1. As the depository of the principal remnants of monotheistic and providential ideas.
2. As the sovereign lord of meteorological phenomena.
3. As the head of the Olympian community.
4. As the receptacle and butt of the principal part of such earthly, sensual, and appetitive elements, as, at the time of Homer, anthropophuism had obtruded into the sphere of deity.
Jupiter, as Providence.
There are three modes in which Homer connects Jupiter with the functions of Providence.
1. He procures or presides over the settlement, by deliberation in the Olympian Court, of great questions connected with the course of human affairs. In the Court of the Fourth Iliad, and in the Assembly of the Eighth, he himself takes the initiative; in the Seventh and Twentieth Books he listens to the proposals of Neptune; in the Twenty-fourth, Apollo introduces the subject; in the First and Fifth Odyssey, Minerva does the like.
2. He is a kind of synonym for Providence with reference to its common operations, to the duties and rights of man, and to the whole order of the world. Perhaps there are an hundred, or more, passages of the poems, where he appears in this manner. But they are all open to this observation, that his name seems, in most of them, to be used as a mere formula, and to be a sort of a caput mortuum without the enlivening force of the idea that he is really acting in the manner or upon the principle described.
3. On certain occasions, however, he appears as a supreme God, though single-handed, and not acting either for or with the Olympian assembly. The grandest of these occasions is at the close of the Twenty-fourth Odyssey, where Minerva, stimulated by her own sympathizing keenness, seems to have winked at the passionate inclination of Ulysses to make havock among his ungrateful and rebellious subjects. Jupiter, who had previously counselled moderation, launches his thunderbolt, and significantly causes it to fall at the feet of Minerva, who thereupon gives at once the required caution to the exasperated sovereign. Peace immediately follows[301].
Jupiter, with some of the substantial, has all the titular appendages of a high supremacy. He is habitually denominated the Father of gods and men. He is much more frequently identified with the general government of the world, than is any other deity. He is universally the ταμίης πολέμοιο. He governs the issue of all human toil, and gives or withholds success. It is on his floor that the caskets rest, which contain the varying, but, in the main, sorrowful incidents of human destiny[302]. He has also this one marked and paramount distinction, that he does not descend to earth to execute his own behests, but in general either sends other deities as his organs, to give effect to his will, or else himself operates from afar, by his power as god of air. If however he is more identified with the general idea of Providence than are Apollo and Minerva, it is plain, on the other hand, that his agency is more external, abstract, and remote; theirs more inward and personal: especially, the function of moral discipline seems, as we have already found, to belong to Minerva.