Editing Jupiter (god) (section)

== Name and epithets ==
[[File:Puteal de la Moncloa (M.A.N. Madrid) 03.jpg|thumb|upright|[[Neo-Attic]] bas-relief sculpture of Jupiter, holding a thunderbolt in his right hand; detail from the ''Moncloa [[Puteal]]'' (Roman, 2nd century), National Archaeological Museum, Madrid|alt=Bas-relief of Jupiter, nude from the waist up and seated on a throne]]

The Latin name ''Iuppiter'' originated as a [[Vocative case|vocative compound]] of the [[Old Latin]] vocative *''Iou'' and ''pater'' ("father") and came to replace the Old Latin [[nominative case]] *''Ious''. Jove{{efn|Most common in poetry, for its useful [[Poetry#Meter|meter]], and in the expression "By Jove!"}} is a less common English formation based on ''Iov-'', the stem of oblique cases of the Latin name. [[Linguistics|Linguistic]] studies identify the form *''Iou-pater'' as deriving from the [[Proto-Italic language|Proto-Italic]] vocable *''Djous Patēr'',<ref name=":0" /> and ultimately the [[Proto-Indo-European language|Indo-European]] vocative compound *''Dyēu-pəter'' (meaning "O Father Sky-god"; nominative: *''[[Dyeus|Dyēus]]-pətēr'').<ref>{{cite web |title=Indo-European and the Indo-Europeans |url=http://www.bartleby.com/61/8.html |access-date=27 September 2008 |work=American Heritage Dictionary of the English Language |edition=4th |year=2000 |archive-url=https://web.archive.org/web/20090301052033/http://www.bartleby.com/61/8.html |archive-date=1 March 2009 |url-status=dead}}</ref>

Older forms of the deity's name in Rome were ''Dieus-pater'' ("day/sky-father"), then ''Diéspiter''.<ref>{{harvp|Wissowa|1912|page=100}}, citing Varro ''De Lingua Latina'' V 66: "The same peculiarity is revealed even better by the ancient name of Jupiter: since once he was named ''Diovis'' and '' Diespiter'', that is ''Dies Pater'' (Day Father); consequently the beings issued from him are named ''dei'' (gods), ''dius'' (god), ''diuum'' (day) hence the expressions ''sub diuo'' and '' Dius Fidius''. This is why the temple of ''Dius Fidius'' has an opening in the roof, in order to allow the view of the ''diuum'' i. e. the ''caelum'' sky" tr. by J. Collart quoted by Y. Lehmann below; Paulus p. 71:"''dium'' (the divinised sky), who denotes what is in the open air, outside the roof derives from the name of ''Iupiter'', as well as ''Dialis'', epithet of the flamen of Jupiter and ''dius'' that is applied to a hero descended from the race of Jupiter" and 87 M.</ref> 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'').{{sfnp|Wissowa|1912|page=100}} 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.<ref>{{harvp|Wissowa|1912|page=100}}, n. 2.</ref><ref>CIL V 783: ''Iovi Diano'' from Aquileia.</ref> ''Dieus'' is the etymological equivalent of [[ancient Greece]]'s ''[[Zeus]]'' and of the [[Germanic peoples|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-Aryans|Indo-Aryan]] [[Vedic mythology|Vedic]] [[Dyaus Pita]] derive or have developed.<ref>{{cite encyclopedia |first=H. F. |last=Müller |title=The Oxford Encyclopaedia of Ancient Greece and Rome |entry=Jupiter |page=161}}</ref>

The Roman practice of swearing by Jove to witness an oath in law courts{{sfnp|Platner|Ashby|1929|p=293}}<ref name="Der Große Brockhaus">''Der Große Brockhaus'', vol. 9, Leipzig: Brockhaus 1931, p. 520</ref> 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]] "[[wikt:jovial|jovial]]" originally described those born under the planet of [[Jupiter]]<ref>Walter W. Skeat, ''A Concise Etymological Dictionary of the English Language'', Oxford: Clarendon Press 1882, Oxford University Press 1984, p. 274</ref> (reputed to be jolly, optimistic, and buoyant in [[temperament]]).

