像“两面神”这样富有哲理的故事有谁有像“两面神”这样的富含深刻哲理的故事吗?发些给我,越多越好,哲理深刻些的,别那些满大街都是的.

像“两面神”这样富有哲理的故事有谁有像“两面神”这样的富含深刻哲理的故事吗?发些给我,越多越好,哲理深刻些的,别那些满大街都是的.
像“两面神”这样富有哲理的故事
有谁有像“两面神”这样的富含深刻哲理的故事吗?发些给我,越多越好,哲理深刻些的,别那些满大街都是的.

像“两面神”这样富有哲理的故事有谁有像“两面神”这样的富含深刻哲理的故事吗?发些给我,越多越好,哲理深刻些的,别那些满大街都是的.
他的脸朝向过去.我们看到发生在我们面前的,是一连串的事件,但在他的眼中,却是一场巨大的灾难,废墟上堆积的残骸,抵达了他的脚下.但愿他能唤醒那些死者,把毁坏了的碎片拼合起来!但是从天堂的方向刮来一阵暴风,以巨大的力量吹开了他的翅膀,再也无法将它们合拢.风暴,不可抗拒地将天使推向未来,但他却是背对着未来,他脚边的瓦砾,不断升高,一直到空中.这场暴风,就是被我们称作进步的狂飙啊!

In discussing myths about Janus one should be careful in distinguishing those who are ancient and originally Latin and others which were later attributed to him by Greek mythographers.[182] In the Fas...

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In discussing myths about Janus one should be careful in distinguishing those who are ancient and originally Latin and others which were later attributed to him by Greek mythographers.[182] In the Fasti Ovid relates only the myths that associate Janus to Saturn, whom he welcomed as a guest and with whom eventually shared his kingdom in reward of his teaching the art of agriculture, and to the nymph Crane Grane or Carna, whom Janus raped and made the goddess of hinges as Cardea,[183] while in the Metamorphoses he records his fathering with Venilia the nymph Canens, loved by Picus.[184]
The myth of Crane has been studied by M. Renard[185] and G. Dumezil.[186] The first scholar sees in it a sort of parallel with the theology underlying the rite of the Tigillum Sororium. Crane is a nymph of the sacred wood of Helernus, located at the issue of the Tiber, whose festival of February 1 corresponded with that of Juno Sospita:[187] Crane might be seen as a minor imago of the goddess. Her habit of deceiving her male pursuers by hiding in crags in the soil reveals her association not only with vegetation but also with rocks, caverns, and underpassages.[188] Her nature looks to be also associated with vegetation and nurture: G. Dumezil has proved that Helernus was a god of vegetation, vegetative lushiousness and orchards, particularly associated with vetch. As Ovid writes in his Fasti,[183] June 1 was the festival day of Carna, besides being the kalendary festival of the month of Juno and the festival of Juno Moneta. Ovid seems to purposefully conflate and identify Carna with Cardea in the aetiologic myth related above. Consequently the association of both Janus and god Helernus with Carna-Crane is highlighted in this myth: it was customary on that day eating vetch and lard, which were supposed to strengthen the body. Cardea had also magic powers for protecting doorways (by touching thresholds and posts with wet hawthorn twigs) and newborn children by the aggression of the striges (in the myth the young Proca).[189] M. Renard sees the association of Janus with Crane as reminiscent of widespread rites of lustration and fertility performed through the ritual walking under low crags or holes in the soil or natural hollows in trees, which in turn are reflected in the lustrative rite of the Tigillum Sororium.
Macrobius[190] relates Janus was supposed to have shared a kingdom with Camese in Latium, on a place then named Camesene. He states that Hyginus recorded the tale on the authority of a Protarchus of Tralles. In Macrobius Camese is a male: after Camese's death Janus reigned alone. However Greek authors make of Camese Janus's sister and spouse: Atheneus[191] citing a certain Drakon of Corcyra writes that Janus fathered with his sister Camese a son named Aithex and a daughter named Olistene.[192] Servius Danielis[193] states Tiber (i. e. Tiberinus) was their son.
Arnobius writes that Fontus was the son of Janus and Juturna.[194] The name itself proves that this is a secondary form of Fons modelled on Janus,[195] denouncing the late character of this myth: it was probably conceived because of the proximity of the festivals of Juturna (January 11) and the Agonium of Janus (January 9) as well as for the presence of an altar of Fons near the Janiculum[196] and the closeness of the notions of spring and of beginning.
Plutarch[197] writes that according to some Janus was a Greek from Perrhebia.[198]
When Romulus and his men kidnapped the Sabine women, Janus caused a volcanic hot spring to erupt, resulting in the would-be attackers being buried alive in the deathly hot, brutal water and ash mixture of the rushing hot volcanic springs that killed, burned, or disfigured many of Tatius's men. This spring is called Lautolae by Varro.[199] Later on, however, the Sabines and Romans agreed on creating a new community together. In honor of this, the doors of a walled roofless structur

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