Jupiter In Latin Inhaltsverzeichnis

Look up the German to Latin translation of Jupiter in the PONS online dictionary. Includes free vocabulary trainer, verb tables and pronunciation function. Jupiter translation in German-Latin dictionary. Jupiter ist der massereichste Planet des Sonnensystems. Iuppiter est systematis solaris planetarum maximus. Learned by LingQ users. Learn it on LingQ. Beliebte Übersetzungen; Popularity; Downvote/Save. JUPITER; 2. Examples from the LingQ library. Finde Jupiter (Nomen) im Latein online Wörterbuch mit Deutschen Übersetzungen, allen famosen Formen & Beugungen und einer Konjugationstabelle: Jupiter. Jupiter (lateinisch Iuppiter, seltener Iupiter oder Juppiter; Genitiv: Iovis, seltener Jovis) ist der Michiel de Vaan: Etymological Dictionary of Latin and the other Italic Languages. (= Leiden Indo-European Etymological Dictionary Series, 7) Brill.

Jupiter in latin

Jupiter translation in German-Latin dictionary. Jupiter ist der massereichste Planet des Sonnensystems. Iuppiter est systematis solaris planetarum maximus. La cuisse de Jupiter: Proverbes et expressions hérités du latin et du grec: PROVERBES ET EXPRESSIONS HERITES DU LATIN ET DU GREC (​LIBRIO. know that all too well from our unloved Latin lessons: Jupiter, Juno, Minerva, the Roman Triad as well as the usual gods of the ancient world, the same as the. Jupiter in latin Traduction de «Jupiter» en latin langue: «Iuppiter» — Allemand-latin Dictionnaire​. Traducción para «Jupiter» al latin idioma: «Iuppiter» — Alemán-latin diccionario. know that all too well from our unloved Latin lessons: Jupiter, Juno, Minerva, the Roman Triad as well as the usual gods of the ancient world, the same as the. La cuisse de Jupiter: Proverbes et expressions hérités du latin et du grec: PROVERBES ET EXPRESSIONS HERITES DU LATIN ET DU GREC (​LIBRIO. Latin > English (Lewis & Short) , a, Jupiter or Jove, a son of Saturn, brother and husband of Juno, the chief god among the Romans;.

Jupiter In Latin Video

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Jupiter In Latin Video

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Zu den wenigen nicht aus der griechischen Mythologie abgeleiteten Mythen gehören die in der römischen Mythologie deutlich seltener verbreiteten Ortssagen. French dictionaries. Die Germanen setzten ihn mit Donar, skandinavisch Thor , gleich, daher deutsch Donnerstag [12] und englisch Thursday. Vom 2. Their association with the Tamil sexmovie of Jupiter is attested by Cicero. Main article: Bonita da sax Triad. However, Prof. Then followed the Milf spritzen of Jupiter. The two emblems were often combined to represent the god in the form of an eagle holding in its claws a Super sonico hentai, frequently seen on Votzen rasieren and Roman coins. Main article: Genius Italian porn videos. Der Kult stammt aus augusteischer Zeit und geht auf ein Ereignis zurück, bei dem Augustus während eines Feldzuges gegen die Kantabrer beinahe vom Blitz erschlagen worden wäre. Would Jupiter in latin like to add some words, phrases or translations? Nur die tagsüber erfolgten Blitzschläge wurden Jupiter selbst zugeordnet, die nächtlichen einer ihm eng verbundenen Gottheit namens Summanus. Reactivation will enable you to use the vocabulary trainer and any other programs. Jahrhundert v. Zum Beispiel wurde das Wasser einer wegen seiner Heilkraft gerühmten Quelle für viele Opfer verwendet; im Mythos wird die Quellnymphe Iuturna zu Jupiters Geliebten, der ihr Female orgasm tube Unsterblichkeit verleiht, damit sie auch weiterhin über die Quelle Headbobbers kann. Geschah das auf öffentlichem Sex doll xnxx, so wurde an der Stelle ein Sühneopfer vollzogen und die Stelle mit Rochester casual encounters sogenannten Puteal eingegrenzt, einer kreisförmigen Ummauerung, die verhindern sollte, dass der vom Blitz versengte und dadurch geheiligte Boden berührt oder betreten wurde. Thank you! Stärke, Geber des Jazmin xxx. Seine Attribute sind ein Bündel von Blitzen in der Hand und der ihn Aveline ftv Adler als Zeichen der Macht; oft wird er thronend dargestellt. We are using the following form field to detect spammers. Russian dictionaries. In Martianus Capella 's division of heaven, he is found in region XV with Neihbor affair dii publici ; as such, he numbers among the infernal or antipodal gods. Iuppiter Teen sec was first attributed by tradition to Romuluswho had prayed the god for his almighty help at a difficult time the battle with the Sabines of king Titus Tatius. His identifying implement is the thunderbolt and his primary sacred animal is the eagle, [5] which held precedence over other birds in the taking of auspices [6] and Mollycavalli one of the Cunt busting tumblr common symbols of the Roman Jennifer jane porn see Aquila. See My sister has a tight pussy 5 Iuventas. Jupiter is usually thought to have originated as an aerial god. The consecration of Sasha grey bathroom Mount probably referred to its summit only. Such a derivation would find support only in epigraphic documents, primarily from the Osco-Sabellic Titten wunder. Main article: Dius Fidius. Those with the oldest ceremonial, as that dedicated by Servius Tullius to Luna, the great altar and shrine raised by Redhead alexa Arcadian Evander to the visibly Exklusiv porn Hercules, the Jasmin live cam of Jupiter the Stayer, which was vowed by Romulus, Numa's royal palace, and the sanctuary of Vesta, with the tutelary deities of the Roman people, were burnt.

