1) Riassunto, Rèsumè, Abstract
Uno studio archeoastronomico triennale ha dimostrato che il petroglifo camuno del sole, presso il Capitello dei Due Pini, può essere interpretato come una rappresentazione stilizzata dell'escursione annua del sole sul profilo occidentale dell'orizzonte visibile - i tramonti agli equinozi ed ai solstizi - e del movimento apparente lunare intorno all'astro diurno. Si è anche constatato che gli ultimi raggi del sole al tramonto durante il solstizio estivo illuminano la sola parte superiore del Capitello dei Due Pini, ove è rappresentato il disco solare. Gli autori ritengono che ciò, unitamente ad altri elementi, confermi l’interpretazione, già proposta da altri in precedenza, della località Plas come antico luogo di culto del sole.
2) Premise
We are forced to post the final version of our study in a shorter format
than we announced, due to a different publishing policy. It is more of
a summing up about what was told during the 1999 Valcamonica Symposium
than a real research: we apologize with our readers for it! Anyway, English
version is now available.
Readers will find out that every point is just described but not deeply
analysed. The whole version is publishing in B.A.R.A. 2002.
3) The research
An archaeoastronomical research focused on Camunian site Plas, marked by very beautiful engravings, was proposed for the first time by Elena Gervasoni in 1997. At that time, she invited Enrico Calzolari and Mario Codebò to make measuring in Valcamonica. During Valcamonica Symposium 1997 the same Gervasoni announced the next publication of this our research, which was still in progress at that time (Gervasoni, 1997).(fig.5).
While the 1997 campaign ended with a first contact on the environment
and with measuring about two churches’ orientation (to be published soon),
Codebò thought to find in the site Plas the typical characterizations
of prehistoric cult, basing on similar experiences (Codebò and Michelini,
1997a, pp. 341-358; Codebò, 1999). The characterizations are: rise
on surrounding ground, panoramic view, heathen frequentation, and christianization
marks.
After studying the site’s geomorphology, with a steep left mountainside,
and after considering the tradition of a sacred wedding between the male
principle of Pizzo Badile Camuno and the female principle of Concarena,
we thought Concarena were the focus of ancient observations (tradition
of the wedding is reported by Fratti and Gervasoni; meteorological observations
reported in Priuli, 1983, picture n. 1 and Brunod 1997, picture n. 23;
astronomical observations reported in Beretta, 1997, pag.68).
After that, Barale and Codebò found a similar mountain hyerogamy
in the Cuneo county, where an idiomatic phrase sounds: “…(mount) Monviso
marries (mount) Bisalta…”. In fact, watching from the surrounding lands,
or even better from Mondovì hill, sharp and pointed Monviso and
wavy and undulating Bisalta really look like male and female principles.
Moreover, the fact that both couples of mountains in Piemonte and
in Camonica Valley have male and female names, looked as a further proof
of our hypothesis, also considering that female names for a mountain are
pretty uncommon. We suggest to study the visual outline of every mountain
with a female name.
We observed that behind Concarena outline we can watch the whole journey
of sunset during the year and, given the fact that two engravings show
the sun, we concluded that it was the same sun the object of the cult.
Moreover, Calzolari, Codebò, Fratti and Gervasoni were already
able to observe, during September 1997, the evening projection of light
and shadows behind the Concarena. This vision could have been intended
as an epiphany of the mountain Gods, like the one we can observe behind
the Pizzo Badile Camuno during the morning (Priuli 1983 photo n. 1; Brunod,
1997, photo n. 23). These uncommon events can especially refer to the central
engraving, with three discus placed side by side, where the light comes
from the top to the bottom (photo n. 1). We have here, in this way, two
different phenomena: lights produced by refraction and the sunset, put
together through a typical psychoanalytical process: the condensation.
The further step wanted us to verify our hypothesis and understand the
reason for the three-sun discus, instead of one. So we began to observe
and take pictures of the sun during three key moments: equinox and solstices.
This process went through winter solstice in 1997- summer solstice 1999.
We used the following tools: graduated spherical surveyor’s cross with
direct reading of 5’ centesimal; gravity inclinometer with direct reading
of 1° degree; radio-controlled clock; Wilkie prismatic compass with
direct reading of 1° and direct estimate of 0,5°.
The data algorithms are the ones quoted in Codebò 1997 b, pp.
pp.39-109, the final result of a series of texts quoted in the bibliography.
