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| deity_of = King of the Gods;God of sky and lightning | abode = Rome | symbol = Lightning bolt, eagle | consort = Juno | parents = Saturn | siblings = ''Roman tradition:'' Juno ''Greco-Roman:'' Pluto and Neptune | children = Mars, Vulcan, Minerva, Hercules | mount = | other_names = Jove | Greek_equivalent = Zeus | Hinduism_equivalent = Indra }} Jupiter, also Jove ((ラテン語:Iuppiter) (:ˈjʊppɪtɛr), gen. ''Iovis'' (:ˈjɔwɪs)), is the god of sky and thunder and king of the gods in Ancient Roman religion and mythology. Jupiter was the chief deity of Roman state religion throughout the Republican and Imperial eras, until Christianity became the dominant religion of the Empire. In Roman mythology, he negotiates with Numa Pompilius, the second king of Rome, to establish principles of Roman religion such as sacrifice. Jupiter is usually thought to have originated as a sky god. His identifying implement is the thunderbolt and his primary sacred animal is the eagle,〔Pliny ''Naturalis Historia'' X 16. A. Alföldi ''Zu den römischen Reiterscheiben'' in ''Germania'' 30 1952 p. 188 and n. 11 as cited by G. Dumézil ''La religion reomaine archaïque'' Paris 1974 2nd ed., It. tr. Milan 1977 (hereafter cited as ARR) p. 215 n. 58.〕 which held precedence over other birds in the taking of auspices〔Servius ''Ad Aeneidem'' II 374.〕 and became one of the most common symbols of the Roman army (see Aquila). The two emblems were often combined to represent the god in the form of an eagle holding in its claws a thunderbolt, frequently seen on Greek and Roman coins.〔Dictionary of Roman Coins, see e.g. reverse of "Consecratio" coin of Emperor Commodus & coin of Ptolemy V Epiphanes minted c. 204–180 BC.〕 As the sky-god, he was a divine witness to oaths, the sacred trust on which justice and good government depend. Many of his functions were focused on the Capitoline Hill, where the citadel was located. He was the chief deity of the early Capitoline Triad with Mars and Quirinus.〔Mars was a deity concerned with war and the defense of agriculture; Cato the Elder, On Agriculture, 141; alm, in Rüpke (ed), 239. The Colline deity Quirinus may have been equivalent in some way to both Mars and Jupiter: "Quirinus, perhaps the war god of the Quirinal settlement or the god who presided over the assembled citizens." Howard Hayes Scullard, (2003), A History of the Roman World, 753 to 146 BC, page 393. Routledge. For a summary regarding the nature, status and complex development of Jupiter from regal to Republican era, see Beard ''et al.'', Vol. 1, 59–60. For the conceptual difficulties involved in discussion of Roman deities and their cults, see Rüpke, in Rüpke (ed) 1–7.〕 In the later Capitoline Triad, he was the central guardian of the state with Juno and Minerva. His sacred tree was the oak. The Romans regarded Jupiter as the equivalent of the Greek Zeus,〔''Larousse Desk Reference Encyclopedia'', The Book People, Haydock, 1995, p. 215.〕 and in Latin literature and Roman art, the myths and iconography of Zeus are adapted under the name ''Iuppiter''. In the Greek-influenced tradition, Jupiter was the brother of Neptune and Pluto. Each presided over one of the three realms of the universe: sky, the waters, and the underworld. The Italic Diespiter was also a sky god who manifested himself in the daylight, usually but not always identified with Jupiter.〔''Diespiter'' should not be confused with ''Dis pater,'' but the two names do cause confusion even in some passages of ancient literature; P.T. Eden, commentary on the ''Apocolocyntosis'' (Cambridge University Press, 1984, 2002), pp. 111–112.〕 Tinia is usually regarded as his Etruscan counterpart.〔Massimo Pallottino, "Etruscan Daemonology," p. 41, and Robert Schilling, "Rome," pp. 44 and 63, both in ''Roman and European Mythologies'' (University of Chicago Press, 1992, from the French edition of 1981); Giuliano Bonfante and Larissa Bonfante ''The Etruscan Language: An Introduction'' (Manchester University Press, 1983 rev. ed. 2003), pp. 24, 84, 85, 219, 225; Nancy Thomson de Grummond, ''Etruscan Myth, Sacred History, and Legend'' (University of Pennsylvania Museum of Archaeology and Anthropology, 2006), pp. 19, 53–58 ''et passim''; Jean MacIntosh Turfa, ''Divining the Etruscan World: The Brontoscopic Calendar and Religious Practice'' (Cambridge University Press, 2012), p. 62.〕 ==Jupiter and the state== The Romans believed that Jupiter granted them supremacy because they had honoured him more than any other people had. Jupiter was "the fount of the auspices upon which the relationship of the city with the gods rested."〔Mary Beard, J.A. North, and S.R.F. Price, ''Religions of Rome: A History'' (Cambridge University Press, 1998), vol. 1, p. 59.〕 He personified the divine authority of Rome's highest offices, internal organization, and external relations. His image in the Republican and Imperial Capitol bore regalia associated with Rome's ancient kings and the highest consular and Imperial honours.〔Orlin, in Rüpke (ed), 58.〕 The consuls swore their oath of office in Jupiter's name, and honoured him on the annual ''feriae'' of the Capitol in September. To thank him for his help (and to secure his continued support), they offered him a white ox ''(bos mas)'' with gilded horns.〔Scheid, in Rüpke (ed), 263–271; G. Dumézil ARR It. tr. p. 181 citing Jean Bayet ''Les annales de Tite Live'' édition G. Budé vol. III 1942 Appendix V p. 153 and n. 3.〕 A similar offering was made by triumphal generals, who surrendered the tokens of their victory at the feet of Jupiter's statue in the Capitol. Some scholars have viewed the ''triumphator'' as embodying (or impersonating) Jupiter in the triumphal procession.〔Dumézil 1977 p. 259 note 4: cf. Servius ''Eclogae'' X 27 "''unde etiam triumphantes habent omnia insignia Iovis, sceptrum palmatamque togam''" "wherefore also the triumphing commanders have all the insignia of Jupiter, the sceptre and the toga palmata'". On the interpretation of the triumphal dress and of the triumph, Larissa Bonfante has offered an interpretation based on Etruscan documents in her article : "Roman Triumphs and Etruscan Kings: the Changing Face of the Triumph" in ''Journal of Roman Studies'' 60 1970 pp. 49–66 and tables I–VIII. Mary Beard rehearses various views of the ''triumphator'' as god or king in ''The Roman Triumph'' (Harvard University Press, 2007), pp. 226–232, and expresses skepticism.〕 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.〔Dumézil 1977 citing Livy V 23, 6 and VI 17, 5.〕 Capitoline Jupiter finds himself in a delicate position: he represents a continuity of royal power from the Regal period, and confers power on the magistrates who pay their respects to him; at the same time he embodies that which is now forbidden, abhorred, and scorned.〔G. Dumézil ARR above 1977 p. 177.〕 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''.〔Dumézil 1977 p. citing Dionysius of Halicarnassus ''Roman Antiquities'' VI 90, 1; Festus s.v. p. 414 L 2nd.〕 Plebeians eventually became eligible for all the magistracies and most priesthoods, but the high priest of Jupiter ''(Flamen Dialis)'' remained the preserve of patricians.〔Gary Forsythe, ''A Critical History of Early Rome: From Prehistory to the First Punic War'' (University of California Press, 2005, 2006), p. 159 ''et passim.''〕 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「Jupiter (mythology)」の詳細全文を読む スポンサード リンク
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