as the god whence the souls of men come from and to whom they return after death. Summanus The god of nighttime lightning has been interpreted as an aspect of Jupiter, either a chthonic manifestation of the god or a separate god of the underworld. A statue of Summanus stood on the roof of the Temple of Capitoline Jupiter, and Iuppiter Summanus is one of the epithets of Jupiter. Dumézil sees the opposition Dius Fidius versus Summanus as complementary, interpreting it as typical to the inherent ambiguity of the sovereign god exemplified by that of Mitra and Varuna in Vedic religion. The complementarity of the epithets is shown in inscriptions found on puteals or bidentals reciting either fulgur Dium conditum or fulgur Summanum conditum in places struck by daytime versus nighttime lightning bolts respectively. This is also consistent with the etymology of Summanus, deriving from sub and mane (the time before morning). Liber Iuppiter was associated with Liber through his epithet of Liber (association not yet been fully explained by scholars, due to the scarcity of early documentation). In the past, it was maintained that Liber was only a progressively-detached hypostasis of Jupiter; consequently, the vintage festivals were to be attributed only to Iuppiter Liber. Such a hypothesis was rejected as groundless by Wissowa, although he was a supporter of Liber's Jovian origin. Olivier de Cazanove contends that it is difficult to admit that Liber (who is present in the oldest calendars—those of Numa—in the Liberalia and in the month of Liber at Lavinium) was derived from another deity. Such a derivation would find support only in epigraphic documents, primarily from the Osco-Sabellic area. Wissowa sets the position of Iuppiter Liber within the framework of an agrarian Jupiter. The god also had a temple in this name on the Aventine in Rome, which was restored by Augustus and dedicated on September 1. Here, the god was sometimes named Liber and sometimes Libertas. Wissowa opines that the relationship existed in the concept of creative abundance through which the supposedly-separate Liber might have been connected to the Greek god Dionysos, although both deities might not have been originally related to viticulture. Other scholars assert that there was no Liber (other than a god of wine) within historical memory. O. de Cazanove argues that the domain of the sovereign god Jupiter was that of sacred, sacrificial wine (vinum inferium), while that of Liber