Endovelicus

Source: Wikipedia, the free encyclopedia.

Endovelicus (Portuguese: Endouellicus, Endovélico; Spanish: Endovélico, Enobólico) is one of the pre-Roman Lusitanian and Celtiberian gods of the Iron Age. He was originally a chthonic god. He was the God/Lord of the Underworld and of health, prophecy and the earth, associated with vegetation and the afterlife. Later accepted by the Romans themselves, who assimilated it to Pluto or to Serapis and made him a relatively popular god.[1][2]

Endovelicus had a temple in São Miguel da Mota in

Ethnological Museum of Lisbon; possible toponyms include Andévalo in Spain.[3][4]
The cult of Endovelicus prevailed until the 5th century, just when Christianity was spreading in the region.

Etymology

In the last two centuries of scholarship, several etymologies have been proposed to Endovelicus's name.[5][6]

In the 19th century, António da Visitação Freire classified it as a mixed

Bel (or Vel-) would be Phoenician for 'Lord' and -Cus is a usual word termination in Latin. José Leite de Vasconcelos believed the word Endovellicus was an originally Celtic title Andevellicos, meaning 'very good'.[7]

An alternate reading derives the word velicus from the Celtic vailos ("wolf"). Wolves were symbolic animals to the god.[8]

Another, more recently proposed possibility suggests a loanword from

proto-Basque, from the *bels root. In this case the original name would have been *Endo-belles, "most black", fitting his chthonic characteristics.[9]

Temples and cult

There were several places where researchers think his cult could be observed:

In the municipality of

Venus. Some authors[who?] connect the name of the rivulet with the meaning of the place as being the "Glimpse of Light". A kilometer away, there is a sacred fountain that is said to be more ancient than the temple; its waters are still considered medicinal
.

The temple is rocky and hemmed in by a rocky formation that protects the site and the chiselled flooring is often related to Roman sacrificial altars. This sort of monument is not uncommon in the North of Portugal and on the Spanish Meseta.

Leite de Vasconcelos mentions that the site was used by the inhabitants of the

Roman empire from all walks of life. Several inscriptions suggest that the temple of Endovelicus was used as an oracle. One of the inscriptions states: EX IMPERATO AVERNO. Leite de Vasconcelos translated this as “segundo a determinação que emanou de baixo" (by the determination that emanated from below) suggesting that there is a similarity to the Temple of Apollo at Delphi. Steam would emanate from below, deep within the earth, and bestow clairvoyance. Vasconcelos also suggests that believers practiced the incubatio, sleeping at the site, hoping for dreams
they could interpret later.

In Castro of Ulaca in Province of Ávila, a city of the Vettones, a sanctuary dedicated to Vaelicus has been discovered. The name could be related to Endovelicus.

The most notable sanctuary hypothetically dedicated to Endovelicus, is the

Saint Michael (São Miguel in Portuguese). The Muslims transformed the temple into a mosque, and with the Reconquista the temple was once again made a Christian temple. In 1559 the temple was still somewhat well preserved when the Cardinal Henrique ordered 96 marble columns to be removed from the place to build the Colégio do Espírito Santo in Évora. From the building only the staging remained. But archaeological forays have turned up pottery and amphorae as well as votive altars dedicated to Endovelicus, and lead to the discovery of several architectural elements, among them the "sinks" made in the rocks. The sinks suggests the existence of rituals, animal sacrifices
and, maybe, feasts of a ritual nature.

See also

References

  1. ^ Monteiro Teixeira, Sílvia. 2014. Cultos e cultuantes no Sul do território actualmente português em época romana (sécs. I a. C. – III d. C.). Masters’ dissertation on Archaeology.. Lisboa: Faculdade de Letras da Universidade de Lisboa.[page needed]
  2. ^ Encarnação, José d’. 2015. Divindades indígenas sob o domínio romano em Portugal. Second edition. Coimbra: Universidade de Coimbra.[page needed]
  3. ^ Monteiro Teixeira, Sílvia. 2014. Cultos e cultuantes no Sul do território actualmente português em época romana (sécs. I a. C. – III d. C.). Masters’ dissertation on Archaeology.. Lisboa: Faculdade de Letras da Universidade de Lisboa.[page needed]
  4. ^ Encarnação, José d’. 2015. Divindades indígenas sob o domínio romano em Portugal. Second edition. Coimbra: Universidade de Coimbra.[page needed]
  5. ^ Monteiro Teixeira, Sílvia. 2014. Cultos e cultuantes no Sul do território actualmente português em época romana (sécs. I a. C. – III d. C.). Masters’ dissertation on Archaeology. Lisboa: Faculdade de Letras da Universidade de Lisboa.[page needed]
  6. ^ Encarnação, José d’. 2015. Divindades indígenas sob o domínio romano em Portugal. Second edition. Coimbra: Universidade de Coimbra.[page needed]
  7. ^ Vasconcellos, José Leite de. Religiões da Lusitania na parte que principalmente se refere a Portugal. Lisboa: Imprensa nacional, 1897. pp. 124-125.
  8. ISBN 9788495983169
    .
  9. ^ Encarnação, José d’. 2015. Divindades indígenas sob o domínio romano em Portugal. Second edition. Coimbra: Universidade de Coimbra.[page needed]

Further reading

On epigraphy
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