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Cardea or Carda was the ancient Roman goddess of the hinge (Latin ''cardo, cardinis''), Roman doors being hung on pivot hinges. The Augustan poet Ovid conflates her with another archaic goddess named Carna, whose festival was celebrated on the Kalends of June and for whom he gives the alternative name Cranê or Cranea, a nymph. Ovid's conflation of the goddesses is likely to have been his poetic invention,Carole E. Newlands, ''Playing with Time: Ovid and the Fasti'' (Cornell University Press, 1995)p. 14; William Warde Fowler, ''The Roman Festivals of the Period of the Republic'' (London, 1908) p. 131. but it has also been conjectured that ''Carna'' was a contracted form of ''Cardina'',Thomas Keightley, ''Ovid's Fasti'' (London, 1848, 2nd edition), p. 210. and at minimum Ovid was observing that their traditions were congruent.Christopher Michael McDonough, "Carna, Proca, and the ''Strix'' on the Kalends of June," ''Transactions of the American Philological Association'' 127 (1997), p. 330.==Cardea and doorways==In the Christian polemic of the Church Fathers, Cardea is associated with two otherwise unknown deities who preside over doorways: Forculus, from ''fores'', "door", plural in form because double doors were common on public buildings and elite homes ''(domūs)''; and Limentinus, from ''limen, liminis'', "threshold" (compare English "liminal").Augustine of Hippo, ''De civitate Dei'' 4.8; Tertullian, ''De corona militaris'' 13 and ''De idolatria'' 15; Cyprian, ''De idolorum vanitate'' 4. St. Augustine mocks the apparent triviality of these "little gods" in one of his "attacks against the multitude of Gods,"Maijastina Kahlos, ''Debate and Dialogue: Christian and Pagan Cultures c. 360–430'' (Ashgate, 2007), p. 139. noting that while one doorkeeper is adequate for a human household, the Roman gods require three: "evidently Forculus can't watch the hinge and the threshold at the same time." Modern scholarship has pointed out that this particular set of divinities belongs to rituals of marking out sacred space and fixing boundaries, religious developments hypothesized to have occurred during the transition from pastoralism to an agrarian society. Among Roman deities of this type, Terminus was the most significant.Roger D. Woodard, ''Indo-European Sacred Space: Vedic and Roman Cult'' (University of Illinois Press, 2006), pp. 246–247.Stefan Weinstock conjectured that these three doorway deities had a place in cosmology as the ''Ianitores terrestres'', "doorkeepers of the earth," guarding the passage to the earthly sphere. In the schema presented by Martianus Capella, the ''Ianitores terrestres'' are placed in region 16 among deities of the lowest ranks, while Janus, the divine doorkeeper ''par excellence'',McDonough, "Carna, Proca, and the ''Strix''," p. 333. is placed in region 1. This arrangement may represent the ''ianuae coeli'', the two doors of the heavens identified with the solstices.Stefan Weinstock, "Martianus Capella and the Cosmic System of the Etruscans," ''Journal of Roman Studies'' 36 (1946), p. 106. See also René Guénon, ''Fundamental Symbols'' (Cambridge: Quinta Essentia, 1995), chapter 37, "The Solstitial Gate." Isidore of Seville says that there are two ''ianuae coeli'', one rising (that is, in the East) and one setting (the West): "The sun advances from the one gate, by the other he recedes."Isidore of Seville, ''Etymologiae'' 13.1.7: ''Ianuae caeli duae sunt, oriens et occasus. Nam una porta sol procedit, alia se recipit''.Isidore's definition is followed immediately by an explanation of the ''cardines'' (plural of ''cardo''), the north-south pivots of the axis on which the sphere of the world rotates. These are analogous to the top-and-bottom pivot hinges of a Roman door.See drawings of Roman door hinges in ''Harper's Dictionary of Classical Literature and Antiquities'', vol. 1, (p. 279 )In addition to the meaning of "door hinge," the ''cardo'' was also a fundamental concept in Roman surveying and city planning. The ''cardo'' was the main north-south street of a town, the surveying of which was attended by augural procedures that aligned terrestrial and celestial space. The ''cardo'' was also a principle in the layout of the Roman army's marching camp, the gates of which were aligned with the cardinal points to the extent that the terrain permitted.Alan Richardson, in a series of articles in ''Oxford Journal of Archaeology'': "The Numerical Basis of Roman Camps," 19.4 (2000) 425–437; "The Order of Battle in the Roman Army: Evidence from Marching Camps," 20.2 (2001) 171–185; "The Orientation of Roman Camps and Forts," ''Oxford Journal of Archaeology'' 24.4 (2005) 415–426.
