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Artemis- Diana Y Algunas Cuestiones En Relación Con Su Iconografía Y Su Culto En Occidente

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Artemis- Diana Y Algunas Cuestiones En Relación Con Su Iconografía Y Su Culto En Occidente A AIPURIAS (Barcelona) t. 35. 1973, págs. 109- 134 Artemis- Diana y algunas cuestiones en relación con su iconografía y su culto en Occidente Por MAR~AJosÉ PENAGIMENO Qii'est-ce, dans son essence, que Diane? (HEURGON). A) EL CULTO FEDERAL DE DIANA No ya el intentar resolverlo, aunque más autorizadas que la mía; lo único que fuera parcialmente, sino incluso el pre- aquí pretendo es presentar, en primer lu- tender aportar also nuevo, me parecería gar, los textos que han originado tan for- casi una prueba de ignorancia de las di- midable polémica, haciendo al mismo mensiones y las derivaciones del proble- tiempo un análisis critico de las inter- ma que voy a abordar. pues por desgra- pretaciones de que han sido objeto por cia todo lo relativo a Diana parece ser los distintos autores; poner estos textos discutible y es efectivamente discutido. en relación con los hallazgos arqueológi- No tengo intención de analizar detallada- cos y numismáticos; int~ntariiegar a al- mente todas las teorías ni de añadir a guna conclusión y ofrecer, dentro de lo ellas una variante más, que por otra parte posible, el estado actual de esta apasio- carecería de valor ante opiniones mucho nante cuestión. 1. LAS FUENTES LITERARIAS 1. DIONI~IOCE HALICARNASO, IV 26,s: piso: vehv T~VIxi 706 pcyiorou rov dv ~lj'Pópn i;t<p&v ISpupÉrov, AÚív~írou xat rob: vópouc Toraúra 8ieSsh8hv ouvspo&hEue~iabro?$ kpb~ ouvÉypmi)s rai: zóhsor xpb: &hhí)ha: xai ~Ühha, Üouh0v hxb ~Oivóvávahop&rov &V "PdJpn XUTR5- T& xepi rí)v &oprijv xai ~aví]yupivOV 4mr~heoBfi- x~uhaaoOar,fv ig 8úoouo( TE ai xthsiq auv~p~ó- osrar rptnov Éra?,sv. "Iia S& p98eiq ~ptvo:aúrobq psvai xaO'&aa:ov Ériau~bu ISÍPL~re xai XOIV&: h<pavíon, rirí)hqr xa~aoxsuáoaq~ahxev, !ypa$sv Ouoía:, xai xavqybp~r: ~~SOUOIV&Y 015 8v 6pío~ai kv rahn rd ra Sótavra roí: ouvÉSpor: xai T?: ~póvorq' xai €7 TC yivor~oxpóaxpouapa a6~ai: pc~~~oúausT~S auvóSou xóhsr:. Aü~qSrÉp~ivev xpb: &hhí)huq, tx T"Y ispóv roliro vdpov Siahl- i) orfihq pÉ~prc+j: &p?s 4hixía; Év TU 'Ap- awiTar, ~aicilhhatr, xiheotv tnt.rpÉi)aaar rk rÉpr8o: isp() xsipivq, ypappáwv E~ouaa~apax- Qyxhjpam Siayvóvai. ArcE,r&v ~aú~dTE xai Oaa rfjpaq, 01; rb xaharbv í) 'Ehh&q t~pü~o.8 xd Ühha fSouoiv &ya@&$ouhourjprov Ev v-araarqoá- aÚ~bxoijoairo Üv 71: 06 ptxpbv TEK~$P~OYTOU pí) pevor, xávra: Brr~iaero3: &Y ry OUYEO~!~xa- pappdpouq e!rai ro;: oixíoaira: rijv 'Póprlv. ol póvrac xai ps~ároü~o xa~saxeúaaev QS Wv ürraoai ydp av 'Ehhrjvixaí: ÉxpOvro ypáppaoiv Bvre: 5uví)v~yxavat xdhels ~pqpásov,~bv 1115 'Ap?É- phppapor. 110 MAK~AJOSÉ PENA GIMENO u.. .