Editing Jupiter (god) (section)

=== Festivals ===
{{See also|Roman festivals}}
During the [[Roman Republic|Republican era]], more [[Glossary of ancient Roman religion#feria|fixed holidays]] on the Roman calendar were devoted to Jupiter than to any other deity.{{sfnp|Lipka|2009|p=36}}

==== Viniculture and wine ====
Festivals of [[viniculture]] and wine were devoted to Jupiter, since grapes were particularly susceptible to adverse weather.{{sfnp|Wissowa|1912|pp=101–102}} Dumézil describes wine as a "kingly" drink with the power to inebriate and exhilarate, analogous to the Vedic [[Soma (deity)|Soma]].{{sfnp|Dumézil|1977|p=174}}

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.<ref>{{harvp|Wissowa|1912|page=101}}, citing Pliny ''NH'' XVIII 289: "This festival day was established for the placation (i. e. averting) of storms", "''Hunc diem festum tempestatibus leniendis institutum''".</ref> When the grapes were ripe,<ref>{{harvp|Wissowa|1912}}, citing [[Pandects|Digest]] II 12, 4.</ref> a sheep was sacrificed to Jupiter and the ''flamen Dialis'' cut the first of the grape harvest.{{sfnp|Dumézil|1977|p=173}}{{sfnp|Wissowa|1912|page=102}}

The [[Meditrinalia]] on 11 October marked the end of the grape harvest; the new wine was [[pressed (wine)|pressed]], tasted and mixed with old wine<ref>{{harvp|Wissowa|1912|pages=101–102}}, citing Varro ''De Lingua Latina'' VI 21 ''Novum vetus vinum bibo, novo veteri morbo medeor''.</ref> 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.<ref>G. Dumézil, ''Fêtes romaines d' été et d' automne'', Paris, 1975, pp. 97–108.</ref>

At the ''[[Vinalia]] urbana'' on 23 April, new wine was offered to Jupiter.{{efn|In Roman legend Aeneas vowed all of that year's wine of Latium to Jupiter before the battle with [[Mezentius]]<ref>cf. {{harvp|Dumézil|1977|p=173}}; Ovid ''Fasti'' IV, 863 ff.</ref>}} Large quantities of it were poured into a ditch near the temple of [[Venus Erycina]], which was located on the Capitol.<ref>{{harvp|Wissowa|1912|page=102}}, citing Varro ''De Lingua Latina'' VI 16; Pliny ''Naturalis historia'' XVIII 287; Ovid ''Fasti'' IV, 863 ff; Paulus p. 65 and 374 M.</ref>

==== Regifugium and Poplifugium ====
{{See also|Regifugium|Poplifugia}}
The ''[[Regifugium]]'' ("King's Flight")<ref>{{harvp|Forsythe|2005–2006|p=136}}. ''Populus'' originally meant not "the people", but "army".</ref> on 24 February has often been discussed in connection with the ''[[Poplifugia]]'' on 5 July, a day holy to Jupiter.<ref>Robert Turcan, ''The Cults of the Roman Empire'' (Blackwell, 1992, 1996, 2001 printing, originally published 1989 in French), p. 75.</ref>{{efn|Wissowa had already connected the ''Poplifugia'' to Jupiter.<ref>{{harvp|Wissowa|1912|p=102}}, citing [[Cassius Dio]] XLVII 18 and the ''Fasti Amiternini'' (''feriae Iovis'').</ref>}} The ''Regifugium'' followed the festival of ''Iuppiter [[Terminus (mythology)|Terminus]]'' (Jupiter of Boundaries) on 23 February. Later Roman [[antiquarian]]s misinterpreted the ''Regifugium'' as marking the expulsion of 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).{{sfnp|Forsythe|2005–2006|p=137}} 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 the solar cycle), and the uncertainty and change during the two winter months were over.<ref>André Magdelain "Auspicia ad patres redeunt" in ''Hommage á Jean Bayet'' Bruxelles 1964 527 ff. See also [[Jean Bayet]] ''Histoire politique et psychologique de la religion romaine'' Paris 1957 p. 99; [[Jacques Heurgon]], ''Rome et la Méditerranée occcidentale'' Paris 1969 pp. 204–208.; Paul-M. Martin "La fonction calendaire du roi de Rome et sa participation á certaines fêtes" in ''Annales de Bretagne et des pays de l' Ouest'' '''83''' 1976 2 pp. 239–244 part. p. 241; and {{harvp|Sabbatucci|1988}}, as reviewed by {{harvp|Turcan|1989|p=71}}</ref> Some scholars emphasize the traditional political significance of the day.{{sfnp|Lipka|2009|p=33, note 96}}

