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An Archaeoastronomical Study of the ‘Neo- Pythagorean Basilica’ at Porta Maggiore in Rome LUCILLA LABIANCA, IDA SCIORTINO, SILVIA GAUDENZI, ANDREA PATANÉ, VITO FRANCESCO POLCARO, MARCELLO RANIERI 198 for a very short time, and on just a few days around the summer solstice. For instance, on the Summer Solstice in 12 AD, sunlight entered the Basilica from 15:56 to 16:28 Local Time. On the other hand, the Moon at this epoch, when near to the major lunistice, passed diagonally across the field of view of the window. We should take into account that, before and after the transit through the window of the Sun or Moon, sufficiently strong diffuse light from the sky could have created some visibility, even though the environment was in semi-darkness. However, a unique light effect is present inside the Basilica: the shape of the window – a rectangle with rounded ends – becomes a perfect circle corresponding to the altar’s position, at a height of 60 cm above ground level. Thus, a reflecting surface (such as a water basin) upon the altar would have projected, by diffuse sky light, a perfectly circular spot on the ceiling of the room: we verified that this spot coincides exactly with the stucco representing the “Kidnapping of Ganymede” at the centre of the nave. This effect is fairly clearly visible when the window is illuminated with a 500 W lamp, which roughly corresponding to the diffuse sky light present when the Sun is 30° above the horizon (Fig. 5). Of course, many other celestial bodies crossed the window during the night. However, no very bright stars or impressive asterisms did this. The only asterism of interest to the builders of the Basilica might have been Lyra, since the corresponding musical instrument is represented many times in the stuccos. Conclusions The interpretation of the Basilica as a place of worship is supported by the lack of archaeological evidence of any funerary use and by the possibility that the building was included in the estates owned by the Statilia family, and in particular T. Statilius Taurus, consul in 44 AD: he committed suicide in 53 AD because of a charge of magical practices. Actually, “mystery cults” – with peculiar and autonomous characteristics – were widespread in the Mediterranean area and in Rome at this time. They offered an alternative to the official religion, where the State authorities controlled all access to the patronizing gods. The new conception, in contrast, was based on the fascinating idea of a personal way to heaven: the subject becomes the individual who, by his personal vocation and choice, comes directly into touch with the divinity, waiting for salvation after death, irrespective of his social position. Individual piety often attracted people to the mystery cults, but an initiation rite was mandatory (in Greek, mystes means ‘initiated’) in order to be accepted among the followers of the god or divinity. References AURIGEMMA, S., 1974. La Basilica sotterranea neopitagorica di Porta Maggiore in Roma. Rome: Istituto Poligrafico dello Stato. CARCOPINO, J., 1944. La basilique pythagoricienne de la Porte Majeure. Paris: L’Artisan du Livre. RANIERI, M., 1997. Triads of integers: how space was squared in ancient times. JAT , VII 1997, Congedo Ed. RANIERI., M., 2005. La geometria della pianta del Tempio Urbano di Marzabotto Regio I, Insula 5. In: Atti del Convegno “Culti, forma urbana e artigianato a Marzabotto. Nuove prospettive di ricerca”. In: G.SASSATELLI, ed. Ante Quem, Studi e Scavi, 11, Rome, Herder, 30-42. Received: 2 November 2007; Revised: 3 March 2008 ROMOS PORTA MAGGIORE „NEOPITAGORIEČIŲ BAZILIKOS“ ARCHEOASTRONOMINĖ STUDIJA Lucilla