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A antiga Roma acolheu com relativa tolerância a generalidade dos deuses dos seus súbditos derrotados (Orlin, 2010, p. 3). Havia, de facto, limites: formatados por uma religião de estado, com rituais tão vetustos quanto estranhos, os romanos mostraram sempre receio por cultos orgiásticos que, além do descontrolo individual, potenciavam um oportunismo criminoso de efeitos colectivos: “ad summam rem publicam spectat” (Lívio, 39.16, sobre o escândalo das Bacanais de 186 a.C.). No entanto, em momentos de extremo perigo para a sobrevivência da Res Publica, e perante a impotência do panteão tradicional, verificou-se a introdução de deuses exóticos: assim, na Segunda Guerra Púnica, acolhem a Mater Idaea, incorporada no mito fundacional da Vrbs, mas acompanhada de séquito e rituais causadores de perplexidade e desconforto (Beard, 1996, p. 164). A conquista do mundo helenístico propiciou o contacto com outros cultos mistéricos, sobressaindo o que assenta no multifário mito egípcio de Ísis/Osíris, já adoptado e enriquecido pela cultura grega. Antes ainda das complexas reflexões de Plutarco (De Iside et Osiride) e da proclamação fervorosa de Apuleio (Metamorphoses), várias referências poéticas dos finais da República e inícios do Império sugerem a força da implantação deste culto, apesar do esforço de Augusto no sentido da restauração dos deuses tradicionais. Subjacente à nímia pietas dos iniciados, elogiada por Tertuliano (Ad Vxorem, 1.6), parece estar o equivalente a uma conversão, motivada pela ânsia de salvação individual (Bøgh, 2015).
Ancient Rome welcomed with relative tolerance most of the gods of their defeated subjects (Orlin, 2010, p. 3). There were, in fact, limits: shaped by a state religion, with rituals as old as strange, the Romans were always afraid of orgiastic cults, which, in addition to the loss of self--control, fostered criminal opportunism of collective consequences: “ad summam rem publam spectat “(Livy, 39:16, on the scandal of the Bacchanals of 186 BC). However, in moments of extreme danger for the survival of the Res Publica, and faced with the impotence of the traditional pantheon, the introduction of exotic gods occurred: thus, in the Second Punic War, Rome welcomed Mater Idaea, incorporated in the founding myth of the Vrbs, but accompanied by her entourage and rituals that caused perplexity and discomfort (Beard, 1996, p. 164). The conquest of the Hellenistic world provided contact with other mystery cults, among which stands out the one based on the multifarious Egyptian myth of Isis / Osiris, already adopted and enriched by Greek culture. Even before the complex reflections of Plutarch (De Iside et Osiride) and the fervent proclamation of Apuleius (Metamorphoses), several poetic references from the late Republic and early Empire suggest the strength of the establishment of this cult, despite Augustus’ restoration of the traditional gods. Underlying the nimia pietas of the faithful, praised by Tertullian (Ad Vxorem, 1.6), there seems to be the equivalent of a conversion, motivated by the yearning for individual salvation (Bøgh, 2015).
Ancient Rome welcomed with relative tolerance most of the gods of their defeated subjects (Orlin, 2010, p. 3). There were, in fact, limits: shaped by a state religion, with rituals as old as strange, the Romans were always afraid of orgiastic cults, which, in addition to the loss of self--control, fostered criminal opportunism of collective consequences: “ad summam rem publam spectat “(Livy, 39:16, on the scandal of the Bacchanals of 186 BC). However, in moments of extreme danger for the survival of the Res Publica, and faced with the impotence of the traditional pantheon, the introduction of exotic gods occurred: thus, in the Second Punic War, Rome welcomed Mater Idaea, incorporated in the founding myth of the Vrbs, but accompanied by her entourage and rituals that caused perplexity and discomfort (Beard, 1996, p. 164). The conquest of the Hellenistic world provided contact with other mystery cults, among which stands out the one based on the multifarious Egyptian myth of Isis / Osiris, already adopted and enriched by Greek culture. Even before the complex reflections of Plutarch (De Iside et Osiride) and the fervent proclamation of Apuleius (Metamorphoses), several poetic references from the late Republic and early Empire suggest the strength of the establishment of this cult, despite Augustus’ restoration of the traditional gods. Underlying the nimia pietas of the faithful, praised by Tertullian (Ad Vxorem, 1.6), there seems to be the equivalent of a conversion, motivated by the yearning for individual salvation (Bøgh, 2015).
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Cultos mistérios Cibele Ísis/Osíris Helenismo Salvação Conversão Roma Literatura latina Mystery cults Cybele Isis/Osiris Hellenism Salvation Conversion Rome Latin literature