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Erdbeben in Der Antike

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Erdbeben in Der Antike Erdbeben in der Antike Deutungen – Folgen – Repräsentationen herausgegeben von Jonas Borsch und Laura Carrara Mohr Siebeck Inhaltsverzeichnis Vorwort zur Reihe „Bedrohte Ordnungen“ . V Vorwort . VII Jonas Borsch und Laura Carrara Zwischen Natur und Kultur: Erdbeben als Gegenstand der Altertumswissenschaft en. Eine Einleitung . 1 Emanuela Guidoboni Erdbeben und Seebeben im antiken Mittelmeerraum. Gründe für einen Dialog zwischen Seismologie und Geschichte . 15 Deutungen Ulrike Ehmig Der „Erdbebengott Neptun“ und die „unbestimmten Erdbebengötter“ in lateinischen Inschrift en . 37 Stefano Conti Ende des Herrschers – Ende der Welt? Naturkatastrophen und der Tod des Kaisers . 61 Gerhard H. Waldherr Erdbebenkatastrophen bei christlichen Autoren der Spätantike . 73 Folgen Wolfram Martini Schadensbilder. Archäologische Dokumentation von Erdbeben im Mittelmeerraum . 95 Richard Posamentir Erdbeben als Ende und Anfang : Aufl ösungsprozesse im römischen Osten 115 X Inhaltsverzeichnis Dora Katsonopoulou Natural Catastrophes in the Gulf of Corinth , northwestern Peloponnese, from Prehistory to Late Antiquity : the Example of Helike . 137 Philipp Deeg Nero und die Erdbeben. Was der kaiserliche Umgang mit Naturkatastrophen über die Herrschaft sauff assung verraten kann . 153 Christian Fron Ein Unglück als Chance begreifen lernen. Aelius Aristides’ Wirken im Kontext der Erdbeben auf Rhodos und in Smyrna . 173 Repräsentationen Claudia Wiener ratio terrorem prudentibus excutit – Zur Methode und Zielsetzung der Evaluierung von Erdbebentheorien in Senecas Naturales quaestiones . 189 Antje Wessels Das Paradox der Katastrophe. Zu Senecas Schrift über das Erdbeben (Naturales quaestiones, Buch 6) . 209 Carlo Franco Ein Erdbeben, ein Rhetor, eine Tradition: Libanios und Nikomedia . 225 Justine Walter terrae motus und dizhen (地震) – Alles anders am anderen Ende der Welt? Vergleichende Betrachtungen zum Umgang mit Erdbeben in Geschichtswerken aus dem Römischen Reich und dem Alten China . 249 Autorenverzeichnis . 261 Personenregister . 263 Ortsregister . 266 Sachregister . 269 Stellenregister . 270 Der „Erdbebengott Neptun“ und die „unbestimmten Erdbebengötter“ in lateinischen Inschriften* Ulrike Ehmig Eine Reihe von Inschriften bezeugen Erdbeben für die griechisch-römische Antike. Sie stehen seit geraumer Zeit im Blick der epigraphisch-historischen Forschung: In den späten 70er und frühen 80er Jahren legte Louis Robert die noch heute maßgebliche Zusammenstellung der griechischsprachigen, Yves Burnand jene der lateinischen Dokumente vor.1 Zuletzt haben insbesondere Holger Sonnabend, Agnès Béranger, Gerhard Waldherr, Stefano Conti und die Verfasserin Beiträge zur Diskussion der betreffenden Inschriften geleistet.2 Ge- genstand waren dabei stets jene Zeugnisse, die Begriffe wie σεισμός oder terrae motus enthalten. Im Mittelpunkt standen Fragen der Datierung, der Verknüp- fung der Inschriften mit literarisch überlieferten Beben, ferner terminologische und mentalitätsgeschichtliche Überlegungen. * Die Abkürzungen für die im folgenden Beitrag angeführten epigraphischen Publikationen richten sich nach dem Abkürzungsverzeichnis der Epigraphischen Datenbank Clauss-Slaby (EDCS), http://www.manfredclauss.de/abkuerz.html (letzter Zugriff: 22. 