Alba Regia. Annales Musei Stephani Regis. – Alba Regia. Az István Király Múzeum Évkönyve. 4.-5. 1963-1964 – Szent István Király Múzeum közleményei: C sorozat (1965)

Tanulmányok – Abhandlungen - Makkay János: What was the Copper Age Clay Wagon Model of Budakalász? IV–V, 1963–64. p. 11–15.

probably oil and water, being mixed up in the vessel according to ancient Sumerian custom.

32 Evidently water and oil, or wine and oil have played a role in the various rites from a very ancient time. In our judgment the wagon-shaped Budakalász vessel may have served the preparation or the storage of such sacred liquids originally. It is up to this point that we agree with the statements of V. Sümeghy.™ It is natural from all we have said above that the libation off erred through the Khafajah find was directed towards the same gods who received also votive cars. They may have been the chief gods of fertility and Ishtar as the goddess of war. In the case of the Budakalász model we must evidently refrain from taking a stand on the basis of analogy. The supposition e. g. that is was destined for the service of the sun god, seems precipitated and unjustified to us.

34 For such an inference no direct or indirect evidence is available. The Iron Age urn fitted on four wheels, found in a grave at Kánya, is a close parallel of the Budakalász find in many respects.

35 But the similar forms have not been sepulchral vessels in the first place but mixing vessels in the service of the cult or everyday life. These were manufactured mainly of metal and they were often placed on the flat body of a four-wheeled vehicle.

36 In an interesting manner these mixing vessels are the most frequently found at a time, in the first half of the first millenium B. C, when the small wagon models placed in shrines become very favourite objects again. Such finds are known from Spanien, where especially fine specimens are unrarely occurring among the ex-voto gifts. In some cases even the animals drawing them are present.

87 R. hantier states that their cultic character cannot be defined yet. Sacrificial cars placed in shrines were found at Olympia too.

38 The connection of these Early Iron Age finds with ancient mythology was dealt with by J. M. Blazquez, mainly with the help of the small bronze vehicle found at Mérida.™ The relations between the latter and the boar hunting at Kalydon seem to be doubtless. Another generally known votive car, that of Duplyaya, may be explained by the help of ancient mythology too. Opinions are divergent in this respect, as it may be attached to the person of Aphrodite or to that of Apollo with equally sound reasoning/0 One fact is beyond doubt, however: the religious idea underlying these Iron Age or Late Bronze Age finds has remained essentially the same as in Sumerian times. People depict a god or a hero in some of his travels, made by his characteristic vehicle. Homer describes, how Hera and Athenai set out for war against the Troians:

41 <ûç ефат, ovî> airíÖTjae dt à Xev/ctoXevos Hp-q. ij fitv (iroiyopÂvi) -)(j)vcráfj.irv>cas ewvtp cmroi/ç "iipr) irpeaßa 6eá, ötryárrj^ p^yáKoio Kpóvow aùràp Aorfvalt), /coi/pi) Л*ск alyióyoio, TToïKiXov, Óv p avTf) тго1Г)<тато к ai tcáfi* ^epaiv, г) Ы xiTOJV «Vouera ûtôç veffxXrfyepérao •Tfvyeaiv (ч тгоХерди вшрг/асгето hanpvoa

/та. e'ç В <>Х

€а Ф^оу

еа Toeri ßrjo-ето. ХаСето В f7X

0Ç ßpiOo fxéya artßapov, TUM bdfivqai спч'^ас àvhpôiu Tjptáwv, ToiaLv те «отеасгета« oßpifjuOTrarpT}. "ï\pt) Ы fiáerTi/yi воюя етгЕ^киет dp ITTTTUV^' avTOfuiTai Be TTVXAI /JLVKOV ovpavov, as *X

ov '^P***Trjtç етгпетратгтаи р.ёуач nùpavàs Qukvjj.Tro<; г(, »7/AÍI/ ai>aK\2v(n TTVKtvàv i/€<f>o<; rjo eiriBflvai. TÍjt pa èi aírroMV /cevTpjjveicéas l^oi> i-mrotK. Although Mesopotamian graves in which persons of high standing were buried with wagons are known from the oldest times (the age of the most ancient dynaties) already, we cannot admit that the Budakalász wagon model would have been the symbolic expression or the replacement of such a wagon burial.

42 It is generally known that wagon burial symbolized in that age, as it did always, the social dignity and importance of the deceased. The car was placed in the grave of a man of high standing and wealth at Ur or Kish too. Now it cannot be imagined that the power, wealth and reputation of a man or woman, having fulfilled a leading position in society while alive, should have been represented by a broken vessel. It is absurd even in the case if this vessel imitated a wagon eventually. On the other hand, it could have no symbolic significance, replacing a real car, in the grave of a poor man, since the latter was not entitled to a wagon burial. 32 S.LLOYD: Mesopotamia. Excavations on Sumerian Sites. (London 1936) p. 93. 33 NK 55/56 (1957/58) pp. 3-6. 34 V. SüMEGHY: deduces this from the ornament of the vessel. Loc. cit. 35 J. CSALOG: Hallstattkori kocsiurna Kányáról (A Hallstatt Age Wagon Urn from Kánya). Tolna vármegye múltjából 2 (Pécs 1936) pp. 29-30; id., Arch. Ért. 1943, pp. 41-49. 36 G. BRUNNHUBER6 op. cit.; R. FORRER: op. cit. Figs 13-14; S.BENTON: The Evolution of the Tripod-lebes. ABSA 35 (1938) pp. 119-120, etc. 37 R. LANTIER: Bronzes votifs ibériques. JPEK (1930) pp. 38-47. 38 Ibid. p. 41; P. LÉVEQUE: Les consécrations de chars dans le sanctuaire d'Olympie. RA 25 (1946) pp. 129-138. 39 I. M.BLAZQUEZ: Los carros votivos de Mérida y Almorchón. Su signification religiosa. Zephyros 6 (Salamanca 1955) pp. 41-60. 40 J. PETROVICS: Starinar 5 (928-30) pp. 27-28. W. BRANDENSTEIN: Die Göttin von Dupljaja. Carinthia I 146 (1956) pp. 419-424. 41 II. VIII, 381-396. 42 M. E. L. MALLOW AN: op. cit. p. 54. 14