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Eriksi (Sisilia)

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Eriksi (Kigiriki cha Kale: Ἔρυξ, Éryx ; Kipuniki: 𐤀𐤓𐤊) [1] ulikuwa mji na mlima katika magharibi ya Sisilia, takriban kilometa 10 kutoka Drepana (sasa Trapani), na kilometa 3 kutoka pwani ya bahari.

Kuta za Wafoinike.

Mlima huo, unaojulikana sasa kwa Kiitalia kama Monte Erice, ni kilele kilicho peke yake kabisa, kikiwa kinainuka katikati ya eneo lenye milima midogo midogo, jambo linalofanya urefu wake kuonekana mkubwa zaidi kuliko ulivyo. Hivyo, katika zama za kale na hata za kisasa, ulitazamwa kama kilele kikubwa zaidi cha kisiwa chote baada ya Etna.[2]

Eriksi, kama mlima wa daraja la kwanza kwa ukubwa, ulitajwa na washairi wa Kilatini kama Vergilio, ukihusishwa na milima kama Athos, Etna n.k.[3] Katika kilele chake kilisimama hekalu maarufu la Venusi au Afrodita), lililozinduliwa, kulingana na hadithi za kale, na Enea.[4]

Hadithi nyingine, kutoka kwa Diodori, inahusisha uanzilishi au uundaji wa hekalu na mji, kwa shujaa aliyepewa jina sawa la Eriksi,[5] ambaye alisemekana kumpokea Herakli alipofika katika sehemu hii ya Sisilia, na kisha kupigania naye katika mchezo wa mieleka, lakini akashindwa kwake. Eriksi huyu alikuwa mwana wa Afrodita na Butesi, mfalme wa nchi hiyo, na kwa hivyo mara nyingi anatajwa na Vergilio kama kaka wa Enea, ingawa mshairi huyo hakumtaja katika uanzilishi wa mji.[6]

Katika toleo jingine lililowasilishwa na Apolonia wa Rodo katika epiki yake Argonautika. Butesi alikuwa Argonauti kutoka Athene, ambaye alianguka baharini wakati wa unyakuo alipokuwa akisikiliza Sireni. Aliokolewa kutokana na kuzama wakati Afrodita alipomwonea huruma. Alimbeba hadi Eriksi, ambako alitawala Afrodita, na akamweka Betusi katika Cape Lilibeo yaani Marsala.[7]

Historia

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Makazi ya asili

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Asili ya Eriksi haijulikani kwa hakika, lakini inaashiria kuwa ilianza kati ya karne ya 10 hadi ya 7 KK kama eneo la kidini na makazi yenye ngome.[8] Rekodi za kihistoria zinaonyesha kuwa ilikuwepo angalau kama karne ya 6 au ya 5 KK.[9] Chini ya utawala wa Elimi, Foinike, na Karthago, Eriksi ilikua kuwa hekalu-ngome, lililolindwa na kuta zinazojulikana kwa sasa kama Kuta za Elimi-Puniki.[8]

Haionekani kama iliwahi kuwa miongoni mwa makoloni ya Kigiriki, lakini kwa taratibu ilianza kufuatilia tamaduni za Kigiriki, kama miji mingine mingi ya Sisilia, na baadaye ikawa mshirika tegemezi wa Karthago.

Koloni la Wafoinike

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Mnamo mwaka wa 406 KK, mapigano ya baharini yalifanyika kati ya meli ya Karthago na meli ya Sirakusa karibu na Eriksi, ambapo meli za Karthago zilishinda.[10] Katika tukio la msafara mkuu wa Dionisio I wa Sirakusa kuelekea magharibi mwa Sisilia mnamo 397 KK, Eriksi ilikuwa mojawapo ya miji iliyojiunga na mtawala wa Sirakusa kabla ya kuzingirwa kwa mji wa Motya. Mwaka uliofwata mji wa Eriksi ulichukuliwa na Himilko.[11] Ilirudi tena mikononi mwa Dionisio muda mfupi kabla ya kifo chake, lakini inaonekana mji ulichukuliwa tena na Wakarthago, na pengine iliendelea kuwa chini ya utawala wao hadi msafara wa Piro mnamo 278 KK. Mji ulichukuliwa kupitia shambulio, na Piro mwenyewe akiongoza shambulio hilo, na kuchukua fursa hiyo kuonyesha uwezo wake binafsi kama mzao anayestahili wa Herakli.[12]

