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149-586: See text. Jovibarba ("beard of Jupiter ") is a small genus of three species of succulent flowering plants in the family Crassulaceae , endemic to mountainous regions in the southeastern quadrant of Europe. The genus is sometimes classified as a subgenus of Sempervivum , to which it is closely related. Jovibarba have pale-greenish-yellow or yellow actinomorphic flowers with about six petals, while Sempervivum have generally pinkish flowers with around twice as many petals, which open more widely than jovibarba flowers. The common name hen and chicks

298-492: A "kingly" drink with the power to inebriate and exhilarate, analogous to the Vedic Soma . Three Roman festivals were connected with viniculture and wine. The rustic Vinalia altera on 19 August asked for good weather for ripening the grapes before harvest. When the grapes were ripe, a sheep was sacrificed to Jupiter and the flamen Dialis cut the first of the grape harvest. The Meditrinalia on 11 October marked

447-447: 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. 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

596-653: A chariot with a team of four white horses ( quadriga ) —an honour reserved for Jupiter himself. When Marcus Manlius , whose defense of the Capitol against the invading Gauls had earned him the name Capitolinus , was accused of regal pretensions, he was executed as a traitor by being cast from the Tarpeian Rock . His house on the Capitoline Hill was razed, and it was decreed that no patrician should ever be allowed to live there. Capitoline Jupiter represented

745-517: A child. 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. 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

894-439: A clap of thunder (Jupiter's distinctive instrument), she was prohibited from carrying on with her normal routine until she placated the god. Some privileges of the flamen of Jupiter may reflect the regal nature of Jupiter: he had the use of the curule chair , and was the only priest ( sacerdos ) who was preceded by a lictor and had a seat in the senate . Other regulations concern his ritual purity and his separation from

1043-473: 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 . Plutarch gives

1192-469: A complex of mutually interrelated functions that in the view of Georges Dumézil and Vsevolod Basanoff (author of Les dieux Romains ) can be traced back to the Indoeuropean trifunctional ideology: as Regina and Moneta she is a sovereign deity, as Sespeis, Curitis (spear holder) and Moneta (again) she is an armed protectress, as Mater and Curitis (again) she is a goddess of the fertility and wealth of

1341-579: A continuity of royal power from the Regal period , and conferred power to the magistrates who paid their respects to him. During the Conflict of the Orders , Rome's plebeians demanded the right to hold political and religious office. During their first secessio (similar to a general strike ), they withdrew from the city and threatened to found their own. When they agreed to come back to Rome they vowed

1490-472: A derivation was later proposed from iuven- (as in Latin iuvenis , "youth"), through a syncopated form iūn- (as in iūnix , "heifer", and iūnior , "younger"). This etymology became widely accepted after it was endorsed by Georg Wissowa . Iuuen- is related to Latin aevum and Greek aion (αἰών) through a common Indo-European root referring to a concept of vital energy or "fertile time". The iuvenis

1639-427: A dowry at public expenses. Dumézil in his Archaic Roman Religion had been unable to interpret the myth underlying this legendary event, later though he accepted the interpretation given by P. Drossart and published it in his Fêtes romaines d'été et d'automne, suivi par dix questions romaines in 1975 as Question IX . In folklore the wild fig tree is universally associated with sex because of its fertilising power,

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1788-417: A female presence in her cult through the centuries down to the lectisternium of 217 BC, when the matronae collected money for the service, and to the times of Augustus during the ludi saeculares in the sacrifices to Capitoline Juno are proof of the resilience of this foreign tradition. Gagé and D'Albret remark an accentuation of the matronal aspect of Juno Regina that led her to be the most matronal of

1937-645: A month was named after Juno (Aricia, Lanuvium, Laurentum, Praeneste, Tibur). Outside Latium in Campania at Teanum she was Populona (she who increase the number of the people or, in K. Latte's understanding of the iuvenes , the army), in Umbria at Pisaurum Lucina, at Terventum in Samnium Regina, at Pisarum Regina Matrona, at Aesernia in Samnium Regina Populona. In Rome she was since

2086-545: A new acquisition introduced to Rome after her evocatio from Veii. Palmer thinks she is to be identified with Juno Populona of later inscriptions, a political and military poliadic (guardian) deity who had in fact a place in the Capitoline temple and was intended to represent the Regina of the king. The date of her introduction, though ancient, would be uncertain; she should perhaps be identified with Hera Basilea or as

2235-602: A particular time of the year, that of the so-called caprificatio when branches of wild fig trees were fastened to cultivated ones to promote insemination. The historical episode narrated by ancient sources concerns the siege of Rome by the Latin peoples that followed the Gallic sack. The dictator of the Latins Livius Postumius from Fidenae would have requested the Roman senate that the matronae and daughters of

2384-629: A phoney race which must be won by the king in order to allow him to drink a cup of madhu , i. e. soma . The feasting lasted for at least four days, possibly six according to Niebuhr , one day for each of the six Latin and Alban decuriae . According to different records 47 or 53 boroughs took part in the festival (the listed names too differ in Pliny Naturalis historia 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:

2533-562: A ritual that can prove the trifunctional nature of Juno. Other scholars limit their interpretation of Caprotina to the sexual implications of the goat, the caprificus and the obscene words and plays of the festival. Under this epithet Juno is attested in many places, notably at Falerii and Tibur . Dumézil remarked that Juno Curitis "is represented and invoked at Rome under conditions very close to those we know about for Juno Seispes of Lanuvium ". Martianus Capella states she must be invoked by those who are involved in war. The hunt of

2682-603: A slave of his creditor. The plebs argued the debts had become unsustainable because of the expenses of the wars wanted by the patricians. As the senate did not accede to the proposal of a total debt remission advanced by dictator and augur Manius Valerius Maximus the plebs retired on the Mount Sacer, a hill located three Roman miles to the North-northeast of Rome, past the Nomentan bridge on river Anio . The place

2831-587: 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 . 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

