[208] Later on, however, the Sabines and Romans agreed on creating a new community together. [146][147] Ovid states that in most ancient times there were no animal sacrifices and gods were propitiated with offerings of spelt and pure salt. [263], The Janus Society was an early homophile organization founded in 1962 and based in Philadelphia.
[74] When invoked along with other gods, usually only he is called pater. Paulus s. v. above : "Ianiculum dictum, quod per eum Romanus populus primitus transierit in agrum Etruscum".
Another instance of a four faced god is the Slavic god Svetovid. [165], This dialectic was reflected materially by the location of the temple of Mars outside the pomerium and of the temple of Quirinus inside it. [15] Interpretations concerning the god's fundamental nature either limit it to this general function or emphasize a concrete or particular aspect of it (identifying him with light[16] the sun,[17] the moon,[18] time,[19] movement,[20] the year,[21] doorways,[22] bridges[23] etc.)
[149], At the kalends of each month the rex sacrorum and the pontifex minor offered a sacrifice to Janus in the curia Calabra, while the regina offered a sow or a she lamb to Juno. Janus is often associated with fecundity in myths, representing the masculine principle of motion, while Juno represents the complementary feminine principle of fertility: the action of the first would allow the manifestation of the other. [77] Janus had no flamen or specialised priest (sacerdos) assigned to him, but the King of the Sacred Rites (rex sacrorum) himself carried out his ceremonies. Having jurisdiction over beginnings Janus had an intrinsic association with omens and auspices. Numerous toponyms of places located at the boundary between the territory of two communities, especially Etrurians and Latins or Umbrians, are named after the god. Other correspondences may be found in the dates of the founding of the temples of Mars on 1 June and of that of Quirinus on 29 June, in the pre-Julian calendar the last day of the month, implying that the opening of the month belonged to Mars and the closing to Quirinus. [167], While Janus sometimes is named belliger[168] and sometimes pacificus[169] in accord with his general function of beginner, he is mentioned as Janus Quirinus in relation to the closing of the rites of March at the end of the month together with Pax, Salus and Concordia:[170] This feature is a reflection of the aspect of Janus Quirinus which stresses the quirinal function of bringing peace back and the hope of soldiers for a victorious return.[171][172]. Consequently, the association of both Janus and the god Helernus with Carna-Crane is highlighted in this myth: it was customary on that day to eat ivetch (mashed beans) and lard, which were supposed to strengthen the body. He is Diuum eum patrem (or partem) cante, diuum deo supplicate. As a protector of peace he is nevertheless armed, in the same way as the quirites are, as they are potentially milites soldiers: his statue represents him is holding a spear.
According to some scholars, mostly Francophone, it looks to be strictly related to the ideas of the passage of the Roman people from war back to peace, from the condition of miles, soldier, to that of quiris, citizen occupied in peaceful business, as the rites of the Porta Belli imply. The depiction of Janus and Boreas as bifrons, 4.
Its exact location is controversial,
The name of the god Iānus, meaning in Latin 'arched passage, doorway', stems from Proto-Italic *iānu ('door'), ultimately from Proto-Indo-European *ieh₂nu ('passage'). After the new readings proposed by A. Maggiani, in case 3 one should read TINS: the difficulty has thus dissolved. Macrobius's list and explanation are probably based directly on Cornelius Labeo's work, as he cites this author often in his Saturnalia, as when he gives a list of Maia's cult epithets[71] and mentions one of his works, Fasti. (paragraph 26): "cozeulodorieso. First of all, Janus has two faces, which we interpreted as the duality of SM (one’s dominant and submissive sides). Varro would have stated that he was the god of harbours and patron of gates.
Havet reads: "Cozeui adoriose" = "Conseui gloriose" on the grounds of Paulus's glossa s.v.
Juno Curitis is also the protectress of the iuvenes, the young soldiers. G. Dumézil, "Remarques sur les armes des dieux de troisième fonction chez divers peuples indo-européens".
[261] The comune of Selvazzano di Dentro near Padua has a grove and an altar of Janus depicted on its standard, but their existence is unproved. It is noteworthy that the two groups of Salii did not split their competences so that one group only opened the way to war and the other to peace: they worked together both at the opening and the conclusion of the military season, marking the passage of power from one god to the other.
The relationship between Janus and Juno is defined by the closeness of the notions of beginning and transition and the functions of conception and delivery, result of youth and vital force.
Crane is a nymph of the sacred wood of Helernus, located at the issue of the Tiber, whose festival of 1 February corresponded with that of Juno Sospita:[196] Crane might be seen as a minor imago of the goddess.
The ancient Greeks had no equivalent to Janus, whom the Romans claimed as distinctively their own.
Augustus boasted that he had closed the doors of this shrine three times during dun; ianusue uet põmelios eum recum"; (paragraph 27): "diuum êpta cante diuum deo supplicante."
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