Flashback 2004 Lammas

(This is written for the Northern Hemisphere in 2004. The date of August 7th is wrong for 2022 the Southern or Northern Hemisphere)

Lammas

Lammas is the first of the harvest festivals, a celebration of ripening grains and grapes. If you celebrate traditionally on the second, the planetary energies offer a for great creative energy, drama, and joy. If you celebrate on the astrologically on August 7 at 15 degrees of Leo, the Moon will aid a ceremony with great magic and mystery.

The Sun is wanning, but still holding sway in the sky. A day of circle dances and foot races will honor the Sun; be certain the music encourages exuberant joy. If you planted wheat in a pot or plot, this is the day to ritually harvest it. Use some to make a Brigid’s cross; save a few stalks to return to the earth as compost next spring and lend continuity from harvest to sowing to harvest.

If corn is your grain of choice, bring ripe ears to the altar and use the husks to make corn dollies for use at Imbolc. Indian corn can be dried, ground, and used in corn bread. Make a fiery incense with dragon’s blood and hot herbs like ginger or galangal. Do a ritual at a sacred spot — a well or tree or sacred hill. Use the colors of green and gold and orange for your altar, and encourage everyone to wear them. The harvest has just begun.

Copyright By K. D. Spitzer in Llewellyn’s Witches’ Datebook 2004 Page 89

Flashback 2004 Imbolc

 Imbolc

Celebrate this festival by draping the altar in white and silver. Kepp the entire altar white — white candlesticks, white incense bowls, etc. Represent the Goddess with a figure of a horned cow. If you wear robes in ritual, honor Brigid in her guise as the goddess of the dairy by wearing white. With Neptune lending the glamour to your robes to the Sun this time, as glitter to your robes with sliver and “diamonds.” Let your imagination run wild.

Save snow from the last storm, or use crushed ice, and put it out in bowls on the altar. Scrub clean an old milke bottle or cream jar and fill it with fresh milk; freshly made mozzarella cheese will round out your cakes and ale. Nestle all bowls in the snow.

The planetary energies are particularly favorable this sabbat for working magic for world peace. Place all the candles you’ll be using this year on the altar and start this ritual in the dark — this is, without lights. Add your magic to the returning Sun. Dedicate and consecrate all your candles during this festival of lights, and consecrate your agricultural tools for use in the coming cycle of growth. This is the festival of new beginnings.

Copyright By K. D. Spitzer in Llewellyn’s Witches’ Datebook 2004 Page 39

41 Greek Gods and Goddesses: Family Tree and Fun Facts

You’re Invited to Olympus Mall Where the Greek Gods Dwell and Sell

Far away on Mount Olympus lives the… Well, the Olympians — the twelve most important Greek dieties.

In ancient times, the Olympians and the rest of their family were an important part of daily Greek culture. Each god and goddess ruled certain realms and also played their part in mythology; fascinating stories that helped ancient Greeks to grasp the world around them, including the weather, religious beliefs, and their own social system.

That being said, even the Olympian gods must earn a living.

Possessing so many powers and abilities, they all agreed that they would make excellent business owners, and so opened a grand mall and invited all the mortals.

Let’s grab a shopping bag and go explore the Greek god family tree!

Table of Contents

Zeus the Mall Manager

Suspect Infidelity? Hera’s Private Eye Business Can Help

Book a Trip at the Atlas Traveling Agency

Find Variety at Apollo’s Flea Market

The Eros Lounge for Lonely Hearts

There’s Even a Wine-Tasting Event

Stay Away From the Security Booth

Rejuvenate With Sleep Therapy to Continue Your Shopping

There’s a Shuttle Service for Tired Shoppers

Ares Runs the Army Surplus Shop

There’s a Creepy Dude on a Boat

Pan’s Pet and Sacrifice Shop

This Family’s Failing Business Sells Air Fresheners

There’s Free Counseling for Disturbed Mortals

This Hardware Shop Has All the Mist You Need

This Paramedic Will Fix Your Bones After Kratos Jumps You

The Mall Has a Mini-Jail Called Tartarus

The Cinema Shows Back-To-Back 3D Horror Movies

The Helios Car Dealership Sells Golden Bowls

The Ghost Tour Has Real Ghosts

Poseidon Runs the Black Market

Please Claim Your Kids at the Lost and Found Tent

Aphrodite’s Kissing Booth

Learn How to Chop Necks at Athena’s Karate Club

Hyperion’s Laser Tag Arena

You Can Buy Bottled Air From Aether

Alastor’s Restaurant Serves All the Revenge You Can Eat

There’s an Old Guy That Sells Answers (But You Probably Won’t Get Them)

Pick a Tour Package at the Extreme Adventure Club

There’s a God in the Mini-Jail

There’s a Celebrity Signing Photos of Himself

Enjoy Free Muffins at the Bingo Hall

You’ll Win Every Race With Nike’s Sports Equipment

The Hypno-Therapist Makes Your Problems Worse

The Water-Girl Might Knock You Out

Hecate’s Hex & Herb Shop 

The Mall’s Casino Doubles as a Human Resources Office

The Archery Range Is Fun (But Deadly If You Upset Artemis) 

The Art Gallery Is Full of Living Things and Violence

Mania Is Too Mad to Have a Business

Get Your Face Peeled by Persephone

Get Your Napalm at the Fire-Starter’s Shop

Thank You for Shopping at the Mount Olympus Mall!

Click here to more of this article from historycooperative.org

When Isis Was Queen

Ancient Egyptian Goddess Isis and God Osiris

At the ancient Egyptian temples of Philae, Nubians gave new life to a vanishing religious tradition.

