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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. 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.
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The connexion of the notions of beginning (principium), movement, transition (eundo), and thence time has been clearly expressed by Cicero. 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. He is also present at the Sororium Tigillum, where he guards the terminus of the ways into Rome from Latium. 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 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. 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. The function of ‘god of beginnings’ has been clearly expressed in numerous ancient sources, among them most notably perhaps Cicero, Ovid and Varro. Almost all these modern interpretations were originally formulated by the ancients. 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. 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.
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He was representative of the middle ground between barbarity and civilization, rural country and urban cities, and youth and adulthood. Hence, Janus was worshipped at the beginnings of the harvest and planting times, as well as marriages, births and other beginnings. 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. The Romans associated Janus with the Etruscan deity Ani. 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). His most apparent remnant in modern culture is his namesake, the month of January.
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The Romans dedicated the month of January to Janus. He is usually a two-faced god since he looks to the future and the past. In ancient Roman religion and mythology, Janus is the god of beginnings and transitions, thence also of gates, doors, doorways, endings and time.