Marta, Livius et al.: The Late Bronze Age Settlement of Nyíregyháza-Oros „Úr Csere” (Satu Mare, 2010)

VIII. Conclusions. Nyíregyháza-Oros site and its significance for the reearch of the Late Bronze Age

Otomani III phase311. J. Németi regarded them as belonging to a distinct cultural phenomenon (later called Pişcolt), placed chronologically after the Otomani culture and dated prior to the Gáva culture.312

S. Dumitraşcu assigned the Late Bronze Age materials from northwestern Romania to a particular cultural phenomenon, called the Biharea culture313. C. Kacsó proposed the name of Cehăluţ group for the discoveries in northwestern Romania, although he identified for them similarities with the Hajdúbagos group. He started from the idea that discoveries of the Hajdúbagos type seem to evolve differently in their distribution area. While during the RBD phase in the northwest area they were followed by the Berkesz cultural group/culture,, in the southeast they continued to survive during this chronological stage as well, reason why it was considered necessary to gather them under a different name314. However, the study and the publication of some new lots of materials indicate that, on a large area of the northeastern Hungary315 and northwestern Romania316, we have the same types of materials which have a similar evolution in different geographical micro-regions from the north of the Tisa Plain (The Great Hungarian Plain) and from northwestern Transylvania. Based on these considerations, they can be attributed in fact to the same phenomenon, namely to the Hajdftbagos-Cehăluţ cultural group.

In the Nyír, the Carei Plain and the Bihor, as well as in the Nyírség area, the Hajdúbagos-Cehăluţ cultural group was preceded by the Otomani culture, whose traditions are evident through the perpetuation of some pottery shapes and decoration elements31'. However, for some sets of materials, it is difficult to say if they belong to a late phase of the Otomani culture or if they can already be assigned to the cultural group Hajdiibagos-Cehăluţ318. In addition to the Otomani traditions, the contribution of the Tumuli culture in setting up the group was also highlighted319. Based on researches made in the previous years, it was found

311 Boroffka 1994a, p. 7-18; Boroffka 1999, p. 113-125.

312 Németi 1978, p. 120-121.

313 Dunitraşcu-Emodi 1980, p. 53 (called materials of the Oradea-Cociuba Mare-Biharea type); Dumitraşcu 1983, p. Ill; Dumitraşcu 1994,p. 101-111.

314 Kacsó 1981, p. 61, 72; Kacsó 1990, p. 4-41, 50; Kacsó 1997; Kacsó 1999, p. 85-112.

315 Nagy 2005, p. 63-105; Nagy 2007, p. 121-154.

316 Bejinariu-Lakó 1996, p. 11-33; Bejinariu-Lakó 2000, p. 163-219; Bejinariu 2009, p. 183-201.

317Kemenczei 1963, p. 184-185.

318 Körösszegapáti-„Pál-lapály”, Pir/ Szilágypér-„Rozgaz”, Sărăuad/Tasnâdszarvas-,,Vatra satului no. 327”, Zăuan/ Szilágyzovány-„Temetődomb”, Oradea/ Nagyvárad-„Salca”, Mónospetri-„Szeméttelep”, Budiuslău/ Bogyoszló-„Legelő völgy” (Németi 2009a, p. 41).

319 The bearers of the tumuli culture appear in the northeastern part of the Hungarian Plain and in the west of the Nyír after the setting up of the Suciu de Sus culture (Egyek culture) (Bóna 1993, p. 82, Tóth-Marta 2005, p. 127.).

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