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Janus had an ubiquitous presence in religious ceremonies throughout the year. As such, Janus was ritually invoked at the beginning of each ceremony, regardless of the main deity honored on any particular occasion. The ancient Greeks had no equivalent to Janus, whom the Romans claimed as distinctively their own. Three etymologies were proposed by ancient erudites, each of them bearing implications about the nature of the god. The first one is based on the definition of Chaos given by Paul the Deacon: In this etymology, the notion of Chaos would define the primordial nature of the god.
Another etymology proposed by Nigidius Figulus is related by Macrobius: This explanation has been accepted by A. It supports all the assimilations of Janus to the bright sky, the sun and the moon. A third etymology indicated by Cicero , Ovid and Macrobius , which explains the name as Latin, deriving it from the verb ire "to go" is based on the interpretation of Janus as the god of beginnings and transitions.
Modern scholars have conjectured that it derives from the Indo-European root meaning transitional movement cf. Sanskrit " yana- " or Avestan "yah-", likewise with Latin "i-" and Greek "ei-". From Ianus derived ianua "door" , [13] and hence the English word "janitor" Latin, ianitor. While the fundamental nature of Janus is debated, in most modern scholars' view the god's functions may be seen as being organized around a single principle: Almost all of these modern explanations were originally formulated by the ancients.
His function as god of beginnings has been clearly expressed in numerous ancient sources, among them most notably Cicero, Ovid, and Varro. Since movement and change are interconnected, he has a double nature, symbolised in his two headed image. The connection of the notions of beginning principium , movement, transition eundo , and thence time was clearly expressed by Cicero.
Jupiter himself can move forth and back because of Janus's working. Janus frequently symbolized change and transitions such as the progress of past to future, from one condition to another, from one vision to another, and young people's growth to adulthood. He represented time, because he could see into the past with one face and into the future with the other. He represented the middle ground between barbarism and civilization, rural and urban space, youth and adulthood. Having jurisdiction over beginnings Janus had an intrinsic association with omens and auspices.
Leonhard Schmitz suggests that he was likely the most important god in the Roman archaic pantheon. He was often invoked together with Iuppiter Jupiter. In one of his works G. Thus the god of beginning is not structurally reducible to a sovereign god, nor the goddess of ending to any of the three categories on to which the goddesses are distributed.
There is though a greater degree of fuzziness concerning the function and role of goddesses, which may have formed a preexisting structure allowing the absorption of the local Mediterranean mother goddesses, nurturers and protectresses. As a consequence the position of the gods of beginning would not be the issue of a diachronic process of debasement undergone by a supreme uranic god, but rather a structural feature inherent to their theology. The fall of uranic primordial gods into the condition of deus otiosus is a well-known phenomenon in the history of religions.
Mircea Eliade gave a positive evaluation of Dumezil's views and of the results in comparative research on Indoeuropean religions achieved in Tarpeia. 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.
A similar solar interpretation has been offered by A. Audin who interprets the god as the issue of a long process of development, starting with the Sumeric cultures, from the two solar pillars located on the eastern side of temples, each of them marking the direction of the rising sun at the dates of the two solstices: These two pillars would be at the origin of the theology of the divine twins , one of whom is mortal related to the NE pillar, as confining with the region where the sun does not shine and the other is immortal related to the SE pillar and the region where the sun always shines.
Later these iconographic models evolved in the Middle East and Egypt into a single column representing two torsos and finally a single body with two heads looking at opposite directions. Numa in his regulation of the Roman calendar called the first month Januarius after Janus, according to tradition considered the highest divinity at the time.
In ancient Roman religion and myth, Janus is the god of beginnings, gates, transitions, time, duality, doorways, passages, and endings. He is usually depicted as. The Janus Mask has 24 ratings and 2 reviews. Cait said: A disappointing book -- it's complicated and interesting and fun right up until the end, at which.
