Agria 41. (Az Egri Múzeum Évkönyve - Annales Musei Agriensis, 2005)
Domboróczki László: A háromszögletű AVK-fejek szimbolikája
sculptures can also be compared with the holes present in the Gudakút figurines, although we cannot be entirely sure for what the holes were used, apart from the obvious one of hanging the artefacts up somewhere. The figurines from Szanda represent unusually stylised horns. If we look at the other horns by way of analogy as part of their analysis, 2 * they could be compared with the characteristic Körös Culture idols with their log-like heads. The Szolnok finds lead us to the realisation that the triangular head on the Gubakút figurine contains not just human but bull elements as well. The bull's head has a triangular form, so the triangular head of the figurines seems all the more bull-like if we associate the top two corners with the stylised horns. One may conclude from this that the Gubakút sculpture now at issue was also a fertility symbol emphasising its bullish aspects at the expense of everything else. The plastic female breasts present in the other Gubakút sculpture, also showing bullish aspect, results in the kind of combined representation one sees on the walls of the Çatal Hüyük shrines (Table 1. ill. l.),for example. 29 If our conclusions are correct, it follows that the triangular heads appearing in our region during the ALP period contain references which go beyond human elements to stylised representations of bull's heads, making all the triangularheaded idols fertility symbols. 30 Thus they are not human representations, but objects which contain abstract meanings having had special stress put on their female, male or indeed their bullish aspects. If our conclusions are actually correct, then the Gubakút sculpture could be of key importance in our attempt to understand Neolithic symbolism. While now is not the place to go into the important conclusions which can be made in order to better understand the ALP period, with the help of the above ideas, new possibilities open up in our understanding of how this culture evolved, what its spiritual origins were, and how its religious symbols worked. The movement of ideas of southeastern European origin would now appear to be more significant than previously thought, allowing us the possibility of deducing the emergence of the later Neolithic development from local roots and bringing us closer to a comparison of religious beliefs and rites with a Vinca Culture which, while similar in many respects, has always been considered more complex and of a higher order. (László DOMBORÓCZKI2000. 8., 10., 15., 18.) 31 28 Nándor KALICZ-Pál RACZKY 1981. 12. pl. 6. 29 David OATES-Joan OATES 1993. 93. ill. 98. 30 One should think of the type of fertility symbols published by Nándor KALICZ-Pál RACZKY 1981.14. pl. 7/3. The analogy is also still apt if the sanctuary in question in Cyprus dates primarily to the early Bronze Age. 31 It has been felt necessary to print the text again in full, because originally we didn't have the opportunity to print the footnotes, which we believe to be important, in the publication in question. 23
