Agria 39. (Az Egri Múzeum Évkönyve - Annales Musei Agriensis, 2003)

Domboróczki László: Radiokarbon adatok Heves megye újkőkori régészeti lelőhelyeiről

probability it wasn't a coincidence.'

3

' What we have here are the workings of some deeply rooted cultural factors which may well also have had a ritual and religious element. Indeed, we have tangible evidence that there was a spiritual, transcendental dimensional to people's lives. Indeed, the idols found in the Körös Culture and the Szatmár Group bear noticable similarities, something noted by N. Kalicz and J. Makkay in connection with the finds at Méhtelek.

132 More recently flat-bodied idols from sites dated to the Szatmár period have also been published.

133 The similarities are further proved by the bull figurines, known as centaurs, which we know from the most recent Szatmár Group sites.

134 We don't have to go far

135 in search of the forerunners of these bull statues as they can also be found in the Körös Culture finds.

136 Bull figurines also appear in a stylised form at Szolnok-Szanda.

137 On one of the bull representations at Gubakut female breasts are depicted.

138 Because of this mixture of male and female attributes it has been called a fertility statue. It is a composition 131 The orientation of the houses is usually explained by the direction of the prevailing wind. Some have suggested that the shorter sides of the houses were pointed towards the wind, so that the wind only hit the shortest surface. Others believe the wind struck the roofs side on. According to P. MODDERMANN, in Holland during the Neolithic period the prevailing SW wind struck the side of the houses (MODDERMANN, Pieter J.R. 1985. 73.). This would explain why the roofs, continued down to ground level and why the houses stood rows, as with the exception of the first house all the dwellings would have not felt the whole brunt of the wind. We believe the orientation of the graves, the houses and the settlement are governed by a system in which all the elements are interrelated. It is by no means certain the system was determined by purely practical factors, indeed it is more likely that traditions were involved (rituals, beliefs, myths). These were traditions which can be shown to exist throughout the course of the Neolithic period. See footnote 32. 132 KALICZ Nándor-MAKKAY János 1976. 18. 133 NAGY Emese Gyöngyvér 1988. 126, fig. 36. Looking at the finds from site no. 1 in Polgár one can indeed see many ALP characteristics, although crucially what has been published so far from Újtikos still shows signs of the Körös Culture (NAGY Emese Gyöngyvér 1998. 121-125., 138-150.). 134 Mezőkövesd-Mocsolyás: KALICZ Nándor-KOÓS Judit 1997b. 165., ills. 19-21., FüzesabonyGubakút: DOMBORÓCZKI László 1997a. 163., ills. 38-40. 135 Vinca parallels: Rajac-Donje Grbice (SREJOVIC, Dragoslav 1988, 88.), Vitkovacko PoljeAleksandrovac (SREJOVIC, Dragoslav 1988. 106.). Starcevo-TLP parallels: Szentgyörgyvölgy-Pityerdomb (BÁNFFY Eszter 2002.). 136 KUTZIÁN Ida 1944. XLVII/17., RACZKY Pál 1980. 16. ill. 1-2. The figures referred to probably depict bulls, despite the fact that the Gubakút figures differ somewhat in form from the Mocsolyás figures. On the Körös Culture animal figures one can usually find a small cupped or flattened part or a small hole on their back. One can also see other animals depicted such as goats and other unidentifiable four-legged creatures. Perhaps here it is not the fact that they are animals that is most significant, but the additional meanings the figures gain through their decoration or other applications. (BÁNFFY Eszter 2001. 61.) This is a characteristic also found in the Szatmár Group figurines. 137 KALICZ Nándor-RACZKY Pál 1981b. 7-12., RACZKY Pál 1988.17., ill. 1. The MezőkövesdMocsolyás horn can also be mentioned as an analogy (KALICZ Nándor-KOÓS Judit 1997b. 32.). 138 DOMBORÓCZKI László 1997a. 22. ill. 5. 37