Marisia - Maros Megyei Múzeum Évkönyve 23-24. (1994)
I. Arheologie
22 ADRIAN HUSAR 6 of the castrum of their former units,52 became in this way useful instruments of the Roman idea as they were during their military service. There are yet some unclear aspects concerning the access of some Celtic veterans to the functions and public honours, as concrete possibilities to be illustrated in the social life. Still, we can imagine the prestige the veterans established in the rural zones, were enjoying. To this situation probably contributed their cultural knowledge53 they were endowed with. Focusing on the Roman provincial spirituality, as the epigraphical sources attest, we have, to reckon the presence of some Celtic and Germanic54 divinities in the pantheon of the Roman Dacia. Conveyanced in the Trajanic province both by military and civilian elements, these cults draws out the Celto-Germanic component of the spiritual back-ground in the Roman Dacia. It is important, also, to observe that the weight of the Celto-Germanic cults in the religion55 of the Dacian province is somehow similar to the place occupied by the Celtic anthroponimes in the onomastic56 of the Roman Dacia. Apollo Grannus and Sirona are Celtic57 divinities widely spread in Galia and on the Upper Danube. The couple Apollo Grannus - Sirona -one of the very frequently mixed couples58 met in the "Gallo - Roman" religion-, had been assimilated in the Roman pantheon as protector of health. In the virtue of his quality to protect the human being -governing the destiny and the wealth-, each Celtic divinity might be considered, last of all, as. healthful. As R. Bloch observed, interpretatio Gallica is extremely supple, leaving the impression that "ces grands dieux représentent des dieux gaulois peut-etre trés difficiles á préciser, mais surtout qu'ils ont presque tous un caractére protecteur, bienfaisant, comme les divinités des sources. , . C'est de ce cőté-lá qu'on peut trouver peut-etre l'explication de télié ou téllé assimilation, de telle ou téllé interpretation."59 52 M. Páván, La provincia romana della Pannonia Superior, Roma, 1955 p.488. 53 M. Bärbulescu. Din istoria militará a Daciei románé. Legiunea V Macedonica ?i castrul de la Potaissa (I), Cluj-Napoca, 1987, p.83. 54 M. Macrea. Cultele germanice h Dacia, in AISC. V, 1944-1948, p. 219-263; A. Husar, Cultele celto-germaniceh Dacia, MS, Universitatea din Cluj, 1986. 55 For the synthesis of the religious monuments (inscriptions + iconographical material) cf. M. Bärbulescu, Cultele greco-romane in provincia Dacia. Diss.. MS.. Cluj-Napoca, 1985. 56 1.1. Russu, in I' Onomastique lathe, p.353. 57 LexMyth. 1/2, c. 1738-1740, s.v. Grannus (DrexeO; LexMyth, IV, c.952-957, s.v. Sirona (Ihm); RE. VII, c.1823-1827, s.v. Grannus (Ihm); RE, III, A5, c. 354-360, s.v. Sirona (Keune); J. Toutain. Les cultes paiens dans /'Empire Romain. Ill2, Roma, 1967, p. 201 sqq. 58 C. Bémont, in Bulletin de correspondence hellénique, Suppi. XIV, Iconographie classique et identités régionales. Paris, 1986, p. 131 sqq. 59 Op. cit. p.]40