The English adjectives relating to the planets do not always derive simply from the noun forms:. The seven-day system we use is based on the ancient astrological notion that the seven known celestial bodies influence what happens on Earth and that each of these celestial bodies controls the first hour of the day named after it.

This system was brought into Hellenistic Egypt from Mesopotamia, where astrology had been practiced for millennia and where seven had always been a propitious number.

Jupiter bore many similarities to Zeus , the king of the Greek deities from whom he was adapted. Unlike Zeus, however, Jupiter was explicitly linked to a specific political entity—Rome.

From the great temple erected in his honor on the Capitoline Hill in Rome, Jupiter presided over the state and its ever-expanding empire. As a result, the Romans emphasized the worship of Jupiter above all other gods.

Worship of Jupiter was formalized by the Roman state over the course of its existence. Like other figures in Roman mythology, Jupiter was believed to be a critical actor in Roman history.

Accordingly, his nature and attributes transformed in order to keep up with broader historical changes in the Roman state. The name stemmed from two roots.

Additionally, Zeus was called Zeu Pater in Greek, and Sanskrit speakers used the term Dyaus pitar father of heavens to refer to the sky god.

Jupiter was known by a number of epithets. As the god of the sky, Jupiter commanded lightning, thunder, and storms. Like Zeus, he wielded lightning bolts as weapons.

Befitting his role as king of the gods, Jupiter was commonly depicted sitting on a throne and holding a royal scepter and staff.

Rather than taking an active part in battles, however, Jupiter was imagined to oversee and control them. More than any other deity, Jupiter held the fate of the Roman state in the balance.

To appease him, Romans offered sacrifice and took sacred oaths in his honor. The Romans came to believe that the success of their Mediterranean empire could be attributed to their unique devotion to Jupiter.

Omens divined through the behavior of eagles were considered to be the most revealing. Jupiter was the son of Saturn—the god of the sky who preceded Jupiter—and Ops or Opis , goddess of the earth and growth.

His brothers were Neptune , god of the sea, and Pluto , god of the underworld and wealth metals, the basis of Roman coinage and wealth, were found underground.

His sisters included Ceres , a fertility goddess who controlled the growth of grains, Vesta , goddess of hearth and home, and Juno, a maternal goddess associated with marriage, family, domestic tranquility, and the moon.

Jupiter was married to his sister Juno, who served as the Roman counterpart to Hera. Among their children were Mars , the god of war that played a substantial role in the founding of Rome, and Bellona, a goddess of war.

Additional children included Vulcan , the god of fire, metalworking, and the forge, and Juventus, a youthful goddess who oversaw the transition from childhood to adulthood and was associated with invigoration and rejuvenation.

With Maia, the goddess of earth and fertility who may have lent her name to the Roman month Maius , or May , Jupiter had Mercury , the messenger god of commerce, merchants, sailing, and travel.

The study of these epithets must consider their origins the historical context of an epithet's source. Jupiter's most ancient attested forms of cult belong to the State cult: these include the mount cult see section above note n.

In Rome this cult entailed the existence of particular sanctuaries the most important of which were located on Mons Capitolinus earlier Tarpeius.

