Editing Jupiter (god) (section)

=== Juno and Fortuna ===
The divine couple received from Greece its matrimonial implications, thence bestowing on [[Juno (mythology)|Juno]] the role of tutelary goddess of marriage (''Iuno Pronuba'').

The couple itself though cannot be reduced to a Greek apport. The association of Juno and Jupiter is of the most ancient Latin theology.{{sfnp|Dumézil|1956|pp=71–78}} [[Praeneste]] offers a glimpse into original Latin mythology: the local goddess [[Fortuna]] is represented as milking two infants, one male and one female, namely Jove (Jupiter) and Juno.<ref>Cicero ''De nat. Deor.'' II 85–86: "Is est locus saeptus religiose propter Iovis pueri, qui lactens cum Iunone in gremio sedens, mamma appetens, castissime colitur a matribus": "This is an enclosed place for religious reasons because of Iupiter child, who is seated on the womb with Juno suckling, directed towards the breast, very chastely worshipped by mothers".</ref> It seems fairly safe to assume that from the earliest times they were identified by their own proper names and since they got them they were never changed through the course of history: they were called Jupiter and Juno. These gods were the most ancient deities of every Latin town. Praeneste preserved divine filiation and infancy as the sovereign god and his paredra Juno have a mother who is the primordial goddess Fortuna Primigenia.{{sfnp|Dumézil|1956|p=96 ff}} Many terracotta statuettes have been discovered which represent a woman with a child: one of them represents exactly the scene described by Cicero of a woman with two children of different sex who touch her breast. Two of the votive inscriptions to Fortuna associate her and Jupiter: " Fortunae Iovi puero..." and "Fortunae Iovis puero..."<ref>CIL XIV 2868 and 2862 (mutile).</ref>

In 1882 though R. Mowat published an inscription in which Fortuna is called ''daughter of Jupiter'', raising new questions and opening new perspectives in the theology of Latin gods.<ref>R. Mowat "Inscription latine sur plaque de bronze acquise à Rome par par M. A. Dutuit" in ''Mem. de la Soc. nat. des Antiquités de France'' 5me Ser. 3 '''43''' 1882 p. 200: CIL XIV 2863: ORCEVIA NUMERI/ NATIONU CRATIA/ FORTUNA DIOVO FILEA/ PRIMOCENIA/ DONOM DEDI. Cited by {{harvp|Dumézil|1996|p=71 ff}}.</ref> Dumézil has elaborated an interpretative theory according to which this ''aporia'' would be an intrinsic, fundamental feature of Indoeuropean deities of the primordial and sovereign level, as it finds a parallel in Vedic religion.{{sfnp|Dumézil|1956|loc=chapt. 3}} The contradiction would put Fortuna both at the origin of time and into its ensuing diachronic process: it is the comparison offered by Vedic deity [[Aditi]], the ''Not-Bound'' or ''Enemy of Bondage'', that shows that there is no question of choosing one of the two apparent options: as the mother of the [[Ādityas|Aditya]] she has the same type of relationship with one of his sons, [[Dakṣa]], the minor sovereign. who represents the ''Creative Energy'', being at the same time his mother and daughter, as is true for the whole group of sovereign gods to which she belongs.<ref>Ṛg-Veda X 72, 4–5; {{harvp|Dumézil|1996|p={{pn|date=September 2023}}}} and ''Mariages indo-européens'' pp. 311–312: "Of Aditi Daksa was born, and of Daksa Aditi, o Daksa, she who is your daughter".</ref> Moreover, Aditi is thus one of the heirs (along with [[Savitr]]) of the opening god of the Indoiranians, as she is represented with her head on her two sides, with the two faces looking opposite directions.{{sfnp|Dumézil|1956|p=91 n. 3}} The mother of the sovereign gods has thence two solidal but distinct modalities of duplicity, i.e. of having two foreheads and a double position in the genealogy. Angelo Brelich has interpreted this theology as the basic opposition between the primordial absence of order (chaos) and the organisation of the cosmos.<ref>A. Brelich ''Tre variazioni romane sul tema delle origini. I. Roma e Preneste. Una polemica religiosa nell'Italia antica'' Pubbl. dell'Univ. di Roma 1955–1956.</ref>