2980-458: A table to Juno in every curia, that Dionysius still saw. Modern scholars have proposed the town of Currium or Curria, Quirinus , *quir(i)s or *quiru , the Sabine word for spear and curia . The *quiru- would design the sacred spear that gave the name to the primitive curiae. The discovery at Sulmona of a sanctuary of Hercules Curinus lends support to a Sabine origin of the epithet and of

3129-562: A war with the Galli Insubri ); in it the goddess was honoured in military garb. The flamen or special priest belonging to Juno Seispes continued to be a Lanuvian, specially nominated by the town to take care of the goddess even though she was housed in her temple at Rome (in the Forum Holitorium). At the time of Cicero , Milo , who served as the city's dictator and highest magistrate in 52 BC (Cic. Mil. 27), and of course

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3278-409: Is a decisive factor in ensuring the safety of the community and the growth of crops. The role of Iuno is at the crossing point of civil and natural life, expressing their interdependence. At Laurentum she was known as Kalendaris Iuno and was honoured as such ritually at the kalendae of each month from March to December, i.e. the months of the pre-Numan ten-month year, a fact which is a testimony to

3427-560: Is also from Praeneste, however, says that Fortuna Primigenia was Jupiter's first-born child. 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. 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

3576-522: Is also the tutelary goddess of the curiae and of the new brides, whose hair was combed with the spear called caelibataris hasta as in Rome. In her annual rites at Falerii youths and maiden clad in white bore in procession gifts to the goddess whose image was escorted by her priestesses. The idea of purity and virginity is stressed in Ovid's description. A she goat is sacrificed to her after a ritual hunting. She

3725-527: Is applied to some Jovibarba species (and also species in several other genera ). Most jovibarbas, like sempervivums, reproduce via offsets in addition to producing seeds via sexual reproduction. Jovibarba heuffelii does not produce offsets on stolons. Instead the offspring of this plant are produced within the mother plant. To propagate it must be split with a knife. The other two jovibarba species are commonly called rollers. They produce offsets that are lightly attached and easily pop off and roll away from

3874-476: Is attested and in accord with Roe D'Albret stresses that at Rome no presence of a Juno Regina is mentioned before Marcus Furius Camillus , while she is attested in many Etruscan and Latin towns. Before that time her Roman equivalent was Juno Moneta. Marcel Renard for his part considers her an ancient Roman figure since the title of the Veian Juno expresses a cultic reality that is close to and indeed presupposes

4023-448: Is certainly the divine protectress of the community, who shows both a sovereign and a fertility character, often associated with a military one. She was present in many towns of ancient Italy: at Lanuvium as Sespeis Mater Regina, Laurentum , Tibur , Falerii , Veii as Regina, at Tibur and Falerii as Regina and Curitis, Tusculum and Norba as Lucina . She is also attested at Praeneste , Aricia , Ardea , Gabii . In five Latin towns

4172-409: Is connected to regality: the existence and welfare of the community was protected by virgin goddesses or the virgin attendants of a goddess. This theme shows a connexion with the fundamental theological character of Iuno, that of incarnating vital force: virginity is the condition of unspoilt, unspent vital energy that can ensure communion with nature and its rhythm, symbolised in the fire of Vesta . It

4321-460: Is he who has the fullness of vital force. In some inscriptions Jupiter himself is called Iuuntus , and one of the epithets of Jupiter is Ioviste , a superlative form of iuuen- meaning "the youngest". Iuventas , "Youth", was one of two deities who "refused" to leave the Capitol when the building of the new Temple of Capitoline Jove required the exauguration of deities who already occupied

4470-576: Is no sure document of its existence elsewhere either in Latium or Etruria. A direct Greek influence is possible but it would be also plausible to consider it a local creation. Dumézil advanced the hypothesis it could be an ideological construction of the Tarquins to oppose new Latin nationalism, as it included the three gods that in the Iliad are enemies of Troy . It is probable Latins had already accepted

4619-551: Is the god of the sky and thunder , and king of the gods in ancient Roman religion and mythology . Jupiter was the chief deity of Roman state religion throughout the Republican and Imperial eras, until Christianity became the dominant religion of the Empire . In Roman mythology, he negotiates with Numa Pompilius , the second king of Rome , to establish principles of Roman religion such as offering, or sacrifice. Jupiter

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4768-453: 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 (reputed to be jolly, optimistic, and buoyant in temperament ). Juno (mythology) Juno's own warlike aspect among the Romans is apparent in her attire. She

4917-429: Is then the patroness of the young soldiers and of brides. At Lanuvium the goddess is known under the epithet Seispes Mater Regina. The titles themselves are a theological definition: she was a sovereign goddess, a martial goddess and a fertility goddess. Hence her flamen was chosen by the highest local magistrate, the dictator, and since 388 BC the Roman consuls were required to offer sacrifices to her. Her sanctuary

5066-471: Is unity between fertility, regality and purification. This unity is underlined by the role of Faunus in the aetiologic story told by Ovid and the symbolic relevance of the Lupercal : asked by the Roman couples at her lucus how to overcome the sterility that ensued the abduction of the Sabine women, Juno answered through a murmuring of leaves " Italidas matres sacer hircus inito " "That a sacred ram cover

5215-399: Is usually regarded as his Etruscan counterpart. The Romans believed that Jupiter granted them supremacy because they had honoured him more than any other people had. Jupiter was "the fount of the auspices upon which the relationship of the city with the gods rested." He personified the divine authority of Rome's highest offices, internal organization, and external relations. His image in

5364-504: Is usually thought to have originated as a sky god. His identifying implement is the thunderbolt and his primary sacred animal is the eagle, which held precedence over other birds in the taking of auspices and became one of the most common symbols of the Roman army (see Aquila ). The two emblems were often combined to represent the god in the form of an eagle holding in its claws a thunderbolt, frequently seen on Greek and Roman coins. As

5513-409: Is windy and was usually the site of rites of divination performed by haruspices. The senate in the end sent a delegation composed of ten members with full powers of making a deal with the plebs, of which were part Menenius Agrippa and Manius Valerius. It was Valerius, according to the inscription found at Arezzo in 1688 and written on the order of Augustus as well as other literary sources, that brought

