Editing Janus (section)

=== Other sources ===
The above-mentioned sources give: ''Ianus Geminus, I. Pater, I. Iunonius, I. Consivius, I. Quirinus, I. Patulcius and Clusivius'' (Macrobius above I 9, 15): Ι. Κονσίβιον, Ι. Κήνουλον, Ι. Κιβουλλιον, I. Πατρίκιον, I. Κλουσίβιον, I. Ιουνώνιον, I. Κυρινον, I. Πατούλκιον, I. Κλούσιον, I. Κουριάτιον (Lydus above IV 1); I. Κιβούλλιον, I. Κυρινον, I. Κονσαιον, I. Πατρίκιον (Cedrenus ''Historiarum Compendium'' I p.&nbsp;295 7 Bonn); ''I. Clusiuius, I. Patulcius, I. Iunonius, I. Quirinus'' (Servius ''Aen.'' VII 610).

Even though the lists overlap to a certain extent (five epithets are common to Macrobius's and Lydus's list), the explanations of the epithets differ remarkably. 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 (mythology)|Maia]]'s cult epithets<ref>Macrobius above I 12, 21–22.</ref> and mentions one of his works, ''Fasti''.<ref>Macrobius above I 16, 29.</ref> In relating Janus' epithets Macrobius states: "We invoke in the sacred rites". Labeo himself, as it is stated in the passage on Maia, read them in the lists of [[indigitamenta]] of the [[libri pontificum]]. On the other hand, Lydus's authority cannot have consulted these documents precisely because he offers different (and sometimes bizarre) explanations for the common epithets: it seems likely he received a list with no interpretations appended and his interpretations are only his own.<ref>Capdeville above p. 409.</ref>

====Pater====
''Pater'' is perhaps the most frequent epithet of Janus, found also in the composition ''Ianuspater''. While numerous gods share this cultic epithet it seems the Romans felt it was typically pertinent to Janus.<ref>[[Atheneus]] ''Deipnosophistes'' 15, 692d: Masurius says: "The god Janus is considered among ourselves also as our father."</ref> When invoked along with other gods, usually only he is called pater.<ref>Virgil ''Aen.'' VIII 357: "Hanc Ianus Pater, hanc Saturnus condidit arcem"; Horace ''Epistulae'' I 16, 59: " "Iane pater" clare, clare cum dixit "Apollo" "; Seneca ''Apolocyntosis''IX 2: "primus interrogatur sententiam Ianus pater"; Arnobius ''Ad Nationes'' III 29: "Incipiamus ...sollemniter ab Iano et nos patre".</ref> For Janus the title is not just a term of respect; principally it marks his primordial role. He is the first of the gods and thus their father: the formula ''quasi deorum deum'' corresponds to ''diuum deus'' of the carmen Saliare.<ref>Macrobius above I 9, 14.</ref> Similarly, in the expression ''duonus Cerus'', Cerus means creator and is considered a masculine form related to [[Ceres (Roman mythology)|Ceres]].<ref>Paulus p. 109L; Probus ''In Vergilii Gergicae'' I 7; Servius ibidem.</ref>
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.<ref>Cf. Lydus ''Mag.'' I 16 p. 20, 24 W on Romulus and the patres called patricii, considered equivalent to ευπατρίδας; similar confusion in other Greek authors as Plutarch ''Romulus'' XIII 2 and 3; Zonaras ''Histor.'' VII 3.</ref> There is no evidence connecting Janus to gentilician cults or identifying him as a national god particularly venerated by the oldest patrician families.<ref>This hypothesis is advanced by L. Preller- H. Jordan ''Römische Mythologie'' Berlin 1881 2nd p. 171.</ref>

