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Divinità Minori Ma Questioni Complesse: Morfologia E Teonimia Nei Sondergötter Di Roma

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Divinità Minori Ma Questioni Complesse: Morfologia E Teonimia Nei Sondergötter Di Roma Università degli Studi di Padova Dipartimento di Studi Linguistici e Letterari Corso di Laurea Magistrale in Linguistica Classe LM-39 1 Tesi di Laurea Divinità minori ma questioni complesse: morfologia e teonimia nei Sondergötter di Roma Relatore: Prof. Davide Bertocci Laureanda: Giulia Eleonora Laudani n° matr.1155517/LMLIN Anno Accademico 2019 / 2020 INDICE INTRODUZIONE .......................................................................................................................... 1 1. NOMI DIVINI NEL PANORAMA LATINO .............................................................................. 7 1.1 Gli indigitamenta .............................................................................................................. 7 1.2. Assenza di mito e “teologia della parola” ..................................................................... 10 1.3. I Götternamen di Usener ............................................................................................... 12 1.4. Criticità delle teorie useneriane: arcaicità e rapporto tra divinità minori e maggiori .. 14 1.5. I teonimi all’interno del sistema linguistico .................................................................. 17 1.6. La facies morfologica dei teonimi latini ........................................................................ 19 2. GLI INDIGITAMENTA: UN’ANALISI MORFOLOGICA .......................................................... 21 2.1. Suffisso -a ...................................................................................................................... 21 2.1.1. Genus e sexus ......................................................................................................... 21 2.1.2. I postverbali agentivi .............................................................................................. 23 2.1.3. L’origine indoeuropea: *-(e)h2 ............................................................................... 33 2.2. Suffisso –ja ..................................................................................................................... 41 2.2.1. L’origine indoeuropea: -*j(e)h2 .............................................................................. 44 2.2.2. Allomorfia -ja/-a ..................................................................................................... 48 2.3. Suffissi -ān-/-īn-/-ōn-/-ent-/-nd- ................................................................................... 51 2.3.1. Semantica indoeuropea dei suffissi in nasale ........................................................ 51 2.3.2. Gli allomorfi -īn- e -ān- ........................................................................................... 53 2.3.3. Il suffisso di Hoffmann ............................................................................................ 60 2.3.4. Suffisso -nt-............................................................................................................. 65 2.3.5. Suffisso -nd- ............................................................................................................ 70 2.4. Altri suffissi (-l-, -k-, -w-, -t-) .......................................................................................... 74 2.4.1. Suffisso -l- ............................................................................................................... 74 2.4.2. Suffisso -k- .............................................................................................................. 77 2.4.3. Suffisso -w- ............................................................................................................. 81 2.4.4. Suffisso -t- ............................................................................................................... 83 CONCLUSIONI ........................................................................................................................... 89 BIBLIOGRAFIA ........................................................................................................................... 