5662-522: The Libri Lintei , monere would thence have the meaning of recording: Livius Andronicus identifies her as Mnemosyne . Her dies natalis was on the kalendae of June. Her Temple on the summit of the Capitol was dedicated only in 348 BC by dictator L. Furius Camillus, presumably a son of the great Furius. Livy states he vowed the temple during a war against the Aurunci . Modern scholars agree that

5811-735: The pompa circensis resembled a triumphal procession. Wissowa and Mommsen argue that they were a detached part of the triumph on the above grounds (a conclusion which Dumézil rejects). The Ludi Plebei took place in November in the Circus Flaminius . Mommsen argued that the epulum of the Ludi Plebei was the model of the Ludi Romani, but Wissowa finds the evidence for this assumption insufficient. The Ludi Plebei were probably established in 534 BC. Their association with

5960-575: The Palatine Hill within the Pomerium . This was located near or under the site of the 6th century church of San Teodoro , which has an unusual circular shape similar to that of the nymphaeum later misnamed the Temple of Minerva Medica . In his early 1st-century poem Fasti , Ovid states that by his time this temple had become so dilapidated that it was no longer discernible "because of

6109-542: The Republican and Imperial Capitol bore regalia associated with Rome's ancient kings and the highest consular and Imperial honours . The consuls swore their oath of office in Jupiter's name, and honoured him on the annual feriae of the Capitol in September. To thank him for his help, and to secure his continued support, they sacrificed a white ox (bos mas) with gilded horns. A similar sacrificial offering

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6258-597: The Via Nova , below the Porta Mugonia , ancient entrance to the Palatine. Legend attributed its founding to Romulus. There may have been an earlier shrine ( fanum ) , since the Jupiter cult is attested epigraphically. Ovid places the temple's dedication on 27 June, but it is unclear whether this was the original date, or the rededication after the restoration by Augustus. A second temple of Iuppiter Stator

6407-419: The iuvenes , a word often used to designate soldiers, hence resulting in a tutelary deity of the sovereignty of peoples; in women capable of bearing children, from puberty on she oversees childbirth and marriage. Thence she would be a poliad goddess related to politics, power and war. Others think her military and poliadic qualities arise from her being a fertility goddess who through her function of increasing

6556-573: The kalendae of every month: at Laurentum she was known as Kalendaris Iuno (Juno of the Kalends ). At Rome on the Kalends of every month the pontifex minor invoked her, under the epithet Covella , when from the curia Calabra he announced the date of the nonae . On the same day the regina sacrorum sacrificed to Juno a white sow or lamb in the Regia . She is closely associated with Janus ,

6705-567: The porticus Pompeiana on the west end of circus Flaminius. The Carthaginian goddess Tanit was evoked at the defeat of Carthage in 146 BC, and romanized as Juno Caelestis (Heavenly Juno). One of her symbols was of the crescent moon. She did not receive a temple in Rome: presumably her image was deposited in another temple of Juno (Moneta or Regina) and later transferred to the Colonia Junonia founded by Caius Gracchus . The goddess

6854-589: The prodigia (supernatural or unearthly phenomena) which happened in her temple were referred to Rome and accordingly expiated there. Many occurred during the presence of Hannibal in Italy. Perhaps the Romans were not completely satisfied with this solution as in 194 BC consul C. Cornelius Cethegus erected a temple to the Juno Sospita of Lanuvium in the Forum Holitorium (vowed three years earlier in

7003-553: The Ides, a white lamb ( ovis idulis ) was led along Rome's Sacred Way to the Capitoline Citadel and sacrificed to him. Jupiter's two epula Iovis festivals fell on the Ides, as did his temple foundation rites as Optimus Maximus , Victor , Invictus and (possibly) Stator . The nundinae recurred every ninth day, dividing the calendar into a market cycle analogous to a week. Market days gave rural people ( pagi )

7152-583: The Italic mothers". Februlis oversees the secundament of the placenta and is strictly associated to Fluvonia, Fluonia , goddess who retains the blood inside the body during pregnancy. While the protection of pregnancy is stressed by Duval, Palmer sees in Fluonia only the Juno of lustration in river water. Ovid devotes an excursus to the lustrative function of river water in the same place in which he explains

7301-466: The Latin camp. There they seduced the Latins into fooling and drinking: after they had fallen asleep, they stole their swords. Then Tutela gave the convened signal to the Romans brandishing an ignited branch after climbing on the wild fig ( caprificus ) and hiding the fire with her mantle. The Romans then irrupted into the Latin camp killing the enemies in their sleep. The women were rewarded with freedom and

7450-521: The Latin term for both the place where coins were made, but also for the currency itself (and the Latin word ultimately yielded in English both mint and money ). Juno Regina is perhaps the epithet most fraught with questions. While some scholars maintain she was known as such at Rome since the most ancient times as paredra (consort) of Jupiter in the Capitoline Triad others think she is

7599-451: 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 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

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7748-580: The Old Latin nominative case * Ious . Jove 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 Proto-Italic vocable * Djous Patēr , and ultimately the Indo-European vocative compound * Dyēu-pəter (meaning "O Father Sky-god"; nominative: * Dyēus -pətēr ). Older forms of

7897-508: The Roman State as Romans saw in Jupiter the only source of state authority. The fetials were a college of 20 men devoted to the religious administration of international affairs of state. Their task was to preserve and apply the fetial law (ius fetiale) , a complex set of procedures aimed at ensuring the protection of the gods in Rome's relations with foreign states. Iuppiter Lapis is the god under whose protection they act, and whom

8046-432: The Roman free and slave women picnicked and had fun together near the site of the wild fig ( caprificus ): the custom implied runs, mock battles with fists and stones, obscene language and finally the sacrifice of a male goat to Juno Caprotina under a wildfig tree and with the using of its lymph. This festival had a legendary aetiology in a particularly delicate episode of Roman history and also recurs at (or shortly after)