====Geminus====
''Geminus'' is the first epithet in Macrobius's list. Although the etymology of the word is unclear,<ref>A. Ernout- A. Meillet ''Dict. Etym. de la langue latine'' 4th ed. s.v. p. 268–9.</ref> it is certainly related to his most typical character, that of having two faces or heads. The proof are the numerous equivalent expressions.<ref>''bifrons'' (Vergil ''Aeneis'' VII 180; XII 198; Servius ''Aen.'' VII 607; Ausonius ''Eclogae'' X 2; ''Dom''. VI 5; Prudentius ''Sym.'' I 233; Macrobius ''Saturnalia'' I 9, 4 and 13; Augustine ''De Civ. Dei'' VII 7,8 Isidorus ''Origines'' V 33, 3); ''biceps'' (Ovid ''Fasti'' I 65; ''Pontica'' IV 4, 23); ''anceps'' (Ovid ''Metamorphoses'' XIV 334; ''Fasti'' I 95); ''biformis'' (Ovid ''Fasti'' I 89; V 424).</ref> The origin of this epithet might be either concrete, referring directly to the image of the god reproduced on coins<ref>Pliny above XXXIV 45; Plutarch ''Quaestiones Romanae'' 41, 274 e; Atheneus XV 692 e. For Italian coins cf.  E. A. Sydenham ''The coinage of the Roman Republic'' London 1952 no. 8 p. 2 and plate 4 etc.</ref> and supposed to have been introduced by king [[Numa Pompilius|Numa]] in the sanctuary at the lowest point of the Argiletum,<ref>Livy I 19, 2; Pliny ''Naturalis Historia'' XXXIV 33; Servius ''Ad Aen.'' VII 607.</ref> or to a feature of the Ianus of the ''Porta Belli'', the double gate ritually opened at the beginning of wars,<ref>Cf. Vergil ''Aen.'' VII 607 on the analogous monument in the town of [[Latinus]].</ref> or abstract, deriving metaphorically from the liminal, intermediary functions of the god themselves: both in time and space passages connected two different spheres, realms or worlds.<ref>Ovid ''Fasti'' I 73–4; Macrobius above I 9, 9; Servius ''Ad Aen.'' VII 610; Lydus above IV 2 p. 65, 7 Wünsch.</ref> The ''Janus quadrifrons'' or ''quadriformis'', brought according to tradition from Falerii in 241 BC<ref>Servius ''Ad Aen.'' VII 607; Macrobius ''Sat.'' I 9, 13; Augustin ''Civ. Dei'' VII 4, 8; Isidorus ''Origines'' VIII 11, 23.</ref> and installed by Domitian in the [[Forum of Nerva|Forum Transitorium]],<ref>Lydus above IV 1 p. 64, 4 W.</ref> although having a different meaning, seems to be connected to the same theological complex, as its image purports an ability to rule over every direction, element and time of the year. It did not give rise to a new epithet though.<ref>Macrobius above; Lydus above; Augustine above VII 8; VII 4.</ref><ref>R. Pettazzoni above p. 89: "A naïve iconographic expression of watching into the two opposite directions and thence, ideally, into every direction".</ref>

====Patulcius and Clusivius the 1st====
''Patulcius'' and ''Clusivius'' or ''Clusius'' are epithets related to an inherent quality and function of doors, that of standing open or shut. Janus as the Gatekeeper has jurisdiction over every kind of door and passage and the power of opening or closing them.<ref>Ovid above I 117-8: "Quidquid ubique vides, caelum, mare, nubila, terras,/ omnia sunt nostra clausa patentque manu".</ref> Servius interprets Patulcius in the same way. Lydus gives an incorrect translation, "αντί του οδαιον" which however reflects one of the attributes of the god, that of being the protector of roads.<ref>Macrobius above I 9, 7 considers this to be an attribute of Janus as gatekeeper: "...cum clavi et virga figuratus, quasi omnium portarum custos et rector viarum".</ref> Elsewhere Lydus cites the epithet θυρέος to justify the key held by Janus.<ref>Lydus above p. 64, 2 W.</ref> The antithetical quality of the two epithets is meant to refer to the alterning opposite conditions<ref>Ovid above I 131-2: "...nomina diversas significare vices".</ref> and is commonly found in the ''indigitamenta'': in relation to Janus, Macrobius cites instances of [[Antevorta]] and [[Postvorta]],<ref>Macrobius above I 7, 21.</ref> the personifications of two indigitations of [[Carmentis]].<ref>Varro apud Gellius ''Noctes Atticae'' XVI 16, 4 in the form [[Antevorta|Porrima]]; L. L. Tels De Jong ''Sur quelques divinités romaines de la naissance et de la prophétie'' Leyden Delft 1959 p. 41-60. Another instance of opposite epithets in the indigitamenta is that of [[Empanda|Panda]] and Cela, referring to [[Ceres (Roman mythology)|Ceres]]. Cf. J. Bayet " "Feriae Sementiuae" et les Indigitations dans le culte de Ceres et de Tellus" in ''Revue de l'histoiire des religions'' '''137''' 1950 p. 172-206 part. p.195-197.</ref>
These epithets are associated with the ritual function of Janus in the opening of the ''{{lang|la|Porta Ianualis}}'' or ''Porta Belli''.<ref>Varro ''Lingua Latina'' V 165: Livy I 19, 2; Pliny ''Naturalis Historia'' XXXIV 33.</ref> The rite might go back to times pre-dating the founding of Rome.<ref>Cf. Vergil ''Aeneis'' VII 601–615.</ref> Poets tried to explain this rite by imagining that the gate closed either war or peace inside the ''ianus'', but in its religious significance it might have been meant to propitiate the return home of the victorious soldiers.<ref>Ovid above I 279-80; Servius ''Aen.'' I 291; Lydus IV 2 p. 65,17 W.; G. Capdeville above p. 420</ref>

