Jupiter Brixianus, Jupiter equated with the local god of the town of Brescia in Cisalpine Gaul (modern North Italy) Throughout his reign, King Tullus had a scornful attitude towards religion. His temperament was warlike, and he disregarded religious rites and piety. After conquering the Albans with the duel between the Horatii and Curiatii, Tullus destroyed Alba Longa and deported its inhabitants to Rome. As Livy tells the story, omens ( prodigia) in the form of a rain of stones occurred on the Alban Mount because the deported Albans had disregarded their ancestral rites linked to the sanctuary of Jupiter. In addition to the omens, a voice was heard requesting that the Albans perform the rites. A plague followed and at last the king himself fell ill. As a consequence, the warlike character of Tullus broke down; he resorted to religion and petty, superstitious practices. At last, he found a book by Numa recording a secret rite on how to evoke Iuppiter Elicius. The king attempted to perform it, but since he executed the rite improperly the god threw a lightning bolt which burned down the king's house and killed Tullus. [57] Tarquin the Elder [ edit ] Jean MacIntosh Turfa, (2012), Divining the Etruscan World: The Brontoscopic Calendar and Religious Practice Cambridge University Press, p. 62.

Jupiter Lucetius ("of the light"), an epithet almost certainly related to the light or flame of lightningbolts and not to daylight, as indicated by the Jovian verses of the carmen Saliare. [163] [j]

St Crispin’s Day Speech Translation

Jove was the original namesake of Latin forms of the weekday now known in English as Thursday [h] (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.

Jupiter Elicius, Jupiter "who calls forth [celestial omens]" or "who is called forth [by incantations]"; "sender of rain".

Wissowa (1912), p.102, citing Varro De Lingua Latina VI 16; Pliny Naturalis historia XVIII 287; Ovid Fasti IV, 863 ff; Paulus p. 65 and 374 M.

The work of Verrius Flaccus is preserved through the summary of Sextus Pompeius Festus and his epitomist Paul the Deacon. Iuppiter was associated with Liber through his epithet of Liber (association not yet been fully explained by scholars, due to the scarcity of early documentation). Wissowa (1912), p.104, citing Paulus p. 92 M.; Servius Aeneis XII 206; Livy I 24, 3–8; IX 5, 3; XXX 43, 9; Festus p. 321 M.; Pliny Naturalis historia XXII 5; Marcianus apud Digesta I 8, 8 par. 1; Servius Aeneis VIII 641; XII 120.Evans, James (1998). The History and Practice of Ancient Astronomy. Oxford University Press. pp.296–7. ISBN 978-0-19-509539-5 . Retrieved 2008-02-04. André Magdelain "Auspicia ad patres redeunt" in Hommage á Jean Bayet Bruxelles 1964 527 ff. See also Jean Bayet Histoire politique et psychologique de la religion romaine Paris 1957 p. 99; Jacques Heurgon, Rome et la Méditerranée occcidentale Paris 1969 pp. 204–208.; Paul-M. Martin "La fonction calendaire du roi de Rome et sa participation á certaines fêtes" in Annales de Bretagne et des pays de l' Ouest 83 1976 2 pp. 239–244 part. p. 241; and Sabbatucci (1988), as reviewed by Turcan (1989), p.71

Wissowa (1912), p.101, citing Macrobius Saturnalia I 15, 14 and 18, Iohannes Lydus De Mensibus III 7, Plutarch Quaestiones Romanae 24. Have you heard of “by Jove” (or as it is sometimes incorrectly said, “by Joe”)? Today, we’re going to talk about the origins of “by Jove” so you, too, can sound all fun and old-timey. So, in the 14 th century, when people started saying, “by Jov,” it was a way to say “my god” or “good god” without taking the Christian God’s name in vain, which was blasphemy and sin. How to Use ‘By Jove’At least for the three main functions, people in each station in life had their religious counterparts the divine figures of the sovereign god, the warrior god, and the industrius god; there were almost always two separate gods for class1, and sometimes more than one for class3. Over time gods or, groups of gods might be consolidated or split, and it is unclear that there were ever any strict separations of all function. Hendrik Wagenvoort, "Characteristic Traits of Ancient Roman Religion," in Pietas: Selected Studies in Roman Religion (Brill, 1980), p. 241, ascribing the view that there was no early Roman mythology to W.F. Otto and his school. In the past, it was maintained that Liber was only a progressively-detached hypostasis of Jupiter; consequently, the vintage festivals were to be attributed only to Iuppiter Liber. [227] Such a hypothesis was rejected as groundless by Wissowa, although he was a supporter of Liber's Jovian origin. [228] Olivier de Cazanove contends that it is difficult to admit that Liber (who is present in the oldest calendars—those of Numa—in the Liberalia and in the month of Liber at Lavinium [229]) was derived from another deity. [230] Such a derivation would find support only in epigraphic documents, primarily from the Osco-Sabellic area. [231] Wissowa sets the position of Iuppiter Liber within the framework of an agrarian Jupiter. The god also had a temple in this name on the Aventine in Rome, which was restored by Augustus and dedicated on September 1. Here, the god was sometimes named Liber [232] and sometimes Libertas. [233] Wissowa opines that the relationship existed in the concept of creative abundance through which the supposedly-separate Liber might have been connected [234] to the Greek god Dionysos, although both deities might not have been originally related to viticulture. Q From Glenn Morton, London: Somebody here at work just remarked ‘By Joe’. I said ‘Don’t you mean By Jove?’‘I don’t know,’ he replied, ‘everybody I know says By Joe. What does By Jove mean anyway?’‘I haven’t a clue,’ says I, ‘but I know a man who might.’