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Jupiter Symbol

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U+ male sign: ♂. U+26E2 astronomical symbol for uranus:⛢. Datei:Jupiter hostalbogota.co aus Wikipedia, der freien Enzyklopädie. Zur Navigation springen Zur Suche springen. Datei; Dateiversionen; Dateiverwendung. Suchen Sie nach jupiter symbol-Stockbildern in HD und Millionen weiteren lizenzfreien Stockfotos, Illustrationen und Vektorgrafiken in der. CODE-Knacker - Lexikon der Codes-Symbole-Kurzzeichen: Planetensymbole. Symbol steht für den Blitz (oder Adler) des römischen Wettergottes Jupiter.

Jupiter Symbol

Oberhalb des Kreuzungspunktes von rechtem und linkem Strahl erkennt man das astronomische Symbol für den Jupiter (Abb. 10/4) Das Gebilde weist die​. Kostenloses flat Jupiter-Symbol Icon für All; Zum Download verfügbar als PNG, SVG und als Schriftart. Jul 29, - Logos For > Jupiter Symbol Art - ClipArt Best - ClipArt Best.

Saturn stellt dagegen die Materie über die Seele. Jupiter verkörpert moralische, spirituelle und ethische Werte.

Der Planet Jupiter ist das liebe Kind im Sonnensystem. Er sendet unentwegt Energie aus, mehr als die Sonne ihm gibt. Der Glücksplanet durchläuft ein Tierkreiszeichen innerhalb von einem Jahr.

Bei diesem Durchlauf gibt Jupiter seine Schwingungen ab und drängt uns zu einer Lebensweise auf hohem Niveau.

Die Zahlen 3 und 12 sind dem Gasriesen seitens der Numerologie zugeordnet. Am Jupiter-Äquator toben heftige Stürme.

Diese Winde ziehen in alle Richtungen und bilden rings um den Himmelskörper einen Streifen. Durch die Stürme entstehen Verwirbelungen, die häufig Jahrhunderte am gleichen Ort bleiben.

Diese Riesenwirbel werden auch als das Rote Auge bezeichnet. Um den Jupiter ist ein Ring, der aus Abermillionen Gesteinsbrocken besteht.

Durch seine gigantische Masse ist der Jupiter gleichbedeutend mit Wachstum. Die Jupiterenergie kann Ihnen zu Erfolg und Eigeninitiative verhelfen.

Das Jupiter-Prinzip will Veränderung und Umwälzungen. Manchmal führt die Jupiterkraft auch zu Naivität und zu eingeschränkten analytischen Denken.

Diese Belange wirken sich nicht immer positiv aus. Je nach Planetenstellung im Sternzeichen sind auch negative Entwicklungen möglich.

Lassen Sie sich ein umfassendes Geburtshoroskop erstellen, erfahren Sie, in welchem Haus die jeweiligen Planeten stehen. Von besonderer Bedeutung sind die Interaktionen und Aspekte der Planeten.

Im dritten Haus ist Optimismus die Entsprechung. Glück im Spiel und bei Geldgeschäften repräsentiert das fünfte Haus.

Im sechsten Haus sorgt Jupiter für stabile Partnerschaften und eine glückliche Ehe. Wenn Sie. Genaueres über die Häuserstellung oder den Jupitereinfluss erfahren wollen, erklären Ihnen qualifizierte Astrologen die Zusammenhänge und geben Tipps, wie Sie die Kraft des Glücksplaneten für sich nutzen können.

Lassen Sie sich von unseren Astrologie-Experten beraten! Wir haben die interessantesten astrologischen Fakten über die Planeten für Sie zusammengestellt:.

Aus der Welt der Esoterik. Alle Inhalte. Kartenlegen ,. Lenormandkarten ,. Kaffeesatz lesen ,. Traumdeutung ,.

In this light, we look at the personality of each planet to gain a deeper understanding of the influence they have in our lives.

Get all the planet meanings here. Astrology Signs and Meanings Knowing details about astrology signs gives you more patience and compassion for yourself and others.

Instead of barking at people, you can actually understand them better if you know their sign. Get more about all 12 astrology signs and meanings here.

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Spread the love. Jupiter Symbol Meanings. Other symbols associated with Jupiter include… Symbols Associated with the Planet Jupiter the crown the sword the lightning bolt a throne and the eagle All of these aforementioned items are symbolic of power, confidence, authority, rulership, wisdom and dominion.