8195-542: The Roman goddesses by the time of the end of the republic. This fact raises the question of understanding why she was able of attracting the devotion of the matronae . Gagé traces back the phenomenon to the nature of the cult rendered to the Juno Regina of the Aventine in which Camillus played a role in person. The original devotion of the matronae was directed to Fortuna. Camillus was devout to her and to Matuta, both matronal deities. When he brought Juno Regina from Veii

8344-474: 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

8493-466: The Roman women were already acquainted with many Junos, while the ancient rites of Fortuna were falling off. Camillus would have then made a political use of the cult of Juno Regina to subdue the social conflicts of his times by attributing to her the role of primordial mother. Juno Regina had two temples ( aedes ) in Rome. The one dedicated by Furius Camillus in 392 BC stood on the Aventine : it lodged

8642-656: The Sacer Mons: this act besides recalling the first secession was meant to seek the protection of the supreme god. The secession ended with the resignation of the decemviri and an amnesty for the rebellious soldiers who had deserted from their camp near Mount Algidus while warring against the Volscians, abandoning the commanders. The amnesty was granted by the senate and guaranteed by the pontifex maximus Quintus Furius (in Livy's version) (or Marcus Papirius) who also supervised

8791-403: The annalistic tradition. However Renard considers Macrobius's authority reliable in his long list of evocationes on the grounds of an archaeological find at Isaura . Roe D'Albret underlines the role played by Camillus and sees a personal link between the deity and her magistrate. Similarly Dumézil has remarked the link of Camillus with Mater Matuta . In his relationship to the goddess he takes

8940-466: The annual Ludi Romani and were held in the Circus Maximus after a procession from the Capitol. The games were attributed to Tarquinius Priscus, and linked to the cult of Jupiter on the Capitol. Romans themselves acknowledged analogies with the triumph , which Dumézil thinks can be explained by their common Etruscan origin; the magistrate in charge of the games dressed as the triumphator and

9089-609: The antiquity of the custom. A Greek influence in their cults looks probable. It is noteworthy though that Cicero remarked the existence of a stark difference between the Latin Iuno Seispes and the Argolic Hera (as well the Roman Iuno) in his work De natura deorum . Claudius Helianus later wrote "...she has much new of Hera Argolis" The iconography of Argive Hera, matronal and regal, looks quite far away from

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9238-463: 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 . 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

9387-510: The association of the three gods with the birth of Herakles and the siege of Troy, in which Minerva plays a decisive role as a goddess of destiny along with the sovereign couple Uni Tinia. The cults of the Italic Junos reflected remarkable theological complexes: regality, military protection and fertility. In Latium are relatively well known the instances of Tibur, Falerii, Laurentum and Lanuvium. At Tibur and Falerii their sacerdos

9536-414: The chief fetial (pater patratus) invokes in the rite concluding a treaty. If a declaration of war ensues, the fetial calls upon Jupiter and Quirinus , the heavenly, earthly and chthonic gods as witnesses of any potential violation of the ius . He can then declare war within 33 days. The action of the fetials falls under Jupiter's jurisdiction as the divine defender of good faith. Several emblems of

9685-412: The community in her association with the curiae . The epithet Lucina is particularly revealing since it reflects two interrelated aspects of the function of Juno: cyclical renewal of time in the waning and waxing of the moon and protection of delivery and birth (as she who brings to light the newborn as vigour, vital force). The ancient called her Covella in her function of helper in the labours of

9834-452: 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

9983-466: The cult of Juno in the curiae. The spear could also be the celibataris hasta (bridal spear) that in the marriage ceremonies was used to comb the bridegroom's hair as a good omen. Palmer views the rituals of the curiae devoted to her as a reminiscence of the origin of the curiae themselves in rites of evocatio , a practice the Romans continued to use for Juno or her equivalent at later times as for Falerii, Veii and Carthage . Juno Curitis would then be

10132-472: The cult of Jupiter is attested by Cicero. The feriae of 23 December 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. It is unclear whether the rite of parentatio

10281-437: The curiae are consecrated to Juno Curitis to justify the false etymology of Curitis from curiae: the tables would assure the presence of the tutelary numen of the king as an adviser within each curia, as the epithet itself implies. It can be assumed thence that Juno Moneta intervenes under warlike circumstances as associated to the sacral power of the king. Since coins were later made near her temple, her epithet, moneta became

10430-457: The dedication and of her festival was September 1. Another temple stood near the circus Flaminius , vowed by consul Marcus Aemilius Lepidus in 187 BC during the war against the Ligures and dedicated by himself as censor in 179 on December 23. It was connected by a porch with a temple of Fortuna, perhaps that of Fortuna Equestris. Its probable site according to Platner is just south of

10579-521: The deity evoked after her admission into the curiae. Juno Curitis had a temple on the Campus Martius . Excavations in Largo di Torre Argentina have revealed four temple structures, one of whom (temple D or A) could be the temple of Juno Curitis. She shared her anniversary day with Juppiter Fulgur, who had an altar nearby. This Juno is placed by ancient sources in a warring context. Dumézil thinks

10728-615: The deity's name in Rome were Dieus-pater ("day/sky-father"), then Diéspiter . 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 ). 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

10877-438: The divine structure is supported by many scholars, as M. Renard and J. Poucet. His theory purports that while male gods incarnated one single function, there are female goddesses who make up a synthesis of the three functions, as a reflection of the ideal of woman's role in society. Even though such a deity has a peculiar affinity for one function, generally fertility, i. e. the third, she is nevertheless equally competent in each of

11026-477: The eastern Carpathians, southeast of J. globifera . J. hirta occurs further west, in the southwestern Alps. This Crassulaceae -related article is a stub . You can help Misplaced Pages by expanding it . Jupiter (mythology) Jupiter ( Latin : Iūpiter or Iuppiter , from Proto-Italic * djous "day, sky" + * patēr "father", thus " sky father " Greek: Δίας or Ζεύς ), also known as Jove ( gen . Iovis [ˈjɔwɪs] ),

11175-525: The end of the grape harvest; the new wine was pressed , tasted and mixed with old wine 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. At the Vinalia urbana on 23 April, new wine was offered to Jupiter. Large quantities of it were poured into a ditch near

