1251. Festus, s.v. “Tifata,” p. 366, ed. C. O. Müller; Velleius Paterculus, ii. 25. 4; E. H. Bunbury, op. cit. s.v. “Tifata.” For more evidence of the association of Diana with the oak, see Mr. A. B. Cook, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) pp. 369 sq.
1253. The original root appears plainly in Diovis and Diespiter, the older forms of Jupiter (Varro, De lingua Latina, v. 66; Aulus Gellius, v. 12). The form Dianus is attested by an inscription found at Aquileia (Corpus Inscriptionum Latinarum, v. 783), and the form Jana by Varro (Rerum rusticarum, i. 37. 3) and Macrobius (Saturn. i. 9. 8). In Zeus, Dione, Jupiter, and Juno the old root DI appears in the expanded form DIV. As to the etymology of these names, see Ch. Ploix, “Les Dieux qui proviennent de la racine DIV,” Mémoires de la Société de Linguistique de Paris, i. (1868) pp. 213-222; G. Curtius, Grundzüge der griechischen Etymologie, 5th Ed., pp. 236 sq., 616 sq.; A. Vanicek, Griechisch-lateinisches etymologisches Wörterbuch, i. 353 sqq.; W. H. Roscher, Lexikon der griech. u. röm. Mythologie, ii. 45 sq., 578 sq., 619; S. Linde, De Jano summo Romanorumdeo (Lund, 1891), pp. 7 sq.; J. S. Speijer, “Le Dieu romain Janus,” Revue de l’Histoire des Religions, xxvi. (1892) pp. 37-41; H. Usener, Götternamen, pp. 16, 35 sq., 326; P. Kretschmer, Einleitung in die Geschichte der griechischen Sprache, pp. 78 sqq., 91, 161 sq. Messrs. Speijer and Kretschmer reject the derivation of Janus from the root DI.
1254. As to Juno in these aspects, see L. Preller, Römische Mythologie, 3rd Ed., i. 271 sqq.; G. Wissowa, Religion und Kultus der Römer, pp. 117 sqq.; W. H. Roscher, Lexikon der griech. u. röm. Mythologie, ii. 578 sqq. As to Diana, see above, vol. i. p. 12, vol. ii. pp. 124, 128 sq.
1255. Ovid, Fasti, i. 89 sqq.; Macrobius, Sat. i. 9; Servius, on Virgil, Aen. vii. 610; Joannes Lydus, De mensibus, iv. 1 sq.
1256. Varro, quoted by Augustine, De civitate Dei, vii. 28; Joannes Lydus, De mensibus, iv. 2. Compare Macrobius, Sat. i. 9. 11. See R. Agahd, M. Terentii Varronis rerum divinarum libri I. XIV. XV. XVI. (Leipsic, 1898) pp. 117 sqq., 203 sq.
1257. Macrobius, Sat. i. 9. 15, i. 15. 19; Servius, on Virgil, Aen. vii. 610; Joannes Lydus, De mensibus, iv. 1. Prof. G. Wissowa thinks that sacrifices were offered to Janus as well as to Juno on the first of every month (Religion und Kultus der Römer, pp. 91 sq.); but this view does not seem to me to be supported by the evidence of Macrobius (Sat. i. 9. 16, i. 15. 18 sq.), to which he refers. Macrobius does not say that the first of every month was sacred to Janus.
1258. Arnobius, Adversus nationes, iii. 29.
1259. Virgil, Aen. xii. 138 sqq.; Ovid, Fasti, ii. 585 sqq.
1260. Cato, De agri cultura, 134; Virgil, Aen. viii. 357; Horace, Epist. i. 16. 59, compare Sat. ii. 6. 20; Pliny, Nat. Hist. xxxvi. 28; Juvenal, vi. 394; Martial, x. 28. 6 sq.; Aulus Gellius, v. 12. 5; Arnobius, Adversus nationes, iii. 29; H. Dessau, Inscriptiones Latinae selectae, Nos. 3320, 3322, 3323, 3324, 3325, 5047; G. Henzen, Acta fratrum Arvalium, p. 144; Athenaeus, xv. 46, p. 692 D, E.
1261. Augustine, De civitate Dei, vii. 9 sq.
1262. Corpus Inscriptionum Latinarum, v. No. 783.
1263. Macrobius, Sat. i. 7. 19; Servius, on Virgil, Aen. viii. 319 and 357; Arnobius, Adversus nationes, iii. 29; Athenaeus, xv. 46, p. 692 D. As to the oak-woods of the Janiculum, see above, p. 186.
1264. As dialectal differences in the ancient Italian languages seem to have created a multiplicity of deities, so in the Malay language they appear to have created a multiplicity of fabulous animals. See R. J. Wilkinson, Malay Beliefs (London and Leyden, 1906), p. 56: “The wealth of Malay nomenclature in the province of natural history is in itself a fruitful source of error. The identity of different dialectic names for the same animal is not always recognized: the local name is taken to represent the real animal, the foreign name is assumed to represent a rare or fabulous variety of the same genus.” In these cases mythology might fairly enough be described as a disease of language. But such cases cover only a small part of the vast mythical field.
1265. Mr. A. B. Cook, who accepts in substance my theory of the original identity of Jupiter and Janus, Juno and Diana, has suggested that Janus and Diana were the deities of the aborigines of Rome, Jupiter and Juno the deities of their conquerors. See his article, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) pp. 367 sq.
1266. This is the opinion of Dr. W. H. Roscher (Lexikon der griech. u. röm. Mythologie, ii. 47), Mr. W. Warde Fowler (Roman Festivals of the Period of the Republic, pp. 282 sqq.), and Prof. G. Wissowa (Religion und Kultus der Römer, p. 96). It is rejected for the reasons given in the text by Ph. Buttmann (Mythologus, ii. pp. 72, 79) and S. Linde (De Jano summo Romanorum deo, pp. 50 sqq.).
1267. He was so saluted in the ancient hymns of the Salii. See Macrobius, Sat. i. 9. 14; compare Varro, De lingua Latina, vii. 26 sq.
1268. G. Curtius, Grundzüge der griechischen Etymologie, 5th Ed.,, p. 258; O. Schrader, Reallexikon der indogermanischen Altertumskunde, p. 866.
1269. This theory of the derivation of janua from Janus was suggested, though not accepted, by Ph. Butmann (Mythologus, ii. 79 sqq.). It occurred to me independently. Mr. A. B. Cook also derives janua from Janus, but he would explain the derivation in a different way by supposing that the lintel and two side-posts of a door represented a triple Janus. See his article “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) p. 369.
1270. K. Martin, “Bericht über eine Reise ins Gebiet des Oberen-Surinam,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxv. (1886) pp. 28 sq. I am indebted to Mr. A. van Gennep for pointing out this confirmation of my theory as to the meaning of the double-headed Janus. See his article “Janus Bifrons,” Revue des traditions populaires, xxii. (1907) pp. 97 sq.
1271. Macrobius, Saturn. i. 9. 7, “Sed apud nos Janum omnibus praeesse januis nomen ostendit, quod est simile θυραίῳ. Nam et cum clavi ac virga figuratur, quasi omnium et portarum custos et rector viarum”; Ovid, Fasti, i. 95, 99, “Sacer ancipiti mirandus imagine Janus ... tenens dextra baculum clavemque sinistra.”
1272. Ovid, Fasti, i. 89 sqq.
1273. C. Hose and W. McDougall, “The Relations between Men and Animals in Sarawak,” Journal of the Anthropological Institute, xxxi. (1901) p. 175.