Editing Roman triumph (section)

===The ''vir triumphalis''===
In Republican Rome, truly exceptional military achievement merited the highest possible honours, which connected the ''vir triumphalis'' ("man of triumph", later known as a ''triumphator'') to Rome's mythical and semi-mythical past. In effect, the general was close to being "king for a day", and possibly close to divinity. He wore the regalia traditionally associated both with the ancient [[Roman monarchy]] and with the statue of ''Jupiter Capitolinus'': the purple and gold "toga picta", laurel crown, red boots and, again possibly, the red-painted face of Rome's supreme deity. He was drawn in procession through the city in a four-horse chariot, under the gaze of his peers and an applauding crowd, to the [[Temple of Jupiter Optimus Maximus|temple of Capitoline Jupiter]]. His spoils and captives led the way; his armies followed behind. Once at the Capitoline temple, he sacrificed two white oxen to [[Jupiter (mythology)|Jupiter]], and laid tokens of victory at the feet of Jupiter's statue, thus dedicating the triumph to the Roman Senate, people, and gods.<ref>A summary of disparate viewpoints regarding the Triumph is in Versnel, 56–93: limited preview via [https://books.google.com/books?id=DswUAAAAIAAJ&dq=%22Within+the+range+of+opinions%22+inauthor%3AVersnel&pg=PA57 Books.Google.com]</ref>

Triumphs were tied to no particular day, season, or religious festival of the [[Roman calendar]]. Most seem to have been celebrated at the earliest practicable opportunity, probably on days that were deemed auspicious for the occasion. Tradition required that, for the duration of a triumph, every temple was open. The ceremony was thus, in some sense, shared by the whole community of Roman gods,<ref>Versnel, p. 386.</ref> but overlaps were inevitable with specific festivals and anniversaries. Some may have been coincidental; others were designed. For example, March 1, the festival and [[Glossary of ancient Roman religion#dies natalis|''dies natalis'']] of the war god [[Mars (mythology)|Mars]], was the traditional anniversary of the first triumph by [[Publius Valerius Publicola|Publicola]] (504 BCE), of six other Republican triumphs, and of the very first Roman triumph by [[Romulus]].<ref>Beard, p. 77.</ref> [[Pompey]] postponed his third and most magnificent triumph for several months to make it coincide with his own ''dies natalis'' (birthday).<ref>Beard, p. 7.</ref><ref>Denis Feeney, ''Caesar's Calendar: Ancient Time and the Beginnings of History'', University of California Press (2008) p. 148.</ref>

Religious dimensions aside, the focus of the triumph was the general himself. The ceremony promoted him – however temporarily – above every mortal Roman. This was an opportunity granted to very few. From the time of [[Scipio Africanus]], the triumphal general was linked (at least for historians during the Principate) to [[Alexander the Great|Alexander]] and the demi-god [[Hercules]], who had laboured selflessly for the benefit of all mankind.<ref>Beard, 72–75. See also Diodorus, 4.5 at Thayer: [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/4A*.html#5.2 Uchicago.edu]</ref><ref>Beard ''et al'', 85–87: see also Polybius, 10.2.20, who suggests that Scipio's assumption of divine connections (and the personal favour of divine guidance) was unprecedented and seemed suspiciously "Greek" to his more conservative peers.</ref><ref>See also Galinsky, 106, 126–149, for Heraklean/Herculean associations of Alexander, Scipio, and later triumphing Roman generals.</ref> His sumptuous triumphal chariot was bedecked with [[fascinus|charms]] against the possible envy (''[[invidia]]'') and malice of onlookers.<ref>Versnel, p. 380.</ref><ref>Various Roman sources describe the different charms employed against envy during triumphs, not necessarily at the same event; they include an assemblage of miniature bells  (''[[Tintinnabulum (Ancient Rome)|tintinnabulum]]'') and a whip on the chariot's dashboard. In Pliny, a sacred [[Fascinus|phallos]] loaned by the [[Vestal Virgins]] is slung between the chariot wheels; see Beard, pp. 83–85.</ref> In some accounts, a companion or [[servus publicus|public slave]] would remind him from time to time of his own mortality (a ''[[memento mori]]'').<ref>The very few accounts are from the Imperial era of a public slave (or other figure) who stands behind or near the triumphator to remind him that he "is but mortal" or prompts him to "look behind", and are open to a variety of interpretations. Nevertheless, they imply a tradition that the triumphing general was publicly reminded of his mortal nature, whatever his kingly appearance, temporary godlike status, or divine associations. See Beard, pp. 85–92.</ref>