Rumina, as Augustine testifies in the cited passage, was the goddess of suckling babies: she was venerated near the ficus ruminalis and was offered only libations of milk. Here moreover Augustine cites the verses devoted to Jupiter by Quintus Valerius Soranus, while hypothesising Iuno (more adept in his view as a breastfeeder), i.e. Rumina instead of Ruminus, might be nothing else than Iuppiter: "Iuppiter omnipotens regum rerumque deumque Progenitor genetrixque deum...". In Dumézil's opinion Farreus should be understood as related to the rite of the confarreatio the most sacred form of marriage, the name of which is due to the spelt cake eaten by the spouses, rather than surmising an agricultural quality of the god: the epithet means the god was the guarantor of the effects of the ceremony, to which the presence of his flamen is necessary and that he can interrupt with a clap of thunder. The epithet Dapalis is on the other hand connected to a rite described by Cato and mentioned by Festus. 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. Epithets related to warring are in Wissowa's view Iuppiter Feretrius, Iuppiter Stator, Iuppiter Victor and Iuppiter Invictus. 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