(Servio Tulio) les aconsejó [a los en ningún punto se hace la más mínima latinos] que a cxpensas comunes cons- alusión a que este culto a Diana fuera truyeran en Roma un templo con asilo, trasladado a Roma desde algún otro san- en el que las ciudades contederadas ofre- tuario del Lacio, En cuanto a la descon- cieran anualmente sacrilicios particulares fianza que ha inspirado y puede inspirar y en común y celebraran asambleas en la afirmación de Dionisio de que «la es- determinadas fechas. Les aconsejó tam- tela, en caracteres griegos arcaicos, se bién que, si surgía entre ellas algún mo- habia conservado hasta su época*, creo tivo de fricción, lo resolvieran de acuerdo que es posible admitir sin demasiados re- con las leyes sagradas y confiaran a las celos la existencia real de una estela, dado otras ciudades el dirimir las acusaciones. que, si bien nosotros no podemos verifi- Tras exponer cuántas ventajas y beile- car tal hecho, sus conteinporáneos si po- ficios obtendrían si constituían una asam- dían.' Pero jcómo era y qué es lo que blea, convenció a los presentes; con los contenía? ¿Qué es lo que entendiri Dio- fondos aportados por todas las ciudades nisio por ypappá~ov~apaxT?peg, oi~79 Ea- erigió el templo de Diana en el Aventino, hrbv J1 'Ehhdg í~pá~o?Es casi inevitable la más alta de las coliiias de Roma; escri- pensar en un alfabeto semejante al de la bió las leyes que debían regular las re- inscripción del lapis niger, datable hacia laciones entre las ciudades y fijó las nor- el 500 a. de J. C.: pero que evidentemente mas según las cuales debía celebrarse la Dionisio no podía entender. No les haga- fiesta y la asamblea. Para que el tiempo mos decir a los textos más de lo que no las borrara, hizo grabar en una estela dicen, porque me parece que en este caso de bronce las normas de las asambleas y es casi un argumento a favor de su vera- los nombres de las ciudades que forma- cidad el hecho de que Dionisio no pre- ban parte de la liga. Esta estela, escrita tenda transcribir la estela -10 cual si en caracteres griegos arcaicos, se ha con- seria sumamente sospechoso -, de que servado hasta ini época en el santuario no reproduzca ninguna de sus cláusulas, de Diana; esto podría ser una prueba no de que no dé detalles concretos acerca de sin importancia de que no fueron bár- su contenido; el único que da es pre- baros quienes fundaron Roma, ya que si cisamente un dato externo, una referen- lo hubieran sido, no hubieran usado el cia epigráfica. No obstante, aun adini- alfabeto griego.,, tiendo que Dionisio y sus contemporá- neos fueran incapaces de transcribir y de Si consideramos el texto sin ideas pre- <<traducir>>la estela, es muy posible que concebidas, lo que se desprende de él es se conservara la conciencia - transmi- una marcada insistencia en el carácter tida por tradición oral o escrita- de la federal y comunitario del santuario cons- naturaleza y de los principales rasgos del truido bajo la iniciativa de Servio Tulio; contenido de aquel documento.' No seria 1. JACQUESHEURGO'I, Ronu et la Méditervanés occidentah y'usgu'aux guerres puniqircs, lJads, 1969, pá- ginas 384-385; GEORGESDUMEZIL, La Rcligion romoine archn?ipe. Paris, 1966, pág. 399. 2. CIUSEPPELUGLI, Monumenli minori del Foro, Roma. 1947, pbgs. 1-27: ALFRED ERNOUT,Recueil de texles latins arckaigues. Paris, 1957, págs. 4-7. 