Hathor.When the Romans conquered Egypt in 30 B.C., the country’s system of temples, which had sustained religious traditions dating back more than 3,000 years, began to slowly wither away. Starved of the funds that pharaohs traditionally supplied to religious institutions, priests lost their vocation and temples fell into disuse throughout the country. The introduction of Christianity in the first century a.d. only hastened this process. But there was one exception to this trend: In the temples on the island of Philae in the Nile River, rites dedicated to the goddess Isis and the god Osiris continued to be celebrated in high style for some 500 years after the Roman conquest. This final flowering of ancient Egyptian religion was only possible because of the piety and support of Egypt’s neighbors to the south, the Nubians.

Philae lies just south of the Nile’s first cataract—one of six rapids along the river—which marked the historical border between ancient Egypt and Nubia, also known as Kush. In this region of Kush, called Lower Nubia, the temple complex at Philae was just one of many that were built on islands in the Nile and along its banks. Throughout the long history of Egypt and Nubia, Lower Nubia was a kind of buffer zone between these two lands and a place…

Information About Some of the Gods and Goddesses

Sun Gods

Cat Gods

Roman Gods and Goddesses

Water Gods and Gods of the Sea

Japanese Gods and Mythology: The Shinto Religion

10 Gods of Death and the Underworld From Around the World

Celtic Gods and Goddesses: Exploring the Pantheon and Mythology of the Ancient Celt

41 Greek Gods and Goddesses: Family Tree and Fun Facts

Norse Gods and Goddesses Pantheon: The Mythology of the Nordic Viking Deities

Ancient Egyptian Gods and Goddesses Pantheon: The Mythology of the Nubian Deities

 

From HistoryCooperative.org – To read the rest of the article about Gods and Goddesses

History Cooperative – Countryside Festivals

Click here to read more about Countryside Festivals

As the Romans saw many natural thigns such as trees, rocks and other matters as possible hosts to spirits or bearers of some other religious significance, then the countryside bustled with spiritual hints by gods, ghosts and spirits. There was also not a thing which wasn’t somehow guarded by a deity.

Read More: Roman gods

There was gods who watched over fields, groves, orchards, vineyards, springs, woods and any other matter. Jupiter for example watched over oak trees which were sacred to him. As country life was inevitably connected to agriculture, which was at the whim of nature, religious life in the country therefore consisted primarily of appeasing he many gods around one, ensuring that they would guard the harvest and be merciful.

As the ancient calendar, before later changes by the Romans, began on waht is now 15 March, the first traditional festival of the country calendar was the liberalia on 17 March. It was held to honour Liber, the god of fertile crops and vineyards. (The liberalia was also the traditional date when a boy could become a man by being given his toga virilis.)

On 15 April came the fordicia in honour of the earth goddess Tellus. For this pregnant cows were slaughtered in sacrifice and in Rome animal fetuses were burnt on altars. The parilia festival which took place the week after the fordicia, saw sheep being herded and forced to jump across burning bales of straw, in order to be purified.

Another festival was that celebrating the goddess Ceres which took place on 19 April. Ceres was especially connected with agriculture, the harvest and, especially, grain. So her festival was no doubt of significance to farmers. There would be a ritual march around the boundaries of the land, the so called lustration, to purify it and to honour the goddess. In the earlier times of Rome the festival of Ceres would see faxes let loose with torches tied to their tails where later the grand arena of the Circus Maximus would stand.

After the festival of Ceres followed the vinalia rustica which was a wine feast to celebrate…

Jupiter, the Roman King of the Gods

In terms of Roman mythology, the god Jupiter is the king. In fact, he is often referred to as the king of the gods. He may not be the original creator of the MYTHOLOGICAL CREATURES that dominated tales and lore; that distinction belongs to his father Saturn. But Jupiter is the main man, a la ZEUS in Greek mythology.

Mythology dominated religious culture in Rome up until the point in which Christianity took over. Until that happened, Jupiter was the main deity. He was the god of the sky and, along with the help of the kings of the time, established principles of the Roman religion.

His similarities with Zeus and the GREEK MYTHS didn’t stop with their connections with the sky and thunderbolts. Jupiter was brother to two other gods: Neptune and Pluto. Like the Greeks, each of these three gods controlled one realm of existence: the sky (Jupiter), the sea (Neptune), and the underworld (Pluto), with Jupiter being the most powerful.

Rome’s Religious King…

 

Ancient Roman God Terminus

Terminus

From Pantheon.org – For Sources and References Roman God Terminus

“Border.” A Roman divinity presiding over boundaries and frontiers. His worship is said to have been instituted by Numa who ordered that every one should mark the boundaries of his landed property by stones to be consecrated to Jupiter (Ζεὺς ὅριος), and at which every year sacrifices were to be offered at the festival of the Terminalia.1 These sacred boundaries existed not only in regard to private property, but also in regard to the state itself, the boundary of which was not to be transgressed by any foreign foe. But in later times the latter must have fallen into oblivion, while the termini of private property retained their sacred character even in the days of Dionysius, who states that sacrifices of cakes, meal, and fruit (for it was unlawful to stain the boundary stones with blood), still continued to be offered.

The god Terminus himself appears to have been no other than Jupiter himself, in the capacity of the protector of boundaries.2 The Terminus of the Roman state originally stood between the fifth and sixth milestone on the road towards Laurentum, near a place called Festi, and that ancient/boundary of the Ager Romanus (“the field of Rome“) continued to be revered with the same ceremonies as the boundaries of private estates.3 Another public Terminus stood in the temple of Jupiter in the Capitol, and above it there was an opening in the roof, because no Terminus was allowed to be under cover.4 This is another proof that Terminus was only an attribute of Jupiter, although tradition gave a different reason for this circumstance; for when that temple was to be founded, and it was necessary to exaugurate other sanctuaries standing on the same site, all the gods readily gave way to Jupiter and Juno, but the auguries would not allow the sanctuaries of Terminus and Juventas to be removed. This was taken as an omen that the Roman state would remain ever undiminished and young, and the chapels of the two divinities were inclosed within the walls of the new temple. Here we may ask, what had a Terminus to do on the Capitol, unless he was connected or identical with Jupiter?

