[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.”