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Un Santuario a Las Matres En El Foro De Arucci: La Constatación De Las Rixamae En La Baeturia Celtica

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Un Santuario a Las Matres En El Foro De Arucci: La Constatación De Las Rixamae En La Baeturia Celtica REVISTA ONOBA 2014, Nº 02, 107-125 ISSN: 2340-3047 UN SANTUARIO A LAS MATRES EN EL FORO DE ARUCCI: LA CONSTATACIÓN DE LAS RIXAMAE EN LA BAETURIA CELTICA JAVIER BERMEJO Universidad de Huelva Recibido: 06/02/2014 Aceptado: 05/03/2014 Revisado: 18/02/2014 Publicado: 20/05/2014 RESUMEN ABSTRAC En el foro de la ciudad de Arucci se ha descu- In the Arucci city forum it has been found an bierto recientemente una inscripción dedicada a inscription dedicated to a set of female divinities un conjunto de divinidades femeninas llamadas called Rixamae (Bermejo, 2012), leading inevitably Rixamae (Bermejo, 2012), lo que lleva ineludible- to put it in relation to the poet Martial appointment mente a ponerla en relación con la cita que el poeta offered in one of his epigrams on the Celtiberian Marcial ofrece en uno de sus epigramas relativo a towns where dances Rixama mentions (IV, 55, las ciudades de la Celtiberia en el que menciona las 15). The finding of this tabella in the context of danzas de Rixama (IV, 55, 15). El hallazgo de esta the forum and close to the sacella reinforces the tabella en el contexto del foro y junto a uno de los religious functionality of these rooms, as well as sacella refuerza la funcionalidad religiosa de estas the worship of female deities or clear Celtics roots estancias, así como el culto a divinidades femeninas matres Celtic in this room at a time advanced of o matres de clara raigambre céltica en este recinto the first century A.D. than one would establish the en un momento avanzado del s. I d.C., de lo que ca- existence of an urban sanctuary dedicated to her bría establecer la existencia de un santuario urbano worship. dedicado a su culto. PALABRAS CLAVE KEYWORDS Matres; Célticos; Rixamae; Arucci; Matres, Celtics, Rixamae, Arucci [email protected] 107 108 UN SANTUARIO A LAS MATRES EN EL FORO DE ARUCCI: LA CONSTATACIÓN DE LAS RIXAMAE... LA APARICIÓN DE LAS RIXAMAE Y SU CONTEXTO Sin embargo y aún conociéndose numerosos ya- ARQUEOLÓGICO. cimientos de celtici en la zona, Castillo Maribarba, El descubrimiento de una nueva inscripción en Castillo Aroche, Pasada del abad, Pico de la Muela, el foro de la ciudad de Arucci viene a presentar un etc., que permiten configurar este horizonte cultu- nuevo avance en el estudio de este yacimiento el ral, en la nueva fundación establecida en el llano cual se ha visto implementado de manera signifi- poco es lo que hasta la fecha se conocía del mismo. cativa a lo largo de esta última década en aspectos Salvo los propios topónimos del entorno, Arucci y tan significativos como su urbanismo, economía, Turobriga, apenas se tenían indicios que indicaran arquitectura (Fig. 1). A este respecto la investiga- o manifestaran una pervivencia del elemento cél- ción ha tenido presente el sustrato cultural prece- tico en esta ciudad ex novo, ahora la percepción dente céltico, sobre el que Roma acometerá todo su cambia radicalmente a la luz de este hallazgo votivo sistema de reformas que culminará, ya a fines del s. epigráfico que nos remite a ese horizonte cultural I a.C., con la fundación de una ciudad ex novo sobre emparentado con los celtíberos de la Meseta que una fórmula administrativa sinecista al realizarse dará origen, desde fines del s. V y principios del IV con el aporte del elemento céltico disperso (Cam- a.C., a la cultura céltica de las tierras intermedias pos y Bermejo, 2007; Campos 2009a y b; Bermejo del Guadiana y que aún pervivirán en momentos y Campos, 2009; 2011; Bermejo, 2010; Campos y del s. I d.C., periodo de plena aceptación del modo Bermejo, 2010, 2012; 2013). de vida romano. De todo ello se deriva, a pesar de las Figura 1. Ubicación de Arucci y vista aérea de la ciudad. REVISTA ONOBA, 2014, Nº 02 JAVIER BERMEJO 109 Figura 2. Tabella ansata de Iunia Auita. fotografía y calco. REVISTA ONOBA, 2014, Nº 02 110 UN SANTUARIO A LAS MATRES EN EL FORO DE ARUCCI: LA CONSTATACIÓN DE LAS RIXAMAE... reformas introducidas por Roma y el asentamiento ambientes de culto se documentó en la sala de reu- de población romana en la zona, una significativa nión del ordo decurionum. El lugar de origen de la continuidad cultural autóctona que seguirá latente misma parece encontrarse en el sacellum o cella en momentos avanzados del s. I d.C., como viene a más occidental ubicado junto a la curia (Campos demostrar ahora la dedicación a un teónimo indí- y Bermejo, 2007; Bermejo, 2010-2011, 134, Lám. gena (Rixamae), ya que es quizás en el aspecto reli- 7) lugar en el que se constató un coronamiento de gioso y de las creencias donde mejor se manifiestan pedestal compuesto (Fig. 3). estas pervivencias, sincretizándose, solapándose o perviviendo de una manera más o menos inalterada LAS RIXAMAE, TEÓNIMO, MATRES