====Quirinus====
''Quirinus'' is a debated epithet. 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. This is in fact the usual sense of the word ''quirites'' in Latin.<ref>G . Dumézil ''La religion romaine archaïque '' Paris 1966 above p. 246-271; R. Schilling "Janus. Le dieu introducteur. Le dieu des passages" in ''Melanges d'archeologie et d'histoire'' '''72''' 1960 p.119-120 citing G. Wissowa ''Religion und Kultus der Römer'' Munich 1912 p. 109; Paulus p. 43 L: "Romani a Quirino Quirites dicuntur"; Festus p. 304L: "... Quirites dicti, post foedus a Romulo et Tatio percussum, communionem et societatem populi factam indicant"." ... are named Quirites after the community and society created because of the treaty made by Tatius and Romulus".</ref> Other scholars, mainly Germanophone, think it is related on the contrary to the martial character of the god Quirinus, an interpretation supported by numerous ancient sources: Lydus,<ref>Lydus above: "πρόμαχος".</ref> Cedrenus,<ref>Cedrenus, above.</ref> Macrobius,<ref>Macrobius above I 9, 16: "Quirinus quasi bellorum potentem, ab hasta quam Sabini ''curin'' vocant".</ref> Ovid,<ref>Ovid above II 475–478.</ref> Plutarch<ref>Plutarch ''Romulus'' XXIX 1; ''Quaestiones Romanae'' XXVII 285 cd.</ref> and Paul the Daecon.<ref>Paulus 43, 1 L.</ref><ref>L. Deubner ''Mitteilungen des deutschen archaeologisches Institut'' Berlin '''36–37''' 1921–1922 p. 14 ff.; W. F. Otto ''Pauly Real Enzyklopaedie der Altertumswissenschaften'' Supplem. III col. 1182.</ref>

Schilling and Capdeville counter that it is his function of presiding over the return to peace that gave Janus this epithet, as confirmed by his association on 30 March with [[Pax (mythology)|Pax]], [[Concordia (mythology)|Concordia]] and [[Salus]],<ref>Ovid above III 881–882; J.- C. Richard "Pax, Concordia et la religion officielle de Janus à la fin de la République romaine'' in ''MEFR'' '''75''' 1963 p. 303-386.</ref> even though it is true that Janus as god of all beginnings presides also over that of war and is thus often called ''belliger'', bringer of war<ref>[[Lucan]] ''Pharsalia'' I 61-2; [[Statius]] ''Silvae'' II 3, 12.</ref> as well as ''pacificus''. This use is also discussed by Dumézil in various works concerning the armed nature of the ''Mars qui praeest paci'', the armed quality of the gods of the third function and the arms of the third function.<ref>G. Dumézil "Remarques sur les armes des dieux de la troisième fonction chez divers peuples indo-européens" in ''Studi e Materiali di Storia delle Religioni''  '''28''' 1957 p. 1-10.</ref>

Koch on the other hand sees the epithet Janus Quirinus as a reflection of the god's patronage over the two months beginning and ending the year, after their addition by king Numa in his reform of the calendar. This interpretation too would befit the liminal nature of Janus.<ref>C. Koch "Bemerkungen zum römischen Quirinuskult" in ''Zeitschrift für Religions and Geistesgeschichte'' 1953 p.1-25.</ref>
The compound term ''Ianus Quirinus'' was particularly in vogue at the time of Augustus, its peaceful interpretation complying particularly well with the Augustan ideology of the ''Pax Romana''.<ref>Res Gestae Divi Augusti XIII; [[Suetonius]] ''Augustus'' XXII 5; [[Horace|Horatius]] ''Odes'' IV 15, 4–9.</ref>

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''.<ref>Only Festus s. v. p. 204, 13 L, among the three sources relating this rite has the expression ''Ianui Quirino''; Plutarch ''Marcellus'' VIII 9 and Servius (and Virgil himself) ''Aeneis'' VI 859 have only Quirinus. This has led to disputes among scholars on the value of the expression and its antiquity as [[Verrius Flaccus]] may have forged it.</ref> 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.<ref>R. Schilling above p.128, citing Festus s. v. spolia opima p. 204 L.</ref>

