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La Religiosidad En El Mundo Fenicio Del Sur De Hispania

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La Religiosidad En El Mundo Fenicio Del Sur De Hispania LA RELIGIOSIDAD EN EL MUNDO FENICIO DEL SUR DE HISPANIA J. M.ª Blázquez Martínez Real Academia de la Historia. Madrid RESUMEN: Se estudia la religiosidad fenicia en Andalucía, apoyado fundamentalmente en los datos de la ar- queología. Se describen los santuarios fenicios. Se examinan todos los datos de auto res griegos y latinos sobre el santuario de Melqart de Cádiz. Otros santuarios fenicios que se describen son los de Cástulo, El Carambolo, con sus objetos sagrados, Carmona, Montemolín, Coria del Río, Monte Algaida, Torreparedones; deduciendo del material arqueológico los rituales de los santuarios. En segundo lugar se catalogan las imágenes de dioses fenicios aparecidas que son: Melqart, Eshmun, Ashtat, Dea Caelestis, Adonis, Baal, Moloch; y los animales fantásticos introducidos por los fenicios: grifos y esfi nges. Se estudian los mitos traídos por los fenicios a Occidente. Finalmente se señalan las características de la religión fe nicia en Andalucía. PALABRAS CLAVE: Templos fenicios en Andalucía y rituales, imagenes de dioses, grifos y esfi nges, mitos, ca- racterísticas, religión fenicia. THE RELIGIOUSNESS IN THE PHOENICIAN WORLD OF THE SOUTH OF SPAIN ABSTRACT: This article studies the Phoenician religiosity in Andalu sia, fundamentally supported on the archaeological data. It describes the Phoenician sanctuaries. All the informations of Greek and Latins authors about the sanctuary from Melqart of Cadiz are revised. Other Phoenician sanctuaries described are Castulo, El Carambolo, with its sacred objects, Carmona, Montemo lin, Coria del Rio, Monte Algaida, Torreparedones; deducing from the archaeological material the rituals of the sanctuaries. In the second place the images of the Phoenician gods which appeared are catalogued: Melqart, Eshmun, Ashtat, Dea Cae lestis, Adonis, Baal, Moloch; and the fantastic animals introduced by the Phoenicians, griffi ns and sphinxes. Also, this article studies the myths the Phoenicians brought to the West. Finally the characteristics of the Phoenician religion in Andalusia are pointed out. KEY WORDS: Phoenician Temples, Andalusia, Rituals. Images of gods. Griffi ns and Sphinxes. Myths. Charac- teristics. Phoenician Religion. La religión en el mundo fenicio debe entenderse a través del estudio de cada una de sus ciudades-estado. Las fuentes de que disponemos para este estudio son indirectas, debiendo re- currir a las greco-latinas, cuyo principal informador es Filón de Biblos, quien recoge los datos del sacerdote Sanchuniathón, conservado en Eusebio1, que había vivido en Beyrouth, según Porfi rio2 en tiempos de Moisés, que había reunido las narraciones redactadas por el sacerdote Hierombalos, que se las había dedicado al rey Abibalos, y que había consultado los archivos pú- blicos y religiosos redactados en lengua fenicia. Filón de Biblos trata de los orígenes de la civili- 1 PE 19.24. 2 EUS., PE 19.21. Mainake, XXVIII / 2006 pp. 79-104 ISSN: 0212-078-X 80 J. M.ª Blázquez Martínez zación, de la cosmogonía, de la teogonía, de tos, destruyan a aquel rey y aquellos hombres las reparticiones de la tierra entre los diversos y su semilla para siempre”, o nuevamente de dioses, de los orígenes del sacrifi cio humano las estelas de Cartago, “y todo hombre que y de la serpiente primordial. Las teorías están robe este don lo matará”, o la demanda de impregnadas de evemerismo. La cosmogonía auxilio y protección en las láminas de metal fenicia de Moscos y de Eudemo de Rodas, la de Cartago y Tharros, generalmente con la resume Damascio3. Nomos conserva huellas fórmula “proteja y guarde a [...]”, los días y de un mito de Melqart. En Luciano de Sa- meses sacros, principalmente en la inscripción mosata4 se lee un eco del mito de Adonis. El de Pyrgi, “mes de zbh sms” “mes de krr” “el mito de Tifón se relaciona con Baal Safón y su día de la sepultura de la divinidad”, o las tarifas montaña sagrada. También dan información sacrifi ciales de Cartago, hallada en Marsella, o sobre la religión fenicia. Se dispone también las de Kition. de las fuentes bíblicas, o, anteriormente, el Evidentemente, los fenicios trajeron a la corpus de las inscripciones de Ugarit. La pro- Península Ibérica5 sus creencias y temores, y pia lengua fenicia nos ha dado una cantidad con ellos su religión, como los griegos hicie- ingente de inscripciones procedentes del tofet ron con la suya. Exponente principal de ésta de Cartago que, sin embargo, son monotemá- en el sur del territorio peninsular, es el He- ticas y escasamente sirven sólo para constatar rakleion gaditano, consagrado a Melqart, dios las divinidades Baal Hammón y Tanit. Por su de Tiro, uno de los