On the City of God Against the Pagans
Chief pagan god, criticized for the moral corruption of Roman religion.
Of the asylum of Juno in Troy, which saved no one from the Greeks; and of the churches of the apostles, which protected from the barbarians all who fled to them.
Jove, brother and husband of Juno, mentioned as the queen of all gods' consort.
IV
Implied as one of the gods whose worship involved obscene rites.
VII
Cited as an example of a god whose immoral deeds are used as a precedent for human licentiousness.
Chapter XV: That it was vanity, not reason, which created some of the Roman gods.
Supreme god, for whom the Flamen Dialis was appointed.
Of the deeds of Sylla, in which the demons boasted that he had their help.
The pagan god who purportedly sent messages to Sylla predicting victories.
XXVII
One of the gods supposedly propitiated by the obscene plays.
Book III: External Calamities and the Failure of the Pagan Gods
King of the gods, mentioned in context of divine indifference to perjury and adultery.
XII
Mentioned as not having his chief temple until King Tarquin built the Capitol.
XIII
Invoked by Romulus as Stator to make the Romans stand their ground.
XV
Chief god of the Romans, whose temple in the Capitol was built by a parricide.
Of the temple of Concord, which was erected by a decree of the senate on the scene of these seditions and massacres.
Referenced as the supreme god in the context of the Trojan War narrative.
Of the civil war between Marius and Sylla
Merula, the flamen of Jupiter, cut his veins as a libation to the god.
Book IV: The One True God, Not the Pagan Gods, Is the Author of Earthly Kingdoms
Mentioned as a pagan god to whom the Romans wrongly ascribed their empire's success.
Chapter VIII: Which of the gods can the Romans suppose presided over the increase and preservation of their empire, when they have believed that even the care of single things could scarcely be committed to single gods?
Implied as a chief god, but not specifically mentioned; part of the pantheon under critique.
Whether the great extent and long duration of the Roman empire should be ascribed to Jove, whom his worshippers believe to be the chief god.
The chief god of the Roman pantheon, whose role in Rome's greatness is examined.
Chapter X: The Absurdity of Assigning Multiple Gods to Different Parts of the World
Discussed as the god of the ether, king of the gods, and husband of Juno; his birth from Saturn (Time) is mentioned.
Concerning the many gods whom the pagan doctors defend as being one and the same Jove
Identified as the one god who is said to manifest as many different deities (Juno, Neptune, etc.)
XIII
King of the gods, believed by pagans to have established and extended the Roman empire.
Chapter XVIII
Mentioned as the supreme god who might command Fortune, raising the question of why Fortune should be worshipped separately.
Chapter XXI
Mentioned as the chief god whom pagans worshipped to obtain virtue and felicity.
Concerning Felicity, whom the Romans, who venerate many gods, for a long time did not worship with divine honour, though she alone would have sufficed instead of all.
Chief Roman god, who would presumably give place to Felicity as she made him king.
Concerning the One God Only to Be Worshipped
Mentioned as a false god whose immoral acts disqualify him from being the giver of felicity.
Of the scenic plays, the celebration of which the gods have exacted from their worshippers.
Mentioned as the god whose crimes are celebrated in the plays, depicted as a corrupter of chastity.
Concerning the three kinds of gods about which the pontiff Scaevola has discoursed
Mentioned as the king of the gods who is dishonored by being worshipped alongside demons and whose crimes are acted in plays.
Whether the worship of the gods has been of service to the Romans in obtaining and extending the empire
Mentioned as a false god whose worship is impeached by the honors given to him.
Of the falsity of the augury by which the strength and stability of the Roman empire was considered to be indicated
King of the gods in Roman religion, to whom Mars, Terminus, and Juventas supposedly would not yield.
Book V
Referenced in Virgil's quote regarding Juno's change of plans for Rome.
By What Virtues the Ancient Romans Merited That the True God, Although They Did Not Worship Him, Should Enlarge Their Empire
Quoted from Virgil's Aeneid as predicting Rome's future domination.
XXI
Referenced in the context of the god Terminus not yielding to Jupiter.
