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Mythos, 12 | 2018 [Online], Online Dal 24 Septembre 2019, Consultato Il 23 Septembre 2020 Mythos Rivista di Storia delle Religioni 12 | 2018 Varia Edizione digitale URL: http://journals.openedition.org/mythos/277 DOI: 10.4000/mythos.277 ISSN: 2037-7746 Editore Salvatore Sciascia Editore Edizione cartacea Data di pubblicazione: 1 dicembre 2018 ISBN: 978-88-8241-501-3 ISSN: 1972-2516 Notizia bibliografica digitale Mythos, 12 | 2018 [Online], online dal 24 septembre 2019, consultato il 23 septembre 2020. URL : http://journals.openedition.org/mythos/277 ; DOI : https://doi.org/10.4000/mythos.277 Questo documento è stato generato automaticamente il 23 settembre 2020. Mythos 1 INDICE Ricerche Ladri di vestiti in Sicilia: Adrano, Efesto, i Palici e la giustizia divina Gian Franco Chiai The Significance of Money for the Cults and Sanctuaries of Demeter and Kore: The Shaping of the Cults by Commercial Transactions Aynur-Michèle-Sara Karatas Una nota sul testo del Testimonium Flavianum (Antiquitates, XVIII, 63-64) a confronto con le versioni siriaca e araba: resurrezione o visione? Giuseppe Petrantoni Il pharmakos nelle fonti antiche e nella Storia delle religioni. Alcune valutazioni critiche Leonardo Sacco Urban Religion in Mediterranean Antiquity: Relocating Religious Change Emiliano Rubens Urciuoli e Jörg Rüpke Recensioni e schede di lettura Imagine No Religion. How Modern Abstractions Hide Ancient Realities New York, 2016, Fordham University Press, pp. 309, ISBN 978-0-8232-7120-7, $ 125.00 (hardcover), $ 35.00 (paperback), $ 14.39 (e-book) Corinne Bonnet Gerechte Götter? Vorstellungen von göttlicher Vergeltung im Mythos und Kult des archaischen und klassischen Griechenlands (“Universitätsbibliothek”) Heidelberg, Propylaeum, pp. 358, ISBN 972-3-946654-52-0, € 24,90 Gian Franco Chiai Exercices d’histoire des religions : comparaison, rites, mythes et émotions Textes réunis et édités par Daniel Barbu et Philippe Matthey, (“Jerusalem Studies in Religion and Culture”, 20), Leiden-Boston, Brill, 2016, pp. XVII+362, ISBN 978-90-04-31632-4, € 155.00 Carmine Pisano Dagli sciamani allo sciamanesimo. Discorsi, credenze, pratiche (“Quality Paperbacks”, 517), Roma, Carocci, 2018, pp. 172, ISBN 9788843090839, € 15,00 Giovanni Ingarao Dioniso in Sicilia. Mythos, Symposion, Hades, Theatron, Mysteria (“Mesogheia. Studi di storia e archeologia della Sicilia Antica”), Caltanissetta, Edizioni Lussografica, 2018, pp. 269, ISBN 978-88-8243-452-6, € 22,00 Nicola Cusumano Dea in limine. Culto, immagine e sincretismi di Ecate nel mondo greco e microasiatico (“Tübinger Archäologische Forschungen”, 17), Rahden/Westf., VML, 2015, pp. 266, ISBN 978-3-89646-997-7, € 59,80 Paolo Daniele Scirpo Il rito inquieto. Storia dello yajña nell’India antica Firenze, Società Editrice Fiorentina, 2018, pp. 370, ISBN 978-88-6032-459-7, € 24,00 Duccio Lelli Mythos, 12 | 2018 2 Dioniso in Sicilia. Mythos, Symposion, Hades, Theatron, Mysteria (“Mesogheia. Studi di storia e archeologia della Sicilia Antica”), Caltanissetta, Edizioni Lussografica, 2018, pp. 269, ISBN 978-88-8243-452-6, € 22,00 Nicola Cusumano Entangled Worlds: Religious Confluences between East and West in the Roman Empire. The Cult of Isis, Mithras, and Jupiter Dolichenus (“Orientalische Religionen in der Antike”, 22), Tübingen, Mohr Siebeck, 2017, pp. X-564, pl. LXXXV, ISBN 978-3-16-154730-0, € 159,00 Ennio Sanzi Les dieux d’Homère. Polythéisme et poésie en Grèce ancienne (Kernos Supplément 31), Liège, Presses Universitaires de Liège, 2017, pp. 262, ISBN 978-2-87562-130-6, € 25,00 Pierre Ellinger Fuori da Atene. Miti e tradizioni su Oreste in Grecia antica. Prefazione di Manuela Giordano Canterano: Aracne editrice, 2017. Pp. 389; ISBN 978-88-255-0071-4. €20 Stefano Acerbo Les larmes de Rome. Le pouvoir de pleurer dans l’Antiquité Paris, Anamosa, 2017, pp. 256, ISBN 979-10-95772-30-9, € 21,00 Alfredo Casamento Mythos, 12 | 2018 3 Ricerche Studies Mythos, 12 | 2018 4 Ladri di vestiti in Sicilia: Adrano, Efesto, i Palici e la giustizia divina Thieves of Clothes in Sicily: Adrano, Hephaestus, the Palici and Divine Justice Gian Franco Chiai Ringrazio Nicola Cusumano e Daniela Bonanno per i preziosi suggerimenti datimi nel corso dell’elaborazione di questo lavoro, che dedico a quella nostra amicizia che ci lega da anni. Ringrazio anche il mio amico Marco Palone (Edimburgo) per avermi aiutato a liberare il mio testo da diverse interferenze teutoniche. 