Cardea or Carda was the ancient Roman goddess of the hinge (Latin ''cardo, cardinis''), Roman doors being hung on pivot hinges. The Augustan poet Ovid conflates her with another archaic goddess named Carna, whose festival was celebrated on the Kalends of June and for whom he gives the alternative name Cranê or Cranea, a nymph. Ovid's conflation of the goddesses is likely to have been his poetic invention,〔Carole E. Newlands, ''Playing with Time: Ovid and the Fasti'' (Cornell University Press, 1995)
p. 14; William Warde Fowler, ''The Roman Festivals of the Period of the Republic'' (London, 1908) p. 131.〕 but it has also been conjectured that ''Carna'' was a contracted form of ''Cardina'',〔Thomas Keightley, ''Ovid's Fasti'' (London, 1848, 2nd edition), p. 210.〕 and at minimum Ovid was observing that their traditions were congruent.〔Christopher Michael McDonough, "Carna, Proca, and the ''Strix'' on the Kalends of June," ''Transactions of the American Philological Association'' 127 (1997), p. 330.〕
==Cardea and doorways==
In the Christian polemic of the Church Fathers, Cardea is associated with two otherwise unknown deities who preside over doorways: Forculus, from ''fores'', "door", plural in form because double doors were common on public buildings and elite homes ''(domūs)''; and Limentinus, from ''limen, liminis'', "threshold" (compare English "liminal").〔Augustine of Hippo, ''De civitate Dei'' 4.8; Tertullian, ''De corona militaris'' 13 and ''De idolatria'' 15; Cyprian, ''De idolorum vanitate'' 4.〕 St. Augustine mocks the apparent triviality of these "little gods" in one of his "attacks against the multitude of Gods,"〔Maijastina Kahlos, ''Debate and Dialogue: Christian and Pagan Cultures c. 360–430'' (Ashgate, 2007), p. 139.〕 noting that while one doorkeeper is adequate for a human household, the Roman gods require three: "evidently Forculus can't watch the hinge and the threshold at the same time." Modern scholarship has pointed out that this particular set of divinities belongs to rituals of marking out sacred space and fixing boundaries, religious developments hypothesized to have occurred during the transition from pastoralism to an agrarian society. Among Roman deities of this type, Terminus was the most significant.〔Roger D. Woodard, ''Indo-European Sacred Space: Vedic and Roman Cult'' (University of Illinois Press, 2006), pp. 246–247.〕
Stefan Weinstock conjectured that these three doorway deities had a place in cosmology as the ''Ianitores terrestres'', "doorkeepers of the earth," guarding the passage to the earthly sphere. In the schema presented by Martianus Capella, the ''Ianitores terrestres'' are placed in region 16 among deities of the lowest ranks, while Janus, the divine doorkeeper ''par excellence'',〔McDonough, "Carna, Proca, and the ''Strix''," p. 333.〕 is placed in region 1. This arrangement may represent the ''ianuae coeli'', the two doors of the heavens identified with the solstices.〔Stefan Weinstock, "Martianus Capella and the Cosmic System of the Etruscans," ''Journal of Roman Studies'' 36 (1946), p. 106. See also René Guénon, ''Fundamental Symbols'' (Cambridge: Quinta Essentia, 1995), chapter 37, "The Solstitial Gate."〕 Isidore of Seville says that there are two ''ianuae coeli'', one rising (that is, in the East) and one setting (the West): "The sun advances from the one gate, by the other he recedes."〔Isidore of Seville, ''Etymologiae'' 13.1.7: ''Ianuae caeli duae sunt, oriens et occasus. Nam una porta sol procedit, alia se recipit''.〕
Isidore's definition is followed immediately by an explanation of the ''cardines'' (plural of ''cardo''), the north-south pivots of the axis on which the sphere of the world rotates. These are analogous to the top-and-bottom pivot hinges of a Roman door.〔See drawings of Roman door hinges in ''Harper's Dictionary of Classical Literature and Antiquities'', vol. 1, (p. 279 )〕
