiaris, § 14.

“ Liber, Libertas, Liberator. § 9. § 19. § 21.

“ Lucetius, § 3.

“ Maius, § 17 Tusculum.

“ Maleciabrudes, § 16.

“ Maximus, see Optimus.

“ Monitor (O. M.), CIL III 1032 Dacia. 3228 Pannonia.

“ Nundinarius O. M., § 2. <50>

“ Opsequens (O. M.). CIL XI 658 Faventia. 619 Forum Livium a. 170.

“ Opitulator Opitulus, Paul. 184 M. 201, 20 L. August. c. d. VII 9.

“ Optimus Maximus, § 15.

“ Paganicus, CIL XI 5375 Asisium.

“ Pantheus, CIL II 2008 Hisp. Baet.

“ Patronus, CIL III 1948 Dalmatia.

“ Pecuna, August. c. d. VII 12.

“ Pistor, § 6. <60>

“ Pluvialis, § 5.

“ Poeninus, CIL V 6865ff. E. Ferrero Notiz. d. scavi 1890, 294ff. 1892, 63ff. 440ff. 1894, 33ff.

“ Praedator, Serv. Aen. III 22.

“ Praestes, § 17 Tibur.

“ Prestitus, CIL III 4037 Pannonia.

“ Prestabilis, CIL IX 1498 pagus Veianus. <page break 1143/1144>

“ Propagator O. M., CIL VIII 4291 Numidia.

“ Propugnator, § 13, 3.

“ (Puer, Wissowa Relig.² 260).

“ Purgator, CIL X 6641 Antium.

“ Purpurio O. M., CIL VI 414, named after a female dedicant Licinia Purpuris. XIV 3469 (9) Agosta, Latium

“ Quirinus, CIL IX 3303 Superaequum. This inscription is very much the only one there. <10>

“ Rector, § 17.

“ Redux, CIL VI 428. X 57 Vibo.

“ Restitutor, O. M. CIL III 569 Achaia.

“ Ruminus, August. c. d. VII 11 see Almus.

“ Salutaris O. M., CIL VI 82 b. III 6456 Pannonia.

“ Savazios, § 16.

“ Sempiternus, CIL X 8375 Cumae.

“ Serapis, § 16.

“ Serenator, Apul. de mundo 37; see Imbricitor. <20>

“ Serenus, § 5.

“ Servator O. M., CIL IX 4852.

“ Sispes, § 17.

“ Stator, § 13.

“ Striganus, CIL X 3337 Misenum (in 3495 strig refers to a duty to the sea).

“ Succellus, § 16.

“ Summanus, § 6. <30>

“ Tempestas, § 5.

“ Ter(minus), CIL XI 531 Iov(i) Ter. Ravenna.

“ Territor, CIL XIV 3559 Sancto | Iovi Territori | sacrum Tiber.

“ Tifatinus, Tab. Peut. VI 4; cf. Mommsen CIL X p. 366.

“ Tigillus, August. c. d. VII 11.

“ Tonans, Tonitrator, § 6.

“ Tutator, CIL IX 1549 Beneventum. <40>

“ Valens, CIL VIII 2579 b. Numidia.

“ Versor, Conway nr. 5.

“ Vesuvius, CIL X 3806 Capua.

“ Vicilinus, § 19 fin.

“ Victor, § 13, 3.

“ Vindex, Tac. ann. XV 74.

“ Viminus, § 4.

[Thulin.]

This article is referenced by: Catullus 4, Against Catiline 1