By Jove, Biggles!: Life of Captain W.E.Johns

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In the heart of Asia on September 26, 1946, Colonel Olrik is preparing to lead an armada of bombers to set the capitals of the free world ablaze… “By Jove !!!”, in England, Captain Francis Blake and Professor Philip Mortimer are determined to lead the resistance! Matthew Dillon and Lynda Garland, "Religion in the Roman Republic," in Ancient Rome: From the Early Republic to the Assassination of Julius Caesar (Routledge, 2005), pp. 127, 345. On September 26, 2021, we will celebrate the 75th anniversary of the appearance of the characters Blake and Mortimer. It was September 26, 1946, in the first issue of the weekly Tintin. Even if the success is immediate, neither the young readers, nor the author, a close collaborator of Hergé, Edgar P. Jacobs, imagine only the two characters – Francis Blake, the handsome officer with the physique of a young pioneer, and Philip Mortimer, the iconoclastic scholar with the red beard -, will become cult and their adventures will continue to fascinate young and old for decades.

The epithet Dapalis is on the other hand connected to a rite described by Cato and mentioned by Festus. [154] Before the sowing of autumn or spring the peasant offered a banquet of roast beef and a cup of wine to Jupiter: it is natural that on such occasions he would entreat the god who has power over the weather, however Cato' s prayer of s one of sheer offer and no request. The language suggests another attitude: Jupiter is invited to a banquet which is supposedly abundant and magnificent. The god is honoured as summus. The peasant may hope he shall receive a benefit, but he does not say it. This interpretation finds support in the analogous urban ceremony of the epulum Iovis, from which the god derives the epithet of Epulo and which was a magnificent feast accompanied by flutes. [155] The epithets of a Roman god indicate his theological qualities. The study of these epithets must consider their origins (the historical context of an epithet's source).

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 sacrificed a white ox (bos mas) with gilded horns. [24] A similar sacrificial 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. [25] Cicero De Divinatione I 18; Dionysius Hal. AR IV 49, 3; Festus p. 212 L l. 30 f.; Scholiasta Bobiensis ad Ciceronis pro Plancio 23. The Temple of Jupiter Optimus Maximus stood on the Capitoline Hill in Rome. [63] Jupiter was worshiped there as an individual deity, and with Juno and Minerva as part of the Capitoline Triad. The building was supposedly begun by king Tarquinius Priscus, completed by the last king ( Tarquinius Superbus) and inaugurated in the early days of the Roman Republic (September 13, 509 BC). It was topped with the statues of four horses drawing a quadriga, with Jupiter as charioteer. A large statue of Jupiter stood within; on festival days, its face was painted red. [64] In (or near) this temple was the Iuppiter Lapis: the Jupiter Stone, on which oaths could be sworn.

Dius Fidius is considered a theonym for Jupiter, [204] [205] and sometimes a separate entity also known in Rome as Semo Sancus Dius Fidius. Wissowa argued that while Jupiter is the god of the Fides Publica Populi Romani as Iuppiter Lapis (by whom important oaths are sworn), Dius Fidius is a deity established for everyday use and was charged with the protection of good faith in private affairs. Dius Fidius would thus correspond to Zeus Pistios. [206] The association with Jupiter may be a matter of divine relation; some scholars see him as a form of Hercules. [207] Both Jupiter and Dius Fidius were wardens of oaths and wielders of lightning bolts; both required an opening in the roof of their temples. [135] Jupiter was served by the patrician Flamen Dialis, the highest-ranking member of the flamines, a college of fifteen priests in the official public cult of Rome, each of whom was devoted to a particular deity. His wife, the Flaminica Dialis, had her own duties, and presided over the sacrifice of a ram to Jupiter on each of the nundinae, the "market" days of a calendar cycle, comparable to a week. [30] The couple were required to marry by the exclusive patrician ritual confarreatio, which included a sacrifice of spelt bread to Jupiter Farreus (from far, "wheat, grain"). [31] A: Yes, you’re right that “by Jove” was a precursor to “by George”—chronologically speaking, if not etymologically. Dumézil (1977) citing Dionysius of Halicarnassus Roman Antiquities VI 90, 1; Festus s.v. p. 414 L 2nd. Jupiter Lucetius ("of the light"), an epithet almost certainly related to the light or flame of lightningbolts and not to daylight, as indicated by the Jovian verses of the carmen Saliare. [163] [j]

10. “Dash it!”

Epithets related to warring are in Wissowa's view Iuppiter Feretrius, Iuppiter Stator, Iuppiter Victor and Iuppiter Invictus. [156] Feretrius would be connected with war by the rite of the first type of spolia opima which is in fact a dedication to the god of the arms of the defeated king of the enemy that happens whenever he has been killed by the king of Rome or his equivalent authority. Here too Dumézil notes the dedication has to do with regality and not with war, since the rite is in fact the offer of the arms of a king by a king: a proof of such an assumption is provided by the fact that the arms of an enemy king captured by an officer or a common soldier were dedicated to Mars and Quirinus respectively.

Jupiter Centumpeda, literally, "he who has one hundred feet"; that is, "he who has the power of establishing, of rendering stable, bestowing stability on everything", since he himself is the paramount of stability. Here She Comes is a spoken word piece telling the story of Euripides’ Bacchae from the perspective of Agave, the mother of Pentheus, who is lured out into the woods and ultimately driven to kill her son by the god Dionysus, as part of his plan to make the Thebans recognise his divinity. In SJ Brady’s powerful retelling, a more modern Agave reflects on the events of this period of her life from the seaside, where she now lives in exile. As she recalls her tale, we are exposed to Agave’s feelings of repression and isolation in her son’s home: the sense that he does not want her to play a role in his life, and that she cannot guide him in his political choices or connect with him on a personal level. She searches for some kind of escape from the suffocating atmosphere, and finds it in the woods with Dionysus and the other bacchants who have been drawn there. Here she discovers the freedom of movement and music that the god provides, but also the darker side of her apparent liberation: in the divinely-induced frenzy, she mistakes her son for a lion and has the women kill him. In the end, she finds herself shunned by society once more. Gros, Pierre (1997). "Iuppiter Tonans". In Steinby, Eva Margareta (ed.). Lexicon Topographicum Urbis Romae (in French). Vol.3. Rome: Edizioni Quazar. pp.159–160. ISBN 978-88-7140-096-9.In Roman legend Aeneas vowed all of that year's wine of Latium to Jupiter before the battle with Mezentius [101] Giuliano Bonfante and Larissa Bonfante, (1983, 2003) The Etruscan Language: An Introduction, Manchester University Press rev. ed., pp. 24, 84, 85, 219, 225; Jean Gagé "La mort de Servius Tullius et le char de Tullia" in Revue belge de philologie et d' histoire 41 1963 1 pp. 25–62. The dictionary’s earliest example is from Ben Jonson’s 1598 play Every Man in His Humor: “I, Well! he knowes what to trust to, for George.”