Editing Janus (section)

====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>