In addition to the meaning of "door hinge," the ''cardo'' was also a fundamental concept in Roman surveying and city planning. The ''cardo'' was the main north-south street of a town, the surveying of which was attended by augural procedures that aligned terrestrial and celestial space. The ''cardo'' was also a principle in the layout of the Roman army's marching camp, the gates of which were aligned with the cardinal points to the extent that the terrain permitted.〔Alan Richardson, in a series of articles in ''Oxford Journal of Archaeology'': "The Numerical Basis of Roman Camps," 19.4 (2000) 425–437; "The Order of Battle in the Roman Army: Evidence from Marching Camps," 20.2 (2001) 171–185; "The Orientation of Roman Camps and Forts," ''Oxford Journal of Archaeology'' 24.4 (2005) 415–426.〕
抄文引用元・出典: フリー百科事典『 Forculus, from ''fores'', "door", plural in form because double doors were common on public buildings and elite homes ''(domūs)''; and Limentinus, from ''limen, liminis'', "threshold" (compare English "liminal").Augustine of Hippo, ''De civitate Dei'' 4.8; Tertullian, ''De corona militaris'' 13 and ''De idolatria'' 15; Cyprian, ''De idolorum vanitate'' 4. St. Augustine mocks the apparent triviality of these "little gods" in one of his "attacks against the multitude of Gods,"Maijastina Kahlos, ''Debate and Dialogue: Christian and Pagan Cultures c. 360–430'' (Ashgate, 2007), p. 139. noting that while one doorkeeper is adequate for a human household, the Roman gods require three: "evidently Forculus can't watch the hinge and the threshold at the same time." Modern scholarship has pointed out that this particular set of divinities belongs to rituals of marking out sacred space and fixing boundaries, religious developments hypothesized to have occurred during the transition from pastoralism to an agrarian society. Among Roman deities of this type, Terminus was the most significant.Roger D. Woodard, ''Indo-European Sacred Space: Vedic and Roman Cult'' (University of Illinois Press, 2006), pp. 246–247.Stefan Weinstock conjectured that these three doorway deities had a place in cosmology as the ''Ianitores terrestres'', "doorkeepers of the earth," guarding the passage to the earthly sphere. In the schema presented by Martianus Capella, the ''Ianitores terrestres'' are placed in region 16 among deities of the lowest ranks, while Janus, the divine doorkeeper ''par excellence'',McDonough, "Carna, Proca, and the ''Strix''," p. 333. is placed in region 1. This arrangement may represent the ''ianuae coeli'', the two doors of the heavens identified with the solstices.Stefan Weinstock, "Martianus Capella and the Cosmic System of the Etruscans," ''Journal of Roman Studies'' 36 (1946), p. 106. See also René Guénon, ''Fundamental Symbols'' (Cambridge: Quinta Essentia, 1995), chapter 37, "The Solstitial Gate." Isidore of Seville says that there are two ''ianuae coeli'', one rising (that is, in the East) and one setting (the West): "The sun advances from the one gate, by the other he recedes."Isidore of Seville, ''Etymologiae'' 13.1.7: ''Ianuae caeli duae sunt, oriens et occasus. Nam una porta sol procedit, alia se recipit''.Isidore's definition is followed immediately by an explanation of the ''cardines'' (plural of ''cardo''), the north-south pivots of the axis on which the sphere of the world rotates. These are analogous to the top-and-bottom pivot hinges of a Roman door.See drawings of Roman door hinges in ''Harper's Dictionary of Classical Literature and Antiquities'', vol. 1, (p. 279 )In addition to the meaning of "door hinge," the ''cardo'' was also a fundamental concept in Roman surveying and city planning. The ''cardo'' was the main north-south street of a town, the surveying of which was attended by augural procedures that aligned terrestrial and celestial space. The ''cardo'' was also a principle in the layout of the Roman army's marching camp, the gates of which were aligned with the cardinal points to the extent that the terrain permitted.Alan Richardson, in a series of articles in ''Oxford Journal of Archaeology'': "The Numerical Basis of Roman Camps," 19.4 (2000) 425–437; "The Order of Battle in the Roman Army: Evidence from Marching Camps," 20.2 (2001) 171–185; "The Orientation of Roman Camps and Forts," ''Oxford Journal of Archaeology'' 24.4 (2005) 415–426.">ウィキペディア（Wikipedia）』
