Marisia - Maros Megyei Múzeum Évkönyve 23-24. (1994)
I. Arheologie
13 CELTS AND GERMANS IN DACIA 29 Titus lulius, lapidarius, consecrated a monument to the same divinities naming them with the epitheton Montanae -Sul(evis) Mont(anis)]29. From the description of the relief which attends the inscription we find out that there were represented two feminine figures, one of them carving. In this case, Suleviae occurs in the shape of geniuses of the carvers.127 128 129 130 An analogous situation can be met in Britannia where the most fervent worshipper of the Suleviae divinities was Sulinus, scu/foKsic!)131. Thus, presently in Dacia are attested 13 Celto-Germanic cults on the basis of 27 monuments (24 epigraphically and 3 figuratives). With on single exception (the unephigraphical altar from Sucidava), all these monuments comes from the Carpathian Dacia as follows: Apulum (10), Sarmizegetusa (6), Napoca (1), Räzboieni-Cetate (1), Ciumäfaia (1), Gherla (1), llisua (1), Alburnus Maior (1), Tibiscum (1), Daciae incertae (1). In Dacia, the worshippers of the Celto-Germanic divinities belong to all social-strata. Most of them (6) belong to the equestrian order, three of which being characters of higher rank -C.Sempronius Urbanus, Q. Axius Aelianus and M. Aurelius Marcus. Among the dedicants we find soldiers - M.Calventius Viator and Aurelius Tato; at llisua, the religious act is carry out in the name of the entire troop (ala Tungrorum). In two of the cases, artistscraftsmen (Mestrius Martinus, pictor, Titus lulius, lapidarius) and liberti (FI.Attalus, Cl. Anicetus) are attested among the believers of the Celto- Germanic divinities; only once, among the dedicantes, appears a slave - Libella, superiumentarius. Finally, at Apulum, the women -Sextia Augustina, Flavia Pulchra and Cornelia Daphnis - occurs as dedicants. Although there aren't in Dacia too numerous proves of the Celto- Germanic beliefs, the different position of the Trajanic province had, placed at the cross-road of the spiritual influences coming both from the north-western provinces, and from the Orient, is reflected by some of the particularities of these cults in the Carpathian Dacia. For instance, Hercules Magusanus on the altar from Ciumäfaia is named Deus Invictus as a consequence of a contamination with Mithras. We believ that is clearly framing the measure into which the antique religiosity was possible to be mould considering the territorial and ethnical configurations. Finally, it remains yet unclear the question of the Galatian divinities132 - IOM Bussumarus, IOM Bussurigius and IOM Tavianus-, known from six dedications, out of which five comes from Apulum and one from Napoca. 127 OIL. III. 1156. 128 1.1. Russu, in /' Onomastique latine, p.359. 129 OIL. Ill, 1601. 130 M. Macrea. op.cit. p.259. 131 EphEp, IX, 998 = RIB, 105 (Corinium Dobunnorum); CIL. VII, 37 = RIB, 151 (Aquae Sulis). 132 AI. Popa, I. Berciu, in In memoriam ConstantiniDaicoviciu. 1974, p.315-324.
