Tárnoki Judit szerk.: Tisicum - A Jász-Nagykun-Szolnok Megyei Múzeumok Évkönyve 19. (2009)
Régészettudomány - Magdolna Vicze - Nagyrév symbolism revisited: Three decorated vessels from Százhalombatta and Dunaújváros
Tisicum XIX. Nagyrév (Cat. Nos. 383, 384) or of double lines like on the urn from Tököl, 5 8 the jug from Százhalombatta (Fig. 3), and two vessels from Nagyrév (Cat. Nos. 384, 386). The third outstanding motif the „human-figure" with raised arms is known in at least fifteen examples 5 9 from a large geographical and chronological circle. Its application even exceeds the Nagyrév cultural boundaries and time span, see for example the finds from the Mokrin cemetery, 6 0 or the urn from Dunaújváros, 6 1 or the cups from Bugyi, 6 2 and Kulcs. 6 3 The published examples: 9 are mentioned in Schreiber 1984 (Fig. 11), 2 have been mentioned above from Bugyi and Kulcs, 1 is known from Mezőtúr, 6 41 or possibly 2 from Dunaföldvár, 6 51 from Százhalombatta (Fig. 3) and 1 from Rákóczifalva. 6 6 A note must be made here about the relationship between the so-called comb-motif and the presentation of human figures with appraised arms. Their short term identical or rather interchangeable meaning, based on the pre-existing studies of Banner 6 7 and Bóna, has been very clearly demonstrated by Marietta Csányi using the Rákóczifalva urn and the beaker from Mokrin 6 8 as perfect examples. She has convincingly shown that the concept behind the comb-figure and that of the raised armed human figure is very closely connected but it must be emphasised however that their iconographie formulation and development after this short period follow different paths. The discussion above demonstrates clearly that the early jug from Százhalombatta is one of the few exceptionally decorated vessels of the Nagyrév social group. Its composition is a variation of the two most elaborately worked small pedestalled cups from Nagyrév-Zsidóhalom (Cat. Nos. 384, 386). Two of the three main symbolic elements are not just present on the Százhalombatta jug, but their arrangement and disposition is the same as on the other two vessels. To be more exact in the main frame i.e. opposite to the handle is seated the 'X' shaped step-like motif with the double human like figure arranged symmetrically and attached on each side to the frame of the 'X' (Fig. 3.2-3). The ritual and symbolic importance of these material items has always been clear. 69 But the role they played in social interactions has not been 58 SCHREIBER Rózsa 1984. Fig. 8.5. 59 I have not made a complete search. 60 GIRlC, Milorad 1971. 61 SCHREIBER Rózsa 1984. Fig. 10. 62 TOMPA Ferenc 1936. Pl. 23.14. 63 BÓNA István 1975. Pl. 1.2. 64 CSÁNYI Marietta - TÁRNOKI Judit 1992. 203, Cat. No. 387. 65 SZABÓ Géza 1992. Fig. LXXXIV; and the Fig. XXXVIII.4. 66 CSÁNYI Marietta 1982-83. Figs. 4,5. 67 BANNER János 1957.; 1958. 68 CSÁNYI Marietta 1982-83. 56-7; TASIC, Nikola 1972.17-8. 69 BANNER János 1957.; TASIÓ, Nikola 1972.; BÓNA István 1975.; SCHREIBER Rózsa 1984.; CSÁNYI Marietta 1992. discussed. It is vital not to forget that artefacts even on a general level have ideological and symbolic components and are actively manipulated in social strategies, 7 0 thus jars and small vessels like these must have had directly constructed meanings. Such symbolic representations helped to specify special rights within the social structure of the community, perhaps they belonged to a specified social group. Due to the nature and the possible imbedded ritual meaning 7 1 of these artefacts it is possible to infer to the function of these vessels, artefacts or even buildings (see Tiszaug). It seems probable that they are involved in specific events, thus they commemorate or rather represent that special event 7 2 even when not in use. The more recent, near complete, settlement publication of Dunaföldvár-Kálvária tell 7 3 indicates that these types of finds are coming to light from settlements just as regularly as from cemeteries. 7 4 The employment of similar decorations both in cemeteries and on settlements emphasise the parallel between the organisation of the living and that of the dead. 7 5 This may indicate that only special members of society had access to such artefacts or had the possibility or the right to attend or perform specific events. The structure of Nagyrév cemeteries and arrangement of burials, the way we understand them today, might even indicate a line of plausible inheritance to this special role 7 6 within the Nagyrév society. Taking into account the shape and form of the vessels, and the composition of motifs on all known examples it is quite clear that there is close connection between all of them. The signs and their arrangement in group 1 and 2 are related to group three, though there is a linear decrease in their level of complexity. They may possibly be inferring the extent of role they play in events and social. This on one hand might imply that they communicate their imbedded message, clearly understood by members of the Nagyrév society, on different levels. On the other hand if possession of special artefacts indicates specific status within society then the extent of power or rather influence of that member could be reflected in the composition of these artefacts. It seems safe to suggest that there is a linear connection in the meaning, the representation and complexity of the artefacts, and their owners and their community. The symbolic systems help to specify rights within the structure of society. Thus the 70 HODDER, Ian 1982, 85. 71 CSÁNYI Marietta 1982-3. 57; SCHREIBER Rózsa 1984. 25-6. 72 EARLE, Timothy 1990. 73 SZABÓ Géza 1992. 74 Same can be said for Dunakömlőd-Bottyánsánc. Pers. Comm. Thanks to Eszter Kis Szabó. Although the jug from Százhalombatta is a stray find, it most probably comes from the tell as it was collected from the sbrick factory, which continuously mined the tell settlement. 75 BRADLEY, Richardetal 2001. 62. 76 see Nagyrév-Zsidóhalom cemetery C/1 and C/2 burials: CSÁNYI Marietta 1992, 85.1998. 9. I 314