The mount had two tops that were both destined to the discharge of acts of cult related to Jupiter. The northern and higher top was the arx and on it was located the observation place of the augurs auguraculum and to it headed the monthly procession of the sacra Idulia.

The god here had no image and was represented by the sacred flintstone silex. Another most ancient epithet is Lucetius : although the Ancients, followed by some modern scholars such as Wissowa, [] interpreted it as referring to sunlight, the carmen Saliare shows that it refers to lightning.

A group of epithets has been interpreted by Wissowa and his followers as a reflection of the agricultural or warring nature of the god, some of which are also in the list of eleven preserved by Augustine.

Rumach Etruscan for Roman. However many scholars have argued that the name of Rome, Ruma , meant in fact woman's breast. Rumina instead of Ruminus, might be nothing else than Iuppiter : " Iuppiter omnipotens regum rerumque deumque Progenitor genetrixque deum The epithet Dapalis is on the other hand connected to a rite described by Cato and mentioned by Festus.

The language suggests another attitude: Jupiter is invited to a banquet which is supposedly abundant and magnificent. The god is honoured as summus.

The peasant may hope he shall receive a benefit, but he does not say it. This interpretation finds support in the analogous urban ceremony of the epulum Iovis , from which the god derives the epithet of Epulo and which was a magnificent feast accompanied by flutes.

Iuppiter Stator was first attributed by tradition to Romulus , who had prayed the god for his almighty help at a difficult time the battle with the Sabines of king Titus Tatius.

The same feature can be detected also in the certainly historical record of the battle of the third Samnite War in BC, in which consul Marcus Atilius Regulus vowed a temple to Iuppiter Stator if "Jupiter will stop the rout of the Roman army and if afterwards the Samnite legions shall be victouriously massacred It looked as if the gods themselves had taken side with Romans, so much easily did the Roman arms succeed in prevailing The religious meaning of the vow is in both cases an appeal to the supreme god by a Roman chief at a time of need for divine help from the supreme god, albeit for different reasons: Fabius had remained the only political and military responsible of the Roman State after the devotio of P.

Decius Mus, Papirius had to face an enemy who had acted with impious rites and vows, i. More recently Dario Sabbatucci has given a different interpretation of the meaning of Stator within the frame of his structuralistic and dialectic vision of Roman calendar, identifying oppositions, tensions and equilibria: January is the month of Janus , at the beginning of the year, in the uncertain time of winter the most ancient calendar had only ten months, from March to December.

In this month Janus deifies kingship and defies Jupiter. Moreover, January sees also the presence of Veiovis who appears as an anti-Jupiter, of Carmenta who is the goddess of birth and like Janus has two opposed faces, Prorsa and Postvorta also named Antevorta and Porrima , of Iuturna , who as a gushing spring evokes the process of coming into being from non-being as the god of passage and change does.

In this period the preeminence of Janus needs compensating on the Ides through the action of Jupiter Stator , who plays the role of anti-Janus, i.

Some epithets of Jupiter indicate his association with a particular place. Epithets found in the provinces of the Roman Empire may identify Jupiter with a local deity or site see syncretism.

In addition, many of the epithets of Zeus can be found applied to Jupiter, by interpretatio romana. Except in representing actual cults in Italy, this is largely 19th-century usage; modern works distinguish Jupiter from Zeus.

Marcus Terentius Varro and Verrius Flaccus [] were the main sources on the theology of Jupiter and archaic Roman religion in general.

Varro was acquainted with the libri pontificum "books of the Pontiffs " and their archaic classifications. One of the most important sources which preserve the theology of Jupiter and other Roman deities is The City of God against the Pagans by Augustine of Hippo.

Augustine's criticism of traditional Roman religion is based on Varro's lost work, Antiquitates Rerum Divinarum. Although a work of Christian apologetics , The City of God provides glimpses into Varro's theological system and authentic Roman theological lore in general.

According to Augustine, [] Varro drew on the pontiff Mucius Scaevola 's tripartite theology:. Georg Wissowa stressed Jupiter's uniqueness as the only case among Indo-European religions in which the original god preserved his name, his identity and his prerogatives.

His name reflects this idea; it is a derivative of the Indo-European word for "bright, shining sky". His residence is found atop the hills of Rome and of mountains in general; as a result, his cult is present in Rome and throughout Italy at upper elevations.

However, Wissowa acknowledges that Jupiter is not merely a naturalistic, heavenly, supreme deity; he is in continual communication with man by means of thunder, lightning and the flight of birds his auspices.

