643). Dio Chrysostom appears to have given him the their husbands. Hypsipyle alone saved her father, preference over all orators with the exception of Æs-whom she kept concealed. About a twelvemonth afchines. (Or., 18, ed. Reiske, p. 372.) Unfortunately, ter this event, the Argonauts touched at Lemnos. The there exists no oration which we can with certainty as- women, taking them for their enemies the Thracians, cribe to Hyperides, and by which we might be enabled came down in arms to oppose their landing; but, on to form for ourselves some idea of his merits and style. ascertaining who they were, they retired and held a Libanius believes him to have been the author of a council, in which, on the advice of Hypsipyle's nurse, harangue which is found among those of Demosthenes, it was decided that they should invite them to land, and entitled Περὶ τῶν πρὸς ̓Αλέξανδρον συνθήκων, and take this occasion of having offspring. The Ar"On the conventions with Alexander." Reiske is in- gonauts accepted the invitation, Hercules alone refucorrect in assigning to him one of the two orations sing to quit the vessel. They gave themselves up to against Aristogiton, found among the works of Demos-joy and festivity, till, on the remonstrance of that hero, thenes. (Schöll, Histoire de la Litterature Gr., vol. they tore themselves away from the Lemnian fair ones, 2, p. 220.) and once more handled their oars. When her countrywomen subsequently found that Hypsipyle had saved the life of her father, they sold her into slavery, and she fell into the hands of Lycurgus, king of Nemea, who made her nurse to his infant son Opheltes. As the army of Adrastus was on its march against Thebes, it came to Nemea, and, being in want of water, Hypsipyle undertook to guide them to a spring. She left the child Opheltes lying on the grass, where a serpent found and killed him. Amphiaraus augured ill-luck from this event, and called the child Archemorus (FateBeginner), as indicative of the evils which were to befall the chiefs. They then celebrated funeral games in his honour. Lycurgus endeavoured to avenge the death of his child; but Hypsipyle was screened from his resentment by Adrastus and the other chieftains. (Apollod., 1, 9, 17.—Id., 3, 6, 4.—Hygin., fab., 15, 74, &c.)

HYPERION, a son of Cœlus and Terra, who married Thea, by whom he had Aurora, the sun and moon. (Theog., 371, seq.) In Homer, Hyperion is identical with the Sun. (N., 19, 398.-Compare, however, Il., 6, 513.) It is very probable that 'YTEрiv is the contraction of 'Trepioviwv. (Passow, Lex., s. v.-Völcker, Hom. Geogr., p. 26.) The interpretation given by the ancients to the name, as denoting "him that moves above," seems liable to little objection. Hermann renders it Tollo, as a substantive: "Post hos videmus, 'Trepiova et 'Iañɛróv, Tollinem et Mersium." (Opusc., vol. 2, p. 175.-Keightley's Mythology, p. 52, seq.)

HYPERMNESTRA, one of the fifty daughters of Danaus, who married Lynceus, son of Ægyptus. She disobeyed her father's bloody commands, who had ordered her to murder her husband the first night of her nuptials, and suffered Lynceus to escape unhurt. Her father, at first, in his anger at her disobedience, put her into close confinement. Relenting, however, after some time, he gave his consent to her union with Lynceus. (Vid. Danaïdes.)

HYRCANIA, a large country of Asia, situate to the south of the eastern part of the Caspian Sea. This country was mountainous, covered with forests, and inaccessible to cavalry. Under Alexander's successors, Hyrcania was restricted to narrow limits; Nisma HYPHASIS, a tributary of the Indus, now the Beypa- and Margiana, which were previously portions of it, sha, or, as it is more commonly written, Beyah. The being converted into a separate province; during_the ancient name is variously given. In Arrian it is "Y- Parthian rule, these two became an appendage to Paraoic and "Yaois; in Diodorus (17, 93) and in Strabo, thiene; for, under the feeble Seleuco-Syrian kings, the "Travis (Hypanis). Pliny (6, 17) gives the form Hyp-northern nomades, called the Parthians, had pressed onasis. This river was the limit of Alexander's con- ward and founded a large kingdom. Hyrcania, now quests, and he erected altars on its banks in memory restricted, contained the north of Comis, the east of of his expedition. Some writers erroneously give the Masanderan, the country now called Corcan or Jormodern name of the Hyphasis as the Setledje. (Vin-jan (Dshiordshian), and the west of the province of cent's Voyage of Nearchus, p. 101.)

HYPSA, now Belici, a river of Sicily falling into the Crinisus. (Sil. Ital., 14, 228.)