The geographical co-ordinates of the site, measured through a series
of triangulations on topographical maps (I.G.M. 1:25 000 and 1:100 000),
resulted in lat. 46°02’24”N, long. 10°21’49”E, height above sea
level of 900 metres.
Furthermore, we realized that on equinoxes (data of 20/03/1998)
the sun sets at 5:30 p.m. (4) in the saddle between the summit of Concarena
in the south and the summit of Mount Elto (or Pizzo Garzeto) in the north
(photo n. 2) (5).
With the height above the visible horizon of 7°, the astronomical
azimuth is 260,8° nowadays (6).
The magnetical azimuth resulted to be 260°.
On winter solstice (data of 18/12/1998) and on the following days)
the sun sets 34,5° southward compared to the sunset-point on equinoxes,
in a place of visible height of 7° on the southern side of Concarena
(photo 3).
The magnetical azimuth was measured in 225°. Unfortunately, as the
time of sunset was not recorded we could not measure the astronomical azimuth.
On summer solstice (data of 18/06/1999) the final edge of the sun sets
(picture 4) at 7:40 p.m. and 40 seconds behind the summit of Mount Elto
(or Pizzo Garzeto).
With the height of the visible horizon recorded in 14°, the astronomical
azimuth is 290,5° nowadays and it was 291,3° in 2500 b. C. (6).
The magnetical horizon resulted to be 289°.
The range between the point of equinoctial sunset and the point of
summer solstitial sunset was measured by means of a graduated spherical
square in 29°, while the range resulting from the difference between
the astronomical azimuths was 29,7°.
We can therefore draw that the average range is 29,35°, with a
standard deviation of ± 0,35° nowadays.
It results that solstitial setting amplitudes in winter and in summer
(that is the two horizon arcs between the equinoctial, winter and summer
solstitial sunset points), are 34,5° and 29,35° nowadays, while
the total arc, which shows the annual local apparent range of the sun,
is 63,85° (the magnetical arc is 64°).
This is also what you can draw from the engraving which we are examining:
the two angles between the central beam of rays, the one on the left and
the other on the right (looking at the engraving) are, respectively, 32°
and 28,5°, while the total angle is 60,5° (fig. n. 1).
After these data, we thought to have been able to verify our hypothesis,
considering the tough field represented by the rock art. The artist, while
observing the western horizon, was able to see in front of him the sunset
during equinoxes, to see the sunset at his left during winter solstice,
with a greater arc, and the sunset at his right during summer solstice,
with a smaller arc. Moving his head toward the rocks, he was able to paint
the same configuration with a greater arc at his left and a smaller one
at his right.
Small circles close to the big one could represent: 1). Sun position
during equinox and solstices; 2). Sun position at sunrise, midday and sunset;
3). Moon extreme positions at sunset, reached every 18,61 years, when rising
and setting amplitudes are broader than sun amplitudes during solstices.
In these situations, we can see the moon to rise and set southern and northern
than the sun, during winter and summer solstices.
Options 1 and 2 don’t look likely, because option 1 has already been
represented by the light behind the circles, while option 2 is difficult,
because of the morphology of the land, with a bad vision during sunrise.
So we think that option 3 is the one pictured on Plas’ rock. Also considering
that moon extreme positions were the most observed during Megalythitic
Age in Europe (Thom, 1971; Hadingham, 1978; Burl, 1988a, 1988b, 1993; Proverbio
1989; Cossard, 1993). For instance, if we consider the necropolis in S.
Martin de Corleans (AO), we have 7 on 18 astronomical alignments pointed
on moon extreme positions (Cossard, Mezzena, Romano 1991; Romano 1992,
pages 70-84).
As a further proof of our interpretation, on June 18, 1999 we observed
that, during sunset in summer solstice, the sunlight hits the upper part
of the Capitello dei Due Pini, before going down, behind M. Elto (or Pizzo
Garzeto). In fact, the light hits exactly the sun discus with 24 rays.
Unfortunately, given the short time range, the operator was not able to
take pictures, but we hope to get them during summer solstice in 2000.
We also watched a field, at the bottom of the valley, ploughed in a
horseshoe way (Brunod 1997, p. 97) (photo n. 5). That persuade us to think
that similar engravings - like, for instance, Caven 3, Cornal, Borno 1,
Ossimo 2 - could represent the whole land-sky environment (Brunod, 1997,
pp. 95-117 and passim, photo 74-75).
