Marisia - Maros Megyei Múzeum Évkönyve 32/2. (2012)
Articles
150 I. BODA plate was found (Csillány 1910, 181-182), respectively in Pannonia one is known from Brigetio (Paulovics 1958, 40-48); therefore this theory does not stand, however the ‘symbolism of the mountain maybe possible (Turcan 1998, 188). If one considers that the triangular plated are narrated after a scheme that seems traditional, we must conclude that their destination was identical and that they were related to certain customs or cult rituals. Thus, in this context, the presence of Apollo on the dolichenian triangular plates suggests the belonging in his pantheon that was ‘narrated after a traditional scheme’. Their number is relatively small; this can mean that the use of such special emblems was not particularly spread in all the provinces where the cult was known. These symbols could be used in dolichenian sanctuaries as signa templi dedicated to the divinity, as religious symbols meant to be held by priests in sacred ceremonies, as signa (vexilla) collegii or as symbols of the community - however Merlat (1960, 168-177) disagrees with this last possibility. The triangles are among the most revealing documents of the dolichenian doctrine, presenting Dolichenus and his paredra in their role as oriental divinities. As qualitative signs and representations of the divine attribute they are included alongside the couple Castores Dolicheni, the cosmic triad eagle-Sol-Luna, sometimes other gods allowed in the dolichenian pantheon being added. They often remind that Dolichenus is a military god but they also contain notations that point to his origin. They were probably exposed on a pole for his followers during the dolichenian ritual. In this treasure hoard the god from Doliche, his paredra respectively, appear in the company of several deities or heroes part of the dolichenian myth: Luna, Sol Invictus, Castores, Dadaforii, Mercurius, Minerva, Diana Lucifera, Isis, Serapis and Apollo Citharoedus (Noll 1980, 44-49). The presence of all these gods was interpreted as the reflection of the syncretic character of the cult, with similarities to other oriental cults (Spiedel 1978, 24). The astral divinities that usually accompany Iuppiter Dolichenus are Sol and Luna, their presence suggesting a certain astral aspect of the cult. The presence of Victoria symbolizes the triumphal qualities of the god from Doliche, his ability to produce success, his ability to offer the human soul the possibility of survival. Iuno Dolichena is known as the paredra of the god. Last but not least Apollo appears also. In the Roman Empire, alongside Dolichenus, most often invoked is the paredra of the god, known under the names of Iuno, Iuno Regina, Iuno Isis, Iuno Regina Augusta (Boda-Szabó 2011, 277). An interesting altar is the one from Corbridge (CCID, 563) where it is present with Iuppiter aeternus Dolichenus and Caelestis Brigantia. After this god, he appears invoked alongside Heliopolitanus, Baal from the city Baalbek-Heliopolis, in the province of Syria. We notice the presence of these two Baalims at Aquileia (CCID 447), Aquincum (CCID 183), Carnuntum (CCID 221), Praetorium Latobicorum (CCID 274), respectively on an altar from Carvoran- Magnis (CCID 573). Sol appears not only through dolichenian representations but also in inscriptions as Sol or Sol Invictus. We can observe such attestations in Rome (CCID 384, 419, 425), respectively in Lambaesis (CCID 630). In the dolichenian epigraphic invocations Fortuna is also present. She appears on 3 inscriptions from Rome, Aventin (CCID 373, 376, 381) as B(ona) F(ortuna), respectively on an inscription from Castra Exploratorum in Britannia, alongside Iuppiter Dolichenus and Iuno, his paredra (CCID 556). Hera appears on a single inscription from Rome (CCID 383). In Majdaniste, lapra from Dalmatia Dolichenus appears alongside Castores (CCID 23); and in Pannonia there is also a symbolic representation of the so called Castores Dolicheni (Tóth 1976,117-124).