Chorasan. The name Hyrcania said to denote a waste and uncultivated country. (Wahl, Vorder und Mittel Asien, p. 551.)

HYRCANUM MARE, the southeastern part of the Caspian, lying along the shores of Hyrcania. (Vid. Caspium Mare.)

HYPSICLES, an astronomer of Alexandrea, who flourished under Ptolemy Physcon, about 146 B.C. He is considered by some to have been the author of the 14th and 15th books which are appended to Eu- HYRCANUS, I. John, high-priest and prince of the clid's Elements; though others strenuously deny Jewish nation, succeeded his father Simon Maccabathis. No one, however, disputes his claim to a small us, who had been treacherously slain by the orders of work entitled 'Avapopiký, in which he gives a method, Ptolemæus, his son-in-law. Hyrcanus commenced far from exact, of calculating the risings of each sign his reign by punishing the assassin, whereupon Ptoleor portion of the ecliptic. Hypsicles was nearly con- mæus applied for aid to Antiochus, king of Syria, who temporary with Hipparchus, who was the first that gave laid siege to Jerusalem and compelled Hyrcanus to pay an exact solution to this problem. He may have been him tribute. At the death of Antiochus, however, he ignorant of the discoveries of Hipparchus, and this may profited by the troubles of Syria to effect the deliverserve to excuse him; but it is hard to conceive why ance of his country from this foreign yoke. He took his treatise called Anaphorice, to which we have just several cities in Judæa, subjugated the Idumæans, dealluded, should have been included in the collection molished the temple at Gerazim, and made himself entitled the "Little Astronomer," which formed a master of Samaria. He died not long after, B.C. 106. text-book in the Alexandrean schools preparatory to-II. The eldest son of Alexander I., succeeded his the reading of the astronomy of Ptolemy. It was idle to show the pupil a very vicious solution of an easy problem, which they would subsequently find solved in the work itself of Ptolemy. (Biographie Univ., vol. 21, p. 137.)

nos.

HYPSIPYLE, daughter of Thoas and queen of LemThe Lemnian women, it is said, having offended Venus, the goddess, in revenge, caused them to become personally disagreeable to their husbands, so that the latter preferred the society of their female captives. Incensed at this neglect, the Lemnian wives murdered

father in the high-priesthood, B.C. 78. Aristobulus, his brother, disputed the crown with him, on the death of Alexandra, their mother, and proved victorious, B.C. 66. Hyrcanus, reduced to the simple office of the priesthood, had recourse to Aretas, king of Arabia, who besieged Aristobulus in the temple. Scaurus, the lieutenant of Pompey, however, whom Aristobulus had engaged in his interests, compelled Aretas to raise the siege, and Hyrcanus was forced to content himself with the office of high-priest. He was put to death by Herod, at the age of 80 years, B.O. 30, on his at

tempting to take refuge once more among the Arabians. | (Sainte-Croix, ib., p. 200.) Ceres was called Kovρó(Jahn's Hist. Hebrew Com., p. 307 and 345.)

Tрopos, “nourisher of the young." She has been represented with two children, one at each breast, and holding a horn of plenty. Bochart cites the mystic van of lacchus as a proof of the correctness of this interpretation. This van is called in Greek Aikvos, a word which not only denotes a van, but also the swad

HYRIA, I. a city of Apulia, in the more northern part of the lapygian peninsula, between Brundisium and Tarentum. It is now Oria, and would seem to have been a place of great antiquity, since its found-dling clothes of children. According to Hesychius (s. ation is ascribed by Herodotus to some Cretans, that formed part of an expedition to avenge the death of Minos, who had perished in Sicily, whither he went in pursuit of Dædalus. (Herod., 7, 171.) Strabo, in his description of Iapygia, does not fail to cite this passage of Herodotus, but he seems undetermined whether to recognise the town founded by the Cretans in that of Thyræi or in that of Veretum. By the first, which he mentions as placed in the centre of the isthmus, and formerly the capital of the country, he seems to designate Oria (Strab., 282). It is probable the word Thyræi is corrupt; for elsewhere Strabo calls it Uria, and describes it as standing on the Appian Way, between Brundisium and Tarentum, as above remarked. (Cramer's Ancient Italy, vol. 2, p. 310.)-II. A town of Boeotia, in the vicinity of Aulis. (Hom., Il., 2, 496.-Strab., 404.)

HYRIEUS, I. an Arcadian monarch, for whom Agamedes and Trophonius constructed a treasury. (Vid. Agamedes.)-II. A peasant of Hyria in Boeotia, whose name is connected with the legend of the birth of Orion. (Vid. Orion.)