Jove was the original namesake of Latin forms of the [[Week-day names|weekday]] now known in English as [[Thursday#Name|Thursday]]{{efn|English ''Thursday'', German ''Donnerstag'', is named after [[Thunor]], [[Thor]], or [[Old High German]] [[Donar]] from [[Germanic paganism|Germanic mythology]], a deity similar to [[Jupiter Tonans]].}} (originally called ''Iovis Dies'' in [[Latin language|Latin]]). These became ''jeudi'' in French, ''jueves'' in Spanish, ''joi'' in [[Romanian language|Romanian]], ''giovedì'' in Italian, ''dijous'' in [[Catalan language|Catalan]], ''Xoves'' in [[Galician language|Galician]], ''Joibe'' in [[Friulian language|Friulian]] and ''Dijóu'' in [[Franco-Provençal language|Provençal]].

=== Major epithets ===
{{Main|Epithets of Jupiter}}
The epithets of a Roman god indicate his theological qualities. The study of these epithets must consider their origins (the historical context of an epithet's source).

Jupiter's most ancient attested forms of cult belong to the State cult: these include the mount cult (see section above note n. 22<!-- a less easily broken reference here could use an anchor -->). In Rome this cult entailed the existence of particular sanctuaries the most important of which were located on ''Mons Capitolinus'' (earlier ''Tarpeius''). The mount had two tops that were both destined to the discharge of acts of cult related to Jupiter. The northern and higher top was the ''[[Arx (Roman)|arx]]'' and on it was located the observation place of the [[augurs]] (''[[Glossary of ancient Roman religion#auguraculum|auguraculum]]'') and to it headed the monthly procession of the ''sacra Idulia''.<ref>{{harvp|Wissowa|1912|page=108}}, citing Varro ''De Lingua Latina'' V 47 and Festus p. 290 M. s.v. Idulia.</ref> On the southern top was to be found the [[Temple of Jupiter Feretrius|most ancient sanctuary]] of the god: the shrine of ''Iuppiter Feretrius'' allegedly built by Romulus, restored by Augustus. The god here had no image and was represented by the sacred flintstone (''silex'').<ref>{{harvp|Wissowa|1912|page=108}}, citing Paulus p. 92 M.; Servius ''Ad Aeneidem'' VIII 641.</ref> The most ancient known rites, those of the ''spolia opima'' and of the [[fetials]] which connect Jupiter with Mars and Quirinus are dedicated to ''Iuppiter Feretrius'' or ''Iuppiter Lapis''.<ref>{{harvp|Wissowa|1912|page=108}}, citing Festus p. 189 M. s.v. lapis; Polybius ''Historiae'' III 25, 6.</ref> The concept of the sky god was already overlapped with the ethical and political domain since this early time. According to Wissowa and Dumézil ''Iuppiter Lapis'' seems to be inseparable from ''Iuppiter Feretrius'', in whose tiny temple on the Capitol the stone was lodged.{{sfnp|Dumézil|1977|p=169}}

Another most ancient epithet is ''Lucetius'': although the Ancients, followed by some modern scholars such as Wissowa,{{sfnp|Wissowa|1912|page=100}} interpreted it as referring to sunlight, the ''carmen Saliare'' shows that it refers to lightning.<ref>{{harvp|Dumézil|1977|p=167}}. The ''carmen Saliare'' has: "cume tonas Leucesie prai ted tremonti/ quot tibi etinei deis cum tonarem".</ref> A further confirmation of this interpretation is provided by the sacred meaning of lightning which is reflected in the sensitivity of the ''flaminica Dialis'' to the phenomenon.{{sfnp|Dumézil|1977|pp=167–168}} To the same atmospheric complex belongs the epithet ''Elicius'': while the ancient erudites thought it was connected to lightning, it is in fact related to the opening of the reservoirs of rain, as is testified by the ceremony of the ''Nudipedalia'', meant to propitiate rainfall and devoted to Jupiter.<ref>{{harvp|Dumézil|1977|p=168}} citing [[Petronius]] ''[[Satyricon]]'' 44.</ref> and the ritual of the ''[[lapis manalis]]'', the stone which was brought into the city through the ''Porta Capena'' and carried around in times of drought, which was named ''Aquaelicium''.<ref>Paulus s. v. p. 94 L 2nd; p. 2 M; Tertullian ''Apologeticum'' 40.</ref> Other early epithets connected with the atmospheric quality of Jupiter are ''Pluvius'', ''Imbricius'', ''Tempestas'', ''Tonitrualis'', ''tempestatium divinarum potens'', ''Serenator'', ''Serenus''<ref>Apuleius ''De Mundo'' 37; cf. ''Iuppiter Serenus'' CIL VI 431, 433; XI 6312; ''Iuppiter Pluvialis'' CIL XI 324.</ref>{{efn|''Iuppiter Serenus'' has been recognized as an ''interpretatio'' of the Phocean god Ζευς Ούριος.<ref>F. Cenerini above p. 104 citing Giancarlo Susini "Iuppiter Serenus e altri dei" in ''Epigraphica'' '''33''' 1971 pp. 175–177.</ref>}} and, referred to lightning, ''Fulgur'',<ref>Vitruvius ''De Architectura'' I 2, 5; CIL I 2nd p. 331: sanctuary in the Campus Martius, dedicated on 7 October according to calendaries.</ref> ''Fulgur Fulmen'',<ref>CIL XII 1807.</ref> later as nomen agentis ''Fulgurator'', ''Fulminator'':<ref>CIL VI 377; III 821, 1596, 1677, 3593, 3594, 6342 cited by {{harvp|Wissowa|1912|page=107}}.</ref> the high antiquity of the cult is testified by the neutre form ''Fulgur'' and the use of the term for the ''bidental'', the lightning well dug on the spot hit by a lightning bolt.<ref>Festus s. v. provorsum fulgur p. 229 M: "...; itaque Iovi Fulguri et Summano fit, quod diurna Iovis nocturna Summani fulgura habentur." as cited by {{harvp|Wissowa|1912|page=107}}</ref>