11324-536: The epithet Dianus noteworthy. 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. The Roman practice of swearing by Jove to witness an oath in law courts

11473-528: The etymology of February. A temple ( aedes ) of Juno Lucina was built in 375 BC in the grove sacred to the goddess from early times. It stood precisely on the Cispius near the sixth shrine of the Argei . probably not far west of the church of S. Prassede, where inscriptions relating to her cult have been found. The grove should have extended down the slope south of the temple. As Servius Tullius ordered

11622-415: The existence at Rome of an analogous character: as a rule it is the presence of an original local figure that may allow the introduction of the new one through evocatio. He agrees with Dumézil that we ignore whether the translation of the epithet is exhaustive and what Etruscan notion corresponded to the name Regina which itself is certainly an Italic title. This is the only instance of evocatio recorded by

11771-584: The festival back to the time of the decemvirs . 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 : since 231 BC some triumphing commanders had triumphed there first with the same legal features as in Rome. 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. Some (or all) Ides were Feriae Iovis , sacred to Jupiter. On

11920-467: The fetial office pertain to Jupiter. The silex was the stone used for the fetial sacrifice, housed in the Temple of Iuppiter Feretrius , as was their sceptre. Sacred herbs (sagmina) , sometimes identified as vervain , had to be taken from the nearby citadel (arx) for their ritual use. The role of Jupiter in the conflict of the orders is a reflection of the religiosity of the Romans. On one side,

12069-411: The fulness of life and absolute freedom that are features of Jupiter. The augures publici , augurs were a college of sacerdotes who were in charge of all inaugurations and of the performing of ceremonies known as auguria . Their creation was traditionally ascribed to Romulus . They were considered the only official interpreters of Jupiter's will, thence they were essential to the very existence of

12218-460: The gifts for the newborn to be placed in the treasury of the temple though it looks that another shrine stood there before 375 BC. In 190 BC the temple was struck by lightning, its gable and doors injured. The annual festival of the Matronalia was celebrated here on March 1, day of the dedication of the temple. One temple of Juno Sospita was located near the Temple of Cybele northwest of

12367-533: The goat by stonethrowing at Falerii is described in Ovid Amores III 13, 16 ff. In fact the Juno Curritis of Falerii shows a complex articulated structure closely allied to the threefold Juno Seispes of Lanuvium. Ancient etymologies associated the epithet with Cures , with the Sabine word for spear curis , with currus cart, with Quirites , with the curiae , as king Titus Tatius dedicated

12516-530: The god of passages and beginnings who after her is often named Iunonius . Some scholars view this concentration of multiple functions as a typical and structural feature of the goddess, inherent to her being an expression of the nature of femininity. Others though prefer to dismiss her aspects of femininity and fertility and stress only her quality of being the spirit of youthfulness, liveliness and strength, regardless of sexual connexions, which would then change according to circumstances: thus in men she incarnates

12665-464: The god with a lightning bolt. 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, were the common festival ( panegyris ) of the so-called Priscan Latins and of the Albans. Their restoration aimed at grounding Roman hegemony in this ancestral religious tradition of

12814-409: The goddess, considering it as primary: the other ones would then be the natural and even necessary development of the first. Palmer and Harmon consider it to be the natural vital force of youthfulness, Latte women's fecundity. These original characters would have led to the formation of the complex theology of Juno as a sovereign and an armed tutelary deity. Georges Dumézil on the other hand proposed

12963-533: The goddess. In accordance with her central role as a goddess of marriage, these included Pronuba and Cinxia ("she who looses the bride's girdle"). However, other epithets of Juno have wider implications and are less thematically linked. While her connection with the idea of vital force, the fullness of vital energy, and eternal youthfulness is now generally acknowledged, the multiplicity and complexity of her personality have given rise to various and sometimes irreconcilable interpretations among modern scholars. Juno

13112-420: The goddess: the request of the Latin dictator would mask an attempted evocatio of the tutelary goddess of Rome. Tutela indeed shows regal, military and protective traits, apart from the sexual ones. Moreover, according to Basanoff these too (breasts, milky juice, genitalia , present or symbolised in the fig and the goat) in general, and here in particular, have an inherently apotropaic value directly related to

13261-621: 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). 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. Sacrificial victims ( hostiae ) offered to Jupiter were

13410-420: The hill where they had retreated to Jupiter as symbol and guarantor of the unity of the Roman res publica . Plebeians eventually became eligible for all the magistracies and most priesthoods, but the high priest of Jupiter ( Flamen Dialis ) remained the preserve of patricians. Jupiter was served by the patrician Flamen Dialis, the highest-ranking member of the flamines , a college of fifteen priests in

13559-485: The influence of the Greek narrative tradition . After the influence of Greek culture on 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. Jupiter is depicted as the twin of Juno in a statue at Praeneste that showed them nursed by Fortuna Primigenia . An inscription that

13708-477: The injuries of time". A later Temple of Juno Sospita was vowed by the consul G. Cornelius Cethegus in 197 BC and consecrated and opened in 194 BC. This temple was located at the Roman vegetable market ( Forum Olitorium ) beside Temples of Hope and Piety and near the Carmental Gate . It was apparently this temple that was later reported as having fallen into disrepute by 90 BC , when it

13857-639: The last king ( Tarquinius Superbus ) and inaugurated in the early days of the Roman Republic (13 September 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. 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

14006-546: The legend of Aeneas as their ancestor. Among ancient sources indeed Servius states that according to the Etrusca Disciplina towns should have the three temples of Jupiter, Juno and Minerva at the end of three roads leading to three gates. Vitruvius writes that the temples of these three gods should be located on the most elevated site, isolated from the other. To his Etruscan founders the meaning of this triad might have been related to peculiarly Etruscan ideas on

14155-470: The military function; he was forbidden to ride a horse or see the army outside the sacred boundary of Rome ( pomerium ). Although he served the god who embodied the sanctity of the oath, it was not religiously permissible ( fas ) for the Dialis to swear an oath. He could not have contacts with anything dead or connected with death: corpses, funerals, funeral fires, raw meat. This set of restrictions reflects

