Before we proceed to examine traces of the oldest Jupiter in Rome and Latium let us see what survivals are to be found in other parts of Italy. In Umbria we find Jovis holding the first place among the gods of the great inscription of Iguvium, which beyond doubt retains the primitive features of the cult, though it dates probably from the last century B.C., and records rites which indicate a fully developed city-life[958]. His cult-titles here are Grabovius, of which the meaning is still uncertain, and Sancius, which brings him into connexion with the Semo Sancus and Dius Fidius of the Romans. The sacrifices and prayers are elaborately recorded, but there is no trace in the ritual of anything approaching to an anthropomorphic conception of the god, unless it be the apparent mention of a temple[959]. No image is mentioned, and there is no sign of a common meal. The titles of the deities too have the common old-Italian fluidity, i. e. the same title belongs to more than one deity[960]. Everything points to a stage of religious thought in which the personality of gods had no distinct place. The centre-point of the cult seems to be a hill, the _ocris fisius_, within the town of Iguvium, which reminds us of the habits of the Greek Zeus and the physical or elemental character—unanthropomorphized—which seems to belong to that earlier stage in his worship[961]. It is on a hill also that we find the cult among the Sabellians. An inscription from Rapino in the land of the Marrucini tells us of a festal procession in honour of ‘Iovia Ioves patres ocris Tarincris,’ i. e. Jovia (Juno?) belonging to the Jupiter of the hill Tarincris[962]. Among the Oscan peoples the cult-title _Lucetius_ is the most striking fact. Servius[963] says: ‘Sane lingua Osca Lucetius est Iuppiter dictus a luce quam praestare hominibus dicitur.’ The same title is found in the hymn of the Roman Salii[964], and is evidently connected with _lux_; Jupiter being beyond doubt the giver of light, whether that of sun or moon. So Macrobius[965]: ‘Nam cum Iovem accipiamus lucis auctorem, unde et Lucetium Salii in carminibus canunt et Cretenses Δία τὴν ἡμέραν vocant, ipsi quoque Romani Diespitrem appellant ut diei patrem. Iure hic dies Iovis fiducia vocatur, cuius lux non finitur cum solis occasu, sed splendorem diei et noctem continuat inlustrante luna,’ &c. The Ides of all months, i. e. the days of full moon, were sacred to Jupiter. But in all ceremonies known to us in which the god appears in this capacity of his, there is, as we might expect, no trace whatever of a personal or anthropomorphic conception.