or perhaps more correctly, Diovis pater, or Diespiter, and Diovis or dies, which was originally identical with divum (heaven); so that Jupiter literally means "the heavenly father." The
same meaning is implied in the name Lucesius or Lucerius, by which he was called by the
Oscans, and which was often used by the poet Naevius (s. v. Lucetium, p. 114, ed. Müller;
de L. L. 5.84, 7.45), may be the
same as Jupiter, since, according to Festus (s. v. falae, p. 88, ed.
Müller), falandum was the Etruscan name for heaven. The surname of Supinalis (August. de Civ. Dei, 7.11) likewise alludes to the dome
of heaven.
As Jupiter was the lord of heaven, the Romans attributed to him power over all the changes
in the heavens, as rain, storms, thunder and lightning, whence he had the epithets of Pluvius, Fulgurator, Tonitrualis, Tonans, Fulminator, and Serenator. (Appul. de Mund. 37; Fest. s. v.
prorsum;
de Civ. Dei, 2.29.) In concluding a treaty, the Romans took the
sacred symbols of Jupiter, viz. the sceptre and flint stone, together with some grass from his
temple, and the oath taken on such an occasion was expressed by per Jovem
Lopidem jurare. (Fest. s.v. Feretrius;
de Deo Socrat. 4; Apol. 40); and respecting the
mode of calling down lightning, see ELICIUS. These powers exercised
by the god, and more especially the thunderbolt, which was ever at his command, made him the
highest and most powerful among the gods, whence he is ordinarily called the best and most
high (optimus maximus), and his temple stood on the capitol; for he, like the Greek Zeus,
loved to erect his throne on lofty hills. (s.
v. Sacer Mons), for he was the protector of the city and the surrounding country. As
such he was worshipped by the consuls on entering upon their office, and a general returning
from a campaign had first of all to offer up his thanks to Jupiter, and it was in honour of
Jupiter that the victorious general celebrated his triumph. (de Civ. Dei, 8.11;
de
Mund. 37; Festus, s. v. Opitulus; Cic. de Leg.
2.11, in Verr. 4.58.) Under all these surnames the god had temples or
statues at Rome; and two temples, viz. those of Jupiter Stator at the Mucian gate and Jupiter
Feretrius, were believed to have been built in the time of Romulus. (
Jupiter, according to the belief of the Romans, determined the course of all earthly and
human affairs: he foresaw the future, and the events happening in it were the results of his
will. He revealed the future to man through signs in the heavens and the flight of birds,
which are hence called the messengers of Jupiter, while the god himself is designated as Prodigialis, that is, the sender of prodigies. (Plaut. Amphitr. 2.2, 107.) For the same reason Jupiter was invoked at the beginning of every
undertaking, whether sacred or profane, together with Janus, who blessed the beginning itself
(August. de Civ. Dei, 7.8; de R. R. 134, 141; s. v. Idulis Ovis.) Another sacrifice, consisting of
a ram, was offered to Jupiter in the regia on the nundines, that is, at the beginning of every
week (s. v. nundinas);
and it may be remarked in general that the first day of every period of time both at Rome and
in Latium was sacred to Jupiter, and marked by festivals, sacrifices, or libations.
It seems to be only a necessary consequence of what has been already said, that Jupiter was
considered as the guardian of law, and as the protector of justice and virtue: he maintained
the sanctity of an oath, and presided over all transactions which were based upon faithfulness
and justice. Hence Fides was his companion on the capitol, along with Victoria; and hence a
traitor to his country, and persons guilty of perjury, were thrown down the Tarpeian rock.
Faithfulness is manifested in the internal relations of the state, as well as in its
connections with foreign powers, and in both respects Jupiter was regarded as its protector.
Hence Jupiter and Juno were the guardians of the bond of marriage; and when the harmony
between husband and wife was disturbed, it was restored by Juno, surnamed Conciliatrix or
Viriplaca, who had a sanctuary on the Palatine. (Fest. s. v.
Conciliatric;
herctum, property), and from his being expressly called by
Dionysius (
As Jupiter was the prince of light, the white colour was sacred to him, white animals were
sacrificed to him, his chariot was believed to be drawn by four white horses, his priests wore
white caps, and the consuls were attired in white when they offered sacrifices in the capitol
the day they entered on their office. (Festus, s.v. albogalerum pileum.)
When the Romans became acquainted with the religion of the Greeks, they naturally identified
Jupiter with Zeus, and afterwards with the Egyptian Ammon, and in their representations of the
god they likewise adopted the type of the Greek Zeus. [ZEUS; comp.
Hartung, Die Relig. der Röm. vol. ii. p. 8, &c.)