Y CULTO. al elemento latino. El descubrimiento de este hallazgo supone una La dedicación a las Rixamae está realizada en de las novedades más significativas relacionadas con una tabella ansata, la cual se encuentra prác- el ámbito religioso y de las creencias de esta zona de ticamente completa con unas dimensiones de la Baeturia Celtica. Uno de los datos más intere- 10,5x8x0,2 cm. Presenta pestañas en dos de sus la- santes que pone de manifiesto es la existencia de un dos - derecho y superior estando esta última hora- teónimo, desconocido hasta ahora en la península dada-, y restos de una tercera que no se conserva en ibérica, cuya única mención literaria se conoce tan el izquierdo. Igualmente destaca una fractura que solo como posible topónimo en los nomina durio- pasa justo a la mitad de la pieza y que casi la divide ra de Marcial mencionados en sus Epigrammata en dos fragmentos. Está trabajada a punzón, algo (IV, 55). En esta relación que nos transmite el autor habitual en este tipo de soportes dedicados a divini- bilbilitano nos menciona, entre otros topónimos y dades, como ofrenda o exvoto, las cuales se ataban aspectos de su Celtiberia natal los coros y danzas de a las mismas o a sus vestimentas (Bermejo, 2012). Rixamas (Chorosque Rixamarum). Tal y como En ella se ha podido identificar un conjunto de le- apuntó en su día Dolç para este topónimo o ciudad tras ordenadas en tres líneas, con una altura para las llamada Rixama, conocida por sus coros y danzas, mismas en l1 de 0,5 cm, en l2 0,6 y l3 0,8 en donde existe una problemática en cuanto a su localización, se lee (Fig. 2): aspecto que es extensible a otros tantos topónimos, Iunia · Auita caso de Rigae. Según este autor en ambos se ve de Rixamis manera clara la raíz indoeuropea e italo-celta rix-, A(nimo) · L (ibens) · D(edit) · rig-, tan importante desde el doble punto de vista religioso y político, en donde para el caso del pri- “Iunia Avita lo dedicó a las Rixamas de mer topónimo aparece acompañado del superlati- buen agrado”. vo -xama, como sucede igualmente con la ciudad La inscripción fue hallada en una de las estan- de Uxama (Dolç, 1957, 78). El estudio lingüístico cias del foro de la ciudad, concretamente en la curia realizado en su día por Holder destaca igualmen- junto con otros materiales como mármoles, placas te la importancia de este prefijo rix, rey o real, de revestimiento e inscripciones, y en un nivel de acompañado del sufijo –sam- como superlativo, expolio, abandono y derrumbes - anexo al muro término relacionado directamente con el epíteto medianero que comparte con el sacellum o cella Rigisamus que aparece mencionado en sendas de- contiguo- correspondiente al segundo tercio del s. dicaciones a Marte, Deo Marti Rigisamo, en Bri- III d.C. momento en el que dicha sala había perdi- tania y Aquitania (CIL VII, 61; CIL XIII, 1190), do toda su funcionalidad al servir, probablemente, dedicadas como “el máximo rey dios de la guerra” como almacén de materiales de acarreo y expolio. (Holder, 1962, 1186, 1199, 1345). Igualmente Horst En la misma línea el foro había perdido para estos destaca la composición híbrida, céltica-itálica del momentos del s. III d.C. sus funciones y aquellas prefijo, en germánico rikja- en céltico rigio-, rig- salas reservadas para el ordenamiento urbano y (real, regio) y el superlativo de -ismmo (1987, 141). dirección de los asuntos de la ciudad – sala de los Esta misma descripción será recogida por Moreno ediles, pórtico doble, Tribunal, etc. – carecían ya Soldevilla al considerar la formación de *Rixamae de su funcionalidad primitiva al convertirse ahora como la unión del prefijo regio y el superlativo, en en ambientes de uso doméstico y artesanal (Ber- donde choros haría alusión a algún ritual de baile o mejo, 2011). Esta argumentación explicaría por qué danza (Moreno Soldevilla, 2006, 395, 396). Por su una dedicación o ex voto a una divinidad, propia de parte De Bernardo entiende un significado poliva- REVISTA ONOBA, 2014, Nº 02 JAVIER BERMEJO 111 Figura 3. Indicación de los sacella en el foro, en sombreado lugar de aparición del coronamiento del pedestal. lente para el epíteto, el cual se podría traducir como Una vez visto el significado de este teónimo la “igual a un rey” (2007, 61). Recientemente Gime- pregunta que subyace es clara ¿quiénes son estas no y Röthenfer (2013), al seguir a Holder (1962) Rixamae? ¿cuál era su culto? y lo más interesante o Moreno Soldevilla (2006), muestran la misma ¿qué tipo de funciones o papel jugaron en la religio- interpretación para este término celta al conside- sidad del momento? Sin lugar a dudas la inscripción rarlo como un superlativo donde el concepto real nos lleva a pensar en unas divinidades plurales feme- está claro (rig*-sam*) de lo que se deduce por tanto ninas, lo que unido al contexto celta en el que nos que estas Rixamae ocuparían una posición desta- encontramos – Baeturia Celtica - nos pone en la cada dentro del panteón celtibero (2013, 467).
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