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We can remember that similar, but more complex, explanations have been
proposed by A. Thom about the megalithic fan-shaped alignments in Britain
and Scotland (Thom, 1971; Hadingham, 1978, pp. 130-132; Proverbio, 1989,
pp. 108-115; Cossard, 1993, pp. 39-41) and by C. A. Newham about Causeway
Postholes in Stonehenge (Hadingham, 1978, p. 94-95; Proverbio, 1989, p.
96). Despite the experts do not accept anymore the idea of “megalithic
yard”, proposed by Thom, some measuring units have been used in S. Martin
de Corleans (Mezzena, 1997, pp. 79-80).
If we cannot read these cup marks as a representation of moon phases,
it is still possible to use this hypothesis about the cup marks posted
following an arc (Brunod, 1997, p. 112, fig. 166).
Finally, we’d like to touch the issue of the evolution of this engraving,
with a more specific discussion in a further paper: early the engraving
could be considered as a faithful graphic representation of a remarkable
atmospherical phenomenon and of the heavenly seeming yearly movement of
the setting sun, then it could be changed in an abstract symbol and later
in a sort of “icon” with a merely decoration purpose, stripped by the original
context, following mental paths described by the psychoanalysis.
4) Other interpretations
During our surveys, Adriano Gaspani studied as the same engraving as
some others, which can suggest astronomical interpretation. He issued his
works (Gaspani 2000, pp. 32-39) after ours, so that we could not write
about it before the present.
He suggests, in short, that it symbolizes a three-tails-comet between
two stars. He names also two other interpretations: a solar eclipse and
a three-planets-conjunction. He debates and explains these hypotheses.
As the same engraving is reproduced in other rocks (he mentions ten of
them), also far from Plas place, he suggest that it symbolizes an extraordinary
event “…really watched in the sky by far peoples with different cultures…”.
We think these are weak interpretations, because they are founded only
on a morphological likeness of a not just demonstrable but only guessing
event: it is necessary to prove this event at the time of the engraving
to strength this hypothesis!
Really the presence of the same – or, better, alike - engraving in
far cultural areas (during Valcamonica Symposium 1999 Prof. Anati told
us it is present in several European places, included East Europe) put
some questions and force to regard it as the representation of an important
and diffused “thing” (like, for instance: the Copper dagger with triangular
blade, central rib and half-moon shaped pommel; the tongue shaped axe;
the metal double spiral; the pintaderas; etc.).
But we think that the collected and up-discussed data back up more
strongly the hypothesis that it symbolizes the sunset, which was much watched
during the Metal Age, like the European and Mediterranean megalithic monuments
show.
If the surveys in the other places where is the alike engraving would
show similar bearings towards the sunset (or the sunrise) and similar correspondences
between engraving angles and sun movements on skyline, this hypothesis
would be strengthened.
Unluckily some of the more important menhirs with the similar engraving
(as, for instance, Caven) were removed and it is not possible to restore
their exact position any longer. People who will decide a this kind survey
in the future, will be obliged to get their data only from irremovable
engravings.
Finally we think our hypothesis has more chances to be right.
5) The question of the equinoxes
During the last archaeoastronomical international meeting “Archaeoastronomy:
a debate between archaeologists and astronomers looking for a mutual method”
taken place in Genoa (Italy) on 08-09 February 2002 (see http://www.archaeoastronomy.it)
the question if the equinoctial alignments were deliberate or casual was
discussed. The impossibility to identify the equinoctial event without
proper instruments and knowledge (while the solstices are obvious) was
emphasized. Nevertheless, the possibility to locate East and West points
was admitted (really ancient peoples knew the space division in four parts,
i.e. the templum).
A first method is to recognise the direction N-S, which is the polar
axis: its orthogonal line is the direction E-W.
To recognise the North or South Pole in absence of a polar star can
be made in the following ways:
a) watching the starry sky very carefully during a large number of
nights: a diligent observer can locate the point around which the starry
sky turns;
b) looking the rising and setting of a circumpolar star through an
horizontal plane: as the circumpolar star describes a circle in the sky,
the central point between the two extremes (i.e. of the circle) is the
sky pole (Romano 1992 pp.186-189).
c) Looking at the highest height of the sun, which coincides in the
transit over the local meridian with enough approximation.