Some of the Witchcraft/Magickal Correspondences for Sunday

Witchcraft and/or Magickal correspondences for every day of the week can differ from one web site to another. My aim is to bring you some but definitely not all of the correspondences for different days of the week from three to four websites per day when possible. I suggest you print out the Witchy correspondences to place in your Book of Shadows/Grimoire/or what ever name if any you refer to your personal book or computer file that you keep reference information in for spells, rituals, charms, talismans, etc. As such the Witchcraft/Magickal Correspondence post will no longer have any pictures on it, so you will use less ink when printing them out.

Sunday

Sunday – General Correspondences

From Angelfire.com

Health, success, career, goals, ambition, personal finances, advancement, drama, fun, authority figures, law, fairs, crops, totem animals, volunteer and civic services, promotion, the God, men’s mysteries, children, buying selling, speculating

The Sun naturally rules the first day of the week.

Any type of God or solar-related magick is especially potent this day.

Spells for logic, thought and leadership will have strong results.

Sun Rituals: money, health, friendship related.

Colour: Yellow

Element: Fire.

Number: 6

Sunday – Gods and Goddesses

Angel of Sunday: Archangel Michael

From ask-angels.com – Sunday

Archangel Michael– “Who Is Like God” (Hebrew)

Offers Divine Protection, releases fear, and helps to inspire purpose. Michael works closely with Lightworkers, with individuals who seek to know their Divine Purpose, and promote positive change on the planet. Archangel Michael is one of the easiest Archangels to hear, and he offers direct guidance, and support when called upon.

Sunday – Gem and Stones

From Galleries.com – Sunday

Sunstone

Golden Topaz

From mycrystalaura.com.au

Colours: Gold and Orange.
Metal: Gold.
Crystals: AmberTigers EyeCarnelianSunstoneTopaz, Diamond.

Sunday Herbs

From Spell 8 – Sunday Herbs

Bay leaf, Marigolds, Sunflowers, Cinnamon, Cedar, Lemon, Angelica, Buttercups, Juniper, Marigold, St Johns Wort.

Thursday Witchcraft/Magickal Correspondences

From WitchSwap.com

Thursday

is associated with the planet Jupiter, the planet that rules over expansion and optimism, amplifying attraction work of any kind.

Prosperity and Road Opening spells are two of the most commonly associated with this day.

The corresponding zodiac signs are Capricorn and Pisces. Using the same line of thought as I did with Wednesday’s associations, I also add Sagittarius to the list of signs corresponding with Thursday, because that is the zodiac sign analogous with Jupiter.

Elements that are associated with Thursday include Air and Fire, but arguably Earth could be mentioned as well due to Capricorn being an earth sign.

Although finances are typically associated with Thursday, all spell work relating to matters of success will be fortuitous. Luck, overcoming obstacles (block busting or road opening), legal matters and personal success are all spells with enhanced effectiveness on this day of the week.

Gods/Goddesses: Hera, Juno, Jupiter, Thor, Zeus. If you work with the Ancient Greek or Ancient Roman pantheon, this would be a good day to pay homage to the Queen and King counterparts of both respective systems: Juno and Jupiter (Roman) and Hera and Zeus (Greek).

Angel: Selaphiel

MULTIFAITH CALENDAR – September 2021

Thanks for visiting Sewanee’s Multifaith Calendar! Created as a project of the Interfaith Advisory Council, this resource is meant to help our campus community know about some of the diverse religious and ethical holidays celebrated by members of the Sewanee community. Use it as you plan programming and schedule events, or to learn about the rich religious diversity that exists at Sewanee.

Though we’ve made every effort to be inclusive, this calendar is not exhaustive; we focused primarily on major holidays identified by practitioners of the traditions represented on campus. If we’ve missed something you’d like to see included, or if you see something you’d like to have corrected, please email Cassie Meyer, Director of Dialogue Across Difference Programs.

If you would like to observe an important religious or ethical holiday, but are struggling to find the resources to do so on campus, please email Cassie Meyer, Director of Dialogue Across Difference Programs and the University Chaplain, the Rev. Peter Gray. We want to work with you to help the Mountain feel like a religious and spiritual home for all.

September 2021

9/4-11 Jain: Paryushana, also known as the Festival of Forgiveness, lasts either eight or ten days and is a time of intensive study, reflection, and purification. It culminates with a day focused on confession and asking for forgiveness.

 

9/6-8 Jewish: Rosh Hashanah begins at sundown, and begins the Jewish New Year and the Days of Awe, a period of reflection on the past year and the year to come.

 

9/11 Coptic Orthodox Christian: Nayrouz (Coptic New Year) begins the new year for the Coptic Orthodox Church of Egypt.

 

9/15-16 Jewish: Yom Kippur (Day of Atonement) begins at sundown on the 27th and ends at sundown on the 28th. A day of fasting and repentance, Yom Kippur marks the end of the Days of Awe or Days of Repentance, and is the holiest day in Judaism.

 

9/20-27 Jewish: Sukkot, or the Festival of Booths, begins at sundown on 9/20 and goes until 9/27. It is celebrated by the building of sukkot (sing. sukkah; outdoor shelters covered with greenery) as a commemoration of the autumnal harvest.

 

9/20 – 10/6 Hindu: Pitra Paksha is a 16 day holiday where many Hindus observe an all-vegetarian diet while also offering food to those in need.

 

9/21 – Various: Zhongqiu Jie (China), Chuseok (Korea), Tết Trung Thu (Vietnam) or Sampeah Preah Khae (Cambodia) is a harvest festival celebrated in much of East Asia and Southeast Asia. Traditions include viewing the full moon with family, eating moon cakes, reunions, and boat races.

 

9/21- 9/22 Pagan and Wiccan: Modron/Mabon (Autumnal Equinox) begins at sundown; sabbat is observed on the autumnal equinox. It is the first harvest holiday.