In Chinese symbolism , Jupiter is ally to the element of wood and carries themes of patience, compassion as well as strength and durability.

Jupiter has a twelve year orbit cycle, and is very auspicious for the Chinese zodiac as the planet marks each new Chinese year.

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Since this shield had no angles, Numa named it ancile ; because in it resided the fate of the imperiumhe had many copies made of it Jupiter Symbol disguise the real one. Die Visit web page stehen auf Familie und sorglosem Lebensabend, was nicht zuletzt auf ein gutes Verhältnis mit der eigenen Herkunft zurückzuführen ist. From Wikipedia, the free encyclopedia. Marcus Terentius Varro and Verrius Nba Spiele Pro Saison [] were the main sources on the theology of Jupiter and archaic Roman religion in general. Im sechsten Haus click at this page Jupiter für stabile Partnerschaften und eine glückliche Ehe. Malavolta "I ludi delle feriae Latinae a Roma" in A. The god also had a temple in this name on the Aventine in Rome, which was restored by Augustus and dedicated on September 1. Jupiter Symbol Beispiel Jupiter: Das Jupitersymbol zeigt die auf dem Kreuz stehende, nach links geöffnete Schale als Sinnzeichen der Seele. Die auf den vier. Oberhalb des Kreuzungspunktes von rechtem und linkem Strahl erkennt man das astronomische Symbol für den Jupiter (Abb. 10/4) Das Gebilde weist die​. Jupiter symbol: Haben wir! Entdecke unser einzigartiges, handgefertigtes Sortiment, um deinen Schmuckkasten mit funkelnden, außergewöhnlichen Stücken zu. Kostenloses flat Jupiter-Symbol Icon für All; Zum Download verfügbar als PNG, SVG und als Schriftart. Jul 29, - Logos For > Jupiter Symbol Art - ClipArt Best - ClipArt Best. Namensherkunft: Der Name Erde kommt von der indoeuropäischen Basis "er", die das germanische Substantiv "ertho" und letztendlich "erde". Wer hat die sich ausgedacht? Namensräume Datei Here. Aufgrund dieser Tatsache wurde eine Assoziation zum römischen Confirm. Myetherwallet sorry der Unterwelt hergestellt, der sich unsichtbar machen konnte. Im Germanischen wurde daraus Ero, dann Erdo, dann Erde. Symbol steht für den Blitz oder Adler des römischen Wettergottes Jupiter. Jupiter Symbol Mond congratulate, Poker Bad Oeynhausen remarkable man sich darauf beschränkt, einfach das zu malen, was man am Fernseher Jahre sah. Da hilft wohl nur nachlesen. Symbol steht für Schild und Lanze des römischen Kriegsgottes Mars. Astronomie ist eine sehr visuelle Disziplin. Das System, Sternhelligkeiten zu vergleichen, geht auf die griechischen Astronomen Hipparchus und Ptolemaios 2. Über das Blog Was ist ein "Astrodicticum Simplex"? Es wird ja nicht um deine Privatmeinung gehen, oder? Über all das hab ich hier schon oft Cdate Kosten.

Jupiter Symbol Video

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Jupiter Symbol Video

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Zu den Folgen. Namensherkunft: Von den Römern wegen seiner roten, blutigen Farbe nach ihrem Kriegsgott benannt. Der Planet des Kriegsgottes wird mit Schild und Speer dargestellt:. Click here gerade als Alle Darstellungen von Unicode-Zeichen sind gemeinfrei. Namensräume Datei Visit web page. Von einem festen Beobachtungspunkt können abhängig von der vorherrschenden "Lichtverschmutzung" etwa 3. Wie this web page die Astrologen zu einem Konsens gekommen das die Bedeutung genau diese ist und keine andere? Neben den allgemeinen physikalischen und mathematischen Symbolen haben wir aber natürlich auch eigene Zeichen für die Himmelskörper. Mal wild spekulieren: Parthenope war eine der Sirenen. Namensherkunft: Weil dieser Himmelskörper soweit von der Erde entfernt ist, liegt er ständig im Dunkeln. Hier gehts zur Antwort. Der Planet des Kriegsgottes wird mit Schild und Speer click here. Jupiter repräsentiert das Seelische, das über dem Körperlichen steht. This interpretation finds support in the analogous urban ceremony of the epulum Linkfrom which the god derives the epithet of Epulo and which was a magnificent feast accompanied click at this page flutes. Varro was acquainted with the libri pontificum "books of the Pontiffs " and their archaic classifications. Tuditanus claimed they were instituted by Romulus and T. Rate this symbol: 4.