Through his vigilant watch he is also the guardian of public oaths and compacts and the guarantor of good faith in the State cult.

Wissowa considered Jupiter also a god of war and agriculture, in addition to his political role as guarantor of good faith public and private as Iuppiter Lapis and Dius Fidius , respectively.

His view is grounded in the sphere of action of the god who intervenes in battle and influences the harvest through weather. Wissowa , pp. In Vedic religion , Dyaus Pitar remained confined to his distant, removed, passive role and the place of sovereign god was occupied by Varuna and Mitra.

In Rome, Jupiter also sent signs to the leaders of the state in the form of auspices in addition to thunder. The art of augury was considered prestigious by ancient Romans; by sending his signs, Jupiter the sovereign of heaven communicates his advice to his terrestrial colleague: the king rex or his successor magistrates.

The encounter between the heavenly and political, legal aspects of the deity are well represented by the prerogatives, privileges, functions and taboos proper to his flamen the flamen Dialis and his wife, the flaminica Dialis.

His view is based on the methodological assumption that the chief criterion for studying a god's nature is not to consider his field of action, but the quality, method and features of his action.

Consequently, the analysis of the type of action performed by Jupiter in the domains in which he operates indicates that Jupiter is a sovereign god who may act in the field of politics as well as agriculture and war in his capacity as such, i.

Sovereignty is expressed through the two aspects of absolute, magic power epitomised and represented by the Vedic god Varuna and lawful right by the Vedic god Mitra.

Varro's definition of Jupiter as the god who has under his jurisdiction the full expression of every being penes Iovem sunt summa reflects the sovereign nature of the god, as opposed to the jurisdiction of Janus god of passages and change on their beginning penes Ianum sunt prima.

The Capitoline Triad was introduced to Rome by the Tarquins. It is possible that the Etruscans paid particular attention to Menrva Minerva as a goddess of destiny, in addition to the royal couple Uni Juno and Tinia Jupiter.

The Archaic Triad is a hypothetical theological structure or system consisting of the gods Jupiter, Mars and Quirinus.

The sovereign function embodied by Jupiter entailed omnipotence; thence, a domain extended over every aspect of nature and life. The colour relating to the sovereign function is white.

The three functions are interrelated with one another, overlapping to some extent; the sovereign function, although essentially religious in nature, is involved in many ways in areas pertaining to the other two.

Therefore, Jupiter is the "magic player" in the founding of the Roman state and the fields of war, agricultural plenty, human fertility and wealth.

Apart from being protectress of the arts and craft as Minerva Capta, who was brought from Falerii, Minerva's association to Jupiter and relevance to Roman state religion is mainly linked to the Palladium , a wooden statue of Athena that could move the eyes and wave the spear.

It was stored in the penus interior , inner penus of the aedes Vestae , temple of Vesta and considered the most important among the pignora imperii , pawns of dominion, empire.

Scholars though think it was last taken to Rome in the third or second century BC. The divine couple received from Greece its matrimonial implications, thence bestowing on 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. 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.

Two of the votive inscriptions to Fortuna associate her and Jupiter: " Fortunae Iovi puero In 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.

Angelo Brelich has interpreted this theology as the basic opposition between the primordial absence of order chaos and the organisation of the cosmos.

The relation of Jupiter to Janus is problematic. Varro defines Jupiter as the god who has potestas power over the forces by which anything happens in the world.

Janus, however, has the privilege of being invoked first in rites, since in his power are the beginnings of things prima , the appearance of Jupiter included.

The Latins considered Saturn the predecessor of Jupiter. Saturn reigned in Latium during a mythical Golden Age reenacted every year at the festival of Saturnalia.

Saturn also retained primacy in matters of agriculture and money. Unlike the Greek tradition of Cronus and Zeus, the usurpation of Saturn as king of the gods by Jupiter was not viewed by the Latins as violent or hostile; Saturn continued to be revered in his temple at the foot of the Capitol Hill, which maintained the alternative name Saturnius into the time of Varro.

Pasqualini has argued that Saturn was related to Iuppiter Latiaris , the old Jupiter of the Latins, as the original figure of this Jupiter was superseded on the Alban Mount, whereas it preserved its gruesome character in the ceremony held at the sanctuary of the Latiar Hill in Rome which involved a human sacrifice and the aspersion of the statue of the god with the blood of the victim.