10. 2015). 1 Louis Robert, Documents d’Asie Mineure, in: Bulletin de Correspondance Hellénique 102/1, 1978, 395–543; Yves Burnand, Terrae motus. La documentation épigraphique sur les trem- blements de terre dans l’Occident Romain, in: Bruno Helly/Alex Pollino (Hrsg.), Tremblements de terre, histoire et archéologie. IV èmes Rencontres internationales d’archéologie et d’histoire d’Antibes (Antibes, 2.3.4. novembre 1983), Valbonne 1984, 173–182. 2 Holger Sonnabend, Epigraphische Zeugnisse für antike Naturkatastrophen, in: Serena Bi- anchetti u. a. (Hrsg.), Ποίκιλμα: studi in onore di Michele R. Cataudella in occasione del 60° compleanno, La Spezia 2001, 1219–1224; Agnès Béranger-Badel, Les séismes dans la documen- tation épigraphique et numismatique sous le Haut-Empire: entre élaboration de la mémoire et reconstruction de l’événement, in: René Favier/Anne-Marie Granet-Abisset (Hrsg.), Récits et représentations des catastrophes depuis l’Antiquité, Grenoble 2005, 161–173; Gerhard Waldherr, Antike Quellen zu Erdbeben und ihre Problematik, in: Gerhard Waldherr/Anselm Smolka (Hrsg.), Antike Erdbeben im alpinen und zirkumalpinen Raum. Earthquakes in Antiquity in the Alpine and Circum-alpine Region. Beiträge des Interdisziplinären Workshops Schloss Hohenkammer, 14./15. Mai 2004, Stuttgart 2007, 15–22; Stefano Conti, Lateinische Termini für Erdbeben in literarischen und epigraphischen Quellen der römischen Zeit, in: Gerrit Jasper Schenk/Jens Ivo Engels (Hrsg.), Historical Disaster Research. Concepts, Methods and Case Studies/Historische Katastrophenforschung: Begriffe, Konzepte und Fallbeispiele (Special Issue Historical Social Research 121, 32/3, 2007 = Sondernummer Historische Sozialforschung 121, 32/3, 2007), Köln 2007, 57–74; Ulrike Ehmig, Auf unsicherem Boden: Zur epigraphischen Evidenz von Erdbeben, in: Klio 94/2, 2012, 291–299. 38 Ulrike Ehmig Wiederholt hat die Forschung darauf hingewiesen, dass im griechischen Ein- flussbereich die Erderschütterungen genuin mit Poseidon verknüpft wurden. Beinamen wie ἐνοσίχθων, ἐννοσίγαιος, σεισίχθων und ἀσφάλειος kennzeichne- ten ihn als die Gottheit, die Erdbeben auslöste, aber auch zum Stillstand brachte und abwehrte.3 Im lateinischsprachigen Westen entwickelte sich Neptun mit der Zuständigkeit für Quellwasser und Flüsse zu einem Pendant des Poseidon.4 Den Charakter als Erdbebengott aber hat Neptun offensichtlich nicht angenommen. Gerhard Wald- herr legte dies als erster vornehmlich auf der Grundlage der literarischen Quellen systematisch dar: Wenn einige kaiserzeitliche Autoren Neptun als Erdbebengott charakterisierten, sei dies allein der Übersetzung des griechischen Poseidon ins Lateinische geschuldet. Prinzipiell aber werde in den Passagen, in denen Beben überirdischen Mächten zugeschrieben würden, keine bestimmte, hierfür verant- wortliche Gottheit benannt. Im römischen Kulturbereich, wie es insbesondere bei Livius zu fassen sei, habe man Erdbeben als prodigia, als Ausdruck unde- finierten göttlichen Zorns über das aus dem Gleichgewicht geratene Verhältnis von Menschen und Göttern, verstanden.5 Beobachtete man solche Zeichen, habe