XXVI
Jupiter's statues are overthrown by Theodosius after his victory, symbolizing the defeat of pagan idols.
I
Referenced implicitly as part of the pantheon of gods whose limited powers are discussed.
V
Mentioned as one of the gods subjected to unworthy fables in mythical theology.
VII
Mentioned as having a wet nurse in the Capitol and parasites (Epulones) at his table, illustrating the humanization of gods.
IX
Implied as part of the pantheon; the critique of gods like Liber and Priapus reflects on the whole system.
X
Jupiter is referenced in the context of the Capitol, where women think they are beloved by him, and where a comedian mimics before him.
Book VII
Select god; discussed in relation to Saturn and as a figure in Varro's natural interpretations, but shown to be a mutable creature, not the true God.
II
Listed among the select gods; father of Mena.
IX
God of causes and king of the gods, criticized for being both supreme and immoral.
Whether the distinction between Janus and Jupiter is a proper one
Roman god of causes and supreme deity, also equated with the world, criticized for having many surnames.
Concerning the Surnames of Jupiter
Discussed with numerous surnames such as Victor, Invictus, Opitulus, Stator, Centumpeda, Supinalis, Tigillus, Almus, Ruminus, and Pecunia, highlighting the absurdity of attributing both cosmic and trivial functions to one god.
XII
Criticized for being called Pecunia (Money) by pagan theology, which Augustine argues is a demeaning name for the king of the gods.
XIII
Central figure in the argument, identified as the world and the source of all seeds, equated with Saturn and Genius.
XIV
Supreme pagan god, referenced in the argument about the absurdity of Mercury's role.
Concerning certain stars which the pagans have called by the names of their gods
Called the king of all, yet his star is less brilliant than Venus's; also identified with the world.
Concerning Apollo and Diana, and the other select gods whom they would have to be parts of the world
Called 'progenitor and mother' of the gods; identified as the whole world, the sky, and a star.
XVII
Referenced in the context of Varro's inability to affirm with certainty how Jupiter was the son of Saturn while Saturn was subject to him.
Chapter XVIII
Mentioned in the context of the myth of overthrowing his father Saturn.
Chapter XIX: Concerning the interpretations which compose the reason of the worship of Saturn
Son of Saturn, identified with the heavens and seed in Varro's allegories.
Chapter XXIII
Mentioned as brother of Orcus and Neptune in the context of the pagan pantheon.
Concerning the Abomination of the Sacred Rites of the Great Mother
Compared unfavorably to the Great Mother; his seductions are less abominable than her rites.
XXVIII
Varro makes Jupiter signify heaven.
XXXV
Implied as one of the false gods worshipped through demonic rites.
I
Mentioned as the king and head of the gods, called a demon by Homer.
VII
Referenced indirectly as part of the pantheon of gods contrasted with demons.
Chapter X
Jupiter is mentioned as sending the three goddesses to Paris to end their strife.
Of the rituals of false gods instituted by the kings of Greece in the period from Israel’s exodus from Egypt down to the death of Joshua the son of Nun
Mentioned as the supposed father of Rhadamanthus, Sarpedon, and Minos by Europa, though Augustine notes this is fable.
XIII
Jupiter is mentioned in the context of fables about his rape of Ganymede and impregnation of Danaë as a golden shower.
XIV
Implied as one of the gods worshipped by the theological poets alongside the true God.
Chapter XVI: Of Diomede, Who After the Destruction of Troy Was Placed Among the Gods, While His Companions Are Said to Have Been Changed into Birds
King of the gods, from whom Diomede could not obtain the restoration of his companions' human form.
XVII
Mentioned as having the epithet Lycaeus in Arcadia, associated with the metamorphosis of men into wolves.
Of the kings of Latium, the first and twelfth of whom, Aeneas and Aventinus, were made gods
Referenced implicitly as the supreme god in the context of deification.
Chapter XXIV: Passages from the Psalms of David which predict the end of the world and the last judgment
Referenced as the god whose oracle Porphyry uses against Christians.
XXVI
Implied as the supreme God who made the promise to the created gods.
