Editing Jupiter (god) (section)

== Cult ==
[[File:Marcusaureliuspannel.jpg|thumb|upright|Emperor [[Marcus Aurelius]], attended by his family, offers sacrifice outside the Temple of Jupiter Capitolinus after his victories in Germany (late 2nd century AD). [[Capitoline Museum]], Rome|alt=Bas=relief of family group, with an animal, outside large building with columns]]
[[File:8646 - St Petersburg - Hermitage - Jupiter.jpg|thumb| upright|[[Statue of Jupiter (Hermitage)|Colossal statue of Jupiter]] in the [[Hermitage Museum]]]]

=== Sacrifices ===
Sacrificial victims (''[[Glossary of ancient Roman religion#hostia|hostiae]]'') offered to Jupiter were the ox (castrated bull), the lamb (on the Ides, the ''ovis idulis'') and the [[wikt:wether|wether]] (a castrated goat or castrated ram) (on the Ides of January).<ref>Ovid ''Fasti'' I, 587–588.</ref> 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 [[Sheep|ewe]] lamb to Jupiter.<ref>Varro ''De Lingua Latina'' VI 16. Sacrifices to Jupiter are also broached in Macrobius ''Saturnalia'' III 10. The issue of the sacrificial victims proper to a god is one of the most vexed topics of Roman religion: cf. Gérard Capdeville "Substitution de victimes dans les sacrifices d'animaux à Rome" in ''[[Mélanges de l'École française de Rome]]'' ''' 83''' 2 1971 pp. 283–323. Also G. Dumézil "Quaestiunculae indo-italicae: 11. Iovi tauro verre ariete immolari non licet" in ''Revue d'études latins'' '''39''' 1961 pp. 242–257.</ref> This rule seems to have had many exceptions, as the sacrifice of a ram on the [[Nundinae]] by the ''flaminica Dialis'' demonstrates.
During one of the crises of the [[Second Punic War|Punic Wars]], Jupiter was offered every animal born that year.<ref>{{harvp|Beard|North|Price|1998|pp=32–36|loc=Vol. 1}}: the consecration made this a "Sacred Spring" ''(ver sacrum).'' The "contract" with Jupiter is exceptionally detailed. All due care would be taken of the animals, but any that died or were stolen before the scheduled sacrifice would count as if already sacrificed. Sacred animals were already assigned to the gods, who ought to protect their own property.</ref>

=== Temples ===
==== Temple of Capitoline Jupiter ====
{{main|Temple of Jupiter (Capitoline Hill)}}
The [[Temple of Jupiter (Capitoline Hill)|Temple of Jupiter Optimus Maximus]] stood on the [[Capitoline Hill]] in Rome.{{sfnp|Dumézil|1977|pp=258–261}} Jupiter was worshiped there as an individual deity, and with [[Juno (mythology)|Juno]] and [[Minerva]] as part of the [[Capitoline Triad]]. The building was supposedly begun by king [[Tarquinius Priscus]], completed by the last king ([[Tarquinius Superbus]]) and inaugurated in the early days of the Roman Republic (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.<!-- Need section on images, probably above or below this --><ref>[[Ovid]], ''Fasti'' I, 201f.</ref> In (or near) this temple was the ''Iuppiter Lapis'': the [[Jupiter Stone]], on which oaths could be sworn.

Jupiter's Capitoline Temple probably served as the architectural model for his provincial temples.
When Hadrian built [[Aelia Capitolina]] on the site of [[Jerusalem]], a temple to Jupiter Capitolinus was erected in the place of the destroyed [[Temple in Jerusalem]].<!-- Permanent military shrine to Jupiter known as Capitolium (one case only) -->