Labianca, Ida Sciortino, Silvia Gaudenzi, Andrea Patané, Vito Francesco Polcaro, Marcello Ranieri Santrauka Vadinamoji „Neopitagoriečių bazilika“ atsitiktinai buvo aptikta 1917 m. Porta Maggiore, Romoje. Ji yra vienas iš pačių garsiausių ir daugiausia aptartų požeminių Romos paveldo objektų. Nėra abejonės, kad šis paminklas buvo naudotas labai trumpą laiką, tik I a. pirmojoje pusėje, bet jo paskirtis ir šiandien tebėra neaiški, nors labiausiai tikėtina interpretacija, kad tai galėjo būti neopitagoriečių šventykla. Statinys susideda iš dviejų patalpų, pagrindinės salės ir prieangio, kuris prabangiai dekoruotas gražiais lipdiniais. Pagrindinės salės langas ir anga prieangio stoge yra išdėstyti pagrindinėje pastato ašyje ir, atrodo, galėjo būti naudojami dangui stebėti. Dėl pastato geometrijos ir jo orientavimo tiesioginiai Saulės spinduliai labai trumpą laiko tarpą prasiskverbdavo į bazilikos vidų, tai trukdavo tik kelias dienas, vidurvasarį saulėgrįžos metu. Pavyzdžiui, 12 m. e. metais vasaros saulėgrįžos dieną tiesioginė Saulės šviesa į baziliką pateko nuo 15.56 iki 16.28 val. vietos laiku. Kita vertus, Mėnuliui esant netoli didžiosios lunisticijos, jo šviesa kirto lango regėjimo lauką įstrižai. Be
to, turėtina omenyje, kad prieš trumpalaikį Saulės ar Mėnulio pasirodymą ir po to per langą krisdama pakankamai smarkiai išsklaidyta dangaus šviesa galėjo sudaryti sąlygas šiokiam tokiam matomumui, nors visa aplinka ir skendėjo prieblandoje. Tačiau ypatingas šviesos efektas pasireiškė pačios bazilikos viduje: keturkampio užapvalintais kampais lango projektuojama išsklaidytos dangaus šviesos dėmė, krisdama į buvusio altoriaus vietą – 60 cm virš grindų lygio, virsdavo idealiai apvalia. Taigi ji galėjo atsispindėti nuo ant altoriaus esančio atspindinčio paviršiaus (pvz., nuo vandens pripildyto indo) ir skleisti šviesos skritulį ant patalpos lubų. Mes nustatėme, kad atspindėta šviesos dėmė projektavosi tiksliai ant centrinės navos lipdinio „Ganimedo pagrobimas“. Šis efektas buvo pakankamai gerai matomas, langą apšvietus 500 W lempos šviesa apytiksliai atitinkančia išsklaidytą dangaus šviesą, kai Saulė būna pakilusi virš horizonto 30°. Šie pastebėjimai nurodo į galimai ritualinę pastato paskirtį. Nuomonę, jog ši bazilika galėjo būti naudojama ritualinei paskirčiai, netiesiogiai palaiko ir tai, kad joje nėra rasta jokios archeologinės medžiagos, liudijančios jos, kaip laidojimo vietos, paskirtį, kaip ir tai, kad šis statinys galėjo būti dalis Statilia šeimos dvaro ir konkrečiai galėjo priklausyti konsului T. Statilius Taurus (konsulas nuo 44 m. e. m.), kuris nusižudė 53 m. e. m. apkaltintas praktikavus magiją. Iš tikrųjų keistos ir savitos misterijos tuo metu buvo plačiai paplitusios Viduržemio jūros šalyse ir Romoje. ARCHAEOLOGIA BALTICA 10 Vertė Jonas Vaiškūnas, Audronė Bliujienė V V. REFLECTIONS OF ASTRO- NOMICAL AND COSMOLOGICAL KNOWLEDGE IN MONUMENTS, LANDSCAPES AND ARCHITECTURE 199
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ARCHAEOLOGIA BALTICA10 Astronomy an
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UDK 902/904 Ar 46 Volume 10 Editori
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Vytautas Tumėnas. The visual and t
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PREFACE Jonas VaiškūnaS Preface T
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Jonas VaiškūnaS Preface cists, ma
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LIST OF CONTRIBUTORS List of Contri
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List of Contributors Dimitar Kolev
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List of Contributors 16 Dainius Raz
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Second Parts can always be better!
