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A Vida De São Severino Da Nórica: Um Texto Fundamental Para a História Do Início Do Medievo

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A Vida De São Severino Da Nórica: Um Texto Fundamental Para a História Do Início Do Medievo Revista Signum, v. 21, n. 1, 2020. A VIDA DE SÃO SEVERINO DA NÓRICA: UM TEXTO FUNDAMENTAL PARA A HISTÓRIA DO INÍCIO DO MEDIEVO THE LIFE OF SAINT SEVERINUS OF NORICA: A FUNDAMENTAL TEXT FOR THE HISTORY OF THE BEGINNING OF MEDIEVAL ERA Roberto da Silva Ribeiro Claretiano Rede de Educação [email protected] Resumo: Apresentamos a tradução parcial do Abstract: We present the partial translation of Comemoratório, mais conhecido como A Vida de the Commemoratorium, better known as The São Severino (511) escrito por Eugípio Africano Life of Saint Severinus (511) written by em que são narradas as experiências dos Eugyppius Africae in which are narrated the últimos colonos romanos a se retirarem da experiences of the last Roman settlers to leave fronteira do Danúbio depois da invasão dos the border on Danube River after the Goths godos. Por economia de espaço, não vamos invasion. Due to lack of space, we cannot publicar o texto completo, porém escolhemos publish the full text, but we have chosen the os trechos mais relevantes para o historiador, most relevant passages for the historian, omitindo passagens de natureza mais religiosa omitting passages of a more religious nature como orações e narrações de milagres avulsos. such as prayers and narrations of individual Palavras-chave: Godos; Queda do Império miracles. Romano; São Severino da Nórica. Keywords: Goths; Fall of the Roman Empire; Saint Severinus of Noricum. 1. Apresentação O Comemoratório (no original latino Commemoratorium), mais conhecido como A Vida de São Severino é um texto datado provavelmente de 5111 por Eugípio Africano pouco depois da morte do biografado, Severino de Nórica, que aconteceu em 482 no convento onde ambos professavam. Quando Odoacro, rei dos godos, que era ariano, expulsa da Nórica todos os cristãos nicenos, Eugípio vai para Nápoles levando os ossos de Severino. Lá lhe foi pedido pelos monges, que escrevesse a biografia de Severino, sendo ele, portanto, testemunha ocular de grande parte dos acontecimentos. 1 WITEK Franz: Vita Severini – Religiös biografische Schrift des Eugippius (ca. 465 - nach 522 n. Disponível em <Chr.), verfasst 511. <http://www.stifter- haus.at/lib/publication_read.php?articleID=192>. Acesso em 02 Jun 2020. 369 Revista Signum, v. 21, n. 1, 2020. Nosso objetivo é apresentar a tradução deste importante texto, uma vez que, ao quanto saibamos, ainda não existe em nossa língua. Vamos traduzir o texto preparado por Theodor Nüßlein e disponibilizado pelo sítio Bibliotheca Augustana,2 porém não traduziremos os pequenos resumos que antecedem aos capítulos por não se tratar de partes da obra original, mas de acréscimo posterior. 1.1. São Severino de Nórica Pouco se sabe do biografado além do que diz o texto traduzido abaixo. Severino nasceu cerca de 410 no sul da Itália ou no Norte da África. Nada se sabe de sua vida até os quarenta anos. Por volta do ano 455, ele está na fronteira entre Panônia (grosso modo a atual Hungria) e Nórica Ripense (mais ou menos a atual Áustria). Por onde se espalhou sua fama de taumaturgo. Eugípio informa que quando perguntado sobre sua origem, ele nunca respondeu claramente; no entanto, ele parecia ser um homem cuja língua materna era o latim. Dizia ainda que permaneceu por algum tempo em um deserto de onde fugiu após ser este invadido por bárbaros, provavelmente os Vândalos. Em suma, pode-se supor que ele veio de uma família italiana e que fora um eremita no deserto africano. Por quase três décadas, ele permaneceu em Nórica Ripense levando uma vida religiosa, tornando-se influente na região pela fama de fazer milagres e profecias. Esta região tinha sido a principal área de ação dos hunos e se tornara uma rota de migração de tribos bárbaras, estando em constante conflito.3 Ele ajudou as autoridades provinciais durante um ataque dos bárbaros e, quando estes venceram, negociou com os chefes dos rúgios (uma tribo gótica) e dos alamanos, convencendo-os a serem menos severos para com os civis romanos e a libertar prisioneiros. Por esta atuação foi-lhe oferecido o episcopado, o que ele recusou. Frederico, rei dos rúgios, a quem coube a região onde vivia Severino, pilhou 2 NÜßLEIN, Theodor. Vita Sancti Severini: Comemoratorium. Bibliotheca Augustana. Disponível em <http://www.hs-augsburg.de/~harsch/Chronologia/Lspost06/Eugippius/eug_vit0.html> Acesso em 03 jun 2020. 3 ATTWATER, Donald; JOHN, Catherine Rachel. The Penguin Dictionary of Saints. 3. ed. New York: Penguin Books, 1993. p. 300. 370 Revista Signum, v. 21, n. 1, 2020. os mosteiros deixando os monges em uma situação difícil. Morreu a oito de janeiro de 482 em Faviane (Favianis, atual Mautern na Áustria). Depois de sua morte, foi canonizado pela Igreja Católica. 