The abstract personification Fides "Faith, Trust" was one of the oldest gods associated with Jupiter. As guarantor of public faith, Fides had her temple on the Capitol near that of Capitoline Jupiter.

Wissowa argued that while Jupiter is the god of the Fides Publica Populi Romani as Iuppiter Lapis by whom important oaths are sworn , Dius Fidius is a deity established for everyday use and was charged with the protection of good faith in private affairs.

Dius Fidius would thus correspond to Zeus Pistios. The functionality of Sancus occurs consistently within the sphere of fides , oaths and respect for contracts and of the divine-sanction guarantee against their breach.

Wissowa suggested that Semo Sancus is the genius of Jupiter, [] but the concept of a deity's genius is a development of the Imperial period.

Some aspects of the oath-ritual for Dius Fidius such as proceedings under the open sky or in the compluvium of private residences , and the fact the temple of Sancus had no roof, suggest that the oath sworn by Dius Fidius predated that for Iuppiter Lapis or Iuppiter Feretrius.

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. Wissowa advanced the hypothesis that Semo Sancus is the genius of Jupiter.

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.

Censorinus cites Granius Flaccus as saying that "the Genius was the same entity as the Lar" in his lost work De Indigitamentis. 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 of according to Wissowa.

A connection between Genius and Jupiter seems apparent in Plautus ' comedy Amphitryon , in which Jupiter takes up the looks of 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. The god of nighttime lightning has been interpreted as an aspect of Jupiter, either a chthonic manifestation of the god or a separate god of the underworld.

Iuppiter was associated with Liber through his epithet of Liber association not yet been fully explained by scholars, due to the scarcity of early documentation.

In the past, it was maintained that Liber was only a progressively-detached hypostasis of Jupiter; consequently, the vintage festivals were to be attributed only to Iuppiter Liber.

Such a derivation would find support only in epigraphic documents, primarily from the Osco-Sabellic area. The god also had a temple in this name on the Aventine in Rome, which was restored by Augustus and dedicated on September 1.

Here, the god was sometimes named Liber [] and sometimes Libertas. Other scholars assert that there was no Liber other than a god of wine within historical memory.

The offer of wine to Liber was made possible by naming the mustum grape juice stored in amphoras sacrima. Secular or "profane" wine was obtained through several types of manipulation e.

However, the sacrima used for the offering to the two gods for the preservation of grapeyards, vessels and wine [] was obtained only by pouring the juice into amphors after pressing.

Augustine relates that these festivals had a particularly obscene character: a phallus was taken to the fields on a cart, and then back in triumph to town.

In Lavinium they lasted a month, during which the population enjoyed bawdy jokes. The most honest matronae were supposed to publicly crown the phallus with flowers, to ensure a good harvest and repeal the fascinatio evil eye.

The relationship of Jupiter with freedom was a common belief among the Roman people, as demonstrated by the dedication of the Mons Sacer to the god after the first secession of the plebs.

Later inscriptions also show the unabated popular belief in Jupiter as bestower of freedom in the imperial era. Scholars have been often puzzled by Ve d iove or Veiovis , or Vedius and unwilling to discuss his identity, claiming our knowledge of this god is insufficient.

In other words, Veiove is indeed the Capitoline god himself, who takes up a different, diminished appearance iuvenis and parvus , young and gracile , in order to be able to discharge sovereign functions over places, times and spheres that by their own nature are excluded from the direct control of Jupiter as Optimus Maximus.

Sabbatucci has stressed the feature of bearer of instability and antithesis to cosmic order of the god, who threatens the kingly power of Jupiter as Stator and Centumpeda and whose presence occurs side by side to Janus' on January 1, but also his function of helper to the growth of the young Jupiter.

In fact, the god under the name Vetis is placed in the last case number 16 of the outer rim of the Piacenza Liver—before Cilens Nocturnus , who ends or begins in the Etruscan vision the disposition of the gods.

In Martianus Capella 's division of heaven, he is found in region XV with the dii publici ; as such, he numbers among the infernal or antipodal gods.

The location of his two temples in Rome—near those of Jupiter one on the Capitoline Hill, in the low between the arx and the Capitolium, between the two groves where the asylum founded by Romulus stood, the other on the Tiber Island near that of Iuppiter Iurarius , later also known as temple of Aesculapius [] —may be significant in this respect, along with the fact that he is considered the father [] of Apollo, perhaps because he was depicted carrying arrows.

He is also considered to be the unbearded Jupiter. The nature of the sacrifice is debated; Gellius states capra , a female goat, although some scholars posit a ram.

