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Another prominent survival equally characteristic of primitive peoples is the sacredness which attaches to the person of the priest-king, so that his every act or word may have a magic significance or effect. This is reflected generally in the Roman priesthood, but especially in the ceremonial surrounding the flamen Dialis, the priest of Iuppiter.
Another fig-tree with a similar history is the caprificus of the Campus Martius, subsequently the site of the worship of Iuno Caprotina. A more significant case is the sacred oak of Iuppiter Feretrius on the Capitol, on which the spolia opima were hung after the triumph probably in early times a dedication of the booty to the spirit inhabiting the tree.
'For 170 years, Varro tells us, taking his date from the traditional foundation of the city in 754 B.C., 'the Romans worshipped their gods without images, and he adds the characteristic comment, 'those who introduced representations among the nations, took away fear and brought in falsehood. Symbols of a few deities were no doubt recognised: we have noticed already the silex of Iuppiter and the boundary-stone of Terminus, which were probably at an earlier period themselves objects of worship, and to these we may add the sacred spears of Mars, and the sigilla of the State-Penates.
=Quirinus.= Iuppiter and Mars then became the great state-deities of the developed community and to them is added, as the contribution of the Colline settlement, their own particular deity, Quirinus. He, like them, has his own flamen; like Mars he has his Salii, and his festival finds its place in the Calendars on February the 17th.
In this connection he is primarily the god of oaths: we have seen how his sacred silex was used in the oath of treaty: it is also the most solemn witness to the oath of the citizen. Iuppiter Lapis becomes specially the Dius Fidius, a cult-title which subsequently sets up for itself and produces a further offshoot in the abstract Fides.
Amastri Pontica et Cytore buxifer, Tibi haec fuisse et esse cognitissima Ait phaselus: ultima ex origine Tuo stetisse dicit in cacumine, Tuo imbuisse palmulas in aequore, Et inde tot per inpotentia freta Erum tulisse, laeva sive dextera Vocaret aura, sive utrumque Iuppiter Simul secundus incidisset in pedem; Neque ulla vota litoralibus deis Sibi esse facta, cum veniret a mari Novissimo hunc ad usque limpidum lacum.
=Iuppiter.= We have known Iuppiter hitherto either in connection with certain very primitive survivals, or in the genuine Roman period as a sky-numen, concerned with the grape-harvest in the two Vinalia and the Meditrinalia, and the recipient at the family meal of a daps as a general propitiation before the beginning of the sowing.
=Iuno.= Iuppiter carries with him into the state-worship his female counterpart, Iuno, with his own characteristics, in a certain degree, and his own privileges. She is Lucina and Fulgura as he is Lucetius and Fulgur: white cows are her offerings as white steers are his: as the Ides are sacred to Iuppiter, so though they are not a festival are the Calends to Iuno.
We are also taught, that promotions atchiued by ambition are not permanent, and are so farre from procuring fame and renowne to the obteiners, that they turne them in the end to shame, infamie and reproch, after losse of life and effusion of bloud. Erigit & miserum facilè extinguítque superbum Iuppiter altifremus, cui celsum regia cœlum. Beckets death.
As to our Tullia, who, by Hercules, is very warmly attached to you, I hope I have settled her engagement with Crassipes. There are two days after the Latin festival which are barred by religion. Otherwise the festival of Iuppiter Latiaris has come to an end.
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