Day 102. Vila Real & Lamas de Olo & Regua & Pinhao

Языческое святилище Панояш

Кельты, римляне, кровавые обряды инициации, египетский бог Серапис, мистика…
“To the Gods and Goddesses of this sanctuary. The victims to be sacrificed are to be killed in this place. The entrails are to be burnt in the square cavities in front. The blood is to be poured here into the small cavities. In the name of Gaius C. Calpurnius Rufinus, member of the senatorial order."

“G. C. Calpurinius Rufinus consecrated within the temple (the temple intended to be the sanctuary), an aedes, a sanctuary, dedicated to the Severe Gods.”

“To the Gods and Goddesses and all the divinities of the Lapitae, Gaius C. Calpurnius Rufinus, member of the senatorial order, consecrated forever with this sanctuary a cavity, in which the victims shall be burnt according to the rite.”

“To Serapis Most High, together with Destiny and the Mysteries, G. C. Calpurnius Rufinus, the most enlightened.”“To the gods, G. C. Calpurnius Rufinus, the most enlightened, with this (temple) also offers a cavity for carrying out the mixing.”

In the Sarapis sanctuary of Panoias eroded granite rockes served a Celtic and then Romanitized population as a place of blood sacrifice. “On one of the rocks… beside a small sacrificial hole… and beside the canal leading out of it to the edge of the rock, three sunk-in footprints were found… Here, too, the footprints served to perpetuate the persons offering the sacrifice.” (Castiglione, 1970) The fact that there are three footprints seems odd and defies an easy explanation. While one can step into one footprint and thus symbolically come in contact with the deity; there is one too many unless one thinks of the tripartite arrangement of Isis, Sarapis and Horus. The cult in honor of the Dii Severi, of which Hypsistos Serapis was the most prominent, was introduced by the senator G. Calpurnius Rufinus at the end of the 2nd or beginning of the 3rd century CE. In the Panoias sanctuary, mystes were initiated into a cult of gods of the netherworld; an initiation that seems to have involved a fair amount of blood from sacrificial animals. (© “Pilgrimage in Graeco-Roman & early Christian antiquity: seeing the gods”)

(Diis?...) / Huius hostiae quae ca / dunt hic inmolantur exta intra quadrata / contra cremantur / in quo hostiae uoto cremantur / sanguis laciculis iuxta / superfu(nd)itur. The epigraph, which dates from the third century AD, alludes to the immolation of victims, the cremation of their entrails in deposits (quadrata) and the gathering of their blood in holes clled laciculi. The term hostiae was used to refer to expiatory offerings to the gods, in order to distinguish them from the uictimae, which were thanksgiving offerings. The inscriptions and cave structures found in the sanctuary of Panóias apparently provide evidence of a ritual of mysteric initiation (Alföldy 2002). Here the senator G. Calpurnius Rufinus, very likely an official of the provincial government, left records, or "mysteries", of the native cult to the local traditional gods of the Lapitae and to the Allmighty Serapis (Hypsistos Serapis, in a bilingual Graeco-Latin inscription), the supreme infernal divinity. Panoiás is, thus, a wonderful example of the adaptation of a native cultural space to the new eastern religious currents of the Imperial era. (© “Religion and Religious Practices of the Ancient Celts of the Iberian Peninsula“)

День 102. Вила Реал & Ламаш-де-Олу & Регуа & Пиньяо (винная дорога в долине реки Дуэро)

Горная португальская деревушка Ламаш-де-Олу – шаг в прошлое за облаками.
Промозглая сырость, грязь, лужи, старики-призраки — недоуменно смотрят, здороваются, напряженно вспоминают, где виделись: вчера, позавчера, десять лет назад. Ведь сегодня не существует, как собственно, и завтра. Бредешь по дороге к вечно бьющему источнику. Вечно размывающему фундаменты этих покосившихся домишек.
Воздух густой и влажный.
Тихо, но слышится постоянное журчание воды — она здесь повсюду, но это не время, его здесь тоже нет.
Возвращаешься в будущее, в небытие — едешь по винной дороге: деньги, роскошь, шик. Французы и англичане на отдыхе. Не понимаешь ни слова — все чужое, чуждое.
И хочется обратно — в прошлое.

Каучсерфинг у Анибала – невероятно скромного и доброго фотографа, который снимает аппаратом «Киев». Он возил странницу по окрестностям, пригласил ее в бразильский ресторан, где подавали жареный ананас с корицей, лакомился с ней шелковицей с дерева прямо в центре города, поил минеральной водой из термальных источников, а вечером накормил домашним ужином.