HYRTACUS, a Trojan, father to Nisus, one of the companions of Æneas. (Virg., En., 9, 177, 406.) Hence the patronymic of Hyrtacides applied to Nisus. (En., 9, 176.-Compare Hom., Il., 2, 837, seq.)-The same patronymic form is applied by Virgil to Hippocoon. (Æn., 5, 492.)

HYSIA, I. a town of Baotia, at the foot of Citharon, and to the east of Platea. It was in ruins in the time of Pausanias (9,2). The vestiges of this place should be looked for near the village of Platonia, said to be one mile from Platea, according to Sir W. Gell. Itin., p. 112.)-II. A small town of Argolis, not far from the village of Cenchreæ, and on the road from Argos to Tegea in Arcadia. It was destroyed by the Lacedæmonians in the Peloponnesian war. (Thucyd., 5, 83.)

HYSTASPES, a noble Persian, of the family of the Achæmenides. His son Darius reigned in Persia after the murder of the usurper Smerdis.-As regards the meaning of the name Hystaspes, consult remarks under the article Darius, page 416, col. 2, line 20.

v. Alkvirns), the epithet Liknites, given to Bacchus, comes from λíkvog in the sense of swaddling clothes. In the hymn to Jupiter by Callimachus (v. 48), Adrastea envelops him in swaddling clothes of gold after his birth, and to denote this the word λikvog is employed. An old glossary renders λíkvoç by incunabulum. It would seem also that there is a close analogy between the name Iacchus and the Oriental Iao, the great appellation for the deity; from which both Jehova and Jovis would appear to have sprung. Iacchus, moreover, is the parent form of the Greek Bacchus, the difference being merely a variation in dialect. Moor, in his Hindoo Pantheon (4to, Lond., 1810), assigns the name laccheo to the Hindu Iswara or Bacchus, and makes it equivalent to "lord of the Iacchi," or followers of that god. (Edinb. Rev., vol. 17, p. 317.)

IACCHUS, a surname of Dionysus or the Grecian Bacchus, as indicative of his being the son of Ceres, and not, according to the common legend, of Semele. In accordance with this idea, Bochart makes it of Phonician origin, and signifying an infant at the breast. (Geogr. Sacr., 1, 18.) A similar definition is found in Suidas (s. v. "Takxos). Sophocles represents the young god on the breast of the Eleusinian Ceres. (Antig., 132.) Lucretius (4, 1162) gives Ceres the epithet of Mammosa. Orpheus, cited by Clemens Alexandrinus (Admon. ad Gent.-Op., ed. Morell., p. 13), also speaks of lacchus as a child at the breast of Ceres. According to the Athenian traditions, Ceres was nursing Bacchus when she came to Attica in search of Proserpina. A great number of ancient monuments represent Ceres with Iacchus or Bacchus at her breast. (Winckelmann, Mon. Ined., vol. 1, p. 28, 68, 71.) Ìacchus was also called koúpoç, a name which the Greeks gave to infant deities. (Salmas., ad Inscr. Her. Attic. et Reg. de Ann. climact., p. 556, seqq.Sainte-Croix, Mysteres du Paganisme, vol. 1, p. 199.) Demetrius (Anunтptor) was also a surname of Bacchus.

IALYSUS, a town of the island of Rhodes, 80 stadia from the city of Rhodes. Its vicinity to the capital proved so injurious to its growth, that it became reduced in Strabo's time to a mere village. (Strabo, 655.—Mannert, Geogr., vol. 6, pt. 3, p. 227.)

IAMBE, a servant-maid of Metanira, wife of Celeus, king of Eleusis, who succeeded by her tricks in making Ceres smile when the goddess was full of distress at the loss of her daughter. (Apollod., 1, 5, 1.)