■Forculus, from ''fores'', "door", plural in form because double doors were common on public buildings and elite homes ''(domūs)''; and Limentinus, from ''limen, liminis'', "threshold" (compare English "liminal").Augustine of Hippo, ''De civitate Dei'' 4.8; Tertullian, ''De corona militaris'' 13 and ''De idolatria'' 15; Cyprian, ''De idolorum vanitate'' 4. St. Augustine mocks the apparent triviality of these "little gods" in one of his "attacks against the multitude of Gods,"Maijastina Kahlos, ''Debate and Dialogue: Christian and Pagan Cultures c. 360–430'' (Ashgate, 2007), p. 139. noting that while one doorkeeper is adequate for a human household, the Roman gods require three: "evidently Forculus can't watch the hinge and the threshold at the same time." Modern scholarship has pointed out that this particular set of divinities belongs to rituals of marking out sacred space and fixing boundaries, religious developments hypothesized to have occurred during the transition from pastoralism to an agrarian society. Among Roman deities of this type, Terminus was the most significant.Roger D. Woodard, ''Indo-European Sacred Space: Vedic and Roman Cult'' (University of Illinois Press, 2006), pp. 246–247.Stefan Weinstock conjectured that these three doorway deities had a place in cosmology as the ''Ianitores terrestres'', "doorkeepers of the earth," guarding the passage to the earthly sphere. In the schema presented by Martianus Capella, the ''Ianitores terrestres'' are placed in region 16 among deities of the lowest ranks, while Janus, the divine doorkeeper ''par excellence'',McDonough, "Carna, Proca, and the ''Strix''," p. 333. is placed in region 1. This arrangement may represent the ''ianuae coeli'', the two doors of the heavens identified with the solstices.Stefan Weinstock, "Martianus Capella and the Cosmic System of the Etruscans," ''Journal of Roman Studies'' 36 (1946), p. 106. See also René Guénon, ''Fundamental Symbols'' (Cambridge: Quinta Essentia, 1995), chapter 37, "The Solstitial Gate." Isidore of Seville says that there are two ''ianuae coeli'', one rising (that is, in the East) and one setting (the West): "The sun advances from the one gate, by the other he recedes."Isidore of Seville, ''Etymologiae'' 13.1.7: ''Ianuae caeli duae sunt, oriens et occasus. Nam una porta sol procedit, alia se recipit''.Isidore's definition is followed immediately by an explanation of the ''cardines'' (plural of ''cardo''), the north-south pivots of the axis on which the sphere of the world rotates. These are analogous to the top-and-bottom pivot hinges of a Roman door.See drawings of Roman door hinges in ''Harper's Dictionary of Classical Literature and Antiquities'', vol. 1, (p. 279 )In addition to the meaning of "door hinge," the ''cardo'' was also a fundamental concept in Roman surveying and city planning. The ''cardo'' was the main north-south street of a town, the surveying of which was attended by augural procedures that aligned terrestrial and celestial space. The ''cardo'' was also a principle in the layout of the Roman army's marching camp, the gates of which were aligned with the cardinal points to the extent that the terrain permitted.Alan Richardson, in a series of articles in ''Oxford Journal of Archaeology'': "The Numerical Basis of Roman Camps," 19.4 (2000) 425–437; "The Order of Battle in the Roman Army: Evidence from Marching Camps," 20.2 (2001) 171–185; "The Orientation of Roman Camps and Forts," ''Oxford Journal of Archaeology'' 24.4 (2005) 415–426.">ウィキペディアで「Cardea or Carda was the ancient Roman goddess of the hinge (Latin ''cardo, cardinis''), Roman doors being hung on pivot hinges. The Augustan poet Ovid conflates her with another archaic goddess named Carna, whose festival was celebrated on the Kalends of June and for whom he gives the alternative name Cranê or Cranea, a nymph. Ovid's conflation of the goddesses is likely to have been his poetic invention,Carole E. Newlands, ''Playing with Time: Ovid and the Fasti'' (Cornell University Press, 1995)p. 14; William Warde Fowler, ''The Roman Festivals of the Period of the Republic'' (London, 1908) p. 131. but it has also been conjectured that ''Carna'' was a contracted form of ''Cardina'',Thomas Keightley, ''Ovid's Fasti'' (London, 1848, 2nd edition), p. 210. and at minimum Ovid was observing that their traditions were congruent.Christopher Michael McDonough, "Carna, Proca, and the ''Strix'' on the Kalends of June," ''Transactions of the American Philological Association'' 127 (1997), p. 330.