Editing Jupiter (god) (section)

=== Genius ===
{{Main|Genius (mythology)}}

Augustine quotes Varro who explains the ''genius'' as "the god who is in charge and has the power to generate everything" and "the rational spirit of all (therefore, everyone has their own)". Augustine concludes that Jupiter should be considered the ''genius'' of the universe.<ref>Augustine ''De Civitate Dei'' VII 13, referencing also [[Quintus Valerius Soranus]]; H. Wagenvoort "''Genius a genendo''" ''Mnemosyne'' 4. Suppl., 4, 1951, pp. 163–168; {{harvp|Dumézil|1977|p=315}}, discussing G. Wissowa's and K. Latte's opinions.</ref>

G. Wissowa advanced the hypothesis that Semo [[Sancus]] is the genius of Jupiter.<ref name="Roschers Lexicon' 1912, p. 131" /> W. W. Fowler has 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.{{sfnp|Fowler|1899|p=189}}

Censorinus cites [[Granius Flaccus]] as saying that "the Genius was the same entity as the Lar" in his lost work ''De Indigitamentis''.{{sfnp|Dumézil|1977|p=318}}<ref>Censorinus ''De Die Natali'' 3, 1.</ref> probably referring to the ''[[Lar Familiaris]]''. [[Mutunus Tutunus]] had his shrine at the foot of the Velian Hill near those of the Di Penates and of Vica Pota, who were among the most ancient gods of the Roman community, according to Wissowa.{{sfnp|Wissowa|1912|page=243}}

Dumézil opines that the attribution of a Genius to the gods should be earlier than its first attestation of 58 BC, in an inscription which mentions the ''Iovis Genius''.<ref>CIL IX 3513 from the ''lex templi'' of the temple of ''Iuppiter Liber '' at Furfo, Samnium.</ref>

A connection between Genius and Jupiter seems apparent in [[Plautus]]' comedy ''[[Amphitryon]]'', in which Jupiter takes up the appearance of [[Alcmene|Alcmena]]'s husband in order to seduce her: J. Hubeaux sees there a reflection of the story that [[Scipio Africanus]]' mother conceived him with a snake that was in fact Jupiter transformed.<ref>Aulus Gellius ''Noctes Atticae'' VI 1, 6. Silius Italicus ''Punica'' XIII 400–413. Cited by {{harvp|Dumézil|1977|p=435}}, referencing J. Hubeaux ''Les grands mythes de Rome'' Paris 1945 pp. 81–82 and J. Aymard "Scipion l' Africain et les chiens du Capitol" in ''Revue d'études latins'' '''31''' 1953 pp. 111–116.</ref> Scipio himself claimed that only he would rise to the mansion of the gods through the widest gate.<ref>Cicero ''De Republica'' VI 13: = ''[[Somnium Scipionis]]''.</ref>

Among the Etruscan ''Penates'' there is a ''Genius Iovialis'' who comes after ''Fortuna'' and ''Ceres'' and before ''Pales''.<ref>Arnobius ''Adversus Nationes'' IV 40, 2.</ref> Genius Iovialis is one of the ''Penates'' of the humans and not of Jupiter though, as these were located in region I of Martianus Capella's division of Heaven, while Genius appears in regions V and VI along with Ceres, Favor (possibly a Roman approximation to an Etruscan male manifestation of Fortuna) and Pales.<ref>G. Capdeville "Les dieux de Martianus Capella" in ''Revue de l'histoire des religions'' '''213''' 1996 3. p. 285.</ref> This is in accord with the definition of the Penates of man being Fortuna, Ceres, Pales and Genius Iovialis and the statement in Macrobius that the Larentalia were dedicated to Jupiter as the god whence the souls of men come from and to whom they return after death.<ref>Macrobius I 10, 16.</ref>