All these methods are simple, intuitive and within a diligent observer’s
grasp.
A second method is to use the gnomon put in the middle of an horizontal
circumference, whose points, touched the first in the morning and the last
in the afternoon by its shade, lie on the axis E-W (Romano 1992 pp. 37-38,
186-189).
It needs more knowledge than the first method, but it seems to be very
ancient.
A third method is to calculate the mean time between two solstice:
it is not exact because the not uniform speed of the Earth around the Sun
(Romano 1992, 38-39; Proverbio 1989 pp. 190-194).
More probably the undeniable megalithic alignments E-W were made using
a mixture of all methods.
For the archaeoastronomer is important do not mistake the equinox (which
is not obvious) for the E-W alignment (which is easily building).
6) The anthropomorphic figures of Plas (by Piero Barale).
The obvious and evocative rocky spur of Plas sure constituted an exceptional
“emplacement” of territory’s control for a wide beam, guaranteeing not
only a visual dominion on fields, pastures and ways of communication, but
also a visual width on local skyline, that is on the “mounts’ outline”
of the Val Camonica western watershed. Not accidentally therefore on the
full of rocks wall, behind the springboard, has been engraved some heliomorphic
figures, probably connected to observed astronomical events from this place.
In spite of the engraving variety is somewhat limited, the kind of
the engravings and their symbolic content could indicate the necessity
to subdivide the “time” by practical actions (astronomical observations
of the horizon) perhaps connected to the “ritual sphere”, in this case
attested from probable representation of “solar cult”: some typical anthropomorphic
figures of the Copper Age surround a solar disc.
The platform of Plas would seem therefore to be used for this type
of observations also after the Copper Age. A similar supposition seems
somewhat likely if the presence of other rocky engravings, placed outside
of the context previously cited, is considered.
Two interesting anthropomorphic representation, thoroughly lonely regarding
the main nucleus of the entire complex, appear on the rocky balcony, which
is overhung by some landslide’s masses and dominates over Capo di Ponte,
Seradina and Cemmo Bedolina, areas where there is the greater concentration
of rock art of the entire Val Camonica, appear .
The first engraving represents a human figure (cm. 21x25,5) disposed
on the horizontal plan of the outcrop. This engraving that for its symmetrical
structure lends to interesting shape considerations has “V shaped legs”
and horizontal open arms with three fingers hands. It is turned to the
magnetic west perfectly and it seems to hint at a step of dance, perhaps
allusive to the appearing movement of the Sun. By another interpretation
this engraving could be esteemed an anthropomorphization of the Sun; the
rayed star, which in different contexts (stele of Ossimo 7, 8, 9 and M13)
is placed on the head of the anthropomorph, in this case has been no more
represented because “concretely” placed in front of the engraving during
the moments of its equinoctial sunset.
The second engraving (cm. 32x27), arranged on the horizontal plan of
the outcrop too, and pointed to the magnetic west exactly, represents a
scene of “hoeing”. The image, placed in front of a cruciform symbol with
equal arms which is probably a solar representation would turn
out tied to the agricultural jobs of ploughing, operation that is carried
out in proximity of the autumnal equinox.
The anthropomorphic figures present on Plas cliffs, strongly suspected
to represent part of the historical memory of some observations of spherical
astronomy, could constitute the “companions marks “ which the main exponents
of the Camunian people put in “particular sites” to establish alignments
to mark the seasons’ flowing over the mounts’ outline.
7) Acknowledgements
We must thank Enrico Calzolari, Elisabetta Casini, Giorgio Dimitriadis, Sandro Panteghini, Federico Troletti, Paolo Turelli and all the people who have contributed to any extent to the achievement of this research.
8) Notes
(1) A.L.A.P.: Associazione Ligure Astrofili Polaris;
C.C.S.P.: Centro Camuno Studi Preistorici;
I.I.S.L.: Istituto Internazionale di Studi
Liguri;
S.A.It.: Società Astronomica Italiana;
S.I.S.F.A.: Società Italiana di Storia
della Fisica e dell’astronomia.
(2) Piero Barale made the study, the frottage and the drawings of the
antropomorphic engravings and of the rayed engraving (fig. nn. 1, 2, 3,
5). He wrote the appendix on he antropomorphic engravings.
Marco Castelli made the study and the frottage of cup-marks (fig. n.