IAMBLICHUS, I. an ancient philosopher, a native of Syria, and educated at Babylon. Upon Trajan's conquest of Assyria he was reduced to slavery, but, recovering his liberty, he afterward flourished under the Emperor Antoninus. He had learned the Greek language, and wrote it with facility. He composed a romance in this language, entitled 'loropía Babvλwviakal, and turning on the loves of Rhodane and Sinonis. (Compare Chardon de la Rochette, Melanges, vol. 1, p. 18.) It consisted of sixteen books, from which Photius has left us an extract. Some have pretended, that a manuscript of this work, which had belonged to Meibomius, passed in 1752 into the libra ry of the younger Burmann. Its existence, however, is very uncertain. A fragment was preserved by Leo Allatius, accompanied with his own Latin version, in his selections from the MSS. of Greek rhetoricians and sophists, Rome, 1641, in 8vo.-II. A native of Chalcis in Syria, who flourished about the beginning of the fourth century. He was a disciple of Porphyry's, and, pursuing the route traced by Porphyry and Plotinus, he carried the doctrines of the new-Platonics to the last degree of absurdity. Inferior to these two philosophers in talents and erudition, without having made any important discovery, or thrown any more light upon the new-Platonic school, he nevertheless attained to great celebrity. The air of superior sanctity which he knew so well how to assume, the fame of his pretended miracles, his zealous efforts for the preservation of paganism, the use which he made for this end of the new-Platonic doctrines, and perhaps the lucky coincidence of his having lived at the very period when a new religion was supplanting the old; in fine, the admiration conceived for him by the Emperor Julian, and which that emperor expressed by the most exaggerated praise; all these circumstances combined were the cause of this individual's arriving, in spite of his moderate abilities, to a degree of reputation far superior to that of any of his predecessors. Plotinus and Porphyry were enthusiasts; Iamblichus, however, was a mere impostor; and we want no better proof of this than the recital which has been handed down to us of those pretended miracles that acquired for him the