====Ποπάνων (Popanon, Libo?)====
The epithet ''Ποπάνων (Popanōn)'' is attested only by Lydus,<ref>Lydus above IV 2 p. 64, 18 W.</ref> who cites Varro as stating that on the day of the [[kalendae]] he was offered a cake which earned him this title. There is no surviving evidence of this name in Latin, although the rite is attested by Ovid for the kalendae of January<ref>Ovid above I 128: "libum farraque mixta sale".</ref> and by Paul.<ref>Paulus s.v. Ianual p. 93, 4 L.</ref> This cake was named ''{{lang|la|ianual}}'' but the related epithet of Janus could not plausibly have been Ianualis: it has been suggested ''Libo''<ref>J. Speÿer above p. 28.</ref> which remains purely hypothetical. The context could allow an Etruscan etymology.

====Iunonius====
Janus owes the epithet ''Iunonius'' to his function as patron of all kalends, which are also associated with Juno. In Macrobius's explanation: "''Iunonium, as it were, not only does he hold the entry to January, but to all the months: indeed all the kalends are under the jurisdiction of Juno''". At the time when the rising of the new moon was observed by the [[pontifex]] minor the [[rex sacrorum]] assisted by him offered a sacrifice to Janus in the ''[[Curia Calabra]]'' while the [[regina sacrorum]] sacrificed to Juno in the [[regia]].<ref>Macrobius I 15, 9–10 and 19.</ref>

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?

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.

Whatever the case, it is certain that Janus and Juno show a peculiar reciprocal affinity: while Janus is ''Iunonius'', Juno is ''Ianualis'', as she presides over childbirth and the menstrual cycle, and opens doors.<ref>Servius ''Aeneis'' VII 620–622; Ovid ''Fasti'' I; Isidore ''Origines'' VIII 11, 69: "Iunonem dicunt quasi Ianonem, id est ianuam, pro purgationibus feminarum, eo quod quasi portas matrum natis pandat, et nubentum maritis".</ref> Moreover, besides the kalends Janus and Juno are also associated at the rite of the Tigillum Sororium of 1 October, in which they bear the epithets ''Ianus Curiatius'' and ''Iuno Sororia''. These epithets, which swap the functional qualities of the gods, are the most remarkable apparent proof of their proximity.<ref>M.Renard above p. 14-17.</ref> The rite is discussed in detail in the section below.

====Consivius====
''Consivius'', sower, is an epithet that reflects the tutelary function of the god at the first instant of human life and of life in general, conception. This function is a particular case of his function of patron of beginnings. As far as man is concerned it is obviously of the greatest importance, even though both Augustine and some modern scholars see it as minor.<ref>G. Capdeville above p. 432.</ref> Augustine shows astonishment at the fact that some of the [[Di selecti|dii selecti]] may be engaged in such tasks: "''In fact Janus himself first, when pregnancy is conceived, ... opens the way to receiving the semen''".<ref>Augustine above VII 2.</ref>

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.<ref>Augustine above VI 9: "Thus the same Varro starts mentioning and listing the gods from the conception of man, who have been given life from Janus"; VII 3: "... it is answered that Janus has in his power every start and therefore not without cause is he ascribed that of the opening to conception".</ref> 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''."<ref>The etymology from ''sero'', albeit clear, presents a problem with the long first ''ī'' of Consīvius: this difficulty can be overcome if one considers {{lang|la|Consēuius}}, attested by [[Tertullian]] ''Ad Nationes'' II 11, 3.</ref> as the most ancient form. He though does not consider ''{{lang|la|Conseuius}}'' to be an epithet of Janus but a theonym in its own right.