4), as well as the picture n. 3.
Mario Codebò reported astronomical measurements and calculi;
the pictures nn. 1, 2, 4, 5; topographical definitions too. He wrote also
this final text and reported about that in Valcamonica Symposium 1999.
Henry De Santis made astronomical and topographical calculi.
Liliana Fratti gathered all the historical as well as artistical informations
about the site, especially about ancient rock art and about the monuments
of Camonica Valley. She gave us an important logistical support.
Elena Gervasoni promoted and introduced our archaeoastronomical surveys
into Camonica Valley. She cared after and co-ordinated the organization
of surveys. She collected the historical data about the site.
Stefania Della Scala, Alessandro Ferrarini and Mario Codebò
translated the text in English.
(3) Psychoanalytical literature is really wide, but we’ll limit any
references to the most important works about it:
A) for Freud’s school:
Sigmund Freud (1899) L’interpretazione dei sogni. O.S.F. vol. III,
Boringhieri press, Torino, Italy, 1980; o.t.: Die Traumdeutung, G.W. 2-3,
S.E. 4-5;
Sigmund Freud (1915-1917). Introduzione alla psicoanalisi. Lezione
X. O.S.F. vol. VIII, Boringhieri press, Torino, Italy, 1976; o.t.: Vorlesungen
zur Einführung in die Psychoanalyse, G.W. 11, S.E. 16.
Otto Fenichel (1951). Trattato di psiconalisi delle nevrosi e delle
psicosi. Chapter IV, n. 8. Astrolabio press, Roma, Italy; o.t.: The Psychoanalytic
Theory of Neurosis, W.W. Norton & C. press, New York, N.Y., U.S.A..
Charles Rycroft (1970). Dizionario critico di psicoanalisi. Astrolabio
press, Roma, Italy; o.t.: A Critical Dictionary of Psychoanalysis, Thomas
Nelson and Soons Ltd., London, U.K..
Jean Laplance & Jean Baptiste Pontalis (1990). Enciclopedia della
psicoanalisi. Laterza press, Bari, Italy; o.t..: Vocabulaire de la Psychanalyse,
Pressé Universitaires de France, Paris, 1967.
Antonio Alberto Semi (editor) (1988). Trattato di psicoanalisi. Vol.
I, page 298. Raffaello Cortina press, Milano, Italy.
B) for Jung’s school:
Carl Gustav Jung (1952). Simboli della trasformazione. O.C.G.J. vol.
V. Bollati Boringhieri press, Torino, Italy, 1992; o.t.: Symbole der Wandlung:
Analyse des Vorspiels zu einer Schizophrenie, Rascher Verlag, Zurich, 1952,
C.H.
Carl Gustav Jung, L’uomo ed i suoi simboli, Longanesi & C. press,
Milano, Italy, 1980.
(4) tm means the time ZT of the time zone (different from the local
astronomical time tv, resulted from the time of central meridian of local
time zone ± the longitude of the place, i.e. L.H.A.) while Greenwich
time is everywhere UT, or, in Italian, TU). Greenwich astronomical time
is indicated in Italian as TV and in English G.H.A. As the time zone in
which Italy lies (central Europe time zone) is one hour before Greenwich
time UT (western Europe time zone), central Europe tm have always one hour
more than UT.
In summer, there is two hours’ difference, due to the legal summer
time.
For further informations about these subjects, you can refer to: Flora
1987, Meeus & De Meis 1990, Meeus 1998, Smart 1977, Zagar 1984.
(5) The two peaks, which appear in a slight alignment with Plas place
and of a similar height, are not in reality easily distinguishable the
one from the other.
(6) We used the Laskar formula to calculate the variations on the obliquity
of the ecliptic, which modify declination and azimuth of mobile heavenly
bodies within about 41 000 years (Meeus 1998 pp. 147-148). On equinoxes,
the declination 0° and the azimuth of the sun remain unchanged. We
reserve to give further details in the final text.
(7) this period is the clock-wise movement of the nodes on the orbit
of the moon on the ecliptic. For Zagar 1987, p. 236, it is of 6793 days;
for Meeus & De Meis 1990, p. 68, it is of 6798 days.
(8) All the works of these two authors are issued in http://www.archaeoastronomy.it
(9) Barale’s works are issued on http://members.xoom.it/PieroBarale/home.htm
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