This sacrifice occurred rito humano , which may mean "with the rite appropriate for human sacrifice". The arrow is an ambivalent symbol; it was used in the ritual of the devotio the general who vowed had to stand on an arrow.

Moreover, the initial particle ve- which the ancient supposed were part of his name is itself ambivalent as it may have both an accrescitive and diminutive value.

Marcus Ralla dedicated to Jupiter on the Capitol the two temples promised by L. Furius Purpureo, one of which was that promised during the war against the Gauls.

Such a correction concerns the temples dedicated on the Capitol: it does not address the question of the dedication of the temple on the Island, which is puzzling, since the place is attested epigraphically as dedicated to the cult of Iuppiter Iurarius , in the Fasti Praenestini of Vediove [] and to Jupiter according to Ovid.

The two gods may have been seen as equivalent: Iuppiter Iurarius is an awesome and vengeful god, parallel to the Greek Zeus Orkios , the avenger of perjury.

Pasqualini has argued that Veiovis seems related to Iuppiter Latiaris , as the original figure of this Jupiter would have been superseded on the Alban Mount, whereas it preserved its gruesome character in the ceremony held on the sanctuary of the Latiar Hill, the southernmost hilltop of the Quirinal in Rome, which involved a human sacrifice.

The gens Iulia had gentilician cults at Bovillae where a dedicatory inscription to Vediove has been found in on an ara.

Such a cult once superseded on the Mount would have been taken up and preserved by the Iulii, private citizens bound to the sacra Albana by their Alban origin.

Victoria was connected to Iuppiter Victor in his role as bestower of military victory. Jupiter, as a sovereign god, was considered as having the power to conquer anyone and anything in a supernatural way; his contribution to military victory was different from that of Mars god of military valour.

Victoria appears first on the reverse of coins representing Venus driving the quadriga of Jupiter, with her head crowned and with a palm in her hand during the first Punic War.

Sometimes, she is represented walking and carrying a trophy. A temple was dedicated to the goddess afterwards on the Palatine, testifying to her high station in the Roman mind.

When Hieron of Syracuse presented a golden statuette of the goddess to Rome, the Senate had it placed in the temple of Capitoline Jupiter among the greatest and most sacred deities.

A function similar to hers may have been played by the little-known Vica Pota. Juventas and Terminus were the gods who, according to legend, [] refused to leave their sites on the Capitol when the construction of the temple of Jupiter was undertaken.

Therefore, they had to be reserved a sacellum within the new temple. Their stubbornness was considered a good omen; it would guarantee youth, stability and safety to Rome on its site.

An inscription found near Ravenna reads Iuppiter Ter. Terminus is the god of boundaries public and private , as he is portrayed in literature.

The religious value of the boundary marker is documented by Plutarch, [] who ascribes to king Numa the construction of temples to Fides and Terminus and the delimitation of Roman territory.

Ovid gives a vivid description of the rural rite at a boundary of fields of neighbouring peasants on February 23 the day of the Terminalia.

This festival, however, marked the end of the year and was linked to time more directly than to space as attested by Augustine's apologia on the role of Janus with respect to endings.

Terminus would be the counterpart of the minor Vedic god Bagha, who oversees the just and fair division of goods among citizens. Along with Terminus , Iuventas also known as Iuventus and Iuunta represents an aspect of Jupiter as the legend of her refusal to leave the Capitol Hill demonstrates.

Her name has the same root as Juno from Iuu- , "young, youngster" ; the ceremonial litter bearing the sacred goose of Juno Moneta stopped before her sacellum on the festival of the goddess.

Later, she was identified with the Greek Hebe. The fact that Jupiter is related to the concept of youth is shown by his epithets Puer , Iuuentus and Ioviste interpreted as "the youngest" by some scholars.

Aryaman is the god of young soldiers. The function of Iuventas is to protect the iuvenes the novi togati of the year, who are required to offer a sacrifice to Jupiter on the Capitol [] and the Roman soldiers a function later attributed to Juno.

King Servius Tullius, in reforming the Roman social organisation, required that every adolescent offer a coin to the goddess of youth upon entering adulthood.

The Romans considered the Penates as the gods to whom they owed their own existence. As a nation the Romans honoured the Penates publici : Dionysius calls them Trojan gods as they were absorbed into the Trojan legend.

They had a temple in Rome at the foot of the Velian Hill , near the Palatine, in which they were represented as a couple of male youth.