This piece was first published in 1909, and has since been mentioned summarily on several occasions.1 Besides some false assumptions put forward in the first publication and perpetuating on and on, the archaeological potential of this stone on the whole has remained underexploited. Therefore, the aims of this paper are the following: 1. to correct the falsities and inaccuracies of the previous discussions of the piece in question 2. to widen the scope of the study from various aspects (iconography, prosopograpy), and particularly from the point of view of the recent scholarship on production and trade in marble and stone funerary monuments in Noricum and Pannonia. These words should by no means be taken to imply that our predecessors were less able or less competent it was just other times with different methods and different approaches.Īlthough a re-consideration of any archaeological material does not normally require vindication, I will still support my attitude by quoting the English archaeologist Clive Davison: Perhaps the most subtle, yet surely the most significant legacy of the post-processual era has been a growing awareness of the need to critically re-evaluate the basic assumptions of past researches (DAVISON 2000, 231). Theological and philological studies, as well as works on ancient history (including information from epigraphy and numismatics) account for most of the bibliographic units dedicated to Janus. Research has established, among other things, that the cult of Janus was particularly widespread in the Roman province of Dal¬matia. In order to shed more light on this hypothesis, made long ago, our research of this Roman deity’s cult was primarily focused on its traces in Dalmatia. Thus, it was established that nineteen monuments, jointly presented to the expert community on a poster, originated from the province. However, information on Janus-related monuments from all over the Roman Empire was gathered at the same time. It was established that nine monu¬ments dedicated to Janus came from North Africa, four from Dacia, two from Italy, and one from Gaul and Noricum, re¬spectively. These interesting results encouraged us to undertake further research in order to define the reasons for this unprec¬edented worship of the cult of Janus in Dalmatia, from where, as said above, come as many as nineteen out of thirty-six (36) known monuments dedicated to this deity found in the territo¬ries of the former Empire.An ostiarius, a Latin word sometimes anglicized as Ostiary but often literally translated as porter or doorman, originally was a servant or guard posted at the entrance of a building. In the Roman Catholic Church, this 'porter' became the lowest of the four minor orders prescribed by the Council of Trent. ![]() ![]() This was the first order a seminarian was admitted to after receiving the tonsure. The porter had in ancient times the duty of opening and closing the church-door and of guarding the church especially of ensuring no unbaptised persons would enter during the Eucharist. Later on, the Porter would also guard, open and close the doors of the Sacristy, Baptistry and elsewhere in the church.
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