 

9/27-28 Muslim: Arba‘een, observed by Shi’a Muslims, begins at sundown and marks the end of the 40-day mourning period following Ashura, the anniversary of the martyrdom of Hussein ibn Ali, grandson of Islam’s prophet Muhammad.

 

9/28-29 Jewish: Simchat Torah marks the end of the annual cycle of Torah readings and the beginning of the new cycle.

Tuesday–The Day of Tiu

 

Tuesday–The Day of Tiu

Tuesday is the first day of the week which is named after a god of the Angles and Saxons–Tiu, the God of War. The Angles and Saxons, like the Greeks and Romans, worshiped many gods, and though these gods were in a great number of ways similar to those of the Greeks and Romans, we also find very great differences. These differences are due to the fact that the Angles and Saxons lived in a very different kind of country, led a very different kind of life, and consequently had different ideas. Their chief enemies were frost and cold, and they imagined the freezing winds to be caused by frost-giants who lived in a land of ice and waged continual warfare with the gods who befriended man and protected him as far as they could against the frost-giants and all the suffering which they caused. The chief of these gods was Woden or Odin, the All-father, of whom we read in the following chapter, and next to him in importance came Thor, the God of Thunder, the bitterest enemy of the giants. The god after whom Tuesday is named was known as Tiu among the Angles and Saxons, and as Tyr among the Norsemen. He was the God of War, and corresponds to Mars among the Romans, whose name for this day was Dies Martis, the day of Mars. The French have kept the Roman name in the form mardi.

Tiu was a great fighter and knew no fear, and was naturally always called upon in time of battle. He was usually represented as having no right hand, owing to a misfortune which befell him in the following way. From his lofty throne Odin, the chief of the gods, one day saw in the land of the giants three terrible monsters, which grew so rapidly that he was filled with fear lest they should invade the home of the gods. Accordingly he determined to get rid of them before they became any stronger. One Hel, an enormous giantess, he flung into the Underworld, where, as the Goddess of Death, she ruled over the kingdom of the dead. Another, Iormungandr, a serpent, he cast into the sea, where it grew so huge that it encircled the whole earth. The third was Fenrir, a wolf, whom Odin brought to Asgard, the home of the gods, hoping that he might eventually tame him. Fenrir, however, grew stronger and fiercer each day, until the gods, of whom Tiu alone was brave enough to go near him, decided at last to bind him in such a way that he could do no harm. A very strong chain was obtained, and the gods suggested to Fenrir, who often boasted of his great strength, that he should allow himself to be bound with it in order to prove whether he was really as strong as he claimed to be. Fenrir agreed, and then by merely stretching himself easily brohe his bonds. Again the gods put him to the test with a still stronger chain, but as before he succeeded in breaking it. Seeing that no ordinary chain would be strong enough to bind Fenrir, the gods sent one of their servants to the home of the dwarfs, a race of little people who lived underground, and who were very clever workers in metal. They also possessed great powers of magic, as we shall see in a later story. At the bidding of the gods, the dwarfs made a silken rope out of the voice of fishes, a woman’s beard, the roots of a mountain, and the footsteps of a cat, which was so strong that no power could break it! A third time the gods challenged Fenrir to show his strength by allowing himself to be bound with this new cord, but Fenrir became suspicious, and at last consented only on condition that one of the gods should put his hand in his mouth, and hold it there as a pledge that the gods were not deceiving him. This condition greatly alarmed the gods, who began to fear that their trick was not going to succeed, but the bold war-god Tiu stepped forward and, without any hesitation, placed his right hand in the wolf’s mouth. The gods at once bound Fenrir with the magic cord made by the dwarfs, and, in spite of all his struggles, the wolf was unable to free himself. Great was the delight of the gods at their success, a delight shared by all but Tiu, who had little cause to be pleased with the result of the trick, for Fenrir, finding he was trapped, immediately bit off the hand of the god. Thus Tiu was deprived of his sword hand, but so clever was he that he wielded his sword equally well with his left hand, and still remained invincible in battle.

On one occasion Tiu and Thor, the God of Thunder, set out for the land of the giants to obtain an enormous kettle, which the gods required for a feast. They came at last to the home of a giant, Hymir, who possessed a kettle a mile deep and a mile wide, and were hospitably received by the giant’s wife. When she learned the errand on which they had come, she warned them that her husband was very fierce and hot-tempered, and advised them to hide themselves when Hymir returned, lest he should kill them with a glance. No sooner had the gods taken refuge behind some kettles, which were kept on a beam at the end of the hall, than Hymir came in. When he heard that visitors had called, he flashed his eyes round the hall so fiercely that, as his glance lighted on the gods’ hiding-place, the beam split in two, the kettles came crashing to the ground, and Tiu and Thor were discovered. Hymir, however, was persuaded by his wife to receive the gods kindly; he prepared a meal of three oxen in their honour, but was astonished and dismayed to see Thor eat two of them himself. The next day the gods gave the giant many proofs of their great strength and skill, and Hymir consented to give them the kettle they were seeking. Tiu at once tried to lift it but failed; then Thor, after a mighty struggle, raised it from the ground, and, as he gave the final pull, his feet broke through the floor of the giant’s house. As soon as the gods had departed, Thor carrying the kettle on his head, Hymir called his brothers together, and pursued after them. Thor, however, attacked them with his famous hammer, and killed them one by one. Tiu and Thor then continued their journey, and brought the huge kettle safely to their own land.

There are few stories told of Tiu, yet he held a high place among the gods, as the name Tuesday shows. He is most famous for his share in the binding of Fenrir, whereby was put off the dreaded Ragnarok, the day of the final battle between the gods and the giants.

The Witches Guide To Tuesdays

Tuesday is the day to work any magick that falls in the category of increasing strength, courage, bravery, and passion. All of these intense emotions are linked to this day’s energies, and spells designed around these themes will have extra punch when performed on this magickal day

So, let’s add a little passion and conviction into your life! Break out the daring red pieces of your wardrobe, and put a little pizzazz into your day. Work with Lilith, and see what she has to teach you about personal power and sexuality. Meditate onTiw/Tyr and Mars, and see what those ancient warrior gods will show you about new tactics, strategies, and claiming personal victories in your life. Practice conjuring up that astral weapon from the meditation and use it wisely for protection and for courage.