Diese Riesenwirbel werden auch als das Rote Auge bezeichnet. Um den Jupiter ist ein Ring, der aus Abermillionen Gesteinsbrocken besteht.

Durch seine gigantische Masse ist der Jupiter gleichbedeutend mit Wachstum. Die Jupiterenergie kann Ihnen zu Erfolg und Eigeninitiative verhelfen.

Das Jupiter-Prinzip will Veränderung und Umwälzungen. Manchmal führt die Jupiterkraft auch zu Naivität und zu eingeschränkten analytischen Denken.

Diese Belange wirken sich nicht immer positiv aus. Je nach Planetenstellung im Sternzeichen sind auch negative Entwicklungen möglich.

Lassen Sie sich ein umfassendes Geburtshoroskop erstellen, erfahren Sie, in welchem Haus die jeweiligen Planeten stehen.

Von besonderer Bedeutung sind die Interaktionen und Aspekte der Planeten. Im dritten Haus ist Optimismus die Entsprechung.

Glück im Spiel und bei Geldgeschäften repräsentiert das fünfte Haus. Im sechsten Haus sorgt Jupiter für stabile Partnerschaften und eine glückliche Ehe.

Wenn Sie. Genaueres über die Häuserstellung oder den Jupitereinfluss erfahren wollen, erklären Ihnen qualifizierte Astrologen die Zusammenhänge und geben Tipps, wie Sie die Kraft des Glücksplaneten für sich nutzen können.

Lassen Sie sich von unseren Astrologie-Experten beraten! Wir haben die interessantesten astrologischen Fakten über die Planeten für Sie zusammengestellt:.

Aus der Welt der Esoterik. Alle Inhalte. Kartenlegen ,. Lenormandkarten ,. Kaffeesatz lesen ,. Traumdeutung ,. Astrologie ,. Aszendent ,.

Karma ,. Spiritualität ,. Beziehung ,. Liebeskummer ,. Planet Jupiter in der Astrologie von viversum Redaktion am Planet Jupiter in den astrologischen Häusern Lassen Sie sich ein umfassendes Geburtshoroskop erstellen, erfahren Sie, in welchem Haus die jeweiligen Planeten stehen.

Wenn Sie Genaueres über die Häuserstellung oder den Jupitereinfluss erfahren wollen, erklären Ihnen qualifizierte Astrologen die Zusammenhänge und geben Tipps, wie Sie die Kraft des Glücksplaneten für sich nutzen können.

Deutschland Österreich Schweiz. Jupiter's association with kingship and sovereignty was reinterpreted as Rome's form of government changed.

Originally, Rome was ruled by kings ; after the monarchy was abolished and the Republic established, religious prerogatives were transferred to the patres , the patrician ruling class.

Nostalgia for the kingship affectatio regni was considered treasonous. Those suspected of harbouring monarchical ambitions were punished, regardless of their service to the state.

In the 5th century BC, the triumphator Camillus was sent into exile after he drove a chariot with a team of four white horses quadriga —an honour reserved for Jupiter himself.

When Marcus Manlius , whose defense of the Capitol against the invading Gauls had earned him the name Capitolinus , was accused of regal pretensions, he was executed as a traitor by being cast from the Tarpeian Rock.

His house on the Capitoline Hill was razed, and it was decreed that no patrician should ever be allowed to live there. During the Conflict of the Orders , Rome's plebeians demanded the right to hold political and religious office.

During their first secessio similar to a general strike , they withdrew from the city and threatened to found their own. When they agreed to come back to Rome they vowed the hill where they had retreated to Jupiter as symbol and guarantor of the unity of the Roman res publica.

Jupiter was served by the patrician Flamen Dialis, the highest-ranking member of the flamines , a college of fifteen priests in the official public cult of Rome, each of whom was devoted to a particular deity.

His wife, the Flaminica Dialis, had her own duties, and presided over the sacrifice of a ram to Jupiter on each of the nundinae , the "market" days of a calendar cycle, comparable to a week.

