two distinct deities._
Who, then, is Janus, with whom Varro commences? He is the world.
Certainly a very brief and unambiguous reply. Why, then, do they
say that the beginnings of things pertain to him, but the ends to
another whom they call Terminus? For they say that two months have
been dedicated to these two gods, with reference to beginnings
and ends--January to Janus, and February to Terminus--over and
above those ten months which commence with March and end with
December. And they say that that is the reason why the Terminalia
are celebrated in the month of February, the same month in which
the sacred purification is made which they call Februum, and from
which the month derives its name.[260] Do the beginnings of things,
therefore, pertain to the world, which is Janus, and not also the
ends, since another god has been placed over them? Do they not
own that all things which they say begin in this world also come
to an end in this world? What folly it is, to give him only half
power in work, when in his image they give him two faces! Would it
not be a far more elegant way of interpreting the two-faced image,
to say that Janus and Terminus are the same, and that the one face
has reference to beginnings, the other to ends? For one who works
ought to have respect to both. For he who in every forthputting of
activity does not look back on the beginning, does not look forward
to the end. Wherefore it is necessary that prospective intention be
connected with retrospective memory. For how shall one find how to
finish anything, if he has forgotten what it was which he had begun?
But if they thought that the blessed life is begun in this world,
and perfected beyond the world, and for that reason attributed to
Janus, that is, to the world, only the power of beginnings, they
should certainly have preferred Terminus to him, and should not have
shut him out from the number of the select gods. Yet even now, when
the beginnings and ends of temporal things are represented by these
two gods, more honour ought to have been given to Terminus. For the
greater joy is that which is felt when anything is finished; but
things begun are always cause of much anxiety until they are brought
to an end, which end he who begins anything very greatly longs for,
fixes his mind on, expects, desires; nor does any one ever rejoice
over anything he has begun, unless it be brought to an end.