name of a performer of miracles and a divine per- of Numbers. (Tà Oɛoλoyoúμeva τñs úpiðμntikñs.) sonage. His merit as a writer is entitled to little if On the different speculations in which the ancient theany notice. He compiled, he copied, he mingled theological and philosophical writers indulged relative to ideas of others with his own conceptions; nor was he the force of numbers. This work does not bear the always capable of imparting clearness or method to his name of Iamblichus in the manuscripts, but Gale (ad compositions. But he declared himself the protector Iambl. de Myst. Egypt., p. 201) and Fabricius (Bibl. of mythology and paganism; he strove to preserve Gr., vol. 5, p. 639, ed. Harles.) agree in ascribing it them by working miracles in their behalf; he over- to him. It is certain that Iamblichus wrote a work threw the barrier which enlightened philosophy had under this title, which made the sixth book of his great placed between religion and superstition; he amalga-compilation respecting Pythagoras. This work has mated into one system all that various nations had only been twice printed, once at Paris, 1543, 4to, imagined, in popular belief, of demons, angels, and and again by Wechel, at Leipzig, 1817, 8vo, with the spirits; and, in order to give this work of folly a phil-notes of Ast.-6. Porphyry had addressed a letter to osophic appearance, he attached it to the doctrine of an Egyptian named Anebo, full of questions relative Plato. The intuitive perception of the divine nature, to the nature of gods and demons. We have an anby means of ecstasy, had appeared to Plotinus and Por-swer to this epistle, written by Abammon Magister phyry the most sublime point to which the mind of ('Abáv Aidúσkaλoç); and, according to a scholium man could elevate itself; this, however, was not suf- found in many manuscripts, Proclus declared that it was Iamblichus who disguised himself under this name. ficient for Iamblichus; he must have a theurgy, or that species of direct communication with gods and The title of the work is as follows: 'Abáuuwvos Alspirits, which takes place, not from man's raising him- | δασκάλου πρὸς τήν Πορφυρίου πρὸς ̓Ανεβὼ ἐπιστολὴν self to the level of these supernatural intelligences, ἀπόκρισις, καὶ τῶν ἐν αὐτῇ ἀπορημάτων λύσεις, i. e., but because, yielding to the power of certain formula" Answer of Abammon the Master to the letter of and ceremonies, they are compelled to descend unto Porphyry addressed to Anebo, and the solution of the mortals and execute their commands.-We have no questions which it contained." It is often, however, edition of the entire works of Iamblichus, and must cited under the shorter title of "Mysteries of the Egyptherefore consider his productions separately. 1. Life tians." The work is full of theurgic and extravagant of Pythagoras. (IIεpì тov Пv@ayopikov ẞíov, or, as ideas, and Egyptian theology. Meiners thinks that it is named in some manuscripts, Aоуоç πрʊтоç, TEрì this work was not written by Iamblichus; but his reaTйç ПIvoαуopikйs aipéσews. Book First: Of the Pyth- sons for this opinion, drawn from the inequality of the agorean Sect.) It was, in fact, the commencement of style and the contradictions contained in the work, have a work in ten books. Although a most wretched com- been refuted by Tennemann. (Comment. Soc. Scient. pilation, and most clumsily put together, it is never- Götting., vol. 4, p. 59.-Tennemann, Gesch. der There is only one complete theless instructive, from the information it affords re- Phil., vol. 6, p. 248.) specting the opinions of Pythagoras, and because the edition of this work, by Gale, Oxon., 1678, fol.—Iamsources whence Iamblichus and Porphyry drew no blichus wrote also a work on idols or statues (Epì longer exist for us. The best edition of this work, in- 'Ayaλμárwv), to prove that idols were filled with the cluding the life of Pythagoras by Porphyry, and that presence of the divinities whom they represented. preserved by Plotinus, is Kiessling's, Lips., 1815, 2 We only know it through the refutation of John Philopvols. 8vo.-2. Second Book, Of Pythagorean expla-onus, and what we do know of it is very limited. Iamnations, including an exhortation to Philosophy. (IIv-blichus composed also a treatise on the soul (εpì v θαγορείων ὑπομνημάτων λόγος δεύτερος, περιέχων χῆς), of which Stobæus has preserved very copious τοὺς προτρεπτικούς λόγους εἰς φιλοσοφίαν.) This extracts. work formed a continuation of the preceding, and is the second book of the great compilation treating of Pythagoras. In it we find many passages from Plato; or, rather, one third of the work is made up of extracts taken from the dialogues of that writer; and Iamblichus has reunited them with so little skill and with so much negligence, that he often forgets to make the necessary changes in the tenses of verbs, in order to JANICULUM, a hill of Rome, across the Tiber, and adapt one passage to another. Sometimes traces of the Platonic dialogue are even allowed to remain. connected with the city by means of the Sublician The most interesting part is the last chapter, which bridge. It was the most favourable place for taking a gives an explanation of thirty-nine symbols of Pythag- view of the Roman capital; and from its sparkling This work is also contained in Kiessling's edi- sands it obtained the name of Mons Aureus, now by tion of the life.-3. Of common Mathematical Sci- corruption Montorio. There was an ancient tradition, ence (Пepì kоwns μalnμatikūs ĖTIOτhuns), or, third that Janus, king of the Aborigines, contemporary with book of the great work on the philosophy of Pythago- Saturn, who then inhabited the Capitoline Hill, foundIt is important, by reason of the fragments from ed a city opposite to the residence of Saturn, and, the ancient Pythagoreans, such as Philolaus and Ar- dying, left his name to the hill on which he had built. chytas, which it contains. These fragments are writ-(Virg., En., 8, 355, seqq.-Serv., ad loc.) The Janiten in the Doric dialect, which furnishes an argument culum therefore comprised the site of the church of in favour of their authenticity. This work, of which S. Pietro in Montorio, and the present Corsini garfragments were only known at an early period, was dens. As Ancus Marcius joined it to the Aventine by published entire for the first time by Villoison, in his a bridge and a wall, lest an enemy should make it a Anecdota Graca, vol. 2, p. 188, seqq., and reprinted citadel for attack, it is natural to conclude that the first by Friis, with a translation, at Copenhagen, 1790, 4to. wall would enclose the bridge, and run up to the sumA future editor will find various readings, from a man- mit, which it was desirable to preserve from the posuscript of Zeitz, as given by Kiessling in his edition of session of an enemy; on the other hand, since nothing the life of Pythagoras.-4. On the Introduction to the more was to be effected than the defence of the city, Arithmetic of Nicomachus. (IIepì Tпs Nikoμάxov it is also deducible, that his walls would only enclose ȧpioμnτikns εloaywyns.) We have only one edition a narrow space of territory, extending from near the of this work, that of Tennulius, Davent., 1667-8, 2 Pons Sublicius, or Ponte Orazio, to the Montorio, and vols. 4to. Kiessling's life of Pythagoras contains descending again to the river at the Ponte Rotto; for manuscript readings for this work also.-5. Theology the island did not exist in those days. Dion. Hal.,

oras.

ras.

The same com

These are the more valuable, as Iamblichus gives in them the opinions of various philosophers, without troubling us with his own. piler has preserved several fragments of the letters of Iamblichus. (Schöll, Hist. Lit. Gr., vol. 5, p. 144, seqq.)

IAMIDE, certain prophets among the Greeks, descended from Iamus, a son of Apollo, who received the gift of prophecy from his father, and which remained among his posterity. (Pausan., 6, 2.)