man, so berichtet es Aulus Gellius im Rückgriff auf Varro, einen Feiertag angesetzt. Kam es dabei zu einer Entweihung, wurde ein Sühneopfer notwendig. Freilich habe man sich an keinen spezifischen Gott gewandt, sondern dieses allgemein, und um keine Macht zu vergessen, si deo si deae adressiert.6 Auch Ioannis Mylonopoulos, der sich wiederholt eingehend mit Poseidon beschäftigt hat7, kommt zu dem Ergebnis, dass dessen negative Eigenschaften, insbesondere seine Verantwortlichkeit für Überflutungen wie für Erdbeben, nicht auf Neptun 3 Erika Simon, Die Götter der Griechen, München 1969, 69; ausführlich Gerhard H. Wald- herr, Erdbeben. Das aussergewöhnliche Normale. Zur Rezeption seismischer Aktivitäten in literarischen Quellen vom 4. Jahrhundert v. Chr. bis zum 4. Jahrhundert n. Chr., Stuttgart 1997, 221–231 und Ioannis Mylonopoulos, Poseidon, der Erderschütterer. Religiöse Interpretationen von Erd- und Seebeben, in: Eckart Olshausen/Holger Sonnabend (Hrsg.), Naturkatastrophen in der antiken Welt. Stuttgarter Kolloquium zur historischen Geographie des Altertums 6, 1996, Stuttgart 1998, 82–89; ferner Ioannis Mylonopoulos, Poseidon und Neptun. Zwei Götter – Zwei polytheistische System, in: Polifemo 5, 2005, 240–254, hier 243 und Ioannis Mylonopoulos, Πελοπόννησος οἰκητήριον Ποσειδῶνος. Heiligtümer und Kulte des Poseidon auf der Pelopon- nes, Liège 2003, 376 f. (Asphal(e)ios), 379 (Gaiochos), 385 (Seisichthon). Zu Sabine G. Szidat, Poseidon als Erderschütterer, München 2001 vgl. die Rezension von Ioannis Mylonopoulos in: Gnomon 78/1, 2006, 54–56. 4 Zu den Übereinstimmungen und Unterschiedenen zwischen Poseidon und Neptun aus- führlich Mylonopoulos, Poseidon und Neptun (wie Anm. 3), 240–254. 5 Im Detail dazu Waldherr, Erdbeben (wie Anm. 3), 139–165 sowie 232–239; ihm folgend Mi- scha Meier, Zur Wahrnehmung und Deutung von Naturkatastrophen im 6. Jahrhundert n. Chr., in: Dieter Groh/Michael Kempe/Franz Mauelshagen (Hrsg.), Naturkatastrophen. Beiträge zu ihrer Deutung, Wahrnehmung und Darstellung in Text und Bild von der Antike bis ins 20. Jahr- hundert, Tübingen 2003, 45–64, insbes. 46 f. 6 Aul. Gell. 2,28,3. Dazu Waldherr, Erdbeben (wie Anm. 3), 231–239. 7 Mylonopoulos, Erderschütterer (wie Anm. 3), 82–89; Mylonopoulos, Poseidon und Neptun (wie Anm. 3), 240–254; Mylonopoulos, Πελοπόννησος οἰκητήριον Ποσειδῶνος (wie Anm. 3). Der „Erdbebengott Neptun“ und die „unbestimmten Erdbebengötter“ 39 übergegangen seien. Einen Ausdruck der Verschiedenartigkeit beider Gottheiten erkennt er unter anderem in ihren in Inschriften verwendeten Beinamen. Zu den genannten griechischen gäbe es keine Entsprechungen im Lateinischen.8 Bei der skizzierten Forschungslage fällt auf, dass eine ganz naheliegende Betrachtung bisher noch völlig fehlt. Nicht untersucht wurde, was lateinische Sakralinschriften an Vorstellungen über Neptun und ihm geschuldete rituelle Handlungen zu erkennen geben. Die Überlegung zielt auf die zentralen Zeug- nisse des religiösen Verhaltens viel breiterer Bevölkerungskreise, als sie die li- terarischen Quellen widerspiegeln. Entsprechende Überlegungen stehen im Folgenden im Mittelpunkt: Was charakterisiert die epigraphischen Dankesbe- zeugungen für Neptun? Wo kommen
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