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In ancient Roman religion, Dius Fidius (less often as Dius Fidus) was a god of oaths associated with Jupiter. His name was thought to be related to Fides.〔Sextus Pompeius Festus s. v. medius〕 ''Fidius'' may be an earlier form for ''filius'', "son",〔(William Smith, Dictionary of Greek and Roman Biography and Mythology, v. 2, page 150, under Fidius )〕 with the name Dius Fidius originally referring to Hercules as a son of Jupiter.〔Ovid, ''Fasti'', 6. 213〕 According to some writers,〔Cicero, Letters to friends, 5. 21; Pliny, Letters, 4. 3〕 the phrase ''medius fidius'' was equivalent to ''mehercule'' "My Hercules!", a common interjection. ==Theology== Varro states that his teacher Aelius Stilo called this god ''Diovis filium'', i.e. ''Dius Filius'' as the Greek ''Διόσκορον Castorem'' on the grounds of the alteration of the letters ''d'' and ''l'' in the Sabine tongue. He identified him in Sabine, Sancus and in Greek, Hercules.〔Varro LL V 66; Yves Lehmann "La dette de Varron à l' égard de son mâitre Aelius Stilo" in MEFRA 97 1985 1 p. 519-520.〕 This assumption is not linguistically correct, because in the Iguvine Tables the god is named ''Fis(i)us'' or ''Fisovius Sancius''. However, his intrepretation, based on unknown theological documents, tallies with that of some modern scholars.〔Roger D. Woodard cited in note below; G. Freyburger ''Fides'' Dissertation Strassbourg 1983 p. 476 f.〕 The god is certainly not a mere aspect of Jupiter but a separate entity, known in Rome as Semo Sancus Dius Fidius. Wissowa argues that Jupiter and Dius Fidius divide responsibility for ensuring good faith. The most important oaths are sworn by Jupiter, the god of the ''Fides Publica Populi Romani'' as ''Iuppiter Lapis''. Dius Fidius protects good faith in private affairs: he corresponds to Ζευς Πίστιος.〔Wissowa above p. 103.〕 This view may well reflect a later development, but is not the original interpretation. Dius Fidius was not confined to private ''fides'' in early times. Matters of public relevance (such as the first international treaty of Rome, the one with Gabii) were preserved in his shrine (put under his jurisdiction). The shrine of Sancus had no roof, as it was deemed inappropriate and ineffective to swear oaths unless under the sky. The Capitolin temple also had an opening in its roof. The association of Dius Fidius with Jupiter is divine filiation.〔Roger D. Woodard ''Vedic and Indo-European Sacred Space'' Chicago Illinois Un. Press 2005 p. 189. The scholar thinks Dius Fidius is the Roman equivalent of Trita Apya, the companion of Indra in the slaying of Vrtra.〕 Dumézil underlines the peculiar intertwining and mixing of Jupiter and Dius Fidius as wardens of oaths and wielders of lightning bolts. Both require an opening in the roof of their temples, while leaving unanswered for Dumézil the question of the true identity of the latter.〔G. Dumézil ARR above p. 169.〕 This functional overlap generated confusion about the identity of Sancus Dius Fidius among ancient and modern scholars, as Dius Fidius has sometimes been considered another theonym for Jupiter.〔G. Dumezil ''La religion Roamaine archaïque'' Paris, 1974; It. tr. Milan 1977 p.189.〕 However, the autonomy of Semo Sancus from Jupiter and the fact that Dius Fidius is an alternate theonym designating Semo Sancus (and not Jupiter) is shown by the name of the correspondent Umbrian god Fisus Sancius which compounds the two constituent parts of Sancus and Dius Fidius: in Umbrian and Sabine ''Fisus'' is the exact correspondent of ''Fidius'', as e.g. Sabine ''Clausus'' of Latin ''Claudius''.〔Irene Rosenzweig London, 1937, p. ; D. Briquel "Les aspects militairs du dieu ombrien Fisus Sancius" in MEFRA 1979 p. 13; E. Norden ''Aus Alrōmischer Priesterbüchen'' Lund 1939 p. .