Katika Vita vya Kwanza vya Puniki (264–241 KK), tunaikuta Eriksi tena mikononi mwa Wakarthago, na mnamo 260 KK jenerali wao Hamilkar aliharibu jiji hilo, akiwaondoa wakaaji wake hadi kwenye eneo jirani la Drepanum, ambako alianzisha mji mpya wenye jina hilo.[13] Hata hivyo, eneo la zamani halikuachwa kabisa, kwani miaka michache baadaye tunaambiwa kuwa balozi wa Kirumi Lucius Junius Pullus alijifanya kuwa bwana wa hekalu na jiji hilo.[14] Inaonekana hekalu hilo lilikuwa limeimarishwa vizuri, na kutokana na nafasi yake juu ya kilele cha mlima, lilikuwa kituo cha kijeshi chenye nguvu kubwa. Pengine kwa sababu hiyo, Hamilkar Barka, ghafla aliacha nafasi ya ngome ya Erkte aliyokuwa ameishikilia kwa muda mrefu, na akahamishia vikosi vyake hadi Eriksi, kama ngome ambayo bado haingeweza kushindwa. Ingawa aliweza kujifanya kuwa mtawala wa mji wa Eriksi, uliokuwa takriban nusu ya mlima, hakuweza kupunguza hekalu na ngome iliyokuwa juu ya kilele. Ngome ya Warumi ambayo iliweza kupinga juhudi zake zote. Wakati huo huo, Hamilkar alidumisha nafasi yake ndani ya jiji, pamoja na wakaaji waliobaki ambao aliwahamishia Drepanum. Na ingawa alizingirwa na jeshi la Warumi chini ya mlima, alidumisha mawasiliano yake na bahari, na alilazimika tu kuachana na milki ya Eriksi na Drepanum baada ya ushindi mkubwa wa majini wa Gaius Lutatius Catulus dhidi ya Wakarthago, uliowalazimisha kutafuta amani mnamo 241 KK.[15]

Historia ya Baadaye

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Kuanzia kipindi hiki, mji wa Eriksi ulianza kupoteza umuhimu wake, na kuna shaka kama uliwahi kurejeshwa tena. Sisero (106–43 KK) anaitaja hekalu, lakini hakutaja kamwe mji wenyewe; na Strabo anasema kwamba katika wakati wake, eneo hilo lilikuwa karibu halina wakazi kabisa. Plinio, anawataja Waeriksi miongoni mwa jamii za manispaa za Sisilia; lakini tukio lililotajwa na Tasito, kwamba ilikuwa ni Wasegestani waliomwomba Tiberi kurejesha hekalu. Hii linaonyesha kwamba hekalu hilo wakati huo lilikuwa chini ya mamlaka ya Segesta.[16]Hakuna ushahidi unaoonyesha kuwa mji wa Eriksi uliendelea kuwepo baada ya hapo; wakaaji waliobaki inaonekana walihamia kwenye kilele cha mlima, ambapo sasa mji wa kisasa wa Eriche, umejengwa juu ya eneo lililokuwa hekalu la zamani. Hakuna mabaki yoyote ya mji wa kale yaliyosalia, lakini inaonekana ulikuwa katika eneo ambalo sasa lipo konventi ya Santa Anna, takriban katikati ya mlima huo.[17]

Anagogia na Katagogia

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Anagogia (ἀναγώγια) ilikuwa sherehe iliyoadhimishwa Eriksi kwa heshima ya Afrodita. Wakaaji wa eneo hilo waliamini kwamba, katika kipindi fulani cha mwaka, mungu huyo wa kike alisafiri kuelekea Afrika, na kwamba njiwa wote wa mji huo na maeneo ya jirani pia waliondoka kumfuata katika safari yake.