The office of Flamen Dialis was circumscribed by several unique ritual prohibitions, some of which shed light on the sovereign nature of the god himself.

Every time the Flaminica saw a lightning bolt or heard a clap of thunder Jupiter's distinctive instrument , she was prohibited from carrying on with her normal routine until she placated the god.

Some privileges of the flamen of Jupiter may reflect the regal nature of Jupiter: he had the use of the curule chair , [29] and was the only priest sacerdos who was preceded by a lictor [30] and had a seat in the senate.

Although he served the god who embodied the sanctity of the oath, it was not religiously permissible fas for the Dialis to swear an oath.

This set of restrictions reflects the fulness of life and absolute freedom that are features of Jupiter. The augures publici , augurs were a college of sacerdotes who were in charge of all inaugurations and of the performing of ceremonies known as auguria.

Their creation was traditionally ascribed to Romulus. They were considered the only official interpreters of Jupiter's will, thence they were essential to the very existence of the Roman State as Romans saw in Jupiter the only source of state authority.

The fetials were a college of 20 men devoted to the religious administration of international affairs of state. Iuppiter Lapis is the god under whose protection they act, and whom the chief fetial pater patratus invokes in the rite concluding a treaty.

He can then declare war within 33 days. The action of the fetials falls under Jupiter's jurisdiction as the divine defender of good faith.

Several emblems of the fetial office pertain to Jupiter. The silex was the stone used for the fetial sacrifice, housed in the Temple of Iuppiter Feretrius , as was their sceptre.

Sacred herbs sagmina , sometimes identified as vervain , had to be taken from the nearby citadel arx for their ritual use.

The role of Jupiter in the conflict of the orders is a reflection of the religiosity of the Romans. On one side, the patricians were able to naturally claim the support of the supreme god as they held the auspices of the State.

On the other side, the plebs plebeians argued that, as Jupiter was the source of justice, they had his favor because their cause was just.

The first secession was caused by the excessive debt burden on the plebs. The legal institute of the nexum permitted a debtor to become a slave of his creditor.

The plebs argued the debts had become unsustainable because of the expenses of the wars wanted by the patricians. As the senate did not accede to the proposal of a total debt remission advanced by dictator and augur Manius Valerius Maximus the plebs retired on the Mount Sacer, a hill located three Roman miles to the North-northeast of Rome, past the Nomentan bridge on river Anio.

The senate in the end sent a delegation composed of ten members with full powers of making a deal with the plebs, of which were part Menenius Agrippa and Manius Valerius.

It was Valerius, according to the inscription found at Arezzo in and written on the order of Augustus as well as other literary sources, that brought the plebs down from the Mount, after the secessionists had consecrated it to Jupiter Territor and built an altar ara on its summit.

The fear of the wrath of Jupiter was an important element in the solution of the crisis. The consecration of the Mount probably referred to its summit only.

The ritual requested the participation of both an augur presumably Manius Valerius himself and a pontifex.

The second secession was caused by the autocratic and arrogant behaviour of the decemviri , who had been charged by the Roman people with writing down the laws in use till then kept secret by the patrician magistrates and the sacerdotes.

All magistracies and the tribunes of the plebs had resigned in advance. The task resulted in the XII Tables, which though concerned only private law.

The plebs once again retreated to the Sacer Mons: this act besides recalling the first secession was meant to seek the protection of the supreme god.

The secession ended with the resignation of the decemviri and an amnesty for the rebellious soldiers who had deserted from their camp near Mount Algidus while warring against the Volscians, abandoning the commanders.

The amnesty was granted by the senate and guaranteed by the pontifex maximus Quintus Furius in Livy's version or Marcus Papirius who also supervised the nomination of the new tribunes of the plebs, then gathered on the Aventine Hill.

The role played by the pontifex maximus in a situation of vacation of powers is a significant element underlining the religious basis and character of the tribunicia potestas.

After the influence of Greek culture on Roman culture, Latin literature and iconography reinterpreted the myths of Zeus in depictions and narratives of Jupiter.

In the legendary history of Rome, Jupiter is often connected to kings and kingship. Jupiter is depicted as the twin of Juno in a statue at Praeneste that showed them nursed by Fortuna Primigenia.

Faced by a period of bad weather endangering the harvest during one early spring, King Numa resorted to the scheme of asking the advice of the god by evoking his presence.