Create a philter for courage and protection or handcraft your own Witch’s jar to remove negativity from your home. See what other Witch crafts you can conjure up with Tuesday’s magick. Create some kitchen magick on this Tuesday by whipping up a spicy stew-add in a few Mars-associated ingredients such as carrots, peppers, and garlic. Empower the stew for success, and then treat yourself and your family to a good, hearty meal. Try working with a little aromatherapy and burn some spicy or coffee-scented candles to increase your energy level.

Check the sky at night, and see if you can find the reddish planet Mars up in the heavens. Not sure where to look? Check an astronomy magazine or search the Web for more information. Become a magickal warrior and move forward in your life with strength, courage, and compassion. Embrace the side of yourself that loves a good challenge and that is passionate and daring! Banish fear, and face your future with strength and conviction. Believe in yourself and in your dreams, work hard, and you will win every time.
Source

Book of Witchery: Spells, Charms & Correspondences for Every Day of the Week
Ellen Dugan

Happy and Blessed Beltane to Our Sisters, Brothers, and Guests in the Southern Hemisphere

About the Roman God Janus

Janus

The Roman God

In ancient Roman religion and mythology, Janus is the god of beginnings and transitions, thence also of gates, doors, doorways, endings and time. He is usually a two-faced god since he looks to the future and the past. The Romans dedicated the month of January to Janus. His most apparent remnant in modern culture is his namesake, the month of January.

Though he was usually depicted with two faces looking in opposite directions (Janus Geminus (twin Janus) or Bifrons), in some places he was Janus Quadrifrons (the four-faced). The Romans associated Janus with the Etruscan deity Ani.

Janus was frequently used to symbolize change and transitions such as the progression of past to future, of one condition to another, of one vision to another, and of one universe to another. Hence, Janus was worshipped at the beginnings of the harvest and planting times, as well as marriages, births and other beginnings. He was representative of the middle ground between barbarity and civilization, rural country and urban cities, and youth and adulthood.


Theology and Functions

While the fundamental nature of Janus is debated, in most modern scholars’ view the set of the god’s functions may be seen as being organized around a simple principle: that of presiding over all beginnings and transitions, whether abstract or concrete, sacred or profane. Interpretations concerning the god’s fundamental nature either limit it to this general function or emphasize a concrete or particular aspect of it (identifying him with light the sun, the moon, time, movement, the year, doorways, bridges etc.) or see in the god a sort of cosmological principle, i. e. interpret him as a uranic deity.

Almost all these modern interpretations were originally formulated by the ancients.

The function of ‘god of beginnings’ has been clearly expressed in numerous ancient sources, among them most notably perhaps Cicero, Ovid and Varro. As a god of motion he looks after passages, causes actions to start and presides over all beginnings, and since movement and change are bivalent, he has a double nature, symbolized in his two headed image.

He has under his tutelage the stepping in and out of the door of homes, the ianua, which took its name from him, and not viceversa. Similarly his tutelage extends to the covered passages named iani and foremost to the gates of the city, including the cultic gate called the Argiletum, named Ianus Geminus or Porta Ianualis from which he protects Rome against the Sabines. He is also present at the Sororium Tigillum, where he guards the terminus of the ways into Rome from Latium. He has an altar, later a temple near the Porta Carmentalis, where the road leading to Veii ended, as well as being present on the Janiculum, a gateway from Rome out to Etruria.

The connexion of the notions of beginning (principium), movement, transition (eundo), and thence time has been clearly expressed by Cicero. In general, Janus is at the origin of time as the guardian of the gates of Heaven: Jupiter himself moves forth and back because of Janus’s working.

In one of his temples, probably that of Forum Holitorium, the hands of his statue were positioned to signify the number 355 (the number of days in a year), later 365, symbolically expressing his mastership over time. He presides over the concrete and abstract beginnings of the world, such as religion and the gods themselves, he too holds the access to Heaven and other gods: this is the reason why men must invoke him first, regardless of the god they want to pray or placate. He is the initiator of human life, of new historical ages, and financial enterprises: according to myth he was the first to mint coins and the as, first coin of the libral series, bears his effigy on one face.

Janus frequently symbolized change and transitions such as the progress of future to past, from one condition to another, from one vision to another, and young people’s growth to adulthood. He was represented time, because he could see into the past with one face and into the future with the other. Hence, Janus was worshipped at the beginnings of the harvest and planting times, as well as at marriages, deaths and other beginnings. He represented the middle ground between barbarism and civilization, rural and urban, 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).

According to Macrobius citing 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: the southeastern corresponding to the Winter and the northeastern to the Summer solstice.

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.


Temples

 

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. It formed a walled enclosure with gates at each end, situated between the old Roman Forum and that of Julius Caesar, which had been consecrated by Numa Pompilius himself. About the exact location and aspect of the temple there has been much debate among scholars.

In wartime the gates of the Janus were opened, and in its interior sacrifices and vaticinia were held, to forecast the outcome of military deeds. The doors were closed only during peacetime, an extremely rare event. The function of the Ianus Geminus was supposed to be a sort of good omen: in time of peace it was said to close the wars within or to keep peace inside; in times of war it was said to be open to allow the return of the people on duty.

A temple of Janus is said to have been consecrated by the consul Gaius Duilius in 260 BCE after the Battle of Mylae in the Forum Holitorium. It contained a statue of the god with the right hand showing the number 300 and the left the number 65, i. e. the length in days of the solar year, and twelve altars, one for each month.