[[File:Jupiter bronze Luxembourg MNHA.jpg|thumb|upright|A bronze statue of Jupiter, from the territory of the [[Treveri]]]]
A group of epithets has been interpreted by Wissowa (and his followers) as a reflection of the agricultural or warring nature of the god, some of which are also in the list of eleven preserved by Augustine.<ref>Augustine ''De Civitate Dei'' VII 11. ''Pecunia'' is tentatively included in this group by {{harvp|Wissowa|1912|page=105}} n. 4. Cfr. Augustine ''De Civitate Dei'' VII 11 & 12.</ref><ref>''Frugifer'' CIL XII 336. Apuleius ''De Mundo'' 37.</ref> The agricultural ones include ''Opitulus'', ''Almus'', ''Ruminus'', ''Frugifer'', ''Farreus'', ''Pecunia'', ''Dapalis'',<ref>Cato ''De Agri Cultura'' 132; Paulus s. v. p. 51 M.</ref> ''Epulo''.<ref>CIL VI 3696.</ref> Augustine gives an explanation of the ones he lists which should reflect Varro's: ''Opitulus'' because he brings ''opem'' (means, relief) to the needy, ''Almus'' because he nourishes everything, ''Ruminus'' because he nourishes the living beings by breastfeeding them, ''Pecunia'' because everything belongs to him.<ref>{{harvp|Wissowa|1912|page=105}} n. 4 understands ''Pecunia'' as protector and increaser of the flock.</ref>
Dumézil maintains the cult usage of these epithets is not documented and that the epithet Ruminus, as Wissowa and Latte remarked, may not have the meaning given by Augustine but it should be understood as part of a series including ''Rumina'', '' Ruminalis ficus'', ''Iuppiter Ruminus'', which bears the name of Rome itself with an Etruscan vocalism preserved in inscriptions, series that would be preserved in the sacred language (cf. ''Rumach'' Etruscan for Roman). However many scholars have argued that the name of Rome, ''Ruma'', meant in fact woman's breast.<ref>Bruno Migliorini s.v. Roma in ''Enciclopedia Italiana di Scienze, Lettere ed Arti'' vol. XXIX p. 589; A. W. Schlegel ''Sämtliche Werke'' Leipzig 1847 XII p. 488; F. Kort ''Römische Geschichte'' Heidelberg 1843 p.32-3.</ref> [[Diva 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.{{sfnp|Hammond|Scullard|1970|p=940}} 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.<ref>Servius IV 339.</ref>

The epithet ''Dapalis'' is on the other hand connected to a rite described by Cato and mentioned by Festus.<ref>Cato ''De Agri Cultura'' 132; Festus s. v. daps, dapalis, dapaticum pp. 177–178 L 2nd.</ref> 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 is one of simple offer with 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.<ref>''Epulo'' CIL VI 3696.</ref>

Epithets related to warring are in Wissowa's view ''Iuppiter Feretrius'', ''Iuppiter Stator'', ''Iuppiter Victor'' and ''Iuppiter Invictus''.{{sfnp|Wissowa|1912|pages=105–108}} ''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 fact that the arms of an enemy king captured by an officer or a common soldier were dedicated to Mars and Quirinus respectively.