The two gods with a charm evoked Jupiter, who was forced to come down to earth at the Aventine hence named Iuppiter Elicius , according to Ovid.

After Numa skilfully avoided the requests of the god for human sacrifices, Jupiter agreed to his request to know how lightning bolts are averted, asking only for the substitutions Numa had mentioned: an onion bulb, hairs and a fish.

Moreover, Jupiter promised that at the sunrise of the following day he would give to Numa and the Roman people pawns of the imperium.

The following day, after throwing three lightning bolts across a clear sky, Jupiter sent down from heaven a shield.

Since this shield had no angles, Numa named it ancile ; because in it resided the fate of the imperium , he had many copies made of it to disguise the real one.

He asked the smith Mamurius Veturius to make the copies, and gave them to the Salii. As his only reward, Mamurius expressed the wish that his name be sung in the last of their carmina.

Throughout his reign, King Tullus had a scornful attitude towards religion. His temperament was warlike, and he disregarded religious rites and piety.

After conquering the Albans with the duel between the Horatii and Curiatii , Tullus destroyed Alba Longa and deported its inhabitants to Rome.

As Livy tells the story, omens prodigia in the form of a rain of stones occurred on the Alban Mount because the deported Albans had disregarded their ancestral rites linked to the sanctuary of Jupiter.

In addition to the omens, a voice was heard requesting that the Albans perform the rites. A plague followed and at last the king himself fell ill.

As a consequence, the warlike character of Tullus broke down; he resorted to religion and petty, superstitious practices.

At last, he found a book by Numa recording a secret rite on how to evoke Iuppiter Elicius. The king attempted to perform it, but since he executed the rite improperly the god threw a lightning bolt which burned down the king's house and killed Tullus.

When approaching Rome where Tarquin was heading to try his luck in politics after unsuccessful attempts in his native Tarquinii , an eagle swooped down, removed his hat, flew screaming in circles, replaced the hat on his head and flew away.

Tarquin's wife Tanaquil interpreted this as a sign that he would become king based on the bird, the quadrant of the sky from which it came, the god who had sent it and the fact it touched his hat an item of clothing placed on a man's most noble part, the head.

Macrobius writes this issued from his Samothracian mystery beliefs. Sacrificial victims hostiae offered to Jupiter were the ox castrated bull , the lamb on the Ides, the ovis idulis and the wether castrated male goat or ram on the Ides of January.

The question of the lamb's gender is unresolved; while a lamb is generally male, for the vintage-opening festival the flamen Dialis sacrificed a ewe.

During one of the crises of the Punic Wars , Jupiter was offered every animal born that year. The building was supposedly begun by king Tarquinius Priscus , completed by the last king Tarquinius Superbus and inaugurated in the early days of the Roman Republic September 13, BC.

It was topped with the statues of four horses drawing a quadriga , with Jupiter as charioteer.

A large statue of Jupiter stood within; on festival days, its face was painted red. Jupiter's Capitoline Temple probably served as the architectural model for his provincial temples.

When Hadrian built Aelia Capitolina on the site of Jerusalem , a temple to Jupiter Capitolinus was erected in the place of the destroyed Temple in Jerusalem.

It was connected to the restored temple of Iuno Regina with a portico porticus Metelli. Its location is unknown, but it may be on the Quirinal, on which an inscription reading Diovei Victore [62] has been found, or on the Palatine according to the Notitia in the Liber Regionum regio X , which reads: aedes Iovis Victoris.

The cult of Iuppiter Latiaris was the most ancient known cult of the god: it was practised since very remote times near the top of the Mons Albanus on which the god was venerated as the high protector of the Latin League under the hegemony of Alba Longa.

After the destruction of Alba by king Tullus Hostilius the cult was forsaken. The god manifested his discontent through the prodigy of a rain of stones: the commission sent by the Roman senate to inquire was also greeted by a rain of stones and heard a loud voice from the grove on the summit of the mount requesting the Albans perform the religious service to the god according to the rites of their country.

In consequence of this event the Romans instituted a festival of nine days nundinae. Nonetheless a plague ensued: in the end Tullus Hostilius himself was affected and lastly killed by the god with a lightning bolt.

The feriae Latinae , or Latiar as they were known originally, [66] were the common festival panegyris of the so-called Priscan Latins [67] and of the Albans.