==== Other temples in Rome ====
There were two temples in Rome dedicated to ''Iuppiter Stator''; [[Temple of Jupiter Stator (3rd century BC)|the first one]] was built and dedicated in 294 BC by [[Marcus Atilius Regulus]] after the third Samnite War. It was located on the ''Via Nova'', below the ''Porta Mugonia'', ancient entrance to the Palatine.<ref>{{harvp|Wissowa|1912|page=107}}; Livy X 36, 1 and 37, 15 f.</ref> Legend attributed its founding to Romulus.<ref>Livy I 12; Dionysius of Halicarnassus II 59; Ovid ''Fasti'' VI, 793; Cicero ''Catilinaria'' I 33.</ref> There may have been an earlier shrine ''([[Glossary of ancient Roman religion#fanum|fanum]])'', since the Jupiter cult is attested epigraphically.<ref>{{harvp|Wissowa|1912|page=107}}: CIL VI 434, 435; IX 3023, 4534; X59-4; also III 1089.</ref> [[Ovid]] places the temple's dedication on 27 June, but it is unclear whether this was the original date,{{sfnp|Wissowa|1912|page=198 & n. 1}} or the rededication after the restoration by Augustus.{{efn|Based on the tradition of dedicating Jovian temples on the [[Roman calendar#Months|Ides]]. This assumption is supported by the [[calendar of Philocalus]], which states on the Ides of January (13): ''Iovi Statori c(ircenses) m(issus) XXIV''.}}
[[File:Weihealtar für Jupiter.jpg|thumb|upright|right|Altar to Jupiter on the outskirts of legionary fortress, 2nd–3rd century AD. Inscription: "Dedicated by L. Lollius Clarus for himself and his family"|alt=Narrow stone altar, with inscription]]

[[Temple of Jupiter Stator (2nd century BC)|A second temple of ''Iuppiter Stator'']] was built and dedicated by Quintus Caecilus Metellus Macedonicus after his triumph in 146 BC near the [[Circus Flaminius]]. It was connected to [[Temple of Juno Regina (Campus Martius)|the restored temple of ''Iuno Regina'']] with a [[portico]] (''[[Porticus Octaviae|porticus Metelli]]'').<ref>{{harvp|Wissowa|1912|page=108}} and n. 1 citing Vitruvius ''De Architectura'' III 1, 5.</ref> Augustus constructed the [[Temple of Jupiter Tonans]] near that of Jupiter Capitolinus between 26 and 22&nbsp;BC.<ref>{{cite book| last=Gros| first=Pierre| author-link=Pierre Gros| year=1997| chapter=Iuppiter Tonans| lang=fr| title=Lexicon Topographicum Urbis Romae| volume=3| editor-last=Steinby| editor-first=Eva Margareta| editor-link1=Margareta Steinby|publisher=Edizioni Quazar| place=Rome|isbn=978-88-7140-096-9| pages=159–160}}</ref>

''Iuppiter Victor'' had a temple dedicated by [[Quintus Fabius Maximus Gurges (consul 292 BC)|Quintus Fabius Maximus Gurges]] during the third Samnite War in 295 BC. It was probably on the Quirinal, on which an inscription reading ''Diovei Victore''<ref>CIL VI 438.</ref> 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.<ref>{{cite book| last=Coarelli| first=Filippo |author-link=Filippo Coarelli| year=1997| chapter=Iuppiter Invictus| lang=it| title=Lexicon Topographicum Urbis Romae| volume=3| editor-last=Steinby| editor-first=Eva Margareta| editor-link1=Margareta Steinby|publisher=Edizioni Quazar| place=Rome|isbn=978-88-7140-096-9| page=143}}</ref> Inscriptions from the imperial age have revealed the existence of an otherwise-unknown temple of ''Iuppiter Propugnator'' on the Palatine.<ref>Protocols of a sacerdotal ''collegium'': {{harvp|Wissowa|1912}}, citing CIL VI 2004–2009.</ref>

=== Iuppiter Latiaris and Feriae Latinae ===
The cult of ''Iuppiter Latiaris'' was the most ancient known cult of the god: it was practised since very remote times near the top of the ''Mons Albanus'' on which the god was venerated as the high protector of the Latin League under the hegemony of [[Alba Longa]].

