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Varro on the other hand had clear the relevance of the function of starting a new life by opening the way to the semen and therefore started his enumeration of the gods with Janus, following the pattern of the Carmen Saliare. [125] Macrobius gives the same interpretation of the epithet in his list: " Consivius from sowing (conserendo), i. e. from the propagation of the human genre, that is disseminated by the working of Janus." [126] as the most ancient form. He though does not consider Conseuius to be an epithet of Janus but a theonym in its own right.
Plutarch goes on to say that during the reign of the legendary king Numa, the gates were always closed, and that Numa had invented the rule that they were to remain open in wartime. But this cannot be true. In the fifth and fourth centuries, there were several warless years, but the gates were not closed; and we simply do not know why Manlius closed the gate in 235 BCE. The legend about Numa is not found in our sources until a century later. note [Calpurnius Piso, fragment 9.] William Betham argued that the cult arrived from the Middle East and that Janus corresponds to the Baal-ianus or Belinus of the Chaldeans, sharing a common origin with the Oannes of Berosus. [256] Renard considered Schilling's interpretation unacceptable, even though supported by an inscription ( lictor curiatius) [136] because of the different quantity of the u, short in curiatius, curis and Curitis and long in curia. Moreover, it is part of the different interpretation of the meaning of the ritual of the Tigillum Sororium proposed by Herbert Jennings Rose, Kurt Latte, and Robert Schilling himself.
A dual-faced god with the ability to see in both directions
Some scholars have maintained that Juno was the primitive paredra of the god. This point bears on the nature of Janus and Juno and is at the core of an important dispute: was Janus a debased ancient uranic supreme god, or were Janus and Jupiter co-existent, their distinct identities structurally inherent to their original theology? In discussing myths about Janus, one should be careful in distinguishing those which are ancient and originally Latin and those others which were later attributed to him by Greek mythographers. [193] In the Fasti Ovid relates only the myths that associate Janus with Saturn, whom he welcomed as a guest and with whom he eventually shared his kingdom in reward for teaching the art of agriculture, and to the nymph Crane, Grane, or Carna, whom Janus raped and made the goddess of hinges as Cardea, [194] while in the Metamorphoses he records his fathering with Venilia the nymph Canens, loved by Picus, first legendary king of the Aborigines. [195] Roman and Greek authors maintained Janus was an exclusively Roman god. [250] This claim is excessive according to R. Schilling, [251] at least as far as iconography is concerned. A god with two faces appears repeatedly in Sumerian and Babylonian art. [252] A cylinder seal depicting the gods Ishtar, Shamash, Enki, and Isimud, who is shown with two faces (circa 2300 BC) Inez Scott Ryberg, "The Procession of the Ara Pacis," MAAR 19 (1949), 77-101; Gaius Stern, Women, Children and Senators on the Ara Pacis Augustae (Berkeley diss. 2006), and "How Many Lictors are on the Ara Pacis Augustae?" CAMWS 2007
A temple of Janus is said to have been consecrated by the consul Gaius Duilius in 260 BC after the Battle of Mylae in the Forum Holitorium. It contained a statue of the god with the right hand showing the number 300 and the left the number 65—i.e., the length in days of the solar year, and twelve altars, one for each month. [58]Another etymology proposed by Nigidius Figulus is related by Macrobius: [13] Ianus would be Apollo and Diana Iana, by the addition of a D for the sake of euphony. This explanation has been accepted by A. B. Cook and J. G. Frazer. It supports all the assimilations of Janus to the bright sky, the sun and the moon. It supposes a former *Dianus, formed on *dia- < *dy-eð 2 from the Indo-European root *dey- shine represented in Latin by dies day, Diovis and Iuppiter. [14] However the form Dianus postulated by Nigidius is not attested. Macrobius [201] relates that Janus was supposed to have shared a kingdom with Camese in Latium, in a place then named Camesene. He states that Hyginus recorded the tale on the authority of a Protarchus of Tralles. In Macrobius Camese is a male: after Camese's death Janus reigned alone. However Greek authors make of Camese Janus's sister and spouse: Atheneus [202] citing a certain Drakon of Corcyra writes that Janus fathered with his sister Camese a son named Aithex and a daughter named Olistene. [203] Servius Danielis [204] states Tiber (i.e., Tiberinus) was their son. To understand human character, one must first explore the depraved reaches of human consciousness.” – Colin Wilson The compound Ianus Quirinus is to be found also in the rite of the spolia opima, a lex regia ascribed to Numa, which prescribed that the third rank spoils of a king or chief killed in battle, those conquered by a common soldier, be consecrated to Ianus Quirinus. [114] Schilling believes the reference of this rite to Ianus Quirinus to embody the original prophetic interpretation, which ascribes to this deity the last and conclusive spoils of Roman history. [115] Ποπάνων (Popanon, Libo?) [ edit ]