The four-sided structure known as the Arch of Janus in the Forum Transitorium dates from the 1st century CE: according to common opinion it was built by the Emperor Domitian. However American scholars L. Ross Taylor and L. Adams Holland on the grounds of a passage of Statius maintain that it was an earlier structure (tradition has it the Ianus Quadrifrons was brought to Rome from Falerii) and that Domitian only surrounded it with his new forum. In fact the building of the Forum Transitorium was completed and inaugurated by Nerva in 96 CE.


Rites

The rites concerning Janus were numerous. Owing to the versatile and far reaching character of the basic function of the god, marking 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 year which marked the beginning and the closing of the military season, in March and October respectively.

These included the rite of the arma movere on March 1 and that of the arma condere at the end of the month performed by the Salii, and the Tigillum Sororium on October 1. Janus Quirinus was closely associated with the anniversaries of the dedications of the temples of Mars on June 1 (a date that corresponded with the festival of Carna, a deity associated with Janus: see below) and of that of Quirinus on June 29 (which was the last day of the month in the pre-Julian calendar). These important rites are discussed in detail below.

Any rite or religious act whatever first required the invocation of Janus, 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 lutration 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 rex was the first in the ordo sacerdotum hierarchy of priests.The flamen of Portunus performed the ritual greasing of the spear of the god Quirinus on August 17, day of the Portunalia, on the same date that the temple of Janus in the Forum Holitorium had been consecrated (by consul Caius Duilius in 260 BC). Portunus seems to be a god closely related to Janus, if with a specifically restricted area of competence, in that he presides over doorways and harbours and shares with Janus his two symbols, the key and the stick.


Beginning of the Year

The Winter solstice was thought to occur on December 25. January 1 was new year 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.

For the same reason everybody devoted a short time to his usual business, exchanged dates, figs and honey as a token of well wishing and made gifts of coins called strenae. Cakes made of spelt (far) and salt were offered to the god and burnt on the altar. Ovid states that in most ancient times there were no animal sacrifices and gods were propitiated with offerings of spelt and pure salt. 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.

Shortly afterwards, on January 9, on the feria of the Agonium of January the rex sacrorum offered the sacrifice of a ram to Janus.


Space

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. The most notable instance is the Ianiculum which marked the access to Etruria from Rome. Since borders often coincided with rivers and the border of Rome (and other Italics) with Etruria was the Tiber, it has been argued that its crossing had a religious connotation; it would have involved a set of rigorous apotropaic practices and a devotional attitude. Janus would have originally regulated particularly the crossing of this sacred river through the pons sublicius.

Janus was the protector of doors, gates and roadways in general, as is shown by his two symbols, the key and the staff. The key too was a sign that the traveller had come to a harbor or ford in peace in order to exchange his goods. 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.


Myths

In discussing myths about Janus one should be careful in distinguishing those who are ancient and originally Latin and others which were later attributed to him by Greek mythographers. In the Fasti Ovid relates only the myths that associate Janus to Saturn, whom he welcomed as a guest and with whom eventually shared his kingdom in reward of his teaching the art of agriculture, and to the nymph Crane Grane or Carna, whom Janus raped and made the goddess of hinges as Cardea, while in the Metamorphoses he records his fathering with Venilia the nymph Canens, loved by Picus.

The myth of Crane has been studied by M. Renard and G. Dumezil. The first scholar sees in it a sort of parallel with the theology underlying the rite of the Tigillum Sororium. Crane is a nymph of the sacred wood of Helernus, located at the issue of the Tiber, whose festival of February 1 corresponded with that of Juno Sospita: Crane might be seen as a minor imago of the goddess.

Her habit of deceiving her male pursuers by hiding in crags in the soil reveals her association not only with vegetation but also with rocks, caverns, and underpassages. Her nature looks to be also associated with vegetation and nurture: G. Dumezil has proved that Helernus was a god of vegetation, vegetative lushiousness and orchards, particularly associated with vetch. As Ovid writes in his Fasti, June 1 was the festival day of Carna, besides being the kalendary festival of the month of Juno and the festival of Juno Moneta. Ovid seems to purposefully conflate and identify Carna with Cardea in the aetiologic myth related above.

Consequently the association of both Janus and god Helernus with Carna-Crane is highlighted in this myth: it was customary on that day eating vetch and lard, which were supposed to strengthen the body. Cardea had also magic powers for protecting doorways (by touching thresholds and posts with wet hawthorn twigs) and newborn children by the aggression of the striges (in the myth the young Proca). M. Renard sees the association of Janus with Crane as reminiscent of widespread rites of lustration and fertility performed through the ritual walking under low crags or holes in the soil or natural hollows in trees, which in turn are reflected in the lustrative rite of the Tigillum Sororium.

Macrobius relates Janus was supposed to have shared a kingdom with Camese in Latium, on a place then named Camesene. He states that Hyginus recorded the tale on the authority of a Protarchus of Tralles. In Macrobius Camese is a male: after Camese’s death Janus reigned alone. However Greek authors make of Camese Janus’s sister and spouse: Atheneus citing a certain Drakon of Corcyra writes that Janus fathered with his sister Camese a son named Aithex and a daughter named Olistene. Servius Danielis states Tiber (i. e. Tiberinus) was their son.

Arnobius writes that Fontus was the son of Janus and Juturna. The name itself proves that this is a secondary form of Fons modelled on Janus, denouncing the late character of this myth: it was probably conceived because of the proximity of the festivals of Juturna (January 11) and the Agonium of Janus (January 9) as well as for the presence of an altar of Fons near the Janiculum and the closeness of the notions of spring and of beginning.

Plutarch writes that according to some Janus was a Greek from Perrhebia.

When Romulus and his men kidnapped the Sabine women, Janus caused a volcanic hot spring to erupt, resulting in the would-be attackers being buried alive in the deathly hot, brutal water and ash mixture of the rushing hot volcanic springs that killed, burned, or disfigured many of Tatius’s men. This spring is called Lautolae by Varro.