655

3, 45.) Such a circuit of wall would at once defend | back to the mythology of India. Janus, with his wife the passage of the Tiber, and cover the three important hills of the city. The summit of the Janiculum was seen from the Comitia, and also from the place of popular assemblies in the Campus Martius. At the earliest period of the republic, when the Romans were surrounded by foes, and feared lest, while they held these assemblies, the enemy might come upon them unawares, they placed some of their citizens upon the Janiculum to guard the spot, and to watch for the safety of the state; a standard was erected upon the top of the hill, and the removal thereof was a signal for the assembly immediately to dissolve, for that the enemy was near. (Dio Cassius, 37, 28.) This act, which had its origin in utility to the commonwealth, afterward dwindled into a mere ceremony; it was, however, made subservient to the designs of factious citizens in those times when there was no danger to the city but from its intestine discords; and the taking down of the standard on the Janiculum more than once put a stop to public proceedings at the Comitia. (Burgess, Topography and Antiquities of Rome, vol. 1, p. 67, seqq.)

and sister Camasane, half fish and half human being, as sometimes represented, can only be explained by a comparison with the avatars, the descents or incarnations of the Hindu deities. (Compare the incarnation of Vishnou in a fish, and the legend of the Babylonian Oannes and Syrian Atergatis.)-Viewed in another way, the name Janus or Djanus assimilates itself very closely to that of Diana. These two appellations resolve themselves into the simple form Dia, or the goddess by way of excellence; and this Dia belongs in common to the religions of Samothrace and Attica. She is the Pelasgic Ceres, frequently found under this denomination in the songs of the Fratres Arvales. (Marini, Atti, &c., p. 23, seqq.-Creuzer, ad Cic. de N. D., 3, 22.)-While the Jupiter of Dodona was penetrating into Italy and Latium, with his spouse Dione (the same as Juno), Dia-Diana and Janus arrived, by another route, in Etruria, from the borders of Pontus and the isle of Samothrace. From this view of the subject it would appear, that Jupiter and Janus were originally distinct from each other, but subsequently more or less amalgamated. The system of Dodona JANUS, an ancient Italian deity, usually represented and that of Samothrace, the Latin system and that of with two faces, one before and one behind, and hence the Etrurians, based on ideas mutually analogous, called Bifrons and Biceps. Sometimes he is repre- united, but did not become completely blended, with sented with four faces, and is thence denominated each other.-On the soil of Italy Janus appears at Quadrifrons. Janus was invoked at the commence- one time as a king of ancient days, at another as a ment of most actions; even in the worship of the other hero who had rendered his name conspicuous by great gods, the votary began by offering wine and incense labours and by religious institutions (Arnob., ade. to him. (Ovid, Fast., 1, 171.) The first month in Gen., 3, p. 147.-Lyd., de Mens., p. 57, ed. Schow.), the year was named after him; and under the title of at another, again, as a god of nature. At first he is Matutinus he was regarded as the opener of the day. called the Heavens, according to the Etrurian doctrine. (Horat., Serm., 2, 6, 20, seq.) Hence he had charge (Lyd., ibid., p. 146, ed. Roeth.) He is the year perof the gates of heaven, and hence, too, all gates sonified, and his symbols contain an allusion either to (janua) on earth were called after him, and supposed the number of the months or to that of the days of the to be under his care. In this way some explain his year. The month, called after him January, formed double visage, because every door looks two ways; from the time of Numa the commencement of the reand thus he, the heavenly porter, can watch the east ligious year of the Romans. On the first day of this and west without turning. (Ovid, Fast., 1, 140.) His month was presented to Janus what was called the four visages, on the other hand, when he is so repre- Janual, an offering consisting of wine and fruits. On sented, indicate the four seasons of the year.- this same day the image of the god was crowned with His temples at Rome were numerous. In war time, laurel, the consul ascended in solemn procession to the gates of the principal one, that of Janus Quirinus, the Capitol, and small presents were made to one anwere always open; in peace they were closed, to re- other by friends. By virtue of his title of god of natain wars within (Ovid, Fast., 1, 124); but they ture, Janus is represented as holding a key: he holds were shut only once between the reign of Numa and this as the god who presides over gates and openings. that of Augustus, namely, at the close of the first Punic He opens the course of the year in the heavens; and Augustus closed them after he had given repose every gate upon earth, even to those of private dwellto the Roman world. The temples of Janus Quadri-ings, is under his superintending care. (Spanheim, frons were built with four equal sides, each side containing a door and three windows. The four doors were emblematic of the four seasons of the year, while the three windows on a side represented the three months in each season. Janus was usually represented as holding a key in his left hand and a staff in the other. He was called by different names, such as Consivius (from consero), because he presided over generation and production; Quirinus, because presiding over war; and Clusius and Patulcius (from cludo and pateo), or the "shutter" and "opener,' with reference to his having charge of gates.-After Ennius had introduced Euhemerism into Rome, Janus shared the fate of the other deities, and became a mortal king, famed for his uprightness, and dwelling on the Janiculum. He was said to have received Saturn when the latter fled to Italy; and he also married his own sister Camesa or Camasane. (Macrob., Sat., 1, 7.-Lydus, de Mens., 4, 1.-Athenæus, 15, p. 692.) The following remarks, though in part anticipated, may serve to throw some light upon the mythological history of Janus. Janus occupies a place among the first class of Etrurian divinities, and in many respects identified with the Tina of that nation. (Varro, ap. Augustin. de Civ. Dei, 7, 10.-Proclus, Hymn. in Hec, et Janum.) origin is to be traced

war.