According to Capdeville, Culśans may also be found on the outer rim of the Piacenza Liver, on case 14, in the compound form CULALP, i.e., "of Culśanś and of Alpan(u)" on the authority of Pfiffig, but perhaps here it indicates instead the female goddess Culśu, the guardian of the door of the Underworld. [247] Although the location is not strictly identical, there is some approximation in his situations on the Liver and in Martianus' system. Any rite or religious act whatsoever required the invocation of Janus first, with a corresponding invocation to Vesta at the end ( Janus primus and Vesta extrema). Instances are to be found in the Carmen Saliare, the formula of the devotio, [140] the lustration of the fields and the sacrifice of the porca praecidanea, [141] the Acta of the Arval Brethren. [142] The temple of the Argiletum with the Gates of War was not the only place where the Romans worshipped Janus. On the other side of the Tiber, an altar was dedicated to this god on the 'hill of Janus' ( Ianiculum). A second altar was erected on the hill Oppius, which played a role in the ceremonies when a boy became a man. Consul Marcus Duillius built a temple on the Vegetable's Market ( Forum Holitorium), after his naval victory off Mylae (260 BCE). It was rebuilt by the emperor Tiberius. In this temple, twelve altars were erected, dedicated to the twelve months (one of them, January, was perhaps called after the god). Finally, there was the Arch of the four-faced Janus, Janus Quadrifrons, at the Velabrum. Three etymologies were proposed by ancient erudites, each of them bearing implications about the nature of the god. [10] The first one is based on the definition of Chaos given by Paul the Deacon: hiantem, hiare, "be open", from which the word Ianus would derive by the loss of the initial aspirate. In this etymology, the notion of Chaos would define the primordial nature of the god. [11] [12]As a consequence, the position of the gods of beginning would not be the issue of a diachronic process of debasement undergone by a supreme sky god, but rather a structural feature inherent to the culture's theology. The descent of primordial sky gods into the condition of deus otiosus is a well-known phenomenon in many religions. Numa built the Ianus geminus (also Janus Bifrons, Janus Quirinus or Portae Belli), a passage ritually opened at times of war, and shut again when Roman arms rested. [53] It formed a walled enclosure with gates at each end, situated between the old Roman Forum and that of Julius Caesar, which had been consecrated by Numa Pompilius himself. About the exact location and aspect of the temple there has been much debate among scholars. [54] In wartime the gates of the Janus were opened, and in its interior sacrifices and vaticinia were held, to forecast the outcome of military deeds. [55] The doors were closed only during peacetime, an extremely rare event. [56] The function of the Ianus Geminus was supposed to be a sort of good omen: in time of peace it was said to close the wars within or to keep peace inside; [ which?] in times of war it was said to be open to allow the return of the people on duty. [57] His temple named Janus Geminus had to stand open in times of war. It was said to have been built by king Numa Pompilius, who kept it always shut during his reign as there were no wars. After him it was closed very few times, one after the end of the first Punic War, three times under Augustus and once by Nero. It is recorded that emperor Gordianus III opened the Janus Geminus. [214]