Numa built the Ianus geminus also Janus Bifrons , Janus Quirinus or Portae Belli , a passage ritually opened at times of war, and shut again when Roman arms rested. About the exact location and aspect of the temple there has been much debate among scholars. It contained a statue of the god with the right hand showing the number and the left the number 65—i. The four-sided structure known as the Arch of Janus in the Forum Transitorium dates from the 1st century of the Christian era: However American scholars L. Ross Taylor and L. Adams Holland on the grounds of a passage of Statius [55] maintain that it was an earlier structure tradition has it the Ianus Quadrifrons was brought to Rome from Falerii [56] and that Domitian only surrounded it with his new forum.
One way of investigating the complex nature of Janus is by systematically analysing his cultic epithets: As may be expected the opening verses of the Carmen, [59] are devoted to honouring Janus, thence were named versus ianuli. Only part of the versus ianuli and two of the iovii are preserved. Many reconstructions have been proposed: The epithets that can be identified are: Conseuius the Sower, which opens the carmen and is attested as an old form of Consivius in Tertullian ; [67] Patultius: The above-mentioned sources give: Patulcius and Clusivius Macrobius above I 9, 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 's cult epithets [69] and mentions one of his works, Fasti. 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: 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.
He is the first of the gods and thus their father: Geminus is the first epithet in Macrobius's list. Although the etymology of the word is unclear, [78] it is certainly related to his most typical character, that of having two faces or heads. The proof are the numerous equivalent expressions. It did not give rise to a new epithet though. 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. 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. 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.
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. There is no surviving evidence of this name in Latin, although the rite is attested by Ovid for the kalendae of January [] and by Paul.
The context could allow an Etruscan etymology. Janus owes the epithet Iunonius to his function as patron of all kalends, which are also associated with 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. This point bears on the nature of Janus and Juno and is at the core of an important dispute: 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: These epithets, which swap the functional qualities of the gods, are the most remarkable apparent proof of their proximity. 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. He though does not consider Conseuius to be an epithet of Janus but a theonym in its own right. The interpretation of Consus as god of advice is already present in Latin authors [] 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 consivius or conseuius , found in Ops Consivia and thence the implied notion of sowing. 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. Capdeville considers Cedrenus' text to be due to a paleographic error: 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.
Festus and other ancient authors [] explain Curiatius by the aetiological legend of the Tigillum: Horatius after his victory over the Alban Curiatii for the murder of his own sister, by walking under a beam with his head veiled. The presence of Juno would be related to the date Kalends , her protection of the iuvenes , soldiers, or the legend itself. Renard connects the epithet's meaning to the cu i ris , 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.
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. However the etymology of Curiatius remains uncertain. 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.
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: These important rites are discussed in detail below. Any rite or religious act whatever required the invocation of Janus first, with a corresponding invocation to Vesta at the end Janus primus and Vesta extrema.
Instances are to be found in the Carmen Saliare , the formula of the devotio , [] the lustration of the fields and the sacrifice of the porca praecidanea , [] the Acta of the Arval Brethren. Although Janus had no flamen , he was closely associated with the rex sacrorum who performed his sacrifices and took part in most of his rites: The winter solstice was thought to occur on December On 1 January was new year day: Thus on that day it was customary to exchange cheerful words of good wishes.
Shortly afterwards, on 9 January, on the feria of the Agonium of January the rex sacrorum offered the sacrifice of a ram to Janus.
In the myth of Janus the ship of Saturn as well as the myth of Carmenta and Evander are remininscent of an ancient pre-Roman sailing life. Riis, An introduction to Etruscan art Copenhagen, , p. C ASE R EPORT A year-old male with chronic obstructive pulmonary disease, arterial hypertension, and hepatitis B underwent total gastrectomy with esophagojejunal anastomosis for gastric adenocarcinoma. From Wikipedia, the free encyclopedia. The Roman statue of the Janus of the Argiletum, traditionally ascribed to Numa, was possibly very ancient, perhaps a sort of xoanon , like the Greek ones of the 8th century BC. The utility of the Janus mask. His temple named Janus Geminus had to stand open in times of war.