After the destruction of Alba by king Tullus Hostilius the cult was forsaken. The god manifested his discontent through the prodigy of a rain of stones: the commission sent by the Roman senate to inquire was also greeted by a rain of stones and heard a loud voice from the grove on the summit of the mount requesting the Albans perform the religious service to the god according to the rites of their country. In consequence of this event the Romans instituted a festival of nine days (''nundinae''). Nonetheless a plague ensued: in the end Tullus Hostilius himself was affected and lastly killed by the god with a lightning bolt.<ref>Livy I 31 1–8.</ref> 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,<ref>Macrobius I 16. This identification has though been challenged by A. Pasqualini.</ref> were the common festival (''panegyris'') of the so-called Priscan Latins<ref>Festus s.v. prisci Latini p.: "the Latin towns that existed before the foundation of Rome".</ref> and of the Albans.<ref>L. Schmitz in W. Smith ''Dictionary of Greek and Roman Antiquities'' London 1875 s. v. Feriae p. 529.</ref> Their restoration aimed at grounding Roman hegemony in this ancestral religious tradition of the Latins. The original cult was reinstated unchanged as is testified by some archaic features of the ritual: the exclusion of wine from the sacrifice,<ref>Cicero ''De Divinatione'' I 18; Dionysius Hal. AR IV 49, 3; Festus p. 212 L l. 30 f.; '' Scholiasta Bobiensis ad Ciceronis pro Plancio'' 23.</ref> the offers of milk and cheese, and the ritual use of rocking among the games. Rocking is one of the most ancient rites mimicking ascent to Heaven and is very widespread. At the ''Latiar'' the rocking took place on a tree and the winner was of course the one who had swung the highest. This rite was said to have been instituted by the Albans to commemorate the disappearance of king [[Latinus]], in the battle against [[Mezentius]] king of [[Caere]]: the rite symbolised a search for him both on earth and in heaven. The rocking as well as the customary drinking of milk was also considered to commemorate and ritually reinstate infancy.<ref>Festus s.v. oscillantes p. 194 M; C. A. Lobeck ''Aglaophamus sive de theologiae mysticae Graecorum causis libri tres'' Königsberg 1829 p. 585.</ref> The Romans in the last form of the rite brought the sacrificial ox from Rome and every participant was bestowed a portion of the meat, a rite known as ''carnem petere''.<ref>Cicero ''Pro Plancio'' 23; Varro ''De Lingua Latina'' VI 25; Pliny ''Naturalis historia'' III 69.</ref> 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.<ref>Pliny XXVII 45.</ref> This competition has been compared to the Vedic rite of the [[vajapeya]]: in it seventeen chariots run a phoney race which must be won by the king in order to allow him to drink a cup of ''madhu'', i. e. ''soma''.<ref>{{harvp|de Cazanove|1988|p=252}} cites A. Alföldi ''Early Rome and the Latins'' Ann Arbor 1965 p. 33 n. 6.</ref> The feasting lasted for at least four days, possibly six according to [[Barthold Georg Niebuhr|Niebuhr]], one day for each of the six Latin and Alban ''decuriae''.<ref>{{harvp|Wissowa|1912|page=109}}; L. Schmitz in ''Dictionary of Greek and Roman Antiquities'' London 1875 s. v. Feriae p. 529: Niebuhr ''History of Rome'' II p. 35 citing Livy V 42, Plutarch ''Camillus'' 42.</ref> 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: the consuls and the highest magistrates were required to attend shortly after the beginning of the administration, originally on the Ides of March: the Feriae usually took place in early April. They could not start campaigning before its end and if any part of the games had been neglected or performed unritually the ''Latiar'' had to be wholly repeated. The inscriptions from the imperial age record the festival back to the time of the [[decemvir]]s.<ref>{{harvp|Wissowa|1912|page=110}}. CIL 2011–2022; XIV 2236–2248.</ref>
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 [[Roman triumph|triumph]]:{{sfnp|Wissowa|1912|page=110}} since 231 BC some triumphing commanders had triumphed there first with the same legal features as in Rome.<ref>Livy XLII 21, 7.</ref>