dioses más importantes de parte, la arqueología nos ha dejado rastro de la religión fenicia, citado por vez primera en la los lugares sagrados diseminados a lo largo del dedicatoria redactada en arameo de Barhadad, Mediterráneo, y concretamente en el sur de hallada en Alepo y fechada hacia el 800 a.C. Hispania. Plegarias, fi estas religiosas, sacrifi cios, EL HERAKLEION GADITANO prácticamente se escapan a nuestro conoci- miento con breves pinceladas, como dar las En el sur de Hispania han aparecido varias gracias recibidas en las inscripciones del tofet, imágenes de Melqart en bronce. Varias de ellas “porque ha escuchado la voz de sus palabras, se hallaron en Sancti Petri (fi gs. 1-2), siglo VII le bendiga”, y en la de Astarté de Sevilla, “ha a.C. y pertenecieron al Herakleion gaditano, escuchado la voz de sus palabras”, o las fór- y dos en Huelva, donde muy probablemente mulas de maldición ante la violación de una existió otro Herakleion. También en Mérida tumba, caso del sarcófago de Eshmunazor II, y en Sevilla alguna otra se ha encontrado. Se fechado en el siglo V a.C., “quienquiera que fechan en los siglos VIII-VII a.C6. tú seas, cualquier rey o cualquier hombre, no abra mi ataúd, no me descubra y no me mue- El Herakleion gaditano7 fue uno de los va de este sepulcro y no me mueva el ataúd de grandes santuarios del Mediterráneo en la mi lugar de reposo, a fi n de estos dioses san- Antigüedad, tan importante como el He- 3 De princ. 125. 4 Syr. 6-8. 5 BLÁZQUEZ, J.M.ª (1975); DEL OLMO LETE, G. y AUBET M.ª E. (coords.) (1986); AUBET, M.ª E. (1987); MARTÍN RUIZ, J.A. (1995); COSTA, B. (1998); CELESTINO, S. y JIMÉNEZ, A. (2005). 6 CORZO, R. (2005): 91-122. 7 BLÁZQUEZ, J.M.ª (1977): 12-28; GARCÍA y BELLIDO, A. (1963): 70-153; BERCHEM, D. Van (1967): 73- Mainake, XXVIII / 2006 pp. 79-104 ISSN: 0212-078-X 109, 307-388; BONNET, C. (1988): 213-225; MARÍN CEBALLOS, M.ª C. y JIMÉNEZ, F. (2004): 217-239. La religiosidad en el mundo fenicio 81 Fig. 1. Imágenes de Melqart. Bronce. Sancti Petri. Foto: DAI de Madrid Mainake, XXVIII / 2006 pp. 79-104 ISSN: 0212-078-X 82 J. M.ª Blázquez Martínez Fig. 2. Imágenes de Melqart. Bronce. Sancti Petri. Foto: DAI de Madrid Mainake, XXVIII / 2006 pp. 79-104 ISSN: 0212-078-X La religiosidad en el mundo fenicio 83 rakleion de Tiro, visitado por Heródoto y “Según Polibio, hay en el Herakleion de Ga- por Alejandro Magno, los templos de Jeru- deira una fuente de agua potable, para bajar a salem, el de Paphos, consagrado a Afrodita, la cual hay que descender algunos peldaños; su representado en las monedas, y el de Eryx, régimen es inverso al del mar, ya que descien- igualmente dedicado a Afrodita. Fue fundado de en la marea alta y se llena en la baja. Explica en los primeros momentos de la colonización el hecho diciendo que como el aire sube del fenicia en Occidente por los colonos proce- interior de la tierra a la superfi cie, cuando ésta dentes de Tiro. se ve cubierta por la marea alta se cierran las El geógrafo griego Estrabón8, contempo- vías habituales de salida, obligando entonces al ráneo de Augusto, en su Geografi a, lo describe aire a volverse hacia adentro, lo que obstruye brevemente: los conductos de la fuente y da lugar al corte del caudal; descubierta de nuevo la superfi cie “Sobre la fundación de Gadeira, he aquí lo y libres ya las venas de la fuente, el agua brota que dicen recordar los gaditanos: que cierto entonces copiosa. Artemidoro contradice esta oráculo ordenó a los tirios la creación de un explicación y al mismo tiempo da su parecer, establecimiento en las Columnas de Heracles. recordando también la opinión del escritor Si- Los enviados para llevar a cabo tal expedición lanos; pero a mí no me parecen dignas de ser llegaron hasta el estrecho que hay junto a Kal- aquí recogidas, puesto que tanto éste como pe, y creyendo que los dos promontorios que Silanos son incompetentes en esta materia. forman el estrecho eran los términos de la tie- Posidonio declara, por su parte, que estas cosas rra habitada y el extremo alcanzado por Hera- son falsas, y dice que hay dos pozos en el He- cles en sus empresas, supusieron que estaban rakleion y un tercero en la ciudad; de los que allí las Columnas de que hablaba el oráculo, y hay en el Herakleion, el más pequeño, como echaron el ancla en cierto lugar de más acá de continuamente se le saca el agua, se va agotan- las Columnas, donde hoy está la ciudad de los do al mismo tiempo, llenándose de nuevo al exitanos. Mas como en este punto de la costa cesar su extracción; el mayor tiene agua duran- ofreciesen un sacrifi cio a los dioses y las vícti- te el día; pero, como todos los demás pozos, mas no fueran propicias, entonces se volvieron. disminuye al extraerla, llenándose de noche Tiempos después, los enviados, tras de atrave- porque nadie la saca.
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