January - Janus

This month is entirely dedicated to Ianus, a male Divine Force, symbolizing the sacralization of the "beginnings", springs, doors and gates (Ianua)

Ianus essentially sacralizes the "passage" both in space and in time unifying and connecting two spaces as well as two times. Also for this reason Ianus is symbolically represented having two opposite faces: one oriented to the past and one to the future (also having however a third face not visible for the common man).

Ianus' main symbol is a couple of keys: a golden and a silver key (Ianua Coeli and Ianua Inferi: solstices).

Ianus' female polarities are Cardea, Iuturna and Diana.

Main festivities in January are:

• January 9th : Ianus' Agonalia
• January 11th: Iuturnalia
• January 12th - 15th: Carmentalia
• January 22nd - 24th: Paganalia
• January 25th: Sementina

Therefore, not acidentaly this month, placed out of the King Numa' s sacred calendar (together with February), is situated at the beginnings of the year: this period is thus highly permeated by the Divine Energy of Janus.  

Janus is an extremely complex Divine Force implying, being the sacralization of the beginnings, very difficult hermetic and iniziatic implications. In this post I can't discuss these aspects in detail  but I hope to have the opportunity to analyze them in a more specific occasion very soon.  

I include here some brief considerations I have made about Janus in a previous post I have written about the symbolic value and meaning of the Arch

"Janus represents, among other, the sacralization of the "passage" in terms of space, time and initiation (the vessel). Related to Time, Janus is the sacralization of the moments of passage or "phase change" during natural cycles, in the human life, etc. Related to Space, doors, gates and all the sites representing a passage have a sacred energy embodied by Janus. Like the time passages, the spatial passages represent a phase modification, a fracture and a discontinuity: the door, for example, divides and put in contact two spaces having different identities. In particular the door of the Temple (both architectural and natural) is a break-point between an "in" and an "out".

Passing through a door is a changing of status: this is particular relevant for a sacred place like a Temple but it is the same also for the house door.

...

Therefore "passing through the door" is always a "dramatic" moment (in sacred sense): above all the passage through the "narrow gate" (observe the etruscan tombs or the ctonic sactuaries - palingenesis) and the bridges (structures unifying what Nature divided)."

All the traditional invocations for the worship of any kind of Deity should begin firstly invoking or citing Janus (while Vesta is usually cited or invoked in the final part of the invocation). Every beginning is therefore sacred to Janus: for this reason I here include the Versus Ianuli to be used for this scope.

Versus Ianuli

Dimon em cante,
Dimon deiuo sub plecate.

O Zeul, ad oreso omnia.
Verom ad patulcie,
Cosmis es ianeos,
Ianes es duonos,
Ceros es Manos
Po meliosom regom.


Let's sing the Gods' Father
Let's invoke the Deities' God
Sun! Rise to the world
to the celestial Gate, you the sacred opener
Your are the sacred gate keeper
You are the good Ianes
You are the benign He-Generating
of more powerful Gods.

(Carmen Saliare)