Editing Sancus (section)

=== Sancus Dius Fidius and Jupiter ===
The relationship between the two gods is certain as both are in charge of oath, are connected with clear daylight sky and can wield lightning bolts. This overlap of functional characters has generated confusion about the identity of Sancus Dius Fidius either among ancient and modern scholars, as Dius Fidius has sometimes been considered another theonym for Iupiter.<ref name=Dumézil-1974-1977>
{{cite book|first=G.|last=Dumézil|author-link=Georges Dumézil|year=1974|title=La religion Roamaine archaïque|place=Paris, FR|language=fr}} Italian translation Milan (1977) p.{{nbs}}189.
</ref>
The autonomy of Semo Sancus from Jupiter and the fact that Dius Fidius is an alternate theonym designating Semo Sancus (and not Jupiter) is shown by the name of the correspondent Umbrian god ''Fisus Sansi'' which compounds the two constituent parts of ''Sancus'' and ''Dius Fidius'': in [[Umbrian]] and Sabine {{Lang|la|Fisus}} is the exact correspondent of {{Lang|la|Fidius}}, as e.g. Sabine Clausus of Latin Claudius.<ref name=Rosenzweig-1937/><ref name=Briquel-1979/>{{efn|

''Iupater Sancius'' is identical with ''Semo Sancus Dius Fidius'' of the Latins. Here we see ''Fisus Sancius'' who originally was an attribute of ''Iupater'' himself in his function of the guardian of ''Fides'', to develop into a separate god with a sphere of his own as preserver of oaths and treaties ... The Umbrian god ... with the combination of the two forms of the Roman god in his name performs a real service in establishing the unity of ''Dius Fidius'' and ''Semo Sancus'' as the one god ''Semo Sancus Dius Fidius''.<ref name=Norden-1939/>
}} But ''Sansi''/'''Saçi''' also occurs with ''Iupater'', as well as alone, and with the Umbrian theonyms ''Fisovius'' and ''Vesticius.''

The fact that Sancus as Iupiter is in charge of the observance of oaths, of the laws of hospitality and of loyalty (''Fides'') makes him a deity connected with the sphere and values of sovereignty, i.e. what [[Georges Dumézil|Dumézil]] calls "the first function".<ref name=Dumézil-1974-1977/>

[[Georg Wissowa|Wissowa]] (1909,<ref name=Wissowa-1909/> 1912<ref name=Wissowa-1912/>{{rp|pages=131 ff}}) advanced the hypothesis that Semo Sancus is the [[Genius (mythology)|'genius']] of Jupiter. Fowler (1899)<ref name=Fowler-1899/> cautioned that this interpretation looks to be an anachronism, and it would only be acceptable to say that Sancus is a ''Genius Iovius'', as it appears from the [[Iguvine Tables]];<ref name=Fowler-1899/>{{rp|page=189}} the concept of a ''genius'' of a '''''deity''''' is attested only in the imperial period.

[[Theodor Mommsen|Mommsen]],{{citation needed|date=July 2021}} [[William Warde Fowler|Fowler]],<ref name=Fowler-1899/> and [[Georges Dumézil|Dumézil]],<ref name=Dumézil-1974-1977/> among others, rejected the accountability of the tradition that ascribes a [[Sabine]] origin to the Roman cult of Semo Sancus Dius Fidius, partly on linguistic grounds since the theonym is Latin and no mention or evidence of a Sabine {{Lang|la|Semo}} is found near Rome, while the {{Lang|la|Semones}} are attested in Latin in the [[carmen Arvale]]. In their view Sancus would be a deity who was shared by all ancient Italic peoples, whether Osco-Umbrian or Latino-Faliscan.{{refn|
[[Georges Dumézil|Dumézil]] (1974, 1977)<ref name=Dumézil-1974-1977/>{{rp|page=80 [note{{nbs}}25]}}
cites Wissowa (1909);<ref name=Wissowa-1909/><br/>
Dumézil wholly rejects the tradition of the synecism of Rome.
<ref name=Dumézil-1974-1977/>
}}