14304-537: The monarchy, but the "king" of this festival may have been the priest known as the rex sacrorum who ritually enacted the waning and renewal of power associated with the New Year (1 March in the old Roman calendar). A temporary vacancy of power (construed as a yearly " interregnum ") occurred between the Regifugium on 24 February and the New Year on 1 March (when the lunar cycle was thought to coincide again with

14453-420: The most ancient times named Lucina, Mater and Regina. It is debated whether she was also known as Curitis before the evocatio of the Juno of Falerii: this though seems probable. Other epithets of hers that were in use at Rome include Moneta and Caprotina, Tutula, Fluonia or Fluviona, Februalis, the last ones associated with the rites of purification and fertility of February. Her various epithets thus show

14602-489: The most prominent families be surrendered to the Latins as hostages. While the senate was debating the issue a slave girl, whose Greek name was Philotis and Latin Tutela or Tutula proposed that she together with other slave girls would render herself up to the enemy camp pretending to be the wives and daughters of the Roman families. Upon agreement of the senate, the women dressed up elegantly and wearing golden jewellery reached

14751-588: The mother plant. Offsets survive the main rosette , which is monocarpic . Only three species are accepted as distinct by the Flora Europaea : Jovibarba globifera and its subspecies (subsp. hirtum , subsp. allionii , subsp. arenaria ) live in the eastern and southern Alps, the Carpathians and the western Balkans south to northern Albania. J. heuffelii occurs in the remainder of the Balkans and

14900-507: The myths and iconography of Zeus are adapted under the name Jupiter . In the Greek-influenced tradition, Jupiter was the brother of Neptune and Pluto , the Roman equivalents of Poseidon and Hades respectively. Each presided over one of the three realms of the universe: sky, the waters, and the underworld. The Italic Diespiter was also a sky god who manifested himself in the daylight, usually identified with Jupiter. Tinia

15049-422: The nature of Juno. The occasion of the feria , shortly after the poplifugia , i.e. when the community is in its direst straits, needs the intervention of a divine tutelary goddess, a divine queen, since the king (divine or human) has failed to appear or has fled. Hence the customary battles under the wild figs, the scurrilous language that bring together the second and third function. This festival would thus show

15198-447: The new moon. The view that she was also a Moon goddess though is no longer accepted by scholars, as such a role belongs to Diana Lucifera : through her association with the moon she governed the feminine physiological functions, menstrual cycle and pregnancy: as a rule all lunar deities are deities of childbirth. These aspects of Juno mark the heavenly and worldly sides of her function. She is thus associated to all beginnings and hers are

15347-494: The nomination of the new tribunes of the plebs, then gathered on the Aventine Hill. The role played by the pontifex maximus in a situation of vacation of powers is a significant element underlining the religious basis and character of the tribunicia potestas . 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

15496-590: The numbers of the community became also associated to political and military functions. The rites of the month of February and the Nonae Caprotinae of July 5 offer a depiction of Juno's roles in the spheres of fertility, war, and regality. In the Roman calendar, February is a month of universal purification, and begins the new year. In book II of his Fasti , Ovid derives the month's name from februae (expiations); lustrations designed to remove spiritual contamination or ritual pollution accumulated in

15645-553: The official public cult of Rome, each of whom was devoted to a particular deity. His wife, the Flaminica Dialis, had her own duties, and presided over the sacrifice of a ram to Jupiter on each of the nundinae , the "market" days of a calendar cycle, comparable to a week. The couple were required to marry by the exclusive patrician ritual confarreatio , which included a sacrifice of spelt bread to Jupiter Farreus (from far , "wheat, grain"). The office of Flamen Dialis

15794-413: 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. The Romans in the last form of

15943-605: 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 . The high priestess of Jupiter ( Flaminica Dialis ) sanctified the days by sacrificing a ram to Jupiter. During the Republican era , more fixed holidays on the Roman calendar were devoted to Jupiter than to any other deity. Festivals of viniculture and wine were devoted to Jupiter, since grapes were particularly susceptible to adverse weather. Dumézil describes wine as

16092-531: The origins of the cult and of the temple were much more ancient. M. Guarducci considers her cult very ancient, identifying her with Mnemosyne as the Warner because of her presence near the auguraculum , her oracular character, her announcement of perils: she considers her as an introduction into Rome of the Hera of Cuma dating to the 8th century. L. A. Mac Kay considers the goddess more ancient than her etymology on

16241-430: The ox (castrated bull), the lamb (on the Ides, the ovis idulis ) and the wether (a castrated goat or castrated ram) (on the Ides of January). The animals were required to be white. The question of the lamb's gender is unresolved; while a sacrificial lamb for a male deity was usually male, for the vintage-opening festival the flamen Dialis sacrificed a ewe lamb to Jupiter. This rule seems to have had many exceptions, as

16390-453: The patricians were able to naturally claim the support of the supreme god as they held the auspices of the State. On the other side, the plebs (plebeians) argued that, as Jupiter was the source of justice, they had his favor because their cause was just. The first secession was caused by the excessive debt burden on the plebs. The legal institute of the nexum permitted a debtor to become

16539-513: The place of the king of Veii. Camillus's devotion to female deities Mater Matuta and Fortuna and his contemporary vow of a new temple to both Matuta and Iuno Regina hint to a degree of identity between them: this assumption has by chance been supported by the discovery at Pyrgi of a bronze lamella which mentions together Uni and Thesan , the Etruscan Juno and Aurora, i.e. Mater Matuta. One can then suppose Camillus's simultaneous vow of

16688-479: The plebs down from the Mount, after the secessionists had consecrated it to Jupiter Territor and built an altar ( ara ) on its summit. The fear of the wrath of Jupiter was an important element in the solution of the crisis. The consecration of the Mount probably referred to its summit only. The ritual requested the participation of both an augur (presumably Manius Valerius himself) and a pontifex. The second secession