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. Morning belonged to Janus: Horace calls him Matutine Pater , morning father. Janus was also involved in spatial transitions, presiding over home doors, city gates and boundaries.
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. Janus would have originally regulated particularly the crossing of this sacred river through the pons sublicius.
The rite of the bride's oiling the posts of the door of her new home with wolf fat at her arrival, though not mentioning Janus explicitly, is a rite of passage related to the ianua. The rites of the Salii marked the springtime beginning of the war season in March and its closing in October. The structure of the patrician sodalitas , made up by the two groups of the Salii Palatini, who were consecrated to Mars and whose institution was traditionally ascribed to Numa with headquarter on the Palatine , and the Salii Collini or Agonales, consecrated to Quirinus and whose foundation was ascribed to Tullus Hostilius, with headquarter on the Quirinal reflects in its division the dialectic symbolic role they played in the rites of the opening and closing of the military season.
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: Thus the Salii enacted the dialectic nature present in the warring and peaceful aspect of the Roman people, particularly the iuvenes. 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. As the rites of the Salii mimic the passage from peace to war and back to peace by moving between the two poles of Mars and Quirinus in the monthly cycle of March, so they do in the ceremonies of October, the Equus October " October Horse " taking place on the Campus Martius [] the Armilustrium , purification of the arms, on the Aventine , [] and the Tubilustrium on the 23rd.
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. The reciprocity of the two gods' situations is subsumed under the role of opener and closer played by Janus as Ovid states: In Augustan ideology this symbolic meaning was strongly emphasised. This rite was supposed to commemorate the expiation of the murder of his own sister by Marcus Horatius.
The rite was repeated every year on 1 October. Behind the tigillum , on opposite sides of the alley, stood the two altars of Janus Curiatius and Juno Sororia. Its location was on the vicus leading to the Carinae , perhaps at the point of the crossing of the pomerium. The rite took place on the kalends of October, the month marking the end of the yearly military activity in ancient Rome. The day after the patient underwent the resection of the anastomosis, cervical esophagostomy, bronchial fistulas repair, and nutritional digiunostomy.
A written informed consent for scientific management of data and images were obtained. In the present case report, we describe how a gastrointestinal endoscopy and a fiber-optic bronchoscopy were successfully performed in a hypoxic and sedated patient during CPAP support, without interrupting it. At the same time, as the mask can be opened in two halves, it can be placed on a patient's face even during an already ongoing endoscopic procedure if he requires NIV support for any cause. Obviously, the Janus mask can be also used as a traditional full face mask for NIV regardless of upper endoscopies as the hole can be closed with an appropriate cap.
Anyway, he should have been transferred to the Intensive Care Unit ICU because it would have been impossible to extubate the patient after the procedures. In consideration of the limited availability of ICU beds, we succeeded to keep the patient in spontaneous breathing whereas maintaining adequate oxygen saturation with the Janus mask without adverse events. We described how the Janus full face mask allowed to safely perform both a fiber-optic bronchoscopy and a gastrointestinal endoscopy during CPAP support in a patient with ARF, thus avoiding ARF worsening and the need for tracheal intubation.
The authors certify that they have obtained all appropriate patient consent forms. The patients understand that their names and initials will not be published and due efforts will be made to conceal their identity, but anonymity cannot be guaranteed.
National Center for Biotechnology Information , U. Indian J Crit Care Med. Author information Copyright and License information Disclaimer. Abstract The Janus mask is a full face mask designed for providing noninvasive ventilation NIV during any kind of upper endoscopies e. Acute respiratory failure, fiber-optic bronchoscopy, intensive care, noninvasive ventilation, upper endoscopy.
C ASE R EPORT A year-old male with chronic obstructive pulmonary disease, arterial hypertension, and hepatitis B underwent total gastrectomy with esophagojejunal anastomosis for gastric adenocarcinoma. Open in a separate window. Declaration of patient consent The authors certify that they have obtained all appropriate patient consent forms.
Financial support and sponsorship This study financially supported by departmental funds only. Conflicts of interest There are no conflicts of interest. Nava S, Hill N.