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Conference Summary: A Historian’s
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THE MILKY WAY AND ITS STRUCTURING F
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THE MILKY WAY AND ITS STRUCTURING F
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CECILIA PAULA GÓMEZ Venus And The
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CECILIA PAULA GÓMEZ Venus And The
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Astronyms in Belarussian Folk Belie
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Traditional Astronomical Knowledge
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Traditional Astronomical Knowledge
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A Solar Calendar from Latvian Daina
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A Solar Calendar from Latvian Daina
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SAULĖS KALENDORIUS PAGAL LATVIŲ D
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Mesopotamian Influences on Persian
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THE BIRTHDAY OF ASAKKU ARKADIUSZ SO
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ARKADIUSZ SOŁTYSIAK The Birthday o
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ARKADIUSZ SOŁTYSIAK The Birthday o
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NOEMI MIRANDA, JUAN A. BELMONTE, MI
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NOEMI MIRANDA, JUAN A. BELMONTE, MI
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Tracing the Celestial Deer - an Anc
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Tracing the Celestial Deer - an Anc
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Calendrical Deer, Time-Reckoning an
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The Mythological Moon Horse as Refl
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The Visual and the Mythical- Poetic
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VYTAUTAS TUMĖNAS The Visual and th
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Some Peripheral Forms of the Medite
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JONAS VAIŠKŪNAS Some Peripheral F
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Were the 185 A.D. and 369 A.D. “G
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Indigenous Astronomical Traditions
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A new attempt to date the Xia, Shan
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GÖRAN HENRIKSSON A new attempt to
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Eleventh-Century Supernovae: Anothe
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Eleventh-Century Supernovae: Anothe
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The Date of Purim and Calendars in
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L’abbé Jean Lebeuf, (1687- 1760)
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Orientations at the Minoan Peak San
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GREGORY E. MUNSON, BRYAN C. BATES,
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Reading, Writing, and Recording the
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Reading, Writing, and Recording the
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David W. Pankenier, Ciyuan Y. Liu,
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The Xiangfen, Taosi site: a Chinese
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The Xiangfen, Taosi site: a Chinese
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Page 152 and 153: GIULIO MAGLI On the Origin of the R
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Page 156 and 157: The Nuraghic Well of Santa Cristina
Page 158 and 159: ARNOLD LEBEUF The Nuraghic Well of
Page 164 and 165: ANDREI PROKHOROV Images on the Ston
Page 166 and 167: Images on the Stones at Scebiaraky
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Page 170 and 171: Thracian Dolmens and their Orientat
Page 172 and 173: Antonio César González García, V
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Page 176 and 177: JOHN MCKIM MALVILLE, MICHAEL ZAWASK
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Page 180 and 181: Cosmological Motifs of Peruvian Hua
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Page 184 and 185: MARCELLO RANIERI A Geometrical Anal
Page 194 and 195: A Geometrical Analysis of Mesoameri
Page 196 and 197: LUCILLA LABIANCA, IDA SCIORTINO, SI
Page 200 and 201: Some Cosmological Aspects оf Catho
Page 204 and 205: RIMVYDAS LAUŽIKAS Some Cosmologica
Page 208 and 209: Fig. 1. Distribution of the graves
Page 210 and 211: Basatanya revisited: two periods of
Page 212 and 213: The Pythagorean Geometry of the Atr
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Searching for the Astronomy of Abor
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Alternative Archaeoastronomies - An
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Alternative Archaeoastronomies - An
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THE CASE STUDY OF THE BOORONG The C
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The Case Study of the Boorong JOHN
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The Case Study of the Boorong JOHN
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Nationalism and Politics in the Rec
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Nationalism and Politics in the Rec
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Cosmic Catastrophes and Cultural Di
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In Memoriam Izold’s interests wer
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Klaipėdos universiteto leidykla AR
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Plates 2 6 1 3 Plate II. Antonio C
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Plates 12 11 10 9 8 7 Plate IV. IV
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Plates 1 11 Plate VI. VI Antonio C
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Plates 2 3 Plate VIII. VIII Lucilla
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