==Cardea and doorways==In the Christian polemic of the Church Fathers, Cardea is associated with two otherwise unknown deities who preside over doorways: Forculus, from ''fores'', "door", plural in form because double doors were common on public buildings and elite homes ''(domūs)''; and Limentinus, from ''limen, liminis'', "threshold" (compare English "liminal").Augustine of Hippo, ''De civitate Dei'' 4.8; Tertullian, ''De corona militaris'' 13 and ''De idolatria'' 15; Cyprian, ''De idolorum vanitate'' 4. St. Augustine mocks the apparent triviality of these "little gods" in one of his "attacks against the multitude of Gods,"Maijastina Kahlos, ''Debate and Dialogue: Christian and Pagan Cultures c. 360–430'' (Ashgate, 2007), p. 139. noting that while one doorkeeper is adequate for a human household, the Roman gods require three: "evidently Forculus can't watch the hinge and the threshold at the same time." Modern scholarship has pointed out that this particular set of divinities belongs to rituals of marking out sacred space and fixing boundaries, religious developments hypothesized to have occurred during the transition from pastoralism to an agrarian society. Among Roman deities of this type, Terminus was the most significant.Roger D. Woodard, ''Indo-European Sacred Space: Vedic and Roman Cult'' (University of Illinois Press, 2006), pp. 246–247.Stefan Weinstock conjectured that these three doorway deities had a place in cosmology as the ''Ianitores terrestres'', "doorkeepers of the earth," guarding the passage to the earthly sphere. In the schema presented by Martianus Capella, the ''Ianitores terrestres'' are placed in region 16 among deities of the lowest ranks, while Janus, the divine doorkeeper ''par excellence'',McDonough, "Carna, Proca, and the ''Strix''," p. 333. is placed in region 1. This arrangement may represent the ''ianuae coeli'', the two doors of the heavens identified with the solstices.Stefan Weinstock, "Martianus Capella and the Cosmic System of the Etruscans," ''Journal of Roman Studies'' 36 (1946), p. 106. See also René Guénon, ''Fundamental Symbols'' (Cambridge: Quinta Essentia, 1995), chapter 37, "The Solstitial Gate." Isidore of Seville says that there are two ''ianuae coeli'', one rising (that is, in the East) and one setting (the West): "The sun advances from the one gate, by the other he recedes."Isidore of Seville, ''Etymologiae'' 13.1.7: ''Ianuae caeli duae sunt, oriens et occasus. Nam una porta sol procedit, alia se recipit''.Isidore's definition is followed immediately by an explanation of the ''cardines'' (plural of ''cardo''), the north-south pivots of the axis on which the sphere of the world rotates. These are analogous to the top-and-bottom pivot hinges of a Roman door.See drawings of Roman door hinges in ''Harper's Dictionary of Classical Literature and Antiquities'', vol. 1, (p. 279 )In addition to the meaning of "door hinge," the ''cardo'' was also a fundamental concept in Roman surveying and city planning. The ''cardo'' was the main north-south street of a town, the surveying of which was attended by augural procedures that aligned terrestrial and celestial space. The ''cardo'' was also a principle in the layout of the Roman army's marching camp, the gates of which were aligned with the cardinal points to the extent that the terrain permitted.Alan Richardson, in a series of articles in ''Oxford Journal of Archaeology'': "The Numerical Basis of Roman Camps," 19.4 (2000) 425–437; "The Order of Battle in the Roman Army: Evidence from Marching Camps," 20.2 (2001) 171–185; "The Orientation of Roman Camps and Forts," ''Oxford Journal of Archaeology'' 24.4 (2005) 415–426.」の詳細全文を読む
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