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Jupiter Optimus Maximus Heliopolitanus

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Jupiter Optimus Maximus Heliopolitanus
The Sursock bronze, a miniature of the cultic statue of Jupiter Heliopolitanus in Baalbek, now in the Louvre
Other namesJupiter Heliopolitanus
Venerated in
SymbolLightning bolt, Young bulls, Wheat corn
Equivalents
GreekZeus Heliopolitanus

Jupiter Optimus Maximus Heliopolitanus (IOMH, also Jupiter Heliopolitanus) was a syncretic supreme god venerated in the great temple of Baalbek, in modern-day Lebanon. The cult of Jupiter Heliopolitanus evolved from the ancient Canaanite religion, particularly the worship of the storm and fertility god Baal-Hadad. Baal, meaning "lord" or "master," was a title used for various local deities, while Hadad was specifically revered as the god of rain, thunder, and storms, closely linked to agricultural fertility. Over time, the cult of Baal-Hadad in Baalbek acquired solar characteristics, possibly due to Hellenistic influences that equated Baal-Hadad with the Greek sun god Helios. This syncretism continued under Roman rule, with the deity further merging attributes with the Roman god Jupiter, culminating in the construction of a monumental temple complex dedicated to Jupiter Heliopolitanus in the second century AD. The temple was renowned for its oracular functions and served as a significant center of divination, with the cult of Heliopolitan Jupiter spreading throughout the Roman Empire.

Historical background

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The cult of Jupiter Heliopolitanus evolved from ancient Canaanite religion, specifically from the cult of the Canaanite good Baal-Hadad, an ancient storm and fertility god worshipped in various regions in the Near East, including Canaan and Syria. Baal is a title meaning "lord", "owner" or "master" and was used for various local gods. Hadad, specifically, was known as the god of rain, thunder, and storms, and was associated with agricultural fertility, and was often depicted holding a whip and thunderbolt. In different areas and periods, Baal-Hadad was associated with different natural phenomena and powers.[1][2] Modern scholarship largely identifies Baal with Hadad,[3][4] suggesting the name Baal (Lord) was adopted as a reverent alias when the cult of Hadad increased in importance and his true name became too sacred to speak aloud for any but the high priest. This practice parallels other cultures where substitute titles were used for deities whose names were considered too holy as "Bel" was used for Marduk among the Babylonians and "Adonai" for Yahweh. A minority propose that Baal was a native Canaanite deity whose cult was identified with or absorbed aspects of Hadad's.[4] Regardless of their original relationship, by the 1st millennium BCE, Hadad and Baal were regarded as distinct deities, with Hadad worshiped by the Aramaeans and Baal by the Phoenicians and other Canaanites.[4]

Antiochus XII Dionysos. 87/6-84/3 BC. AR Tetradrachm (15.69 g, 12h). Damaskos mint. Dated SE 230 (83/2 BC). Diademed head right / Cult statue of Hadad standing facing on double basis, holding wheat stalk, flanked by two bull foreparts; in exergue, monograms flanking date; all in laurel wreath.

After the death of Alexander the Great in 323 BC, the Diadochi—his generals, family members, and companions—divided and ruled various parts of his empire; this era became known as the Hellenistic period, marked by the spread of Greek culture and influence across the territories they controlled.[5] Control of the Levant, a strategically significant region, was contested among the successors. The Seleucid Empire, led by Seleucus I Nicator, and the Ptolemaic Kingdom of Egypt, under Ptolemy I Soter, were primary rivals in this struggle. Following the pivotal Battle of Ipsus in 301 BCE, much of the Levant came under Seleucid rule.[6] An early sanctuary existed in Baalbek well before the Macedonian conquest. During the Hellenistic period, it was placed under the authority of the tetrarchs of Chalcis ad Libanum, who also held the title of "high priest".[7] It is also during this period that the cult of Baal Hadad in Baalbek gained a solar character.[8][9] The Greeks may have recognized their sun god Helios in Baal-Hadad, a storm god often depicted brandishing a whip, symbolizing lightning.[10] The whip was also a symbol associated with Helios, who was often depicted holding a whip to drive his sun chariot across the sky.[11] This shared iconography likely led to the conflation of the two deities by the new Hellenistic overlords who also renamed the town Heliopolis.[9][8] This name is often interpreted as evidence for the worship of a solar deity, most likely originated during the Ptolemaic control of the region in the third century BC.[12] The name Heliopolis, shared with the famous Egyptian city, was used by the priests of the Egyptian Heliopolis to misattribute the origins of the cult of Baalbek to their own traditions,[13][14] as recounted by the Roman historian Macrobius (Saturnalia, early 5th century CE), who added to the myth by reporting that the cult statue of Jupiter Heliopolitanus in Baalbek originally came from Egypt.[8][15] Modern scholars dispute this claim, recognizing it as part of the broader syncretic tendencies of Roman historians.[16][17][18] The association of the god of Baalbek with solar attributes endured following the annexation of the region by Rome in 63 BC.[a][8] The cult of Hadad found its way to Rome, where he was mentioned in three inscriptions on an altar uncovered on the eastern slopes of the Janiculum hill. The inscriptions read: "to the god Adados", "to the god Adados of Libanos", and "to the god Adados of the Mountaintop" are believed by British classical archaeologist and scholar Arthur Bernard Cook to suggest an increasing trend toward associating Hadad more with Jupiter, known as a mountain god, rather than with Helios.[19] The cult of Hadad/Helios eventually syncretized with the Roman chief god Jupiter,[1] evolving into a cosmic and universal deity.[20][21] In the second century AD, the Romans built a monumental temple complex in Baalbek, dedicated to Iupiter Heliopolitanus (Heliopolitan Jupiter).[19][14] The Temple of Jupiter Heliopolitanus in Baalbek was renowned in antiquity for its oracular functions and as a divination center.[22] Macrobius records that during oracle sessions, the god's statue was carried in a litter by the bearers who, guided by divine will, moved in certain directions, which priests interpreted to deliver oracles.[23][24][25][26] The cult of Heliopolitan Jupiter spread from this cultic center to far corners of the Roman empire.[19][27] The ritual practices.[b] and cultic installations of the Temple of Jupiter Heliopolitanus in Baalbek[c] still exhibited, even in Roman times, significant Semitic influences, as detailed by Hajjar.[29]