Later on, however, the Sabines and Romans agreed on creating a new community together. In honor of this, the doors of a walled roofless structure called ‘The Janus’ (not a temple) were kept open during war after a symbolic contingent of soldiers had marched through it. The doors were closed in ceremony when peace was concluded.


Origin, Legends and History

In accord with his fundamental character of being the Beginner Janus was considered by Romans the first king of Latium, sometimes along with Camese. He would have received hospitably god Saturn, who, expelled from Heaven by Jupiter, arrived on a ship to the Janiculum. Janus would have also effected the miracle of turning the waters of the spring at the foot of the Viminal from cold to scorching hot in order to fend off the assault of the Sabines of king Titus Tatius, come to avenge the kidnapping of their daughters by the Romans.

His temple named Janus Geminus had to stand open in times of war. It was said to have been built by king Numa Pompilius, who kept it always shut during his reign as there were no wars. After him it was closed very few times, one after the end of the first Punic War, three times under Augustus and once by Nero. It is recorded that emperor Gordianus III opened the Janus Geminus.

It is a noteworthy curiosity that the opening of the Janus was perhaps the last act connected to the ancient religion in Rome: Procopius writes that in 536 CE, during the Gothic War, while general Belisarius was under siege in Rome, at night somebody opened the Janus Geminus stealthily, which had long stayed closed since 390, year on which Theodosius I’s edict banned the ancient cults. Janus was faithful to his liminal role also in the marking of this last act.

The uniqueness of Janus in Latium has suggested to L. Adams Holland and J. GagŽ the hypothesis of a cult brought from far away by sailors and strictly linked to the amphibious life of the primitive communities living on the banks of the Tiber. In the myth of Janus the ship of Saturn as well as the myth of Carmenta and Evander are remininscent of an ancient Preroman sailing life. The elements that connect Janus to sailing are summarized here below as presented in the work of Gage.

1. The boat of Janus and the beliefs of the primitive sailing techniques.

    • a) The proximity of Janus and Portunus and the functions of the flamen Portunalis.

The temple of Janus was dedicated by C. Duilius on August 17, day of the Portunalia. The key was the symbol of both gods and was also meant to signify that the boarding boat was a peaceful merchant boat.

The flamen Portunalis oiled the arms of Quirinus with an ointment kept in a peculiar container named persillum, term perhaps derived from Etruscan persie. A similar object seems to be represented in a fresco picture of the Calendar of Ostia on which young boys prepare to apply a resin contained in a basin to a boat standing on a cart, i.e. yet to be launched.

b) The Tigillum Sororium would be related to a cult of wood of the Horatii, as shown by the episodes of the pons sublicius defended by Horatius Cocles and of the posts of the main entrance of the temple of Jupiter Capitolinus, on which Marcus Horatius Pulvillus lay his hand during the dedication rite. GagŽ thinks the magic power of the Tigillum Sororium should be due to the living and burgeoning nature of wood.

2. Falacer and flamen Falacer as related to a sacred tree useful in shipbuilding. This flamen would be related to Janus as the flamen Portunalis is because of the association of pater Falacer and shipping.

    • a) The name of divus pater Falacer[208] would be that of a Sabine god similar to Quirinus, i.e. a spear god from the town of Falacrinae.[209] The term is related to falarica, a javelin soaked in pitch, ending with a point of inflammable material. Falas in Etruscan means pole or tower. The name could be related to that of the faba graeca the Greek lotus, imported from Syria (Celtis australis). This tree would have been used among certain communities as the wild olive was to make rolls in order to haul ships upon. The name of the flamen would reflect an ancient name of this tree later corrupted into faba.

b) Religious quality of trees as the wild olive (analogous to that of corniolum and wild fig) to sailing communities: it does not rot in sea water, thence it was used in shipbuilding and the making of rolls for the hauling of ships overland.

3. Janus and the depiction of Boreas as Bifrons: climatological elements.

    • a) The calendar of Numa and the role of Janus. Contradictions of the ancient Roman calendar on the beginning of the new year: originally March was the first month and February the last one. January, the month of Janus, became the first afterwards and through several manipulations. The liminal character of Janus is though present in the association to the Saturnalia of December, reflecting the strict relationship between the two gods and the rather blurred distinction of their stories and symbols. The initial role of Janus in the political-religious operations of January: nuncupatio votorum spanning the year, imperial symbol of the boat in the rite of opening of the sailing season of the vota felicia. Janus and his myths allow for an ancient interpretation of the vota felicia different from the Isiadic one.

b) The idea of the Seasons in the ancient traditions of the Ionian Islands. The crossing of the Hyperborean myths. Cephalonia as a place at the cross of famous winds. Application of the theory of winds for the navigation in the Ionian Sea. The type Boreas Bifrons as probable model of the Roman Janus.

The observation has been made first by the Roscher Lexicon: “Ianus is he too, doubtlessly, a god of wind” and repeated in the RE Pauly-Wissowa s.v. Boreas by Rapp. P. Grimal has taken up this interpretation connecting it to a vase with red figures representing Boreas pursuing the nymph Oreithyia: Boreas is depicted as a two headed winged demon, the two faces with beards, one black and the other fair, perhaps symbolizing the double movement of the winds Boreas and Antiboreas. This proves the Greek of the V century BC did know the image of Janus. Gage feels compelled to mention here another parallel with Janus to be found in the figure of Argos with one hundred eyes and in his association with his murderer Hermes.

Among the winds studied by Greek sailors one can number Auster and Aquilon. Favonius on the other hand is not known to the Greek but is of particular relevance to the Roman as it started to blow exactly on the sixth day before the Idi of February: it was regarded as the bringer of the Springtime renewal of life. Few days later recurred the festival of Faunus, on the idi.

c) Solar, solsticial and cosmological elements. While there is no direct proof of an original solar meaning of Janus, this being the issue of learned speculations of the Roman erudits initiated into the mysteries and of emperors as Domitian, the derivation from a Syrian cosmogonic deity proposed by P. Grimal looks more acceptable. Gage though sees an ancient, preclassical Greek mythic substratum to which belong Deucalion and Pyrrha and the Hyperborean origins of the Delphic cult of Apollo as well as the Argonauts. The beliefs in the magic power of trees is reflected in the use of the olive wood, as for the rolls of the ship Argo: the myth of the Argonauts has links with Corcyra, remembered by Ampelius.

