Fitz Jenő (szerk.): Religions and Cults in Pannonia. Exhibiton an Székesfehérvár, Csók István Gallery 15 May - 30 September 1996 – Szent István Király Múzeum közleményei: A. sorozat 33. (1998)

indigenous patrons of local springs. The inscription reads: Nymphis \ Iasis \ Fl(avio) \ Herrn \ adion(i) c(ivi) R(omano) |5 v(iro) eg(regio) lllyet \ Ulp(ius) Iste ei(us) \ cumAvito \ etSurla C(ai) \f(ilio ? -iliis ?) phialam |10 arg(enteam)

p(ecunia) n(ostra ?) d(ono) d(edit ? -ederunt?).n Silvanus was the most popular indigenous deity in south Pannónia and in other southern Illyrian regions.12 Alongside Iuppiter, the majority of epigraphic and figurai monuments were dedicated to this deity. In Pannónia and the region belonging to Croatia, as far as stone reliefs and sculptures are concerned, Silvanus was depicted as the Italic deity of forests, fields and flocks, often wearing short clothes, holding afalx (a concealed knife), and a pine branch and sometimes with a dog at his side - one of his usual companions. On the other hand, the same deity in southern Illyrian regions was worshipped in the form of the Greek Pan, half man, half goat, depicted with goat's hooves and with horns on his head, holding a shepherd's staff (pedum) and a flute (syrinx). A highly interesting yet damaged altar from Osijek (Mursa) dedicated to Silvanus Augustus probably showed the deity in this iconographie scheme. This is also stressed by the goat hooves and the dog paw next to them (Fig. 4). According to registered finds it seems that the only important shrine to the Silvanus' cult was in the Aquae Balissae municipality, i.e., Daruvar, where at least four Silvanus' monuments were found in one place. Three of them bear inscriptions, two are dedicated to Silvanus Domesticus, and there is also a relief of the Pannonian "household" Silvanus in the company of two female companions, probably silvanae (Fig. 5). Traces and remains of architecture in the vicinity confirm that there was a shrine at this place. The site where the monuments were found lies near thermal springs. Also nearby is a forum as well as town thermae. Altars for this indigenous deity and patron of hearths were not erected only in temples, but also in courtyards. It held a prominent position in household lararia. Most of his temples were, however, in the open air, sub divo, near springs and in shady groves. The Silvanus temple in Topusko13,

another Pannonian thermal centre, was of a similar character. Of the eleven or twelve altars dedicated to Silvanus, eight were found together, - indicating precisely the site of the Silvanus' shrine. It is interesting to note that only one inscription is dedicated to Silvanus Domesticus, whilst the others are dedicated to Silvanus Silvester or Silvanus Augustus. It therefore seems that in this picturesque landscape Silvanus dominated as the specific patron of forests, groves, meadows and shepherds, that is, of nature in general. On the basis of available evidence, there are twenty-four extant monuments dedicated to this deity in the southern regions of Pannónia, only two of which are figurai. Three monuments dedicated to Vidasus and Thana have also been discovered at Topusko.These names most probably conceal deities of indigenous origin, probably Diana and Silvanus, who were often worshipped in the regions of the Illyrian Delmatae.14 As the group of monuments was found at the same location and near Silvanus' shrine, it obviously confirms the existence of a shrine dedicated to this autochthonous couple, as was the case of Silvanus'. Of the deities to whom numerous monuments were raised in Pannónia, Liber (Bacchus) and his female counterpart, Libera, are the two worth mentioning. Numerous monuments were dedicated to Liber. Of the thirteen in existence, six are epigraphic and just as many are figurai, either in the form of reliefs or full sculptures in the round. Libera appears on one relief only, but both deities are found together on five monuments, three reliefs and two inscriptions. It should be stressed that monuments dedicated to these deities are more frequent in the eastern part of South Pannónia. It is interesting to note that in the Pannonian cults river deities were of great prominence, especially those representing the larger rivers navigable during Roman times.15 Their harbours served both for communication purposes and as borders and outposts throughout the Province. It is, therefore, no wonder that the inscription from Osijek (Mursa) is dedicated to Danuvius and Dravus, river-gods of the Danube and the Drava, respectively. There is also a simple rustical ara from the Andautonia municipality, near Zagreb, dedicated to Savus, the personification of the river Sava. The inscription reads: Savo Aug(usto) \ sac(rum) \ [M(arcus)] Iuen[ti]u[s] | [Pr]i-m[ig]eniu[s] \ [e] t [s] о [с] i (i) v(otum) s(olverunt) l(ibentes) m(erito). The name of the river-god is undoubtedly of pre-Roman origin. This is also confirmed by the onomastic repertoire of indigenous Pannonian inhabitants.16 11 Vikic-Gorenc 1966, 12, fig. 20; ILJug 1170; Cabrian et al. 1973. 13, fig. 14; Gorenc-Vikic 1975, 47, fig. 14; Rendic-Miocevic 1992, 70. с 12 Dorcey 1992,1, 71 -72; The author believes that Silvanus is par exellence Roman god in whose cult there are few domestic elements present. The quite different opinion cfr. Rendic-Miocevic 1955, passim. 13 Ljubic 1892, 65-68. Unfortunately we do not know its Roman name. 14 Mayer 1951; Mócsy 1974, 251; Dorcey 1992, 72: the author does not approve of the quotation founded in the Roman interpretation according to which Vidasus and Thana were Silvanus and Diana. According to his opinion, there are neither archaeologic nor epigraphic or linguistic proofs that would speak in behalf of the thesis which says that Vidasus was a forest divinity like Silvanus. He claims that Vidasus can only be a local god, or a deity of less inportance. We do not agree with the author's opinion. The fact is, however, that in Topusko three altars were found at one place with the engraved names, and that in the whole area of southern Pannónia this divine couple was extremely popular and equally worshipped as Silvanus and Diana. 15 According to Mócsy they were worshipped by traders and officials. Those river gods were nothing more than the Genii loci, cfr. Mócsy 1974, 182. 16 It is mentioned as an onomasticon in the inscription in the parish church at Hrascina(Zlatar): M(arcus) Ulp(ius) Gemin [us] \ Savi f(ilius) an [ (norum ... et)] \ Volus [ia...], AJJ 456. 9