ad Callim., Hymn. in Cer., 45.—Lydus, de Mens., p. 55, 144.) This attribute, indeed, is given him in a sense of a more or less elevated nature. It designates him at one time as the genius who presides over the goods of the year, and who dispenses them to mortals; who holds the key of fertilizing sources, of refreshing streams at another time it typifies him as the master and sovereign of nature in general, the guardian of the whole universe, of the heaven, the earth, and the sea. (Ov., Fast., 1, 117.) As holder of the key, Janus took the name of Clusius; as charged with the care of the world, he is styled Curiatius. (Lyd., de Mens., p. 55, 144.) Thus, under these and similar points of view, Janus reveals himself to us as exactly similar to the gods of the year in the Egyptian, Persian, and Phoenician mythologies. Like Osiris, SemHeracles, Dschemschid, and others, he represents the year personified in its development through the twelve signs of the zodiac, with its exaltation and its fall, and with all the plenitude of its gifts. And as the career of the year is also that of the souls which traverse in their migrations the constellations of the zodiac, Janus, as well as the other great gods of nature, becomes the guide of souls. Similar in every respect to OsirisSerapis, he is called, like him, the Sun; and the gate of the east, as well as that of the west, becomes at once

27.) The Romans also invoked Janus when they made a lustration or consecration of their fields. (Cato, R. R., p. 92, ed. Schneider.)-But why multiply proofs to show that the Etrurian priesthood conceived and taught its dogmas in the true spirit, and under the very forms of Oriental mythology? In Etruria, as in the East, a series of gods spring from a supreme being, and are reflected in their turn in a dynasty of kings or chiefs, their children, their heirs, and the imitators of their actions. Janus, the first monarch, founds cities, rears ramparts, erects gates; become a hero, he consecrates sanctuaries, institutes religious worship, fixes the sacred year, and arranges all civil ordinances. This son of the gods is no less the Sun moving through his annual career, opening with his powerful key the reservoirs of the empire of waters, giving drink to men and animals, drying up the earth, and ripening the fruit by his vivifying rays, presiding at once over the rising and setting, and guarding the two gates of heaven as the chief of the army of the stars. He was invoked also in war; and when the gate of his temple on earth was opened, it was the signal for battles; when closed, it became the pledge of peace. For Janus is the god that opens the new year in the spring, the period when warlike movements and campaigns begin: it is he that opens at this season the career of combats, to which he sum

an example. Hence his names of Patulcius and Clusius. He is the defender, the combatant by way of excellence, the great Quirinus (a name derived from the Sabine word curis, "a spear"), and the senate could find no appellation more glorious to bestow on the valiant Romulus after he had disappeared from the earth. (Creuzer, Symbolik, par Guigniaut, vol. 3, p. 430, seqq.)-II. In the Roman forum, by the side of the temple of Janus, there were three arches or arcades dedicated to Janus, standing at some distance apart, and forming by their line of direction a kind of street (for, strictly speaking, there were no streets in the forum). The central one of these arches was the usual rendezvous of brokers and money-lenders, and was termed medius Janus, while the other two were denominated, from their respective positions, gummus Janus, and infimus or imus Janus. (Horat., Serm., 2, 3, 18.)