93 INTRODUZIONE Il presente lavoro di tesi prende in considerazione uno dei problemi maggiormente dibattuti nella storia della religione Romana arcaica: le divinità minori, o meglio quell’apparentemente caotico coacervo di nomi divini tramandati dalle fonti antiquarie e dalla patristica, per la maggior parte privi di una consistenza cultuale; puri fossili linguistici di un sistema politeistico i cui dettagli si sono sfumati in diacronia perché, a differenza delle tradizioni mitiche cui il mondo greco affidava il proprio pensiero religioso, era nel presente del rito che la religione Romana trovava la propria ragione d’essere e l’espressione della propria ideologia. Di tale ideologia, in molti casi, i teonimi, trasmessi nelle liste pontificali denominate indigitamenta, sono l’unico residuo arrivato fino a noi. Non si tratta di semplici atti di individuazione ma di nomi “parlanti”, sia in quanto serbatoi di significato, la cui trasparenza semantica era la chiave per accedere al divino, sia per il potere di intervento pragmatico che veniva loro riconosciuto; su ogni atto o situazione che avesse rilevanza all’interno della comunità c’era una divinità specifica che esercitava la propria tutela ed era fondamentale conoscerne il nome esatto per assicurarsene l’assistenza giacchè la pronuncia dell’invocazione coincideva con il divino che veniva invocato e aveva dunque il potere di plasmare la realtà. Per questo il nome doveva garantire un’immediata associazione con la sfera cultuale a cui faceva riferimento e per lo stesso motivo venivano redatti elenchi che affiancavano i teonimi alle loro spiegazioni etimologiche, come strumento di ausilio al rito che annullasse qualsiasi ambiguità in grado di inficiare la buona riuscita dell’evocatio. La singolarità di queste denominazioni trasparenti era nota già in antico; viene trasmessa dall’erudizione antiquaria di Varrone e Festo ma è anche additata con scherno dai Padri della Chiesa, che ne ridicolizzavano il meccanismo onomastico attraverso il quale, potenzialmente, ogni parola del lessico poteva diventare un’entità divina. Il risultato era una quantità spropositata di dei e dee, preposti non solo ad ogni ambito della vita ma, addirittura, ad ogni sfaccettatura della stessa sfera cultuale, ad ogni microscopica frazione della stessa realtà, ad ogni istante della stessa azione. Non solo: la possibilità di trarre dal lessico le divinità si attuava soprattutto tramite suffissazione e ciò spesso portava, a partire da una base 1 lessicale, alla proliferazione di teonimi diversi, sia per morfologia sia, a volte, per genere, ottenuti tramite differenti strategie di suffissazione ma legati alla stessa semantica e, dunque, alla medesima ideologia. I processi morfologici implicati non vanno intesi come semplici mezzi grammaticali di derivazione: acquistano pregnanza proprio in virtù del fatto che la forma linguistica non rappresentava semplicemente una strategia linguistica di denominazione ma costituiva la premessa per inferire l’ideologia; ne deriva che i diversi mezzi di derivazione contribuivano, alla pari della base di derivazione, a “creare” la divinità. Nel corso dei secoli anche la categoria che racchiudeva questi dei riceve una molteplicità di appellativi: dii certi per Varrone, che ne apprezzava l’immediatezza semantica, dii minuti o minores secondo i padri della Chiesa che ne criticavano l’infima divinità, Sondergötter per Usener1, il primo tra i moderni a rivalutare l’aspetto linguistico di queste divinità “particolari” la cui potenza divina si esplicava in un ambito strettamente delimitato e, infine, “divinità funzionali” o “dei dell’atto” nella definizione di Prosdocimi2, che sottolinea l’ideologia veicolata dai teonimi, vere e proprie espressioni di “funzioni” e personificazioni di concetti. Nonostante da questo quadro appena abbozzato dovrebbe apparire chiaro l’interesse che riveste il panorama teonimico latino, tramite di un’ideologia altrimenti in gran parte perduta, ai nomi divini è stata dedicata un’attenzione sporadica e marginale, specializzata soprattutto nelle etimologie di singoli teonimi, mentre i numerosi studi sulla religione Romana si sono per lo più concentrati sugli aspetti antropologici e teologici, tralasciando l’aspetto linguistico o trattandolo a latere; Perfigli,3a cui si deve la più recente e completa trattazione sul tema degli dei degli indigitamenta, rileva ripetutamente l’importanza dell’onomastica divina e ne dà conto nelle note al testo ma rimanendo, coerentemente con il taglio antropologico della sua analisi, sulla superficie, accennando alla ricorrenza di determinati gruppi suffissali e facendo ricorso più volte alle etimologie degli antichi, nonostante in diversi casi non siano condivisibili da un punto di vista linguistico. Si potrebbe notare che tende ad esserci una demarcazione tra chi dà per scontata la trasparenza etimologica dei teonimi rischiando, spesso, di affidarsi ad etimologie popolari errate e chi, come Wissowa, conscio del rischio bolla l’eccessiva attenzione alla facies linguistica dei teonimi, sia da parte degli antichi sia da parte dei moderni, come gioco per lo 1 Usener 1896. 2 Prosdocimi 1989. 3 Perfigli 2004. 2 più infruttuoso e fuorviante4. Un’unica eccezione nel panorama delineato è rappresentata da Radke,5 che negli anni Sessanta del Novecento realizza un vero e proprio lessico delle divinità italiche, disposte in ordine alfabetico, fornite di spiegazione etimologica unitamente alla ricostruzione ideologica e anticipate da un capitolo introduttivo
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