16837-471: The previous year. On the 1st of the month, a black ox was sacrificed to Helernus , a minor underworld deity whom Dumézil takes as a god of vegetation related to the cult of Carna /Crane, a nymph who may be an image of Juno Sospita. On the same day, Juno's dies natalis ("birthday") as Juno Sospita was celebrated at her Palatine temple. On February 15 the Lupercalia festival was held, in which Juno

16986-506: The queen of Jupiter Rex. The actual epithet Regina could though come from Veii. At Rome this epithet may have been applied to a Juno other than that of the temple on the Aventine built to lodge the evocated Veian Juno as the rex sacrorum and his wife-queen were to offer a monthly sacrifice to Juno in the Regia. This might imply that the prerepublican Juno was royal. J. Gagé dismisses these assumptions as groundless speculations as no Jupiter Rex

17135-402: 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

17284-518: The rite brought the sacrificial ox from Rome and every participant was bestowed a portion of the meat, rite known as carnem petere . 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. This competition has been compared to the Vedic rite of the vajapeya : in it seventeen chariots run

17433-630: 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. The Temple of Jupiter Optimus Maximus stood on the Capitoline Hill in Rome. 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

17582-437: The shape of its fruits and the white viscous juice of the tree. Basanoff has argued that the legend not only alludes to sex and fertility in its association with wildfig and goat but is in fact a summary of sort of all the qualities of Juno. As Juno Sespeis of Lanuvium Juno Caprotina is a warrior, a fertiliser and a sovereign protectress. In fact, the legend presents a heroine, Tutela, who is a slightly disguised representation of

17731-485: The site. Ancient etymologies associated Juno's name with iuvare , "to aid, benefit", and iuvenescere , "rejuvenate", sometimes connecting it to the renewal of the new and waxing moon, perhaps implying the idea of a moon goddess. Juno's theology is one of the most complex and disputed issues in Roman religion. Even more than other major Roman deities, Juno held a large number of significant and diverse epithets , names and titles representing various aspects and roles of

17880-550: The skygod, he was a divine witness to oaths, the sacred trust on which justice and good government depend. Many of his functions were focused on the Capitoline Hill , where the citadel was located. In the Capitoline Triad , he was the central guardian of the state with Juno and Minerva . His sacred tree was the oak. The Romans regarded Jupiter as the equivalent of the Greek Zeus , and in Latin literature and Roman art ,

18029-487: The solar cycle), and the uncertainty and change during the two winter months were over. Some scholars emphasize the traditional political significance of the day. The Poplifugia ("Routing of Armies" ), a day sacred to Jupiter, may similarly mark the second half of the year; before the Julian calendar reform , the months were named numerically, Quintilis (the fifth month) to December (the tenth month). The Poplifugia

18178-541: 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

18327-402: The temple as well as the presence of the snake show she was the tutelary goddess of the city, as Athena at Athens and Hera at Argos. The motif of the snake of the palace as guardian goddess of the city is shared by Iuno Seispes with Athena, as well as its periodic feeding. This religious pattern moreover includes armour, goatskin dress, sacred birds and a concern with virginity in cult. Virginity

18476-467: The temple of Venus Erycina , which was located on the Capitol. The Regifugium ("King's Flight") on 24 February has often been discussed in connection with the Poplifugia on 5 July, a day holy to Jupiter. The Regifugium followed the festival of Iuppiter Terminus (Jupiter of Boundaries) on 23 February. Later Roman antiquarians misinterpreted the Regifugium as marking the expulsion of

18625-449: The temples of the two goddesses should be seen in the light of their intrinsic association. Octavianus will repeat the same translation with the statue of the Juno of Perusia in consequence of a dream That a goddess evoked in war and for political reasons receive the homage of women and that women continue to have a role in her cult is explained by Palmer as a foreign cult of feminine sexuality of Etruscan derivation. The persistence of

18774-467: The testimony of Valerius Maximus who states she was the Juno of Veii. The sacred geese of the Capitol were lodged in her temple: as they are recorded in the episode of the Gallic siege (ca. 396-390 BC) by Livy, the temple should have existed before Furius's dedication. Basanoff considers her to go back to the regal period: she would be the Sabine Juno who arrived at Rome through Cures . At Cures she

18923-500: The theory of the irreducibility and interdependence of the three aspects (sovereignty, war, fertility) in goddesses that he interprets as an original, irreducible structure as hypothesised in his hypothesis of the trifunctional ideology of the Indoeuropeans . While Dumézil's refusal of seeing a Greek influence in Italic Junos looks difficult to maintain in the light of the contributions of archaeology, his comparative analysis of

19072-498: The third Samnite War in 295 BC. It was probably on the Quirinal, on which an inscription reading Diovei Victore has been found, but was eclipsed by the imperial period by the Temple of Jupiter Invictus on the Palatine, which was often referred to by the same name. Inscriptions from the imperial age have revealed the existence of an otherwise-unknown temple of Iuppiter Propugnator on the Palatine. The cult of Iuppiter Latiaris

19221-486: The third, military, aspect of Juno is reflected in Juno Curitis and Moneta. Palmer too sees in her a military aspect. As for the etymology, Cicero gives the verb monēre warn, hence the Warner . Palmer accepts Cicero's etymology as a possibility while adding mons mount, hill, verb e-mineo and noun monile referred to the Capitol, place of her cult. Also perhaps a cultic term or even, as in her temple were kept

19370-584: The warlike and savage character of Iuno Seispes, especially considering that it is uncertain whether the former was an armed Hera. After the definitive subjugation of the Latin League in 338 BC the Romans required as a condition of peace the condominium of the Roman people on the sanctuary and the sacred grove of Juno Seispes in Lanuvium, while bestowing Roman citizenry on the Lanuvians. Consequently,

19519-476: The wooden statue of the Juno transvected from Veii. It is mentioned several times by Livy in connexion with sacrifices offered in atonement of prodigia . It was restored by Augustus. Two inscriptions found near the church of S. Sabina indicate the approximate site of the temple, which corresponds with its place in the lustral procession of 207 BC, near the upper end of the Clivus Publicius. The day of