''Iuppiter Stator'' was first attributed by tradition to [[Romulus]], who had prayed to the god for his almighty help at a difficult time during the battle with the Sabines of king Titus Tatius.<ref>Livy I 12, 4–6.</ref> Dumézil opines the action of Jupiter is not that of a god of war who wins through fighting: Jupiter acts by causing an inexplicable change in the morale of the fighters of the two sides. The same feature can be detected also in the certainly historical record of the battle of the third Samnite War in 294 BC, in which consul [[Marcus Atilius Regulus]] vowed a temple to ''Iuppiter Stator'' if "Jupiter will stop the rout of the Roman army and if afterwards the Samnite legions shall be victoriously massacred...It looked as if the gods themselves had taken side with Romans, so much easily did the Roman arms succeed in prevailing...".<ref>Livy X 36, 11.</ref>{{sfnp|Dumézil|1996|pp=174–175}} In a similar manner one can explain the epithet ''Victor'', whose cult was founded in 295 BC on the battlefield of [[Sentinum]] by [[Quintus Fabius Maximus Gurges (consul 292 BC)|Quintus Fabius Maximus Gurges]] and who received another vow again in 293 by consul [[Lucius Papirius Cursor]] before a battle against the Samnite ''legio linteata''. The religious meaning of the vow is in both cases an appeal to the supreme god by a Roman chief at a time of need for divine help from the supreme god, albeit for different reasons: Fabius had remained the only political and military responsible of the Roman State after the ''devotio'' of P. Decius Mus, Papirius had to face an enemy who had acted with impious rites and vows, i.e. was religiously reprehensible.<ref>Livy X 29, 12–17; ''nefando sacro, mixta hominum pecudumque caedes'', "by an impious rite, a mixed slaughter of people and flock" 39, 16; 42, 6–7.</ref>

More recently Dario Sabbatucci has given a different interpretation of the meaning of ''Stator'' within the frame of his structuralistic and dialectic vision of Roman calendar, identifying oppositions, tensions and equilibria: January is the month of [[Janus]], at the beginning of the year, in the uncertain time of winter (the most ancient calendar had only ten months, from March to December). In this month Janus deifies kingship and defies Jupiter. Moreover, January sees also the presence of [[Veiovis]] who appears as an anti-Jupiter, of [[Carmenta]] who is the goddess of birth and like Janus has two opposed faces, ''Prorsa'' and ''Postvorta'' (also named [[Antevorta]] and [[Antevorta|Porrima]]), of [[Iuturna]], who as a gushing spring evokes the process of coming into being from non-being as the god of passage and change does. In this period the preeminence of Janus needs compensating on the Ides through the action of Jupiter ''Stator'', who plays the role of anti-Janus, i.e. of moderator of the action of Janus.<ref>{{harvp|Sabbatucci|1988}}, as summarized in the review by {{harvp|Turcan|1989|p=70}}</ref>

