4. The facts, that gates and doors and the morning (-ianus matutinus-) were sacred to Ianus, and that he was always invoked before any other god and was even represented in the series of coins before Jupiter and the other gods, indicate unmistakeably that he was the abstraction of opening and beginning. The double-head looking both ways was connected with the gate that opened both ways. To make him god of the sun and of the year is the less justifiable, because the month that bears his name was originally the eleventh, not the first; that month seems rather to have derived its name from the circumstance, that at this season after the rest of the middle of winter the cycle of the labours of the field began afresh. It was, however, a matter of course that the opening of the year should also be included in the sphere of Ianus, especially after Ianuarius came to be placed at its head. 5. I. IV. Tities and Luceres 6. I. VI. Amalgamation of the Palatine and Quirinal Cities 7. I. VII. Servian Wall 8. I. III. Latium 9. I. VII. Relation of Rome to Latium 10. I. V. Burdens of the Burgesses, I. XI. Crimes 11. The clearest evidence of this is the fact, that in the communities organized on the Latin scheme augurs and Pontifices occur everywhere (e. g. Cic. de Lege Agr. ii. 35, 96, and numerous inscriptions), as does likewise the -pater patratus- of the Fetiales in Laurentum (Orelli, 2276), but the other colleges do not. The former, therefore, stand on the same footing with the constitution of ten curies and the Flamines, Salii, and Luperci, as very ancient heirlooms of the Latin stock; whereas the Duoviri -sacris faciundis-, and the other colleges, like the thirty curies and the Servian tribes and centuries, originated in, and remained therefore confined to, Rome. But in the case of the second college--the pontifices--the influence of Rome probably led to the introduction of that name into the general Latin scheme instead of some earlier--perhaps more than one--designation; or--a hypothesis which philologically has much in its favour-- -pons- originally signified not "bridge," but "way" generally, and -pontifex- therefore meant "constructor of ways." The statements regarding the original number of the augurs in particular vary. The view that it was necessary for the number to be an odd one is refuted by Cicero (de Lege Agr. ii. 35, 96); and Livy (x. 6) does not say so, but only states that the number of Roman augurs had to be divisible by three, and so must have had an odd number as its basis. According to Livy (l. c.) the number was six down to the Ogulnian law, and the same is virtually affirmed by Cicero (de Rep. ii. 9, 14) when he represents Romulus as instituting four, and Numa two, augural stalls. On the number of the pontifices comp. Staatsrecht, ii. 20. 12. It is only an unreflecting misconception that can discover in this usage a reminiscence of ancient human sacrifices. 13. I. XII. Nature of the Roman Gods