4. The sites of the cults of Janus at Rome and his associations in ancient Latium.

    • a) Argiletum. Varro gives either the myth of the killing of Argos as an etymology of the word Argi-letum (death of Argos), which is not reliable, or the place standing upon a soil of clay, argilla. However the names in -etum are usually referred to trees. The place so named stood at the foot of the Viminal, the hill of the reeds. It could also be referred to the white willow tree, used to make objects of trelliswork. The word could also be linked to the Argei the 27 or 30 dolls thrown into the Tiber in the rite of May 15. On them the more accepted opinion (at the time, 1979) is that they represented Greeks, Argei being their ancient designation by the Romans. The rite could be a substitution rite for human sacrifices or be original as such. The most supported opinion among the Ancient was that of a rite of substitution of human sacrifices to Saturn ascribed to Hercules. At any rate the rite must be associated to a local Preroman life linked to the Tiber, to a river religion in which the reeds harvested in the river itself or its banks had a peculiar value. Janus though is not present in this rite.

b) The Janiculum may have been inhabited by people who were not Latin but had close alliances with Rome.The right bank of the Tiber would constitute a typical, commodious landing place for boats and the cult of Janus would have been double as far as amphibious.

c) Janus’s cultic alliances and relations in Latium show a Prelatin character. Janus has no association in cult (calendar or prayer formulae) with any other entity. Even though he has the epithet of Pater he is no head of a divine family; however some testimonies lend him a companion, sometimes female and a son and/or a daughter. They belong to the family of the nymphs or genies of springs. Janus intervenes in the miracle of the hot spring during the battle between Romulus and Tatius: Juturna and the nymphs of the springs are clearly related to Janus as well as Venus, that in the Ovid’s Metamorphoses cooperates in the miracle and that may have been confused with Venilia, or perhaps the two were originally one. Janus has a direct link only to Venilia with whom he fathered Canens.

The magic role of the wild olive tree (oleaster) is prominent in the description of the duel between Aeneas and Turnus reflecting its religious significance and powers: it was sacred to sailors, also to those who had shipwrecked as a protecting guide to the shore. It was probably venerated by a Prelatin culture in association with Faunus. In the story of Venulus coming back from Apulia too we see the religious connotation of the wild olive: the king discovers one into which a local shepherd had been had been turned for failing to respect some nymphs he had come across in a nearby cavern, apparently Venilia, as she was the deity associated with the magic virtues of such tree. GagŽ finds it remarkable that the characters related to Janus are in the Aeneis on the side of the Rutuli. In the Aeneis Janus would be represented by Tiberinus. Olistene, the daughter of Janus with Camese, may reflect in her name that of the olive or oleaster, or of Oreithyia.Camese may be reflected in Carmenta: Evander’s mother is from Arcadia, comes to Latium as an exile migrant and has her two festivals in January: Camese’s name does not look Latin.

5. Sociological remarks

    • a) The vagueness of Janus’s association with the cults of primitive Latium and his indifference towards social composition of the Roman State suggest the inference that he was a god of an earlier amphibious merchant society in which the role of the guardian was indispensable.

b) Janus bifrons and the Penates. Even though the cult of Janus cannot be confused with that of the Penates, related with Dardanian migrants from Troy, the binary nature of the Penates and of Janus postulates a correspondent ethnic or social organisation. Here the model is thought to be provided by the cult of the Magni Dei or Cabeiri preserved at Samothrace and worshipped particularly among sailing merchants. The aetiological myth is noteworthy too: at the beginning one finds Dardanos and his brother Iasios appearing as auxiliary figures in a Phrygian cult to a Great Mother. In Italy there is a trace of a conflict between worshippers of the Argive Hera (Diomedes and the Diomedians of the south) and of the Penates. The cult of Janus looks to be related to social groups remained at the fringe of the Phrygian ones. They might or might not have been related to the cult of the Dioscuri.

c) The ianitrices in Roman law. The term is attested by Modestinus in the Digesta 38, 10, 4, 6 and glossed by Isidorus Origines 9, 7, 17. It denotes the spouses of the brothers of one’s husband: it is attested only in the imperial period and in the juridical language. It has a symmetric correspondent in levir brother of one’s husband. It is possible to suppose that the word ianitrix may at its origin have issued from the cult of Janus, which could have given special functions to women married to the two indivisible companions while later it got fixed to a special sense of relations. This topic bears on the matrimonial practices of early Roman society which show traces of a regimen different from the classic one, i. e. monogamic with exogamy.


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, result of youth and vital force. The reader is referred to the above sections Cultual epithets and Tigillum Sororium of this article and the corresponding section of article 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 staue 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. Dumezil 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.


Janus and Portunus

Portunus may be defined as a sort of duplication inside the scope of the powers and attributes of Janus. 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. His festival day named Portunalia fell on August 17, and he was venerated on that day in a temple ad pontem Aemilium and ad pontem Sublicium that had been dedicated on that date.[229] 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.


Janus and Vesta

The relationship between Janus and Vesta touches on the question of the nature and function of the gods of beginning and ending in Indo-European religion. 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 considered the mother of Rome: she is thought to be indispensable to the existence and survival of the community.


Association with non-Roman gods

The god with two faces appeared repeatedly in Babylonian art. Reproductions of the image of such a god, named Usmu, on cylinders in Sumero-Accadic art. On plate XXI, c, Usmu is seen while introducing worshippers to a seated god. Janus-like heads of gods related to Hermes have been found in Greece, perhaps suggesting a compound god.

 

–Crystalinks