On the whole, the superiority of Jupiter to any one god is clear, though not immeasurable. His superiority to the whole is doubtful. The point in his favour is, that he never was actually coerced. The point against him is, that his will seems to give place, and this too on very great occasions, to the sentiments of the weightiest part of the Olympian Court.
In his government of the other gods, the moral element disappears. He does not appeal to their sense of right, nor profess to be ruled in his own proceedings towards them by impartial justice. On the contrary, he desires the wounded Mars not to sit whining by his side; and, before ordering Paieon to heal his hurts, makes a distinct declaration, that had he been the son of any deity other than himself, he should have been ejected from heaven into a lower place, apparently meaning the dark and dismal Tartarus, on account of his love of quarrels. A profound attachment to ease and self-enjoyment lies at the root of his character. He never disturbs the established order; and he is averse to movement and innovation, come from whence it may. The spirit of Juno[318], so restless on behalf of Greece, is vexatious to him in the highest degree: and his love of Troy, if it has reference to any thing beyond liberality in sacrifices and the descent of Dardanus, may perhaps be referred to its representing the stereotyped form of society. It is probably on account of this indolence of temperament that, when he has brought Hector and the Trojans as far as the Ships, he feels he has had enough for the moment of the spectacle of blood; and accordingly he turns his eyes over Thrace and the country of the Mysians, the Hippemolgians, and the righteous and therefore presumably peaceful Abii[319]. Wearied with the perpetual din, he finds satisfaction in a change of prospect; but at another time, refreshed as we may suppose, he coolly states that he shall enjoy a sight of the battle:
ἔνθ’ ὁρόων φρένα τέρψομαι[320].
His political spirit.
The political element of Jupiter’s character, reflected more narrowly and turbulently in Juno, is, however, that which deserves the greatest attention.
It was so deeply implanted in him, that it entered into his personal conduct even when he was not in immediate contact with the Olympian body. For example, in the Sixteenth Iliad, Jupiter debates with himself whether he shall save Sarpedon from death by the hand of Patroclus. Juno, to whom he had made a sort of appeal for approval, protests according to the Olympian formula,
ἔρδ’· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι.
She suggests in preference a prompt rescue and disposal of the dead body. Jupiter is not here in actual contact with any one but Juno. She, however, menaces him with the spleen of the Immortals, and he, averse to trouble, and fearful of shaking his own seat, acquiesces, though at the cost of the utmost pain[321].
Over and above the mere insignia of sovereignty, Jupiter holds some of his best prerogatives, both terrestrial and Olympian, in the capacity of head of the community of Immortals.
Hence it is that he is the steward of sovereignty, and the champion of social rights. All princes and rulers hold from him, and administer justice under his authority. He gave their sceptre to the family of Pelops: even the heralds are his agents, Διὸς ἄγγελοι, and act in his name.