Varro would have stated that he was the god of harbours and patron of gates. [231] His festival day named Portunalia fell on 17 August, and he was venerated on that day in a temple ad pontem Aemilium and ad pontem Sublicium that had been dedicated on that date. [232] Other speculations are mentioned by Plutarch of Chaeronea, a Greek author living in the early second century, but using a source that can be dated between 29 and 25 BCE: Janus also has a temple at Rome with double doors, which they call the gates of war; for the temple always stands open in time of war, but is closed when peace has come. The latter was a difficult matter, and it rarely happened, since the realm was always engaged in some war, as its increasing size brought it into collision with the barbarous nations which encompassed it round about. But in the time of Augustus it was closed, after he had overthrown Mark Antony; and before that, when Marcus Atilius and Titus Manlius were consuls, it was closed a short time; then war broke out again at once, and it was opened. note [Plutarch, Life of king Numa 20.1-2; tr.Bernadotte Perrin.] The concept of 'god of ending' is defined in connection to the human point of reference, i.e. the current situation of man in the universe, and not to endings as transitions into new circumstances, which are under the jurisdiction of the gods of beginning, owing to the ambivalent nature of the concept. Thus the god of beginning is not structurally reducible to a sovereign god, nor the goddess of ending to any of the three categories on to which Dumézil distributed goddesses. There is though a greater degree of fuzziness concerning the function and role of goddesses, which may have formed a preexisting structure allowing the absorption of the local Mediterranean mother goddesses, nurturers, and protectresses . [46] [47] The four-sided structure known as the Arch of Janus in the Forum Transitorium dates from the 1st century of the Christian era: according to common opinion it was built by the Emperor Domitian. However American scholars L. Ross Taylor and L. Adams Holland on the grounds of a passage of Statius [59] maintain that it was an earlier structure (tradition has it the Ianus Quadrifrons was brought to Rome from Falerii [60]) and that Domitian only surrounded it with his new forum. [61] In fact the building of the Forum Transitorium was completed and inaugurated by Nerva in AD 96. At many Blue Mountains crags, the somewhat close spacing of routes and prolific horizontal featuring means that it is easy to envisage literally hundreds of trivial linkups. By all means climb these to your hearts content but, unless it is an exceptional case due to some significant objective merit, please generally refrain from writing up linkups. A proliferation of descriptions of trivial linkups would only clutter up the guide and add confusion and will generally not add value to your fellow climbers. (If you still can't resist, consider adding a brief note to the parent route description, rather than cluttering up the guide with a whole new route entry).Janus, in Roman religion, the animistic spirit of doorways ( januae) and archways ( jani). Janus and the nymph Camasene were the parents of Tiberinus, whose death in or by the river Albula caused it to be renamed Tiber. Janus frequently symbolized change and transitions such as the progress of past to future, from one condition to another, from one vision to another, and young people's growth to adulthood. He represented time because he could see into the past with one face and into the future with the other. [43] Hence, Janus was worshipped at the beginnings of the harvest and planting times, as well as at marriages, deaths and other beginnings. He represented the middle ground between barbarism and civilization, rural and urban space, youth and adulthood. Having jurisdiction over beginnings Janus had an intrinsic association with omens and auspices. [44] Position in the pantheon [ edit ] Coarelli, Filippo. 2007. Rome and Environs: An Archaeological Guide. Berkeley: University of California Press. The rites of the Salii marked the springtime beginning of the war season in March and its closing in October. The structure of the patrician sodalitas, made up by the two groups of the Salii Palatini, who were consecrated to Mars and whose institution was traditionally ascribed to Numa (with headquarter on the Palatine), and the Salii Collini or Agonales, consecrated to Quirinus and whose foundation was ascribed to Tullus Hostilius, (with headquarter on the Quirinal) reflects in its division the dialectic symbolic role they played in the rites of the opening and closing of the military season. [163] So does the legend of their foundation itself: the peace-loving king Numa instituted the Salii of Mars Gradivus, foreseeing the future wars of the Romans [164] while the warmonger king Tullus, in a battle during a longstanding war with the Sabines, swore to found a second group of Salii should he obtain victory. [165] Coarelli, Filippo (2014-05-10). Rome and Environs. University of California Press. doi: 10.1525/9780520957800. ISBN 978-0-520-95780-0.
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