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Bauten Als Gegenwert Göttlicher Hilfe Im Zeugnis Lateinischer Votivinschriften

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Bauten Als Gegenwert Göttlicher Hilfe Im Zeugnis Lateinischer Votivinschriften ISSN 0027-4054 MUSEUM HELVETICUM Schweizerische Zeitschrift für klassische Altertumswissenschaft Revue suisse pour l’étude de l’antiquité classique Rivista svizzera di filologia classica SCHWABE VERLAG BASEL Mus. Helv. Vol. 73 Fasc. 1 p. 1–128 Juni 2016 MUSEUM HELVETICUM Herausgegeben von – édité par – edito a cura di Schweizerische Vereinigung für Altertumswissenschaft (SVAW) Mitglieder des Komitees: Jens Bartels, Zürich – David Bouvier, Lausanne – Laure Chappuis-Sandoz, Neuchâtel – Sabine R. Huebner, Basel – Orlando Poltera, Fribourg – Pierre Sánchez, Genève – Thomas Späth, Bern (Präsident) Redaktion – rédaction – redazione Danielle van Mal-Maeder – Stefan Rebenich – Christoph Riedweg – Martin Guggisberg – Francesca Dell’Oro INHALT – SOMMAIRE – INDICE Paul Schubert: P.Bodmer LI verso: restes d’un traité médical ou ethnographique? ............................................. 1 Loukas Papadimitropoulos: Alcaeus fr. 42: Human Perception and Divine Workings ................................................ 11 Antonio Tibiletti: Alcune note al peana adespoto PMG 922 ............... 18 Nicola Serafini: Sacerdoti mendicanti e itineranti: gli agyrtai nell’antica Grecia ...................................... 24 Edward Courtney: Three Passages in Horace’s Odes ...................... 42 Beatrice Larosa: Amor tristis (Ov. Pont. 3,3): implicazioni metaletterarie di un’immagine mutata ........................................... 47 Ulrike Ehmig: Bauten als Gegenwert göttlicher Hilfe im Zeugnis lateinischer Votivinschriften ...................................... 56 Karsten C. Ronnenberg: Giganten und Sirenen in der Vulgata: Griechischer Mythos in der lateinischen Bibel des Hieronymus ......... 78 Epigraphica Helvetica ............................................. 97 Archäologische Berichte ........................................... 106 Manuskripte für die Zeitschrift sind als Word- und PDF-Datei zu senden an: – Griechische Sprache und Literatur: Prof. Dr. Christoph Riedweg, Zürich, [email protected]. – Lateinische Sprache und Literatur: Prof. Dr. Danielle van Mal-Maeder, Lausanne, [email protected]. – Alte Geschichte: Prof. Dr. Stefan Rebenich, Bern, [email protected]. Zuständig für die Rezensionen sind: – Philologie und Alte Geschichte: Dr. Francesca Dell’Oro, Museum Helveticum, Bureau 4094 (Secrétariat), IASA, Université de Lausanne, Bâtiment Anthropole, CH-1015 Lausanne ([email protected]). – Archäologie: Prof. Dr. Martin Guggisberg, Departe ment Altertumswissenschaften, Klassische Archäologie, Petersgraben 51, CH-4051 Basel ([email protected]). Richtlinien für Autorinnen und Autoren (zur Herstellung der Druckvorlage): www.schwabeverlag.ch, unter «Zeitschriften», dann «Museum Helveticum». Unterstützt durch die Schweizerische Akademie der Geistes- und Sozialwissenschaften www.sagw.ch Bauten als Gegenwert göttlicher Hilfe im Zeugnis lateinischer Votivinschriften Ulrike Ehmig, Heidelberg Abstract: Until now, a systematic study of the objects that ancient peoples promised to the gods during vows in emergency situations has not been undertaken. The present study, based on Latin votive inscriptions, contextualizes the situations in which buildings and building components were vowed. As expected, the 300 relevant inscriptions show, on the one hand, that one often vowed religious buildings as whole sanctuaries or tem- ples. On the other hand, they indicate that a number of buildings were erected or reno- vated, which were not directly connected to religious activities (i.e. baths or bridges). More specifically, the votive inscriptions demonstrate that almost every building compo- nent could be the subject of the redemption of a vow. One really gets the impression that all things ever named in inventories of buildings or temples could be vowed. There are few instances in which the individual enumerates their reasons for seeking divine help in emergent situations, especially in comparison with what we find in other votive inscrip- tions. On the contrary, the formulations are very general by mentioning only that the vow was taken pro salute of the person, who had vowed, or pro se et suis. Mit einem Verlöbnis wandten sich Menschen in der römischen Kaiserzeit in Si- tuationen, die sie aus eigenen Kräften nicht zu meistern glaubten, Hilfe suchend an einen oder mehrere Götter. Sie baten diese um Hilfe und verpflichteten sich nach dem Prinzip des do tu des zu einer Gegengabe. Erfüllte sich das Anliegen der Votanten, überstanden sie die ihnen kritisch erschienenen Situationen wie erhofft, lösten sie das Versprechen gegenüber den Göttern ein.1 Dieser Akt, der * Dem Beitrag liegt ein Vortrag zugrunde, der beim Internationalen ÖGUF-Symposium «Bau- rituale: Archäologische Quellen» am 17.10.2013 in Graz gehalten wurde. 