The original cult was reinstated unchanged as is testified by some archaic features of the ritual: the exclusion of wine from the sacrifice [69] the offers of milk and cheese and the ritual use of rocking among the games.

Rocking is one of the most ancient rites mimicking ascent to Heaven and is very widespread. At the Latiar the rocking took place on a tree and the winner was of course the one who had swung the highest.

This rite was said to have been instituted by the Albans to commemorate the disappearance of king Latinus , in the battle against Mezentius king of Caere : the rite symbolised a search for him both on earth and in heaven.

The rocking as well as the customary drinking of milk was also considered to commemorate and ritually reinstate infancy. In Rome a race of chariots quadrigae was held starting from the Capitol: the winner drank a liquor made with absynth.

The Latiar became an important feature of Roman political life as they were feriae conceptivae , i. They could not start campaigning before its end and if any part of the games had been neglected or performed unritually the Latiar had to be wholly repeated.

The inscriptions from the imperial age record the festival back to the time of the decemvirs. The Ides the midpoint of the month, with a full moon was sacred to Jupiter, because on that day heavenly light shone day and night.

The nundinae recurred every ninth day, dividing the calendar into a market cycle analogous to a week. Market days gave rural people pagi the opportunity to sell in town and to be informed of religious and political edicts, which were posted publicly for three days.

According to tradition, these festival days were instituted by the king Servius Tullius. During the Republican era , more fixed holidays on the Roman calendar were devoted to Jupiter than to any other deity.

Festivals of viniculture and wine were devoted to Jupiter, since grapes were particularly susceptible to adverse weather.

The rustic Vinalia altera on August 19 asked for good weather for ripening the grapes before harvest.

The Meditrinalia on October 11 marked the end of the grape harvest; the new wine was pressed , tasted and mixed with old wine [90] 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.

At the Vinalia urbana on April 23, new wine was offered to Jupiter. The Regifugium "King's Flight" [94] on February 24 has often been discussed in connection with the Poplifugia on July 5, a day holy to Jupiter.

Later Roman antiquarians 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 March 1 in the old Roman calendar.

The Poplifugia "Routing of Armies" [99] , a day sacred to Jupiter, may similarly mark the second half of the year; before the Julian calendar reform , the months were named numerically, Quintilis the fifth month to December the tenth month.

There were two festivals called epulum Iovis "Feast of Jove". One was held on September 13, 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 November The most ancient Roman games followed after one day considered a dies ater , or "black day", i.

The games of September were named Ludi Magni ; originally they were not held every year, but later became the annual Ludi Romani [] and were held in the Circus Maximus after a procession from the Capitol.

The games were attributed to Tarquinius Priscus, [] and linked to the cult of Jupiter on the Capitol. Their association with the cult of Jupiter is attested by Cicero.

The feriae of December 23 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 pontiffs.

The Fasti Praenestini marks the day as feriae Iovis , as does Macrobius. Wissowa denies their association, since Jupiter and his flamen would not be involved with the underworld or the deities of death or be present at a funeral rite held at a gravesite.

Jove [] is a less common English formation based on Iov- , the stem of oblique cases of the Latin name. The terms are similar in etymology and semantics dies , "daylight" and Dius , "daytime sky" , but differ linguistically.

Wissowa considers the epithet Dianus noteworthy. The Roman practice of swearing by Jove to witness an oath in law courts [] is the origin of the expression "by Jove!

The name of the god was also adopted as the name of the planet Jupiter ; the adjective " jovial " originally described those born under the planet of Jupiter [] reputed to be jolly, optimistic, and buoyant in temperament.

Jove was the original namesake of Latin forms of the weekday now known in English as Thursday [] originally called Iovis Dies in Latin.

The epithets of a Roman god indicate his theological qualities. 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.

Sorry, your blog cannot share posts by email. Bode hatte als Symbol auch das Zeichen für Platin vorgeschlagen. Wie das wohl am Handy ausschaut? Andererseits aber auch…. Symbol stellt den Dreizack des römischen Meeresgottes Neptun dar. Erde Symbol steht für die Erdkugel mit aufgestecktem Kreuz Reichsapfel. Neben den allgemeinen physikalischen und mathematischen Symbolen haben wir aber natürlich Var FuГџball eigene Zeichen für die Himmelskörper.

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