Editing Janus (section)

== Relationship with other gods ==

=== Janus and Juno ===
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. The reader is referred to the above sections ''Cult epithets'' and ''Tigillum Sororium'' of this article and the corresponding section of article [[Juno (mythology)|Juno]].

=== Janus and Quirinus ===
[[Quirinus]] is a god that incarnates the ''quirites'', i.e. the Romans in their civil capacity of producers and fathers. He is surnamed ''Mars tranquillus'' (peaceful Mars), ''Mars qui praeest paci'' (Mars who presides on peace). His function of ''custos'' guardian is highlighted by the location of his temple inside the [[pomerium]] but not far from the gate of Porta Collina or Quirinalis, near the shrines of [[Sancus]] and [[Salus]].

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. For this reason Janus, god of gates, is concerned with his function of protector of the civil community. For the same reason the flamen Portunalis oiled the arms of Quirinus, implying that they were to be kept in good order and ready even though they were not to be used immediately.<ref>G. Dumézil above p. 236-238.</ref>

Dumézil and Schilling remark that as a god of the [[third function]] Quirinus is peaceful and represents the ideal of the ''pax romana'' i. e. a peace resting on victory.<ref>On the arms of the gods of the third function cf. G. Dumézil, "Remarques sur les armes des dieux de troisième fonction chez divers peuples indo-européens", ''Studi e Materiali di Storia delle Religioni'' 28 (1957), pp. 1–10.</ref>

=== Janus and Portunus ===
[[Portunes|Portunus]] may be defined as a sort of duplication inside the scope of the powers and attributes of Janus.<ref>G. Wissowa ''Religion und Kultus der Römer'' (Munich, 1912), 2nd p. 112.</ref> His original definition shows he was the god of gates and doors and of harbours. In fact it is debated whether his original function was only that of god of gates and the function of god of harbours was a later addition: Paul the Deacon writes:
: "... he is depicted holding a key in his hand and was thought to be the god of gates".

Varro would have stated that he was the god of harbours and patron of gates.<ref>''[[Scholia]] Veronensia ad Aeneidem'' V 241.</ref> 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.<ref>G. Wissowa above.</ref>

Portunus, unlike Janus, had his own [[flamen]], named ''Portunalis''. It is noteworthy that the temple of Janus in the [[Forum Holitorium]] had been consecrated on the day of the Portunalia, and that the flamen Portunalis was in charge of oiling the arms of the statue of [[Quirinus]].<ref>Festus s. v. persillum p. 238 L. The ''persillum'' was a ''rediculum'', small container in which the ointment was kept.</ref><ref>R. Schilling above p. 99 and n. 4, p. 120; G. Dumézil above part I chapt. 5 It. tr. p.237-238.</ref>

=== Janus and Vesta ===
The relationship between Janus and [[Vesta (mythology)|Vesta]] touches on the question of the nature and function of the gods of beginning and ending in [[Proto-Indo-European religion|Indo-European religion]].<ref>G. Dumézil, "De Janus à Vesta" in ''Tarpeia'' (Paris, 1946), pp. 33–113; "Vesta extrema" ''Questiunculae Indo-Italicae.12'', ''Revue d'études latins'' 39 (1961), pp. 250–257.</ref> While Janus has the first place, Vesta has the last, both in theology and in ritual (''Ianus primus, Vesta extrema'').

The last place implies a direct connexion with the situation of the worshipper, in space and in time. Vesta is thence the goddess of the hearth of homes as well as of the city. Her inextinguishable fire is a means for men (as individuals and as a community) to keep in touch with the realm of gods. Thus there is a reciprocal link between the god of beginnings and unending motion, who bestows life to the beings of this world (Cerus Manus) as well as presiding over its end, and the goddess of the hearth of man, which symbolises through fire the presence of life. Vesta is a virgin goddess, but at the same time she is called a 'mother' of Rome: She is thought to be indispensable to the existence and survival of the community.<ref>A. Brelich, ''Vesta'' (Zurich, 1949), "Janus und Vesta" p. 28ff.</ref>