1 «Verlöbnis», «Verlobung», «sich verloben» sind die in der deutschsprachigen Wallfahrts- und Votivforschung eingeführten Termini, die den Vorgang beschreiben, in dem ein Votant sich oder eine andere Person unter göttlichen Schutz stellt. Es handelt sich um gemeinhin von den Hilfe suchenden Personen selbst benutzte Formulierungen. Das zeigen die erläuternden Texte auf den Votivtafeln, die in Deutschland, Österreich und der Schweiz zu Beginn des 15. Jahr- hunderts aufkommen und ab dem frühen 17. Jahrhundert zum Brauchtum gehören. Darüber – Open Access erst ab 1.6.2018 gestattet ab 1.6.2018 erst Access – Open hinaus sind es die standardmässig in den Mirakelbüchern der Gnadenstätten gebrauchten Wen- dungen. Diese enthalten die Niederschriften der Gebetserhörungen und Heilungsberichte, die am Ort von Geistlichen aufgezeichnet wurden. Speziell die Votivtafeln mit ihren Texten sind als Selbstzeugnisse der Votanten zu erachten. Vor diesem Hintergrund werden die Begriffe Separatum «Verlöbnis», «Verlobung», «sich verloben» auf entsprechende antike Kontexte übertragen. Sie beschreiben präziser als die üblicherweise in den Altertumswissenschaften verwendeten Ter- mini «weihen», «Weihung» oder «Weiheinschrift» das hier in kaiserzeitlichem Kontext inter- essierende religiöse Verhalten des «Sich-Verlobens»: einen Gott um Hilfe zu bitten und ihm dafür eine Gegengabe zu versprechen. Weihungen, denen kein solches Verlöbnis zugrunde liegt, interessieren hier im Folgenden nicht. Zur Definition des Verlöbnisses L. Kriss-Retten- beck, Das Votivbild (München 1961) 90; A. Amereller, Votiv-Bilder. Volkskunst als Dokument Museum Helveticum 73 (2016) 56–77 © 2016 Schwabe Verlag Basel – Basel Verlag Schwabe © 2016 Bauten als Gegenwert göttlicher Hilfe 57 die unterschiedlichsten Formen und Dimensionen haben konnte, lässt sich be- sonders gut in den Quellen fassen, wenn inschriftlich bezeichnete Monumente gestiftet worden waren. Allein unter den lateinischen Inschriften befinden sich mehr als 12'000 solcher Denkmäler.2 Meist sind dies steinerne Altäre mit einer Votivinschrift. In nicht wenigen Fällen machen die betreffenden Inschriften Angaben dazu, worin die Einlösung der Verlöbnisse bestand, das heisst, was die Hilfesuchen- den den Göttern für ihre Unterstützung versprochen hatten und womit sie sich nach gut durchstandener Unsicherheit bedankten. Systematische Untersuchun- gen hierzu fehlen bisher nahezu völlig.3 Massgeblich dafür dürfte sein, dass bis vor wenigen Jahren entsprechende Inschriften über zufällige Treffer hinaus kaum in grösserer und damit aussagekräftiger Zahl planmässig und mit ange- messenem zeitlichem Einsatz zusammengestellt werden konnten. Lange war dies nur dadurch möglich, dass man Hunderte von Corpusbänden durchsah – viele von ihnen nicht einmal mit einem Index versehen. Mit Hilfe der Epigraphischen Datenbank von Manfred Clauss und Wolfgang Slaby (EDCS) ist es heute hin- gegen möglich, alle aktuell bekannten rund 460'000 lateinischen Inschriften4 mit vergleichsweise geringem Aufwand nach einzelnen Begriffen und Begriffskom- binationen abzufragen. menschlicher Hilfsbedürftigkeit, dargestellt am Beispiel der Votiv-Bilder des Klosters Andechs (München 1965) 34; L. Kriss-Rettenbeck, Ex voto. Zeichen, Bild und Abbild im christlichen Votivbrauchtum (München 1972) 274–275; ausführlich zuletzt M. Hawel, Der «österreichische Myrrhenberg». Maria Taferl und seine Geschichte im 17. und 18. Jahrhundert, Schriftenreihe des Waldviertler Heimatbundes 48 (Waidhofen/Thaya 2008) 127. Beispiele für entsprechende Formulierungen finden sich im Material nahezu jeder Gnadenstätte, vgl. exemplarisch zum Text auf Votivtafeln I. Loimer-Rumersdorfer et al., Votivbilder von Maria Kirchental, Knie- paß-Schriften 25 (Unken 2001) 77 mit Bild 64 sowie W. Hecht, Himmlische Hilf. Votivbilder vom oberen Neckar und der oberen Donau, 112. Jahresgabe des Rottweiler Geschichts- und Altertumsvereins (Lindenberg 2012) 190–191 Nr. 90; ferner zur Wendung in Mirakelbüchern H. Hipp, Votivgaben. Heilung durch den Glauben. Erklärung der Votivgaben der Wachszieher Hipp durch die Mirakelbücher von Niederscheyern (Pfaffenhofen 1984) 24. 2 Es handelt sich dabei um jene 12'000 Inschriften, die die Begriffe votum oder ex voto enthal- ten. Die entsprechende Abfrage der Epigraphischen Datenbank von Manfred Clauss und Wolf- gang Slaby (EDCS) erfolgte am 9.4.2014. 3 Vgl. als Ausnahme die epigraphische Studie von L. Zerbini zu privaten Stiftungen in der ita- – Open Access erst ab 1.6.2018 gestattet ab 1.6.2018 erst Access – Open lischen regio X: Livio Zerbini, «Munificenza privata nella città della regio X», Annali del Mu- seo Civico di Rovereto 6 (1990) 23–62. Ebenso wie hier steht auch bei Y. Augier, «Le finance- ment de la construction et
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