The details of the cult of Fisus Sancius at Iguvium and those of Fides at Rome,<ref>
cf. [[Livy]] I 21, 4; [[Servius (grammarian)|Servius]] ''Aen.'' I 292 on this prescription of [[Numa Pompilius|Numa]]'s.
</ref>
such as the use of the {{Lang|la|mandraculum}}, a piece of linen fabric covering the right hand of the officiant, and of the {{Lang|la|urfeta}} ({{Lang|la|orbita}}) or {{Lang|la|orbes ahenei}}, sort of small bronze disc brought in the right hand by the offerant at Iguvium and also deposed in the temple of Semo Sancus in 329{{nbs}}BCE after an affair of treason{{refn|
{{cite book|author=[[Livy]]|title=[no title cited]|at=VIII 20, 8}} <br/>
Fowler (1899);<ref name=Fowler-1899/>{{rp|page=138}} <br/>
<ref name=Rosenzweig-1937/>{{rp|page=210}} <br/>
Briquel (1979)<ref name=Briquel-1979/>{{rp|page=136}}
}}
confirm the parallelism.

Some aspects of the ritual of the oath for Dius Fidius, such as the proceedings under the open sky and/or in the {{Lang|la|compluvium}} of private residences and the fact the temple of Sancus had no roof, have suggested to romanist O. Sacchi the idea that the oath by Dius Fidius predated that for {{Lang|la|Iuppiter Lapis}} or {{Lang|la|Iuppiter Feretrius}}, and should have its origin in prehistoric time rituals, when the {{Lang|la|templum}} was in the open air and defined by natural landmarks as e.g. the highest nearby tree.{{efn|
Sacchi (2001) cites [[Nonius Marcellus]] s.v. ''rituis'' (L p. 494): <br/>
:''Itaque domi rituis nostri, qui per dium Fidium iurare vult, prodire solet in compluvium.''
: ("thus according to our rites he who wishes to swear an oath by Dius Fidius he as a rule walks to the ''compluvium'' [an unroofed space within the house]").<ref name=Sacchi-2001>
{{cite journal|first=O.|last=Sacchi|title=Il trivaso del Quirinale|journal=Revue internationale de droit de l'Antiquité|year=2001|pages=309–311}}
</ref>
}}<ref>
{{cite book|author=[[Macrobius]]|title=Saturnalia|at=III 11, 5}} discussed the use of the private ''mensa'' as an altar mentioned in the ''ius Papirianum''; <br/>
{{cite book|author=[[Granius Flaccus]]|title=Indigitamenta|at=8 (H. 109)}}
describes king [[Numa Pompilius|Numa]]'s vow, by which he asked for the divine punishment of perjury by all the gods.
</ref>
Supporting this interpretation is the explanation of the theonym Sancus as meaning ''sky'' in Sabine given by Johannes Lydus, etymology that however is rejected by [[Georges Dumézil|Dumézil]] and Briquel<ref name=Briquel-1979/> among others.<ref>
{{cite book|author=[[Lydus]]|title=[[De Mensibus]]|at=IV 90}}</ref><ref name=Capdeville-1995>
{{cite journal|first=G.|last=Capdeville|year=1995|title=Les dieux de Martianus Capella|journal=Revue de l'histoire des religions|page=290}}
</ref> The claim is also contradicted by the fact that the first element of ''Ju-piter'' goes back to [Proto-Indo-European] *diēu- "bright (sky)," and that the cognate Indo-European deities of ''Jupiter'' (such as Old Norse ''Tyr'') are also connected with oath keeping.

All the known details concerning Sancus connect him to the sphere of the {{Lang|la|fides}}, of oaths, of the respect of compacts and of their sanction, i.e. divine guarantee against their breach. These values are all proper to sovereign gods and common with Iuppiter (and with [[Mitra]] in [[Vedic mythology|Vedic religion]]).