3. ARNALDOMOMIGLIANO, SUI "dies nalalis) del sanluario tedernls di Dialla suil'Auenlino, en Rendiconti della Clasae di Scienze morali, storiche e {ilologiche dell'A/iccademia dei Lincoi, XVII, 1862, págs. 387-392; reimpreso en A. Xlamic~r~~o,Terlo Contributo alla storin de@ Studi Clnssici e del Mondo Anticc, 11, Roma, 1966, paginas 641-648. Momigliano considera prudente distinguir este texto de la lex arae Dianae in Aventino, a la que se refie- ARTEMIS-DIANA Y SU CULTO EN OCCIDENTE 111 un caso único. Con algunas diferencias macia de Roma, por la que tantas veces de éooca v con un contenido distinto. se habia luchado con las armas.>, baste recordar el carmen Fratr~iri7Arva- lium: cuando en el año 218 d. de J. C. fue La misma noticia se encuentra en: grabado en el mármol que nosotros cono- cemos, probablemente su texto era ya in- 3. VARR~N,De ling. lat. V 43: inteligible para los propios Frutres y sin ...alii Aventinum ab adveiztu hominum, cmbargo tenían conciencia de lo que era quod co(m)mune LClti~zor~i~?~ibi Dianae sit y de lo que significaba.' Como éste podrían constitutum. aducirse otros tantos ejemplos de fórmu- las y textos jurídicos y religiosos. 4. De vir. ill. 7, 9-13: [Servius Tullius] Latinorum popuiis per- suasit, uti exemplo eorum, qui Diuizae Ephe- siae aedem fecissent, et ipsi aedenz Dtanae Iam tum erat inclitui?~D:ana2 E~hesiaefa- in ti^^ aedificarent. num; id cainmuniter a civitatibus Asiae fac- tum fama ferebat. Eum corzseizsurn deosque consociatos laudare mire Servius inter proce. 5. FESTO,467 L.: res Latinorum, cum quibus p~lbliceprivatinz- Servorum festus erat Idlbus Au. que hospitia amicitiasque de industria iunxe-. gusti, quia e. die rex Tullius, filius ancillae, rat. Saepe iterando eade~nperpulit tandem ut aedem Dianae Romae fanuin Dianae .wovufi . Latini cum vo- pulo Romano facereizt. Ea erat confessio caput rerum Roinan esse, de qtlo totiens ar- En realidad, estos textos no crearían inis certatuin fuei.at. problemas, puesto que no se contradi- cen entre ellos, sino que indudablemente <<Yaentonces era célebre el srintuario responden a una misma tradición, a una de Diana Efesia; scgún la opinion general, opinión unánime; Dionisio aporta el dato había sido construido en comítn por las de la estela, Livio la alusión a la Diana ciudades de Asia. Este acuerdo y la comu- Efesia como modelo de la iniciativa de nidad de culto admiraban a Servio que Servio, pero en lo esencial están de acuer- las exaltaba ante los xprócercsn de los do. No obstantc, también el pasaje de latinos, con los que deliberadamente, en Livio, que en principio parece no plan- público y en privado, habia establecido tear graves dificultades, ha dado lugar a relaciones de hospitalidad y de amistad. diversas interpretaciones, especialmente Repitiendo con frecuencia lo mismo, con- a una sobre la que quiero hacer algunas siguió al fin que los pueblos latinos, junto observaciones, dado que me parece un con el pueblo romano, construyeran en ejemplo de hasta qué punto se puede Roma un santuario en honor dc Diana. hacer decir a un texto lo que uno se Era esto un reconocimiento de la supre- propone. ren las fuentcs cpigráficas como a un modelo para otros cultos; yo nie inclino tambien hacia esta opini6n. No así ANDREWALFOLDI, IJ santuario fedevale latino di Diana suJE'Aventino e iJ tcmpio di Ceres, en Sludi e Materiati di Storia delle Religioni, XXXII, 1961, pigs.
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