〕 The fact that Sancus as Jupiter is in charge of the observance of oaths, of the laws of hospitality and of loyalty (''Fides'') connects him with the sphere and values of sovereignty, i.e. in Dumézil's terminology, of the first function. Wissowa advanced the hypothesis that Semo Sancus is the genius of Jupiter.〔G. Wissowa in ''Roschers Lexicon'' 1909 s.v. Semo Sancus col. 3654; ''Religion und Kultus der Römer'' Munich, 1912, p. 131 f.〕 W. W. Fowler cautioned that this interpretation looks to be an anachronism and Sancus is a ''Genius Iovius'', as it appears from the Iguvine Tables.〔W. W. Fowler ''The Roman Festivals of the Period of the Republic'' London, 1899, p. 139.〕 The concept of a ''genius'' of a deity is attested only in the imperial period. Theodor Mommsen, William Warde Fowler and Georges Dumezil among others rejected the tradition that ascribes a Sabine origin to the Roman cult of Semo Sancus Dius Fidius, partly on linguistic grounds as the theonym is Latin and no mention or evidence of a Sabine ''Semo'' is found near Rome, while the ''Semones'' are attested in Latin in the carmen Arvale. In their view Sancus would be a deity who was shared by all ancient Italic peoples, whether Osco-Umbrian or Latino-Faliscan.〔''La religion romaine archaique'' It. tr. Milano, 1977, p. 80 n. 25, citing also G. Wissowa in ''Roschers Lexicon'' s.v. Sancus, IV, 1909, col. 3168; Dumezil wholly rejects the tradition of the synecism of Rome.〕 The details of the cult of Fisus Sancius at Iguvium and those of Fides at Rome,〔cf.Livy I 21, 4; Servius ''Aen.'' I 292 on this prescription of Numa's〕 such as the use of the ''mandraculum'', a piece of linen fabric covering the right hand of the officiant, and of the ''urfeta'' (''orbita'') or of the ''orbes ahenei'', sort of small bronze disc brought in the right hand by the officiant at Iguvium and also deposed in the temple of Semo Sancus in 329 B.C. after an affair of treason 〔Livy VIII 20, 8; W. W. Fowler ''The Roman Festivals of the Period of the Republic'' London 1899 p. 138; Irene Rosenzweig ''Ritual and Cult in Pre-Roman Iguvium'' London, 1937, p.210; D. Briquel "Sur les aspects militaires du dieu ombrien Fisus Sancius" in MEFRA 1979 p. 136.〕 confirm the parallelism. Some aspects of Dius Fidius' oath ritual, such as requiring the open sky, the ''compluvium'' of private residences and the fact the temple of Sancus had no roof, implied to romanist O. Sacchi the idea that Dius Fidius' oath predated that for ''Iuppiter Lapis'' or ''Iuppiter Feretrius'', and had its origin in prehistoric rituals, when the ''templum'' was in the open air and defined by natural landmarks such as the highest nearby tree.〔O. Sacchi "Il trivaso del Quirinale" in ''Revue Internationale de Droit de l'Antiquité '' 2001 pp. 309-311, citing Nonius Marcellus s.v. rituis (L p.494): ''Itaque domi rituis nostri, qui per dium Fidium iurare vult, prodire solet in compluvium.'', 'thus according to our rites he who wishes to swear an oath by Dius Fidius he as a rule walks to the ''compluvium'' (an unroofed space within the house)'; Macrobius ''Saturnalia'' III 11, 5 on the use of the private ''mensa'' as an altar mentioned in the ''ius Papirianum''; Granius Flaccus ''indigitamenta'' 8 (H. 109) on king Numa's vow by which he asked for the divine punishment of perjury by all the gods.〕 Supporting this interpretation is the explanation of the theonym Sancus as meaning ''sky'' in Sabine given by Johannes Lydus, etymology that however is rejected by Dumézil, Briquel and others.〔Lydus ''de Mensibus'' IV 90; G. Capdeville "Les dieux de Martianus Capella" in ''Revue de l'histoire des religions'' 213 1996 3 p.290.〕 All the known details concerning Sancus connect him to the sphere of oaths, respect of compacts and the divine guarantee against their breach. These values are all proper to sovereign gods and in common with Jupiter (and with Mitra in Vedic religion). 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Dius Fidius」の詳細全文を読む スポンサード リンク
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