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While the ancient Greeks had no known equivalent to Janus, there is considerable overlap with Culśanś of the Etruscan pantheon. In January of 48 BCE, during the time of Julius Caesar, the Roman Senate authorized a ceremony ( augurium salutis) when the temple doors were finally closed — a symbol that Caesar's victories had finally brought peace to the Republic. This would not be the last time an emperor would close the doors. Early in his reign, Emperor Augustus opted to continue many of the old religious traditions and rituals in an attempt to reinvigorate the worship of the old gods and get away from cults and foreign gods. He rebuilt many of the old shrines and temples that had fallen into disrepair. Because of this, during Rome's war in Spain in 26 BCE, the army continued the practice of exiting correctly through the doors of Janus' shrine. These doors were ceremoniously closed upon their successful return seven years later. In the meantime, the cult had changed. The emperor Domitian had changed the old cult statue and replaced it with a bust with four heads, which oversaw four forums: the Forum of Peace, the Forum Transitorium, the Forum of Julius Caesar, and the Roman Forum. This is told by the poet Martial, note [Martial, Epigram 10.28.5-6.] and his words enable us to establish the place of the temple in the immediate neighborhood of the Senate building ( Curia Julia). Excavations in 1997-2000 did not result in a more precise identification of the foundation of the wooden shrine (instead, a monumental farm from the age of Charlemagne was discovered). Arch of Janus Quadrifrons
According to Macrobius who cites Nigidius Figulus and Cicero, Janus and Jana ( Diana) are a pair of divinities, worshipped as Apollo or the sun and moon, whence Janus received sacrifices before all the others, because through him is apparent the way of access to the desired deity. [50] [51] In several of his works G. Dumézil proposed the existence of a structural difference in level between the Proto-Indo-European gods of beginning and ending, and the other gods whom Dumézil postulated fall into a tripartite structure, reflecting the most ancient organization of society. So in IE religions there is an introducer god (such as Vedic Vâyu and Roman Janus) and a god of ending, and a nurturer goddess who is often also a fire spirit (such as Roman Vesta, Vedic Saraswati and Agni, Avestic Armaiti and Anâitâ) who show a sort of mutual solidarity. The winter solstice was thought to occur on 25 December. On 1 January was New Year's Day: the day was consecrated to Janus since it was the first of the new year and of the month (kalends) of Janus: the feria had an augural character as Romans believed the beginning of anything was an omen for the whole. Thus on that day it was customary to exchange cheerful words of good wishes. [145] For the same reason everybody devoted a short time to his usual business, [146] exchanged dates, figs and honey as a token of well wishing and made gifts of coins called strenae. [147] Cakes made of spelt ( far) and salt were offered to the god and burnt on the altar. [148] [149] Ovid states that in most ancient times there were no animal sacrifices and gods were propitiated with offerings of spelt and pure salt. [150] This libum was named ianual and it was probably correspondent to the summanal offered the day before the Summer solstice to god Summanus, which however was sweet being made with flour, honey and milk.The rites concerning Janus were numerous. Owing to the versatile and far reaching character of his basic function marking all beginnings and transitions, his presence was ubiquitous and fragmented. Apart from the rites solemnizing the beginning of the new year and of every month, there were the special times of the year which marked the beginning and closing of the military season, in March and October respectively. These included the rite of the arma movēre on 1 March and that of the arma condĕre at the end of the month performed by the Salii, and the Tigillum Sororium on 1 October. Janus Quirinus was closely associated with the anniversaries of the dedications of the temples of Mars on 1 June (a date that corresponded with the festival of Carna, a deity associated with Janus: see below) and of that of Quirinus on 29 June (which was the last day of the month in the pre-Julian calendar). These important rites are discussed in detail below. Lydus gives Πατρίκιος (Patricius) and explains it as autóchthon: since he does not give another epithet corresponding to Pater it may be inferred that Lydus understands Patricius as a synonym of Pater. [80] There is no evidence connecting Janus to gentilician [ clarification needed] cults or identifying him as a national god particularly venerated by the oldest patrician families. [81] Geminus [ edit ] Morning belonged to Janus: men started their daily activities and business. Horace calls him Matutine Pater, morning father. [153] G. Dumézil believes this custom is at the origin of the learned interpretations of Janus as a solar deity. [154] Space [ edit ] paragraph 26): " cozeulodorieso. omia ũo adpatula coemisse./ ian cusianes duonus ceruses. dun; ianusue uet põmelios eum recum"; (paragraph 27): " diuum êpta cante diuum deo supplicante." " ianitos".
Because of the softness of Blue Mountains sandstone, bolting should only be done by those with a solid knowledge of glue-in equipping. A recent fatality serves as a reminder that this is not an area to experiment with bolting. 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?
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Schilling supposes it was probably a sacrum originally entrusted to the gens Horatia that allowed the desacralisation of the iuvenes at the end of the military season, later transferred to the state. [134] Janus's patronage of a rite of passage would be natural. The presence of Juno would be related to the date (Kalends), her protection of the iuvenes, soldiers, or the legend itself. Capdeville sees this epithet as related exclusively to the characters of the legend and the rite itself: He cites the analysis by Dumézil as his authority. [133] Novelist and true-crime writer Colin Wilson, author of the famous and influential book The Outsider, remarks in his introduction to Brady’s book that one must first explore the depraved reaches of human consciousness to truly understand human character. Among Francophone scholars Grimal and (implicitly and partially) Renard and Basanoff have supported the view of a uranic supreme god against Dumézil and Schilling. Among Anglophone scholars Frazer and Cook have suggested an interpretation of Janus as uranic supreme god.
Ianuspater ("Janus Father"), Ianus Quadrifrons ("Janus Fourfaced"), Ianus Bifrons ("Two-faced Janus") Mircea Eliade evaluated Dumezil's views (1946) [46] positively, and recommended their use in comparative research on Indo-European religions. [49] Solar god theories [ edit ]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] This dialectic was reflected materially by the location of the temple of Mars outside the pomerium and of the temple of Quirinus inside it. [168] The annual dialectic rhythm of the rites of the Salii of March and October was also further reflected within the rites of each month and spatially by their repeated crossing of the pomerial line. The rites of March started on the first with the ceremony of the ancilia movere, developed through the month on the 14th with Equirria in the Campus Martius (and the rite of Mamurius Veturius marking the expulsion of the old year), the 17th with the Agonium Martiale, the 19th with the Quinquatrus in the Comitium (which correspond symmetrically with the Armilustrium of 19 October), on the 23rd with the Tubilustrium and they terminated at the end of the month with the rite of the ancilia condere. Only after this month-long set of rites was accomplished was it fas to undertake military campaigns. [169]
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