Notes

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  1. ^ In 15 BCE, Heliopolis was adjoined to the territory of "Colonia Iulia Augusta Felix Berytus", and was no longer under the authority of the indigenous Iturean princes of Chalcis. It maintain however good relations with the princes, who held control over southern access for pilgrims coming from Palestine, Arabia, or Damascus.[7]
  2. ^ These include rites of divination and the oracular power of Jupiter, the dedication of hair to Venus Heliopolitana and the associated sacred prostitution, the prominence of astrology, ritual processions to the nearby 'Aïn el-Gouë spring with the deposition of divine images in the sacred spring's basins, liturgical banquets, ritual purification and hair shaving, the prohibition of pork, and the celebration of the Maiuma festival.[28]
  3. ^ The architectural layout of the grand sanctuary—with its two towers flanking the entrance to the temple complex, successive courtyards, isolated columns in the great court, elongated basins for ritual ablutions, and monumental multi-story altar adjacent to a smaller communion sacrifice altar in the courtyard of the Great Temple.[29]

References

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Citations

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  1. ^ a b Dupont-Sommer 1949, pp. 109, 113.
  2. ^ Seyrig 1929, pp. 315, 346.
  3. ^ Day 2000, p. 68.
  4. ^ a b c Hermann 1999, p. 132.
  5. ^ Green 2008, pp. xv–xvi.
  6. ^ Green 2008, p. 134.
  7. ^ a b Sartre 1998, p. 187.
  8. ^ a b c d Cook 1914, pp. 549–550.
  9. ^ a b Hajjar 1977b, p. 515.
  10. ^ Hajjar 1977b, p. 515.
  11. ^ Heck 1851, p. 422.
  12. ^ Kropp 2010, p. 238.
  13. ^ Cook 1914, p. 550.
  14. ^ a b Parrot 1955, p. 99.
  15. ^ Seyrig 1929, p. 347.
  16. ^ Dussaud 1920, p. 4.
  17. ^ Seyrig 1929, pp. 346–347.
  18. ^ Hajjar 1977b, p. 514.
  19. ^ a b c Cook 1914, pp. 550–551.
  20. ^ Bel 2012b, p. 14–15.
  21. ^ Seyrig 1929, pp. 333, 340–341, .
  22. ^ Hajjar 1977b, p. 437, Footnote 1: "Le temple d’Héliopolis est essentiellement consacré à la divination, nous dit Macrobe qui décrit le fonctionnement de l’oracle.".
  23. ^ Macrobius 2006, 1.23.12.
  24. ^ Cook 1914, pp. 552.
  25. ^ Hajjar 1977a, pp. 36, 251.
  26. ^ Hajjar 1977b, pp. 423, 424, 448–449, 514423 discusses the seism that destroyed the temple (or at least the sunken columns shipment) | 448 On the oracular session in Baalbek | 449 detailed description of oracle session in Dmer, 40km north of Damascus | 515 Discussion of Macrobius' the origin of the cult, the exactness of Macrobius' description save for the thunderbolt, | 516 associations with Dolichene Zeus, Carmel Zeus.
  27. ^ Fowlkes-Childs & Seymour 2019, p. 118.
  28. ^ Hajjar 1977b, p. 437.
  29. ^ a b Hajjar 1977b, p. 437–438. Cite error: The named reference "FOOTNOTEHajjar1977b437–438" was defined multiple times with different content (see the help page).

Sources

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