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Updated: June 22, 2025
From henceforth Juppiter Optimus Maximus represents all that is most truly Roman in Rome. It was under his banner that her battles were fought, it was to him in all time to come that returning generals gave thanks.
In B.C. 200 the Flamen Dialis, or special priest of Juppiter, was allowed to be made aedile, but his brother had to be especially authorised to take the oath of office in his stead, since the priest of Juppiter, the god of oaths, was himself not allowed to take an oath.
And so we will fleet the time as though we were Zeus and Hera on Olympus." "Zeus and Hera!" repeated Cornelia, laughing. "You silly Græcule. You may talk about that misbehaved pair, who were anything but harmonious and loving, if Homer tells truly. I prefer our own Juppiter and our Juno of the Aventine. They are a staid and home-keeping couple, worth imitating, if we are to imitate any celestials.
Eventually it broke off from Juppiter and formed the abstract noun Fides, the goddess of good faith, where the sex of the deity as a goddess was entirely determined by the grammatical gender of abstract nouns as feminine. This is all strange enough but there is one more step in the development even more curious yet.
The temple was dedicated in B.C. 28 and Augustus allowed its influence to permeate the Roman people for more than a decade before he took the next step, a step which was virtually to parallel Apollo and his sister Artemis-Diana with Juppiter and Juno.
The forerunner of this influence was in himself innocent enough, it was Apollo, and it is to his coming and the subsequent developments which set him in distinct opposition to Juppiter Optimus Maximus that we now turn. The Rome of the first consuls was a very different Rome from that of the earlier kings. Not only was the population larger but it was divided socially into different classes.
Thus there came into the league, alongside of the old Juppiter Latiaris of the Alban Mount, the new Diana Nemorensis of Aricia, and sacrifices to her formed a part of the solemn ritual of the united towns of Latium.
It does not take actually a great many years for a religious custom to acquire sanctity, and before many generations had passed, Diana was felt to be quite as original and essential a part of the worship of the league as Juppiter himself.
But this secular celebration of Augustus is interesting aside from the relation of Juppiter and Apollo, for it affords another illustration of the skilful combination of new and old in the Augustan reorganisation. In form the festival is avowedly the old one, but in two respects at least it introduces a new element.
Perhaps the strangest of all is the temple which was erected to Mars in the Campus Martius in B.C. 138. It might well be supposed that the Romans would keep holy the reputed father of their race, the god to whom, under Juppiter, their success was due.
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