Zeus : a study in ancient religion - Warburg Institute

338
lanus an older lupiter
His title Matutinus^ too acquires fresh point, and we can appreciate
to the full the lines of Horace :
Sire of the morning (do I call thee right,
Or hear'st thou Janus' name with more delight?)
Who introducest, so the gods ordain,
Life's various tasks, inaugurate my strain^
Moreover, the Roman conception of lanus thus falls into line with
that of the Etruscans, who, as Varro admits^ took him to be the
sky pure and simple. Finally, this view of lanus is borne out by'
the most probable etymology of his name. Corresponding with
the series
Diviana* Diana^ lana^'
latin Syntax Paris 1897 p. 123 n. 5 quote Eur. And}'. 520 ff. kcxX yap dvoia \
fieyoKr)
Xelireiv ex^poiis txdp'^v, | i^bv KTeiveiv [Plat. Tim. 41 A Oeoi dewv, 6iv iyii dr/fnoupybs irar-qp
Ti ^pywv, on which I have said my say in T/te Metaphysical Basis of Plato's Ethics Cam-
bridge 1895 p. 92 ff.]). If lanus was the animate Sky, there was special justification for
the phrase : the living abode of all celestial beings might well be termed divum dens.
^ The epithet is transferred from lanus to lupiter, or rather to Domitian occupying
the place of lupiter (see Folk-Lore 1905 xvi. 314), by Mart. cp. 4. 8. iif. gressu timet
ire licenti | ad
matutinum nostra Thalia lovem. There is, of course, a connotation of
sobriety and seriousness, cp. Mart. ep. 13. 2. 10.
^ Hor. sat. 2. 6. 20 ff.
•' V lyfxo frag. 134 Funaioli ap. Lyd. dc mens. 4. 2 p. 64, 18 ff. Wiinsch 6 Se Bappajt- iv
rfj TeaaapeaKaideKarri tQiv deiojv Trpay/xdroiiv (prjcriv avrbv (sc. tov ^\avbv) irapb. QovaKois
ovpavbv XiyeadaL koI ^(popov irdcrr;s Tyajews /cat YVoTravuva, [TToircLOiva cod. B.) 5ia to iv tols
KaXfj/SaiS dva(p4pe