[1259]. Schwegler, R. G. i. 218 foll.; Preller, 1. 168 foll. The etymology is weak; the god and goddess have nothing common in cult or myth; it is not certain that Diana was originally the moon; and the great Italian deities are not coupled together in this way.
[1260]. ii. 125 foll. Cf. Müller’s Etrusker (ed. Deecke), ii. 58 foll. Müller, with his usual good sense, concluded from the evidence that the Latin Janus was a god of gates; but he thought that an Etruscan deity of the vault or arch of heaven had been amalgamated with him. This is not impossible, if there was really such an Etruscan god; and Deecke finds him in Ani, who in Etruscan theology seems to have had his seat in the northern part of the heaven (Mart. Capell. 1. 45) where Janus was also represented in the templum of Piacenza (Lex. s. v. Janus, p. 28). But this must remain a doubtful point, even though Lydus (4. 2) tells us that Varro said that the god παρὰ θούσκοις οὐρανὸν λέγεσθαι.
[1261]. Nissen, Templum, p. 228.
[1262]. Macrob. 1. 9. 16.
[1263]. p. 93 foll.; Caes. B. G. 6. 18.
[1264]. M. Mowat thought that this was Janus naturalized in Gaul; but with Prof. Rhys (p. 81 note) I cannot but think this unlikely.
[1265]. See Corpus Poeticum Boreale, ii. 465.
[1266]. Roscher, in Lex. 18; Rhys, 1. c. 88.
[1267]. Roscher, Lex. 17; Jordan, Topogr. 1. 2. 351.
[1268]. Cic. De Nat. Deorum, 2. 27. 67 ‘Transitiones perviae iani, foresque in liminibus profanarum aedium ianuae nominantur.’ Cp. Macrob. 1. 9. 7.