Siku tisa baadaye, katika katagogia (καταγώγια, ikimaanisha kurudi), njiwa mmoja aliporudi na kuingia hekaluni, wengine walifuata. Hii ilikuwa ishara ya furaha na karamu kwa ujumla. Wilaya nzima ilisemekana wakati huu kuwa na harufu ya siagi, ambayo wenyeji waliamini kuwa ishara kwamba Afrodita amerudi.

Hekalu la Venusi

Hekalu hilo liliunganishwa na hadithi za kale zinazohusisha makazi ya Watroia katika sehemu hii ya Sisilia. Ikiwa hadithi hizi zina thamani yoyote ya kihistoria, zinaashiria kwamba hekalu hilo lilikuwa kituo cha kale cha ibada ya Kipelasgi, badala ya kuwa na asili ya Kifoinike kama inavyodaiwa na waandishi wengi. Hata wale waandishi wanaosema kwamba lilianzishwa kabla ya wakati wa Enea wanasimulia kwamba shujaa huyo alilitembelea na kulipamba kwa sadaka na zawadi za kifahari.[18] Ni wazi kwamba hekalu hili takatifu liliheshimiwa kwa kiwango sawa na Wafoinike, Wakarthago, Wagiriki, na Warumi. Tangu enzi za msafara wa Waathene kwenda Sisilia (415 KK), tunajifunza kutoka kwa Thukidide kwamba hekalu hilo lilikuwa tajiri kwa vyombo na sadaka za dhahabu na fedha, ambazo Wasegestani walitumia kuwadanganya wajumbe wa Waathene waamini kuwa walikuwa na utajiri mkubwa.[19] Wakarthago wanaonekana walimlinganisha Venusi wa Eriksi na mungu wa kike Mfiniiki Astarte, na hivyo wakamheshimu sana. Kwa upande wao, Warumi walimpa heshima za kipekee mungu huyo wa kike na hekalu lake, wakiamini kuwa lilikuwa na uhusiano wa moja kwa moja na Enea. Hata hivyo, hawakuweza kuwazuia askari wao wa Gauli waliokuwa mamluki wasilipore hekalu hilo wakati lilipotekwa na Junius;[20] lakini tukio hilo linaonekana kuwa ndilo tukio pekee ambalo hekalu lilipata madhara, na hasara zake zilifidiwa haraka, kwani Diodoro anasema lilikuwa katika hali ya kustawi na tajiri. Wakuu wa Kirumi walioteuliwa kutawala Sisilia hawakukosa kutembelea hekalu hili mashuhuri kama ishara ya heshima. Kikosi maalum cha askari kiliteuliwa kukilinda, na miji kumi na saba mikubwa ya Sisilia iliamriwa kulipa kiasi cha dhahabu kila mwaka kwa ajili ya mapambo yake.[21] Hata hivyo, kuporomoka kwa mji wa Eriksi na kudhoofika kwa eneo hili kwa ujumla kulisababisha hekalu hilo pia kupuuzwa. Kwa sababu hiyo, mnamo mwaka 25 BK, Wasegestani walimuomba Tiberio alirejeshe, na kwa mujibu wa Tasito, mfalme huyo aliahidi kufanya hivyo kwa urahisi, lakini hakutekeleza ahadi hiyo. Hatimaye, jukumu hilo lilibaki kwa Klaudio, ambaye alilitekeleza baadaye.[22] Hili ndilo tukio la mwisho linalotajwa kuhusu hekalu hilo katika historia; na wakati kamili wa kuporomoka kwake au uharibifu wake wa mwisho haujulikani.