19668-489: Was a "primitive military ritual" for which the adult male population assembled for purification rites, after which they ritually dispelled foreign invaders from Rome. There were two festivals called epulum Iovis ("Feast of Jove"). One was held on 13 September, the anniversary of the foundation of Jupiter's Capitoline temple. The other (and probably older) festival was part of the Plebeian Games (Ludi Plebei) , and

19817-442: Was a male, called pontifex sacrarius , a fact that has been seen as a proof of the relevance of the goddess to the whole society. In both towns she was known as Curitis , the spearholder, an armed protectress. The martial aspect of these Junos is conspicuous, quite as much as that of fecundity and regality: the first two look strictly interconnected: fertility guaranteed the survival of the community, peaceful and armed. Iuno Curitis

19966-458: Was abolished and the Republic established, religious prerogatives were transferred to the patres , the patrician ruling class . Nostalgia for the kingship (affectatio regni) was considered treasonous. Those suspected of harbouring monarchical ambitions were punished, regardless of their service to the state. In the 5th century BC, the triumphator Camillus was sent into exile after he drove

20115-409: Was also a Roman citizen (he had been tribune of the plebs in 57 BC), resided in Rome. When he fatally met Clodius near Bovillae (Milo's slaves killed Clodius in that encounter), he was on his way to Lanuvium in order to nominate the flamen of Juno Seispes. The complexity of the figure of Juno has caused much uncertainty and debate among modern scholars. Some emphasize one aspect or character of

20264-420: 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 ). Augustus constructed the Temple of Jupiter Tonans near that of Jupiter Capitolinus between 26 and 22 BC. Iuppiter Victor had a temple dedicated by Quintus Fabius Maximus Gurges during

20413-464: Was caused by the autocratic and arrogant behaviour of the decemviri , who had been charged by the Roman people with writing down the laws in use till then kept secret by the patrician magistrates and the sacerdotes . All magistracies and the tribunes of the plebs had resigned in advance. The task resulted in the XII Tables, which though concerned only private law. The plebs once again retreated to

20562-502: Was celebrated as the birthday of Rome's founder and first king, Romulus , and the peaceful union of Romans and Sabine peoples through treaty and marriage after their war , which was ended by the intervention of women. After Wissowa many scholars have remarked the similarity between the Juno of the Lupercalia and the Juno of Lanuvium Seispes Mater Regina as both are associated with the goat, symbol of fertility. But in essence there

20711-459: Was circumscribed by several unique ritual prohibitions, some of which shed light on the sovereign nature of the god himself. For instance, the flamen may remove his clothes or apex (his pointed hat) only when under a roof, in order to avoid showing himself naked to the sky—that is, "as if under the eyes of Jupiter" as god of the heavens. Every time the Flaminica saw a lightning bolt or heard

20860-403: Was famous, rich and powerful. Her cult included the annual feeding of a sacred snake with barley cakes by virgin maidens. The snake dwelt in a deep cave within the precinct of the temple, on the arx of the city: the maidens approached the lair blindfolded. The snake was supposed to feed only on the cakes offered by chaste girls. The rite was aimed at ensuring agricultural fertility. The site of

21009-506: Was held on 13 November. In the 3rd century BC, the epulum Iovis became similar to a lectisternium . The most ancient Roman games followed after one day (considered a dies ater , or "black day", i. e. a day which was traditionally considered unfortunate even though it was not nefas , see also article Glossary of ancient Roman religion ) the two Epula Iovis of September and November. The games of September were named Ludi Magni ; originally they were not held every year, but later became

21158-533: Was involved as Juno Lucina . This is usually understood to be a rite of purification and fertility. A goat was sacrificed and its hide cut into strips, used to make whips known as februum and amiculus Iunonis , wielded by the Luperci . The Juno of this day bears the epithet of Februalis , Februata , Februa . On the last day of the month, leading into March 1, she was celebrated as protectress of matrons and marriages. The new year began on March 1. The same

21307-509: 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). The Latin name Iuppiter originated as a vocative compound of the Old Latin vocative * Iou and pater ("father") and came to replace

21456-407: Was made by triumphal generals , who surrendered the tokens of their victory at the feet of Jupiter's statue in the Capitol. Some scholars have viewed the triumphator as embodying (or impersonating) Jupiter in the triumphal procession. Jupiter's association with kingship and sovereignty was reinterpreted as Rome's form of government changed. Originally, Rome was ruled by kings ; after the monarchy

21605-485: Was often shown armed and wearing a goatskin cloak. The traditional depiction of this warlike aspect was assimilated from the Greek goddess Athena , who bore a goatskin, or a goatskin shield, called the Aegis . Juno was also shown wearing a diadem. The name Juno was once popularly thought to be connected to Iove (Jove), originally as Diuno and Diove from *Diovona . Although this etymology still receives some support,

21754-680: Was once again transferred to Rome by emperor Elagabalus . A surviving temple to Juno Caelestis was built between 222 and 235 AD in the town of Dougga . The first mention of a Capitoline triad refers to the Capitolium Vetus . The only ancient source who refers to the presence of this divine triad in Greece is Pausanias X 5, 1–2, who mentions its existence in describing the Φωκικόν in Phocis . The Capitoline triad poses difficult interpretative problems. It looks peculiarly Roman, since there

21903-399: Was stained by episodes of prostitution and a bitch delivered her puppies beneath the temple's statue of the goddess. The consul L. Julius Caesar secured its restoration with a Senatorial decree and relics from the temple remain today. The alliance of the three aspects of Juno finds a strictly related parallel to the Lupercalia in the festival of the Nonae Caprotinae . On that day

22052-527: 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

22201-463: Was the tutelary deity of the military chief: as such she is never to be found among Latins. This new quality is apparent in the location of her fanum , her name, her role: 1. her altar is located in the regia of Titus Tatius; 2. Moneta is, from monere , the Adviser : like Egeria with Numa (Tatius's son in law) she is associated to a Sabine king; 3. In Dionysius of Halicarnassus the altar-tables of

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