1.2. Eugípio Africano Eugípio Africano, ou antes, Eugípio da África (Eugippius Affricae), nasceu por volta de 465 provavelmente na província romana da África Proconsular (grosso modo atuais Tunísia e Líbia). Nada se sabe de sua vida além do que deixa transparecer no texto que traduzimos. Ainda jovem foi como religioso para a Panônia onde conheceu São Severino e tornou-se seu seguidor. Seis anos depois da morte de Severino, Odoacro, rei dos godos, expulsou todos os cristãos niceanos de Nórica para a Itália. Os monges de Severino levaram consigo os ossos do santo para Cucullanum (atual Castel dell’Ovo), perto de Nápoles onde Eugípio passou a viver. Aí escreveu em 511 a biografia de Severino e passou o resto da sua vida como copista morrendo em 533. A pouca influência do sermo vulgaris no texto indica que a língua nativa de Eugípio não fosse o latim. 1.3. O texto O texto é uma hagiografia, portanto tendencioso, porém traz importantes informações sobre a época e o lugar do qual discorre, já que foi escrito por uma testemunha ocular da maioria dos fatos. Este é, por exemplo, o único documento que temos sobre os rúgios depois de Tácito. Eurípio pretendia que ele não fosse um texto definitivo, mas um apontamento para um trabalho posterior a ser escrito em versos por alguém que tivesse talento poético, como ele diz em sua carta a Pascácio. A biografia foi escrita em um latim pós-clássico, gramaticalmente correto embora provavelmente já bastante distante da língua falada. Nota-se a influência do 371 Revista Signum, v. 21, n. 1, 2020. latim usado na tradução da Bíblia, assim como vocábulos de semântica virgiliana o que mostra ser o autor um homem de letras. As falas diretas de Severino, porém, mostram uma estrutura mais próxima da linguagem vulgar, o que atesta ou que elas foram realmente proferidas daquele modo, ou que o autor se esforçou para dar a elas uma cor de veracidade. Estruturalmente nota-se fortemente a influência dos livros históricos do Velho Testamento, principalmente dos livros dos Reis e de Samuel. De fato, Eugípio quer fazer o seu biografado parecer um profeta bíblico e os chefes tribais bárbaros serem como reis cananeus. Perde-se na tradução principalmente a sensação da transição entre o latim clássico e o medieval que o texto transparece. A linguagem e a estrutura são da antiguidade, porém surgem aqui e ali expressões e circunlóquios que caracterizarão o latim eclesiástico da Idade Média. Deve-se notar a citação frequente de textos da Bíblia e a total ausência de citações de autores clássicos que marcam a transição entre os períodos. 1.4. A tradução Como o objetivo desse trabalho é oferecer um texto que sirva de apoio ao trabalho dos historiadores, procurou-se fazer a tradução mais literal possível, procurando-se traduzir o mesmo termo sempre pela mesma palavra, usando às vezes latinismos raros, porém já dicionarizados. Assim oppidum, por exemplo, vai ser sempre traduzido por “ópido”, já que é um termo técnico da colonização romana, embora esse termo seja pouco comum na linguagem corrente. Literariamente estes termos são deselegantes e sua repetição mais deselegante ainda, porém optou-se por sacrificar a estética pela precisão do termo. Optou-se por traduzir latro como “mercenário” embora eles não estejam num contexto militar. O latro era semelhate ao nosso jagunço. Uma pessoa que vivia em um bando procurando servir militarmente a um chefe que os pagasse, mas, na falta dele, também praticavam saques por conta própria. “Basílica” é outra palavra que aparece no texto no seu sentido arquitetônico e etimológico e não no seu sentido eclesiástico atual. Deste modo, sempre será preciso evitar o sentido atual de uma palavra e tentar levá-la ao contexto histórico. A leitura poderá ser mais trabalhosa, requerendo auxílio de um 372 Revista Signum, v. 21, n. 1, 2020. bom dicionário, mas estará mais próxima do sentido original. Isso foi uma opção de estilo, talvez não tão feliz, já que o texto além de base de pesquisa pode servir como material de apoio para aulas, mas preferimos sacrificar a fluidez à exatidão. Por falta de espaço, não pudemos publicar o texto completo, porém escolhemos os trechos mais relevantes para o historiador, omitindo passagens de natureza mais religiosa e narrações de milagres avulsos. 373 Revista Signum, v. 21, n. 1, 2020. Original Versão Severini commorationes Comemoratório de São Severino I Capítulo I Tempore, quo Attila, rex Hunnorum, No tempo em que Átila, rei dos defunctus est, utraque Pannonia et hunos, havia morrido, as duas Panônias cetera confinia Danuvii rebus e as outras regiões fronteiriças do turbabantur ambiguis, (ac primum Danúbio estavam em tumulto [pois o inter filios eius de optinendo regno primeiro dos seus filhos empreendia magna sunt exorta certamina. Qui batalhas para manter o poder já que o morbo dominationis inflati materiam assassinato do seu pai aumentara a sui sceleris aestimarunt patris cobiça dos celerados].4 Então Severino, interitum.) Tunc itaque sanctissimus o mais santo servo de Deus, veio das Dei famulus Severinus de partibus partes do Oriente para as vizinhanças Orientis adveniens in vicinia Norici da Nórica Ripense e das Panônias e Ripensis et Pannoniorum parvo, quod ficou em um pequeno ópido chamado Asturis dicitur, oppido morabatur.
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