Ifikapo karne ya 12, eneo lililokuwa la hekalu hilo lilikuwa limechukuliwa na ngome, ambayo baadaye ilibadilishwa kuwa gereza. Sehemu ndogo tu ya misingi yake ya kale, iliyojengwa kwa mawe makubwa na mazito, ndicho kilichosalia katika jengo la asili; hata hivyo, nguzo kadhaa nzuri za itale ambazo bado zipo katika sehemu nyingine za mji huo, bila shaka zilitoka kwenye hekalu hilo la zamani. Kama ilivyotajwa hapo awali, hekalu lenyewe lilikuwa limezungukwa na ngome za ulinzi, hivyo likaunda ngome imara au akropoli, iliyokuwa tofauti kabisa na mji wa chini. Sarafu iliyopigwa na C. Considius Nonianus (katika karne ya kwanza KK) inaonyesha hekalu lenyewe pamoja na ukuta wa ngome uliokuwa unalizingira sehemu kubwa ya mlima ambao hekalu lilikuwa limejengwa juu yake; lakini usahihi wa mchoro huo hauwezi kuaminiwa sana. Pia kulikuwa na hekalu mjini Roma lililowekwa wakfu kwa Venusi wa Eriksi, lililosimama nje kidogo ya lango la Kolline;[23] hata hivyo, mchoro ulioko kwenye sarafu hiyo bila shaka unahusu hekalu la asili la Sisilia. Sarafu za mji wa Eriksi zilikuwa na alama zinazohusiana na ibada ya Venusi, huku zingine zikionyesha ufanano mkubwa na zile za Agrigentum (kwa sasa ni Agrigento), jambo linaloashiria uhusiano kati ya miji hiyo miwili, ingawa hakuna maelezo yoyote ya kihistoria yanayofafanua uhusiano huo.

