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)

There is also enough material to fill a chapter on early Christian monuments in this region. It will however, be discussed in the article dealing with Christianity in Pannónia. This survey of cults and religions in the southern parts of Pannónia could be supplemented with evidence of worship of Roman, indigenous or Oriental deities, which have been preserved on utensils and jewelry. The picture would thus be more complete and express more clearly the situation in this region. We believe, however, that the material presented here is sufficient to offer a solid foundation for a conclusion which will supplement the picture of cults and religions throughout the whole Pannonian region. One cannot speak of the dispersion and significance of individual cults only on the basis of the number of monuments dedicated to a specific deity. Such data are, however, indicative and cannot be ignored. It shows, for instance, that Iuppiter was the most worshipped deity in southern Pannonian regions, especially with his usual formula - Optimus, Maximus - but he is also defined more closely by other attributes. Together with his Oriental namesakes, Dolichenus, Heliopolitanus, Iuppiter-Ammon and at times alongside indigenous deities, for instance Comagenus, the position Iuppiter held in this region becomes even more significant. Apart from the sanctuary in Sirmium, fifteen other proofs of his cult from Osijek (Mursa) attest to the existence of his sanctuary. The same could be presumed for Sisak (Siscia), Daruvar (Aquae Balissae) and perhaps for some other centres. Silvanus should also be mentioned as one of the major deities. As stated by Mócsy25, he appears in Pannónia as an indigenous, Pannonian deity and should not be identified as the "Illyrian" or "Dalmatian" Silvanus. It seems that the statements of the same author, claiming this cult to be concentrated primarily around the northern Pannonian regions, does not hold good, as there are numerous monuments and sanctuaries in the southern regions as well. We can say with certainty that his sanctuaries existed in Daruvar, Osijek and Sisak, as well as in Topusko, where altars dedicated to Vidasus and Thana prove the existence of a sanctuary dedicated to these two indigenous deities identified with Silvanus and Diana by interpretatio Romana. No traces of architecture were, however, found at Topusko, which would bear witness to a sturdily built sanctuary or a complex similar to the one in Daruvar. Nevertheless, a large number of altars dedicated to Silvanus and to the indigenous god Vidasus stress the importance of such "natural" deities and of the existence of their sanctuaries sub divo, in a natural environment where these deities were worshipped as they were in earlier times. On the basis of the number of monuments, a temple dedicated to Hercules in Osijek could be assumed, as well as a Cybele sanctuary, Metroon, and perhaps a smaller Apollo sanctuary. There might have been a sanctuary dedicated to Liber and Libera in Zemun (Taurunum). Sisak was the centre of many sanctuaries; in addition to those of Iuppiter and Silvanus, already mentioned, one can deduce the existence of Hercules' sanctuary as well as of sanctuaries dedicated to the Oriental deities: Isis, Mithras and Attis. Due to the urban complexity of present Sisak, which lies on the foundations of former Siscia, it is not, however, possible to investigate in detail, let alone reconstruct individual sanctuaries as was the case in Aquae Iasae (Varazdinske Toplice). It was there that the remains of the Capitoline Triad temples were found and reconstructed. They were located along the northern side of the municipal forum. They were small, yet rich in architectural ornamentation. It is possibly, on the basis of the colossal statue of Minerva with pedestal and Iuno's inscription to conclude that, this complex was a representative cult center for this territory. At the same time it is the only reconstructed cult complex with a forum and its cult buildings in the Croatian part of Pannónia. The sanctuary dedicated to the nymphs - Nymphaeum, should also be stressed, as well as their numerous altars found in this Iasaean centre famous for its therapeutic springs as early as the Roman times. In the other Iasaean thermal centre, Aquae Balissae (Daruvar), the cult of these numina are basically an expression of natural conditions which enabled the development of these Pannonian municipal centres. This can also be said of the third thermal centre in this region - the one in present Topusko. In conclusion: besides the usual repertoire of deities to whom temples were dedicated and erected in all important centres, and on the basis of indicators which we have attempted to show here, it can be concluded that alongside the dominant cult of Iuppiter, the worship of deities and numina connected to natural features of the Pannonian landscape - Silvanus and members of his cult family, Diana, nymphs, silvanae and others, was also widespread. 25 Mócsy 1974,

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