==== Epithets denoting functionality ====
Some epithets describe a particular aspect of the god, or one of his functions:
* '''Jove Aegiochus''', Jove "Holder of the Goat or Aegis", as the father of [[Aegipan]].<ref>{{cite book |url=http://www.theoi.com/Text/HyginusAstronomica.html |author=[[Gaius Julius Hyginus|Hyginus]] |title=Astronomica |archive-url=https://web.archive.org/web/20130601224218/http://www.theoi.com/Text/HyginusAstronomica.html |archive-date=1 June 2013 |translator=Mary Grant |at=pt.1, ch.2, sec.13}}</ref>
* '''Jupiter Caelus''', Jupiter as the sky or heavens; see also [[Caelus]].
* '''Jupiter Caelestis''', "Heavenly" or "Celestial Jupiter".
* '''Jupiter Elicius''', Jupiter "who calls forth [celestial omens]" or "who is called forth [by incantations]"; "sender of rain".
* '''Jupiter Feretrius''', who carries away the [[War looting|spoils of war]]". Feretrius was called upon to witness solemn oaths.<ref name="Der Große Brockhaus"/> The epithet or "[[numen]]" is probably connected with the verb ''ferire'', "to strike", referring to a ritual striking of ritual as illustrated in ''foedus ferire'', of which the ''silex'', a quartz rock, is evidence in his temple on the Capitoline hill, which is said to have been the first temple in Rome, erected and dedicated by [[Romulus]] to commemorate his winning of the ''spolia opima'' from Acron, king of the Caeninenses, and to serve as a repository for them. ''Iuppiter Feretrius'' was therefore equivalent to ''Iuppiter Lapis'', the latter used for a specially solemn oath.{{sfnp|Platner|Ashby|1929|p=293}} According to Livy I 10, 5 and Plutarch ''Marcellus'' 8 though, the meaning of this epithet is related to the peculiar frame used to carry the ''spolia opima'' to the god, the ''feretrum'', itself from verb ''fero'',
* '''Jupiter Centumpeda''', literally, "he who has one hundred feet"; that is, "he who has the power of establishing, of rendering stable, bestowing stability on everything", since he himself is the paramount of stability.
* '''Jupiter Fulgur''' ("Lightning Jupiter"), '''Fulgurator''' or '''Fulgens'''
* '''Jupiter Lucetius''' ("of the light"), an epithet almost certainly related to the light or flame of lightning bolts and not to daylight, as indicated by the Jovian verses of the [[carmen Saliare]].{{sfnp|Dumézil|1977|p=168}}{{efn|''cume tonas, Leucesie, prai ted tremonti...''.}}
* '''[[Jupiter Optimus Maximus]]''' ("the best and greatest"). ''Optumus''{{efn|''Optimus'' is a superlative formed on ''ops'' [ability to help], the ancient form is ''optumus'' from ''opitumus'', cf. the epithet ''Opitulus'' [The Helper].}} because of the benefits he bestows, ''Maximus'' because of his strength, according to Cicero ''Pro Domo Sua''.{{sfnp|Dumézil|1977|p=177}}
* '''Jupiter Pluvius''', "sender of rain".
* '''Jupiter Ruminus''', "breastfeeder of every living being", according to Augustine.<ref>St. Augustine, The City of God, Books 1–10, Pg 218</ref>
* '''Jupiter Stator''', from ''stare'', "to stand": "he who has power of founding, instituting everything", thence also he who bestows the power of resistance, making people, soldiers, stand firm and fast.<ref>St. Augustine, The City of God, Books 1–10</ref>
* '''[[Jupiter Summanus]]''', sender of nocturnal thunder
* '''[[Terminus (mythology)|Jupiter Terminalus]]''' or '''Iuppiter Terminus''', patron and defender of boundaries
* '''Jupiter Tigillus''', "beam or shaft that supports and holds together the universe."<ref name="Augustine CD VII 11">Augustine ''De Civitate Dei'' VII 11.</ref>
* '''[[Jupiter Tonans]]''', "thunderer"
* '''Jupiter Victor''', "he who has the power of conquering everything."<ref name="Augustine CD VII 11" />

==== 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 [[Egypt (Roman province)|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 [[Gaziantep|Doliche]] in [[Syria (Roman province)|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]]<ref>[[Livy]], [[Ab Urbe Condita Libri (Livy)|Ab urbe condita]] Book 1.</ref>
* '''Jupiter Jehovah''', syncretization between Jupiter and [[Jehovah]] (was named as ''El hashamayim'' by the [[Hellenistic Judaism|hellenistic jews]], which means "Lord of Heavens"). Which leaded to the syncretization between Jupiter and [[Jesus Christ]] as [[Hypsistos]] ("The Most High").
* '''Jupiter Ladicus''', Jupiter equated with a Celtiberian mountain-god and worshipped as the spirit of Mount Ladicus in [[Gallaecia]], northwest Iberia,<ref>''CIL'' II, 2525; Toutain. 1920. 143ff.</ref> preserved in the toponym ''Codos de Ladoco''.<ref>Smith, ''Dictionary'', ''s.v.'' "Ladicus")</ref>
* '''Jupiter Laterius''' or '''Latiaris''', the god of [[Latium]].
* '''Jupiter Parthinus''' or '''Partinus''', under this name was worshiped on the borders of northeast [[Dalmatia (Roman province)|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 Sabazius''', syncretization between Jupiter and [[Sabazius]].
* '''Jupiter Solutorius''', a local version of Jupiter worshipped in Spain; he was syncretised with the local [[Iberians|Iberian]] god [[Eacus (god)|Eacus]].
* '''Jupiter Taranis''', Jupiter equated with the Celtic god [[Taranis]].
* '''Jupiter Uxellinus''', Jupiter as a god of high mountains.<!--isn't this a Gaulish epithet, as in Uxellodunum-->

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.