  1. ↑ Slouschz, Nahoum (1942). Thesaurus of Phoenician Inscriptions (kwa Hebrew). Dvir. uk. 134.{{cite book}}: CS1 maint: unrecognized language (link)
  2. ↑ "VLQ 11 - Solinus, Censorinus, Pomponius Mela, Plutarchus". Vossiani Latini online. Iliwekwa mnamo 2025-10-06.
  3. ↑ Virgil (2012-07-18). "Virgil: <I>Aeneid</I> Book XII". doi:10.1017/cbo9780511979378. {{cite journal}}: Cite journal requires |journal= (help)
  4. ↑ "R v Baker [1994] Crim LR 444 (CA) Facts: A man with the same name as the deceased had earlier been robbed in his own home and there was evidence that the deceased had paid the robbers to commit the offence. He was called out one night and killed with two knives belonging to the appellant. Witnesses said that the appellant had said that he had done the killing. At trial, a co-defendant gave evidence in his own defence which implicated the appellant. He said that on the night of the killing, the appellant said he wanted to see Sam, which was the nickname of the deceased, because, he said, the appellant had been a party to the robbery. They went to waste ground where he expected the appellant to have a word with Sam but instead he attacked him and went mad, stabbing him repeatedly. Death was caused by 48 stab wounds, each of which was fatal. The appellant's evidence was that he knew that his co-defendant was a violent man who had kicked and punched him previously and threatened to finish him off. He and others had told him that Sam was going to the police about the robbery and wanted him to go with them to see Sam. He went out of fear, and they took his knives. Once on the open ground, the co-defendant handed the appellant a knife and told him to kill Sam. He then went berserk and was waving the other knife at the appellant, who was petrified. The appellant swung the knife which penetrated Sam somewhere near the shoulder or the throat, Sam staggered back and the co-defendant went on screaming for the appellant to kill Sam and so he swung the knife twice more. He did not know where it went in. The appellant then passed the knife back to the co-defendant and said 'I'm not doing it'. He did not touch Sam again but moved a short distance away and turned his back. He then heard more thuds caused by the others continuing to stab Sam. He then saw him on the ground. The defence was that insofar as he was involved in any joint enterprise, it was a joint enterprise to do serious harm to Sam but not to kill him, and he did it under duress. It could not be proven that any of the three stab wounds he had inflicted would have killed Sam or that they did kill him. That he passed over the knife and thereafter disassociated himself from what the others did meant that the joint enterprise had come to an end. The witnesses were tainted by their close relationship with the co-defendant. Held: It would be considered how far in practice a direction to the jury to consider a s 18 count would have benefited or might have benefited the appellant. The defence would have relied on duress by the co-defendant but if that had succeeded there would have been a complete acquittal. The risk that the jury might be unwilling to acquit him completely and should therefore have been allowed to consider convicting on a lesser charge presupposed that they would convict him after satisfying themselves that he did not act under duress. In that situation, according to his story, the appellant was told by the co-defendant to kill Sam and stabbed him three times before turning away and saying that he wasn't doing it. He then stayed there until Sam was on the ground dead or dying, whereupon he left with the other two. If that account", Sourcebook Criminal Law, Routledge-Cavendish, ku. 435–435, 1996-08-09, ISBN 978-1-84314-309-3, iliwekwa mnamo 2025-10-06
  5. ↑ "THEOI GREEK MYTHOLOGY - Exploring Mythology in Classical Literature & Art". www.theoi.com. Iliwekwa mnamo 2025-10-06.
  6. ↑ Gransden, K. W.; Harrison, S. J., "Virgil and Homer", Virgil, Cambridge University Press, ku. 23–33, iliwekwa mnamo 2025-10-06
  7. ↑ Apollonius of Rhodes (2009). "Argonautica". Digital Loeb Classical Library. Iliwekwa mnamo 2025-10-06.
  8. 1 2 Tusa, Matteo (2017). Erice: Planning for Life. Erice: Self-published. ISBN 9788892667327.
  9. ↑ Lietz, Beatrice (2022). "Erice. Fonti storiche e archeologiche". In Ampolo, Carmine (ed.). La città e le città della Sicilia antica: atti delle ottave giornate internazionali di studi sull’area elima e la Sicilia occidentale nel contesto mediterraneo (Pisa, 18–21 December 2012) (in Italian). Quasar. ISBN 978-88-5491-263-2. hal-03908782.
  10. ↑ Walbank, F. W. (1945-12). "Phalaris' Bull in Timaeus (Diod. Sic. XIII. 90. 4–7)". The Classical Review. 59 (2): 39–42. doi:10.1017/s0009840x00087758. ISSN 0009-840X. {{cite journal}}: Check date values in: |date= (help)
  11. ↑ Brodmerkel, Frank (2006-03). "Die Vene entlarvt den ID-Betrüger". Bankmagazin. 55 (3): 48–49. doi:10.1007/bf03230720. ISSN 0944-3223. {{cite journal}}: Check date values in: |date= (help)
  12. ↑ Diod. xx. 10, Exc. H. p. 498.
  13. ↑ Id. xxiii. 9.
  14. ↑ Id. xxiv. 1; Pol. i. 55; Zonar. viii. 15.
  15. ↑ Pol. i. 58; Diod. xxiv. 8. p. 509; Livy xxi. 10, xxviii. 41.
  16. ↑ Strabo VI-2, p. 272: "The last and longest side is not populous either, but still it is fairly well peopled; in fact, Alaesa, Tyndaris, the Emporium of the Aegestes, and Cephaloedis123 are all cities, and Panormus has also a Roman settlement. Aegestaea was founded, it is said, by those who crossed over with Philoctetes to the territory of Croton, as I have stated in my account of Italy; they were sent to Sicily by him along with Aegestes the Trojan"; Cicero, In Verrem ii. 8, 47; Pliny iii. 8. s. 14; Tacitus Ann. iv. 43.)
  17. ↑ William Henry Smyth, Sicily, p. 243.
  18. ↑ Diod. iv. 83; Dionys. i. 53.
  19. ↑ Thucydides vi. 46.
  20. ↑ Pol. ii. 7.
  21. ↑ Diod. iv. 83; Strabo v. p. 272; Cicero In Verrem ii. 8.
  22. ↑ Tacitus Ann. iv. 43; Suetonius Claud. 25.
  23. ↑ Strabo v. p. 272.

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