Lydus understands {{lang|la|Consivius}} as βουλαιον ({{lang|la|consiliarius}}) owing to a conflation with [[Consus]] through [[Ops]] Consiva or Consivia. The interpretation of Consus as god of advice is already present in Latin authors<ref>Paulus p. 36, 19 L; Tertullian ''De Spectaculis'' V 5; Arnobius ''Adversus Nationes'' III 23; Ausonius ''Eclogae''  XXIV 20; Servius ''Aeneis'' VIII 636; Augustine above IV 11.</ref> and is due to a folk etymology supported by the story of the abduction of the Sabine women, (which happened on the day of the [[Consualia]] aestiva), said to have been advised by Consus. However no Latin source cites relationships of any kind between Consus and Janus Consivius. Moreover, both the passages that this etymology requires present difficulties, particularly as it seems Consus cannot be etymologically related to adjective ''{{lang|la|consivius}}'' or ''{{lang|la|conseuius}}'', found in Ops Consivia and thence the implied notion of sowing.<ref>G. Capdeville above p. 434. Consus is a ''u'' theme word and the only adjective it formed is Consualia.</ref>

====Κήνουλος (Coenulus)====
''Κήνουλος ({{lang|grc-Latn|Coenulus}}) ''and ''Κιβουλλιος ({{lang|grc-Latn|Cibullius}})'' are not attested by Latin sources. The second epithet is not to be found in Lydus's manuscripts and is present in Cedrenus along with its explanation concerning food and nurture. The editor of Lydus R. Wünsch has added Cedrenus's passage after Lydus's own explanation of Coenulus as ευωχιαστικός, good host at a banquet. Capdeville considers Cedrenus' text to be due to a paleographic error: only ''Coenulus'' is indubitably an epithet of Janus and the adjective used to explain it, meaning to present and to treat well at dinner, was used in a ritual invocation before meals, wishing the diners to make good flesh.<ref>G. Capdeville above p. 435.</ref> This is one of the features of Janus as shown by the myth that associates him with Carna, [[Cardea]], Crane.<ref>See below section on myths.</ref>

====Curiatius====
The epithet ''Curiatius'' is found in association with ''Iuno Sororia'' as designating the deity to which one of the two altars behind the Tigillum Sororium was dedicated. [[Sextus Pompeius Festus|Festus]] and other ancient authors<ref>W. Otto ''Real Encyclopaedie'' Suppl. III column 1178-9; Festus s.v. Sororium tigillum p. 380, 5 L.; Dionysius of Halicarnassus ''Antiquitates Romanae'' III 22, 7–9; Scholiasta Bobiensis in Ciceronem ''Milo'' 7.</ref> explain Curiatius by the aetiological legend of the Tigillum: the expiation undergone by P. Horatius after his victory over the Alban [[Curiatii]] for the murder of his own sister, by walking under a beam with his head veiled.<ref>Livy I 26, 13; Paulus ex Festus p.399, 2 L; Pseudo Aurelius Victor ''Vir.'' 4.</ref>

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.<ref>G. Dumézil ''Les Horaces et les Curiaces'' Paris 1942.</ref>

Schilling supposes it was probably a ''{{lang|la|sacrum}}'' originally entrusted to the ''{{lang|la|gens Horatia}}'' that allowed the desacralisation of the ''{{lang|la|iuvenes}}'' at the end of the military season, later transferred to the state.<ref>Livy I 26, 12: ''... pecunia publica'' ''at public expenses''.</ref> 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 ''{{lang|la|iuvenes}}'', soldiers, or the legend itself.
Schilling's opinion is that it is related to ''[[curia]]'',<ref>R. Schilling "Janus, dieu introducteur, dieu des passages" in ''Melanges d' archeologie et d'histoire'' '''72''' 1960 p. 109.</ref> as the Tigillum was located not far from the ''{{lang|la|curiae veteres}}''.

Renard considered Schilling's interpretation unacceptable, even though supported by an inscription (''{{lang|la|lictor curiatius}}'')<ref>R. Schilling above citing ''Real Encyclopaedie'' s.v. calata comitia column 1330. Aulus Gellius ''Noctes Atticae'' XV 27, 2 has ''lictor curiatus''.</ref> because of the different quantity of the ''u'', short in ''{{lang|la|curiatius}}'', ''{{lang|la|curis}}'' and ''{{lang|la|Curitis}}'' and long in ''{{lang|la|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.
Renard connects the epithet's meaning to the ''{{lang|la|curis}}'' or ''{{lang|la|cuiris}}'', the spear of Juno Curitis as here she is given the epithet of ''Sororia'', corresponding to the usual epithet ''Geminus'' of Janus and to the twin or feminine nature of the passage between two coupled posts.<ref>M. Renard above p. 14.</ref>

In summary, the etymology of ''Curiatius'' remains uncertain.<ref>For a thorough listing of the hypotheses advanced cf. A. Walde – J. B. Hoffmann ''Lateinische etymologisches Wörterbuch'' 1938 3rd p. 319 s.v.</ref><ref>On the role of Janus in the rite of the Tigillum Sororium see also the section that follows.</ref>