Cook, Arthur B.: Zeus: a study in ancient religion (Band 2,1): Zeus god of the dark sky (thunder and lightning): Text and notes (Cambridge, 1925)

340 Zan an older Zeus

Ianus, therefore, can be legitimately connected with dlus (for diuios),
a word familiar to us in the phrase sub dw1, 'under the open sky2.'

(«.) Zan an older Zeus.

In short, I conceive that Ianus and Iupiter were the sky-gods
worshipped by two successive strata in the population of Italy.
Ianus, it would appear, belonged to the older stock3—which, for want

passage. The reference should be corrected to the Acta Sanctorum edd. Bolland. Augusti
vi. 79 [Vita 2. 2. 15) Quodam alio tempore, dum dioceses visitaret, & ad castellum quod
Luco [le Luc, castrum dioecesis Forujuliensis ad Carauniam fluviolum, inquit Afabillonius]
dicitur, venimus; erat ibi matrona quaedam Eucheria (at. Euthyria) nomine, qute ancillam
suam offerens ante pedes ejus prostravit: pro qua ut Domino supplicaret, lacrymabiliter
exorabat. Ille autem causam perscrutans, ut erat Yir Deo plenus, & in omnibus per-
scrutantissimus, quid infirmitatis haberet, interrogavit. Dixerunt : Daemonium, quod
rustici Dianam appellant: quse sic affligitur, ut pa?ne omnibus noctibus assidue ctedatur,
& saepe etiam in ecclesiam ducitur inter duos viros ut maneat: & sic flagris diabolicis
occulte fatigatur, ut vox continua ipsius audiatur; & eis, qui sibi adherent, respondere
penitus non possit. Etc. The Bollandists had the story from J. Mabillon Acta Sanctorum
ordinis s. Betiedicti2 Venetiis 1733 Saec. i Append, pp. 659—677. But Mabillon op. cit.
Lutetiae Parisiorum 1668 i. 673 ( Vita 2. 14) reads 'Dianam.'

1 On sub did, sub diu, sub divo see F. Solmsen Studien zur lateinischen Lautgeschichte
Strassburg 1894 p. 113 f., who concludes that the original form sub did (from dium)
became sub diu under the influence of diu (' by day ') and sub divo under that of divos
(just as subdialis passed into subdivalis).

2 Walde Lat. etym. Wbrterb? p. 374 advocates a very different derivation: 'Janus
" altitalischer Gott des Sonnenlaufs."... Janus ist trotz Dianus C. J. L. v, 783 die
ursprgl. Form (s. Stolz HG. i, 305), wahrend Jana "Mondgottin" allerdings nur vulgare
Entstellung aus Diana ist (Wissowa Kel. 198 a 6). Janus (0- und z^-St.) ist nach Wissowa
N. Jbb. 1, 164, Schulze Eigenn. 474 f. " der personifizierte Torbogen," *janos, wovon
janitor "Pfortner" direkt, dagegen janua " Tiir " durch Vermittlung des Gottesnamens
abgeleitet ist, als die Statte seines gottlichen Wirkens. *janos zu ai. yana-h " Balm,"
yana-m "Gang, Vehikel,"... Idg. *i-a- ist Erweiterung von *ei- " gehn" (s. eo; eine
parallele Erweiterung *ie-/io- moglicherweise in got.7V;- "Jahr" usw., s. Aomus).'

My friend Dr P. Giles, Master of Emmanuel College, Cambridge, tells me (Dec. 14,
1917) that in his opinion the view given in the text is right. If so, Walde is here for once
on the wrong tack.

3 My friend and colleague Sir W. Ridgeway in The Early Age of Greece Cambridge
1901 i. 231 ff., in his paper Who zvere the Romans? (extr. from the Proceedings of the
British Academy iii) London 1907 p. 1 ff., and in Sir J. E. Sandys A Companion to Latin
Studies2 Cambridge 1913 p. 20 ff. argues that the main aboriginal element in the popula-
tion of upper and central Italy was formed by the Ligurians, who were closely related on
the one hand to the Illyrians, on the other to the Iberians, and spoke a language destined
to develope into classical Latin ; also, that these Ligurians were conquered by the Sabines,
an Umbro-Sabellian tribe, who were closely related to the Keltoi and represented the
Indo-Europaean Q, not by C or Q, but by P; finally, that at Rome the plebeians were
Ligurians, the patricians Sabines, the latter having adopted the language of the former.
In accordance with these views Sir W. Ridgeway Who -were the Romans ? p. 11 f. asserts :
(1) that Ianus was a Sabine god, whose worship was introduced to Rome by Numa the
Sabine (Varr. de ling. Lat. 5. 165, Liv. 1. 19) ; (2) that his priest was originally the

Jlamen Dialis, wdiose title Dia-lis betrays his connexion with Dia-nus (Ianus) ; and
(3) that his cult was partially fused with that of Iupiter, ' who was already in possession
of Rome,' the fusion being perhaps symbolised by the double male face of Ianus.