his peculiar care. (Lutat., ap. Lyd., p. 57. Identi- | e., from the old Greek and Latin verb io. (N. D., 2, fying Janus with the Sun, we ought not to be sur prised at finding the Moon called Jana in Varro. (R. R., 1, 37, 3, ed. Schneid.-Compare Scaliger, de vet. ann. Rom. in Græv. Thes., 8, p. 311.) In like manner, as the lunar goddess is styled Deiva Jana (Deina, Diana), so the Salian hymns invoke the solar god under the name of Deivos Janos, contracted into Dianus or Djanus. Nigidius (ap. Macrob., Sat., 1, 9) says expressly, " Apollinem Janum esse, Dianamque Janam, apposita d litera." Buttmann, regarding Janus and Jana as the solar and lunar deities respectively, discovers in these ancient Italian appellations the Záv and Zavú of the Greeks, or, rather, the ancient and originally Oriental name of the Divinity, Jah, Jao, Jova, Jovis, whence Jom or Yum, "the day." (Mythologus, vol. 2, p. 73.)-Janus also assimilates himself to the Persian Mithras, and becomes the mediator between mortals and immortals. He bears the prayers of men to the feet of the great deities. (Caius Bassus, ap. Lyd., p. 57, 146.) It is in reference to this that some explain his double visage, turned at one and the same time towards both heaven and earth. Others, however, give to the rep resentation of Janus with two faces an explanation purely historical, and consider it as alluding either to the emigration of Saturn or Janus, come by sea from Greece into Italy; or to the settling of the latter among the barbarous nations of Italy, and the estab-mons warriors, and to whom he becomes a guide and lishment of agriculture. (Plut., Quæst. Rom., 22, p. 269, vol. 2, p. 100, ed. Wytt.-Serv., ad Virg., En., 1, 294; 7, 607; 8, 357.—Ov., Fast., 1, 299.) The national tradition of the Romans referred it to the alliance between Romulus and Tatius and the blending of the two nations. (Compare Lanzi, Saggio, vol. 2, p. 94.-Eckhel, Doctr. Vet. Num., vol. 5, p. 14, seqq.)-Similar figures with a double face are found on medals of Etruria, Syracuse, and Athens: Cecrops, for example, was so represented. It is certainly most rational to suppose, that this mode of representing was purely allegorical in every case. It recalls to mind the figures, not less strange and significant, of the Hindoo divinities: Janus, with four faces (Quadrifrons.-Serv., ad Virg., Æn., 8, 607-Augustin. de Civ. Dei, 7, 4), is identical in appearance with the Brahma of India.-As the gods who preside over nature and the year, in the Oriental systems, raise themselves to the higher office of gods of time, eternity, IAPETUS, a son of Coelus and Terra, and one of the and infinity, so also it seems to have happened with Titans. According to the Theogony (v. 507, seq.), he the western Janus. He is called the inspector of married Clymene, a daughter of Oceanus, by whom time, and then Time itself; in a cosmogonical sense he became the father of four sons, Atlas, Menatius, he passes for Chaos. (Lyd., de Mens., p. 57.) Un- Prometheus, and Epimetheus. Some authorities made der these two points of view he is distinct from Jupi- him to have espoused thra (Timæus, ap. Schol. ad ter, the supreme ruler and the universal regulator of | Il., 18, 486), others Asia, others again Libya: these things, in that Janus had specially under his control last two refer to the abodes of Prometheus and Atlas. the beginning and the end. (Cic., de N. D., 2, 27.)-We find Iapetus frequently joined with Kronus, In the higher doctrine, however, all distinction between the two disappears. As Clusius or bearer of the key, Janus was the monarch of the universe, and Greece had no divinity that could be at all compared with him. (Ov., Fast., 1, 90.) In the solemn ceremonies and religious songs of the old Romans, he figured as inaugurator, and even bore the name. (Initiator.-Augustin. de Civ. Dei, 4, 11.) At the festivals of the great gods he had the first sacrifice offered to him. (Cic., de N. D., 2, 27.) He was called the Father (Brisson, de Formul., 1, p. 45.—Marini, Atti, 2, p. 365), and the Salii invoked him in their hymns as the god of gods. ("Deorum Deus."-Macrob., Sat., 1, 9.-Compare Gutberleth, de Saliis, c. 20.) This god of gods they named also Janes or Eanus, while they themselves assumed the name of Janes or Eani, in accordance with the ancient usage which so often as similated the priests to their divinities. (Vossius, Inst. Orat., 4, 1, 7.) These appellations, Janes and Eanus, remind us of Cicero's derivation from eundo, i.

apart, as it were, from the other Titans; and it is worthy of notice, that, in the Theogony, the account of Iapetus and his progeny immediately succeeds that of Saturn and the gods sprung from him. These circumstances, combined with the plain meaning of the names of his children, lead to the conclusion of Iapetus being intended to represent the origin of the human race. Buttmann, however, sees in Iapetus and Japhet, not a son of Noah, but the Supreme Being himself (Ja, Jao, and pet, petos, petor, the Sanserit piter, i. e., pater, "father"), and identical with the Zeus Tarp, or Jupiter, of the western nations. (Mythologus, vol. 1, p. 224.)

IAPYDES OF IAPŎDEs, a people of Illyricum, to the south of Istria, whose territory would appear, from Virgil (Georg., 3, 474), to have reached at one time to the banks of the river Timavus. They occupied an extent of coast of more than one thousand stadia, from the river Arsia, which separated them from the Istri, to the neighbourhood of Zara, a district which forms