The ''Poplifugia'' ("Routing of Armies"{{sfnp|Forsythe|2005–2006|p=192}}), a day sacred to Jupiter, may similarly mark the second half of the year; before the [[Julian calendar|Julian calendar reform]], the months were named numerically, ''[[Quintilis]]'' (the fifth month) to ''December'' (the tenth month).{{efn|[[Jean Gagé]] thinks the murder of [[Servius Tullius]] occurred on this date, as [[Tarquin the Proud]] and his wife Tullia would have taken advtange of the occasion to claim publicly that Servius has lost the favour of the gods (especially Fortuna).<ref>Jean Gagé "La mort de Servius Tullius et le char de Tullia" in ''Revue belge de philologie et d' histoire'' '''41''' 1963 1 pp. 25–62.</ref>}} The ''Poplifugia'' was a "primitive military ritual" for which the adult male population assembled for purification rites, after which they ritually dispelled foreign invaders from Rome.{{sfnp|Forsythe|2005–2006|p=132}}

==== Epula Iovis ====
{{See also|Epulum Jovis}}
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 was held on 13 November.<ref>Henri Le Bonniec ''Le culte de Cérès á Rome'' Paris 1958 p. 348, developing Jean Bayet ''Les annales de Tite Live'' (Titus Livius ''AUC libri qui supersunt'') ed. G. Budé vol. III Paris 1942 Appendix V pp. 145–153.</ref> In the 3rd century BC, the ''epulum Iovis'' became similar to a [[lectisternium]].{{sfnp|Dumézil|1977|pp=485–486}}

==== Ludi ====
{{See also|Ludi}}
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 the annual ''Ludi Romani''<ref>Mommsen ''Römischen Forschungen'' II p. 42 ff. puts their founding on 366 BC at the establishment of the curule aedility. Cited by {{harvp|Wissowa|1912|page=111}}.</ref> and were held in the [[Circus Maximus]] after a procession from the Capitol. The games were attributed to Tarquinius Priscus,<ref>Livy I 35, 9.</ref> and linked to the cult of Jupiter on the Capitol. Romans themselves acknowledged analogies with the [[Roman triumph|triumph]], which Dumézil thinks can be explained by their common Etruscan origin; the magistrate in charge of the games dressed as the ''triumphator'' and the ''[[pompa circensis]]'' resembled a triumphal procession. Wissowa and Mommsen argue that they were a detached part of the triumph on the above grounds<ref>{{harvp|Wissowa|1912|pages=111–112}}, citing Livy V 41, 2; Tertullian ''De corona militis'' 13; Dionysius of Halicarnassus ''Antiq. Rom.'' VII 72. Marquardt ''Staatsverwaltung'' III 508.</ref> (a conclusion which Dumézil rejects).{{sfnp|Dumézil|1977|p=488}}

The ''Ludi Plebei'' took place in November in the [[Circus Flaminius]].<ref>{{harvp|Dumézil|1977|p=181}} citing Jean Bayet ''Les annales de Tite Live'' édition G. Budé vol. III 1942 Appendix V p. 153 and n. 3.</ref>
[[Theodor Mommsen|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.<ref>{{harvp|Wissowa|1912|page=112}}, citing Mommsen CIL I 2nd p. 329, 335; ''Rǒmische Forschungen'' II 45, 4.</ref> The ''Ludi Plebei'' were probably established in 534 BC. Their association with the cult of Jupiter is attested by Cicero.<ref>''In Verrem'' V 36 and Paulus s.v. ''ludi magni'' p.&nbsp;122 M.</ref>

==== Larentalia ====
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 [[pontiff]]s). The [[Fasti Praenestini]] marks the day as ''feriae Iovis'', as does Macrobius.<ref>Macrobius I 10, 11.</ref> It is unclear whether the rite of ''parentatio'' 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 [[Roman mythology|underworld]] or the deities of death (or be present at a funeral rite held at a gravesite).<ref>{{harvp|Wissowa|1912|page=102}}, citing Gellius X 15, 12. 24; Paulus p. 87 M.; Pliny ''Naturalis historia'' XVIII 119; Plutarch ''Quaest. Romanae'' 111.</ref>