Jupiter (mythology) instance of Roman deity
Jupiter (Latin: Iūpiter or Iuppiter, from Proto-Italic *djous "day, sky" + *patēr "father", thus "sky father" Greek: Δίας or Ζεύς), also known as Jove (gen. Iovis [ˈjɔwɪs]), is the god of the sky and thunder, and king of the gods in ancient Roman religion and mythology. Jupiter was the chief deity of Roman state religion throughout the Republican and Imperial eras, until Christianity became the dominant religion of the Empire. In Roman mythology, he negotiates with Numa Pompilius, the second king of Rome, to establish principles of Roman religion such as offering, or sacrifice.
Jupiter is usually thought to have originated as a sky god. His identifying implement is the thunderbolt and his primary sacred animal is the eagle, which held precedence over other birds in the taking of auspices and became one of the most common symbols of the Roman army (see Aquila). The two emblems were often combined to represent the god in the form of an eagle holding in its claws a thunderbolt, frequently seen on Greek and Roman coins. As the sky-god, he was a divine witness to oaths, the sacred trust on which justice and good government depend. Many of his functions were focused on the Capitoline Hill, where the citadel was located. In the Capitoline Triad, he was the central guardian of the state with Juno and Minerva. His sacred tree was the oak.Name and epithets
The Latin name Iuppiter originated as a vocative compound of the Old Latin vocative *Iou and pater ("father") and came to replace the Old Latin nominative case *Ious. Jove is a less common English formation based on Iov-, the stem of oblique cases of the Latin name. Linguistic studies identify the form *Iou-pater as deriving from the Proto-Italic vocable *Djous Patēr, and ultimately the Indo-European vocative compound *Dyēu-pəter (meaning "O Father Sky-god"; nominative: *Dyēus-pətēr).Older forms of the deity's name in Rome were Dieus-pater ("day/sky-father"), then Diéspiter. The 19th-century philologist Georg Wissowa asserted these names are conceptually- and linguistically-connected to Diovis and Diovis Pater; he compares the analogous formations Vedius-Veiove and fulgur Dium, as opposed to fulgur Summanum (nocturnal lightning bolt) and flamen Dialis (based on Dius, dies). The Ancient later viewed them as entities separate from Jupiter. The terms are similar in etymology and semantics (dies, "daylight" and Dius, "daytime sky"), but differ linguistically. Wissowa considers the epithet Dianus noteworthy. Dieus is the etymological equivalent of ancient Greece's Zeus and of the Teutonics' Ziu (genitive Ziewes). The Indo-European deity is the god from which the names and partially the theology of Jupiter, Zeus and the Indo-Aryan Vedic Dyaus Pita derive or have developed.The Roman practice of swearing by Jove to witness an oath in law courts is the origin of the expression "by Jove!"—archaic, but still in use. The name of the god was also adopted as the name of the planet Jupiter; the adjective "jovial" originally described those born under the planet of Jupiter (reputed to be jolly, optimistic, and buoyant in temperament).
Jove was the original namesake of Latin forms of the weekday now known in English as Thursday (originally called Iovis Dies in Latin). These became jeudi in French, jueves in Spanish, joi in Romanian, giovedì in Italian, dijous in Catalan, Xoves in Galician, Joibe in Friulian and Dijóu in Provençal.Syncretic or geographical epithets
Some epithets of Jupiter indicate his association with a particular place. Epithets found in the provinces of the Roman Empire may identify Jupiter with a local deity or site (see syncretism).Jupiter Ammon, Jupiter equated with the Egyptian deity Amun after the Roman conquest of Egypt
Jupiter Brixianus, Jupiter equated with the local god of the town of Brescia in Cisalpine Gaul (modern North Italy)
Jupiter Capitolinus, also Jupiter Optimus Maximus, venerated throughout the Roman Empire at sites with a Capitol (Capitolium)
Jupiter Dolichenus, from Doliche in Syria, originally a Baal weather and war god. From the time of Vespasian, he was popular among the Roman legions as god of war and victory, especially on the Danube at Carnuntum. He is depicted as standing on a bull, with a thunderbolt in his left hand, and a double ax in the right.
Jupiter Indiges, "Jupiter of the country," a title given to Aeneas after his death, according to Livy
Jupiter Ladicus, Jupiter equated with a Celtiberian mountain-god and worshipped as the spirit of Mount Ladicus in Gallaecia, northwest Iberia, preserved in the toponym Codos de Ladoco.
Jupiter Laterius or Latiaris, the god of Latium
Jupiter Parthinus or Partinus, under this name was worshiped on the borders of northeast Dalmatia and Upper Moesia, perhaps associated with the local tribe known as the Partheni.
Jupiter Poeninus, under this name worshipped in the Alps, around the Great St Bernard Pass, where he had a sanctuary.
Jupiter Solutorius, a local version of Jupiter worshipped in Spain; he was syncretised with the local Iberian god Eacus.
Jupiter Taranis, Jupiter equated with the Celtic god Taranis.
Jupiter Uxellinus, Jupiter as a god of high mountains.In addition, many of the epithets of Zeus can be found applied to Jupiter, by interpretatio romana. Thus, since the hero Trophonius (from Lebadea in Boeotia) is called Zeus Trophonius, this can be represented in English (as it would be in Latin) as Jupiter Trophonius. Similarly, the Greek cult of Zeus Meilichios appears in Pompeii as Jupiter Meilichius. Except in representing actual cults in Italy, this is largely 19th-century usage; modern works distinguish Jupiter from Zeus.In Vedic religion, Dyaus Pitar remained confined to his distant, removed, passive role and the place of sovereign god was occupied by Varuna and Mitra. In Greek and Roman religion, instead, the homonymous gods *Diou- and Διϝ- evolved into atmospheric deities; by their mastery of thunder and lightning, they expressed themselves and made their will known to the community. In Rome, Jupiter also sent signs to the leaders of the state in the form of auspices in addition to thunder. The art of augury was considered prestigious by ancient Romans; by sending his signs, Jupiter (the sovereign of heaven) communicates his advice to his terrestrial colleague: the king (rex) or his successor magistrates. The encounter between the heavenly and political, legal aspects of the deity are well represented by the prerogatives, privileges, functions and taboos proper to his flamen (the flamen Dialis and his wife, the flaminica Dialis).
Dumézil maintains that Jupiter is not himself a god of war and agriculture, although his actions and interest may extend to these spheres of human endeavour. His view is based on the methodological assumption that the chief criterion for studying a god's nature is not to consider his field of action, but the quality, method and features of his action. Consequently, the analysis of the type of action performed by Jupiter in the domains in which he operates indicates that Jupiter is a sovereign god who may act in the field of politics (as well as agriculture and war) in his capacity as such, i.e. in a way and with the features proper to a king. Sovereignty is expressed through the two aspects of absolute, magic power (epitomised and represented by the Vedic god Varuna) and lawful right (by the Vedic god Mitra). However, sovereignty permits action in every field; otherwise, it would lose its essential quality. As a further proof, Dumézil cites the story of Tullus Hostilius (the most belligerent of the Roman kings), who was killed by Jupiter with a lightning bolt (indicating that he did not enjoy the god's favour). 
Varro's definition of Jupiter as the god who has under his jurisdiction the full expression of every being (penes Iovem sunt summa) reflects the sovereign nature of the god, as opposed to the jurisdiction of Janus (god of passages and change) on their beginning (penes Ianum sunt prima).
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