1 La recente monografia di Nicola Cusumano “Adrano, Efesto e i Palici” ha tra i suoi meriti quello di aver posto in evidenza il ruolo importante che l’idea di giustizia divina aveva nell’ambito di questi culti indigeni nella Sicilia antica1. Le tradizioni raccolte ed esaminate nel volume mostrano, infatti, come persone che osavano commettere un crimine, compiere un atto di spergiuro o anche avvicinarsi al luogo di culto di queste divinità venissero punite dal potere divino, subendo una pena forse non commisurata alla gravità del loro reato. Si tratta di una situazione che, a mio avviso, ricorda i racconti delle iscrizioni confessionali della Frigia e della Lidia di epoca imperiale, così come alcuni dei crimini evocati nelle cosiddette “preghiere per la giustizia” (prayers for justice). Cusumano offre inoltre un’analisi del culto ordalico dei Palici attraverso l’uso del modello teorico cosiddetto del “middle ground”2: un’analisi che gli permette di condurre interessanti riflessioni sul modo in cui l’introduzione e l’uso della scrittura avessero contribuito a ridefinire un antico rituale locale. 2 Lo scopo di questo studio è, come in parte sopra accennato, quello di proporre in primo luogo una comparazione tra le tradizioni locali di questi santuari della Sicilia e le situazioni di vita quotidiana narrate nelle suddette iscrizioni confessionali e nelle preghiere per la giustizia, ai fini di trovare punti di contatto ed analogie che permettano di ricostruire la presenza di comuni modelli nella scelta e nell’utilizzo di determinate forme di comunicazione religiosa. In secondo luogo, intendo fare delle considerazioni sulla maniera in cui il contatto con i Greci e con la loro cultura abbia fatto in modo che nuove forme di comunicazione religiosa venissero introdotte nell’ambito dei culti locali, grazie alle quali proprio l’elemento locale non viene obliato Mythos, 12 | 2018 5 o cancellato, ma grazie ad un processo di ridefinizione, che trova paralleli interessanti anche in altre regioni del mondo greco e romano, continua ad esistere in una nuova veste3. 3 Andando con ordine, in primo luogo prenderò in analisi il contesto del santuario di Adrano e le tradizioni sulla punizione dei ladri di mantelli per mezzo dei cani sacri, soffermandomi anche sul ruolo di questi animali nel santuario di Efesto ad Inessa. Successivamente, verranno considerate le tradizioni sul giuramento di tipo ordalico, che avveniva nel santuario dei Palici; per finire intendo fare delle riflessioni sulla ridefinizione della religione indigena in Sicilia a seguito del contatto con le popolazioni greche. Prima di iniziare, ritengo tuttavia opportuno illustrare brevemente i generi delle iscrizioni confessionali e delle preghiere per la giustizia insieme ai concetti di comunicazione religiosa verticale ed orizzontale. Le iscrizioni confessionali 4 Il termine “iscrizioni confessionali” (Beichtinschriften, confessional inscriptions) si riferisce ad un gruppo di iscrizioni provenienti dai santuari rurali della Frigia e della Lidia di epoca imperiale4, nelle quali al centro della comunicazione religiosa si trova la pubblica confessione di un peccato fatta da un penitente5. A causa della sua mancanza, compiuta volontariamente o involontariamente6, il penitente è stato punito dalla divinità, in genere con una terribile malattia7. La pubblica confessione del peccato e l’erezione della stele, sulla quale è stata apposta l’iscrizione con la confessione, rappresentano la via per riconciliarsi con il dio. Una approfondita discussione del carattere di queste iscrizioni non rientra nei fini di questo lavoro. In generale gli studiosi hanno sottolineato l’importanza del modo in cui la religione, attraverso la sapiente costruzione dell’immagine della divinità come giudice onnipotente ed infallibile che siede in cielo8, si propone come un’efficace alternativa alla giustizia umana9. In altre parole, il timore verso gli dei rappresenta una forma di controllo, che garantisce il rispetto delle norme sociali ed un vivere tranquillo. Altri studiosi si sono, invece, soffermati sulla struttura e sui topoi narrativi presenti in questi testi, che presentano evidenti punti di contatto con gli iamata degli Asklepieia e con le aretalogie di Iside 10, mostrando l’assunzione di forme di comunicazione religiosa analoghe anche in questi remoti angoli dell’Impero Romano, secondo il modello centro-periferia11. Va, infine, ricordato che il rituale della confessione pubblica è attestato anche in altri culti del mondo ellenistico-romano (Iside, Dea Syria etc.)12, ma solo in Lidia ed in Frigia risulta essere stato posto per iscritto su pietra. 5 Le preghiere per la giustizia, la cui definizione si deve a Henk Versnel13, sono testi di preghiera, apposti in genere su tavolette di piombo – come supporti sono attestati anche il papiro14 e gli ostraka 15 – che, probabilmente dopo essere stati letti in un contesto rituale in un tempio, venivano deposti nel santuario o affissi sulle sue pareti16. Gli autori dei testi, la cui struttura non a caso ricorda quella delle petizioni fatte all’imperatore o ai funzionari in carica17, sono persone, per lo più appartenenti agli strati medio-bassi della popolazione, che hanno subito un’ingiustizia e,
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