Severus Con. sal.,
Personally, I always tried to avoid the topic of the Poltava project, but once this topic was raised, I too will express my opinion, however, I will first focus on those questions that Lupus asked, since Crassus - the culprit of this topic, did not bother to answer (=
When the land was formally transferred to the Republic, was the property title issued in the name of the corporation of our Republic? Is this legally possible in Sarmatia that non profit organizations constituted under foreign law can own land?
As Сrassus has already said, the land was originally not obtained in private ownership, by a specific inhabitant of Sarmatia, it was obtained by a legal entity, in which the province of Sarmatia was registered. Nevertheless, in order to keep to the end the rule and custom, we decided to "nominally" (as Crassus himself noted) to transfer this land from the province to the Republic, and did this through the praetor, which is Alba, who customarily made this transition. From this moment the earth became - ager publicus.
We faced a number of serious problems. As noted by Crassus, the Roman religion is the same law, and in order not to make mistakes, we had to work out very carefully the ways of solving the problems that we faced from a formal point of view. Thus, we decided to use the praetor because there is a significant gap in the organization of the Republic. Historically, Roman Religion is the religion of the City of Rome, and it is inseparable from it. In our Republic there is a duality, on the one hand, we are all citizens of Rome, because we are in tribes and centuria, but at the same time we still live in the provinces, that is, we are, as it were, part of these provinces. Hence the question arose when our community received land, what status did this land have? The status of the Roman public land, since it received the Roman community, or the status of provincial land, since the same citizens who received it are residents of the province. To avoid this duality, through praetor law, we nominally gave this land to Rome.
The procedure as described here transferring public land into sacred land is certainly correct for the city of Rome. But in the provinces other rules must have been applied. I cannot imagine that a Roman praetor or consul had to travel all the way from Rome to a remote province like Syria just to inaugurate a temple. I am sure that this was done by the duumviri of the respective civitas.
As mentioned earlier, Roman Religion is the religion of the City of Rome, without Rome there is no Roman religion. How the Templum project positions itself can be seen on the open resources devoted to this project, it is also possible to follow the religious component of the preparation of this project quite clearly. You yourself can easily understand exactly how this project positions itself, as it is actually Roman or provincial. But the matter is different, in the pursuit of the implementation of this project, the organizer of this project did not begin to burden themselves with detailed and comprehensive elaboration and preparation. Thus, ignorance or willful, but they violated the established order, and given the formalism of the Roman region, its bright ritalistic, this is evidence of the complete religious nullity of all the results of the project. It must be recognized, taken and passed on again, and correctly. To fix the error, you need to recognize its existence. Until new correct rituals are performed, the whole idea, all these objects, all these prayers on paper and everything else, all this is not sacred, it's all profane, and all this makes no sense, except for the monetization of religious fiction.
But in addition, even if you do not take into account the fact of the violation of procedures, it remains an open question of why, when dedicating an object to a deity, specifically to Jupiter, there are other deities placed in the same place, as Crassus correctly noted, does not this indicate a disparaging attitude to the Roman Religions?
Roman religion is not a game, it is a sort of religious law, where everything is clearly formalized, and the error inevitably leads to negative consequences.
Sanctification is a complex procedure. It is possible only in Roman territory, which was "liberated and defined" and, if necessary, is inaugurated. After the official decision to proceed to consecration (which was called constitutio), this space is cleared, the boundaries of the building are marked and the first stone is put. Tacitus gives an excellent description of this in his account of the purification and definition (through suovetaurili - the sacrifice of a pig, a sheep and a bull) of a temple on the Capitol that burned down during the civil war of 69 AD:
"The eleventh day before the July calends was clear and cloudless; the place reserved for the construction of the temple was surrounded with wreaths and curled with holy ribbons; In the formed space came the soldiers, who carried especially happy names, holding in their hands branches of trees, promising luck. Then the vestals, accompanied by boys and girls who had a father and mother alive, were bathed in water scooped from rivers and clean springs. Praetor Helvidius Priscus joined after the pontiff Plutius Elianus to the place of the future temple, cleansed him, sacrificing a pig, a sheep and a bull, and, spreading the insides of the animals on the grass, appealed to Jupiter, Juno and Minerva, to the gods-patrons of the empire, asking them to bestow success and, with their divine right hand, to elevate to the top of glory the dwelling intended for them, to the construction of which people are now embarking. After uttering a prayer, Helvidius took hold of the sacred bandages with which he saw a stone and ropes that entwined it. Immediately all
the rest: magistrates, sarcedors, senators, equesterians, a lot of people from the common people, - struggling with all their might, moved and shouted a huge lump of shouting. From everywhere in the base of the temple threw ingots of gold, silver, raw ore, which did not yet know ore ... " (History, 4, 53)
Once the construction was finished, the building was dedicated or consecrated. The initiate took the door-post (or touched the altar, if the altar was consecrated) and pronounced the dedication formula (lex dedicationis) at the dictation of the pontiff, which translated this structure and space from public ownership to the ownership of the deity: from now on they were sacred. Lex dedicationis also formulates a certain number of conditions relating to rules of worship. Often the dedicates referred to the model of law (lex), established during the dedication of the altar of Diana on Aventine (Dionysius of Halicarnassus, 4, 26)
Here are just a couple of quotes on this topic. In order not to seem biased towards the Poltava project, although I wish them only good and prosperity, I suggest that everyone just check the quotes given above about how the religious procedures were conducted in the Poltava project and you will understand everything yourself.