Fitz Jenő (szerk.): Religions and Cults in Pannonia. Exhibiton an Székesfehérvár, Csók István Gallery 15 May - 30 September 1996 – Szent István Király Múzeum közleményei: A. sorozat 33. (1998)

8. The augur T(itus) Flavius) [....] ius, eques, and the quinquennalis M(arcus) Aurel(ius) Sabinianus set the altar to I.O.M. Teutanus and to every god and goddess on June 11. The names of the emperors - DDNN- as well as the names of the consuls are erased. The stone is presumably from the times of Philippus or Gallienus. 9. On ground of the style of the text the altar, dedicated to I.O.M. Teutanus, may come from the middle or the second half of the 3rd century. The text is, partly because of the damnation, partly because its heavily worn state, not easy to read. 10. On a fragmentary altar stone practically only the dedication is legible: it was dedicated to I.O.M. Teutanus Conservator and Iuno Regina. 11. The heavily worn inscription of an altar of large dimensions requires further research; in the first line the barely legible name Teutanus can be deciphered, which makes it sure that the stone belongs to this group. To another group of inscriptions belong those altar stones which were dedicated, mostly by soldiers, to Iuppiter Optimus Maximus. To the Teutanus stones in most cases also a profiled base of large measures belong. It cannot be decided, naturally, which altar belonged to a certain base. That means that for a secondary building in not only the altar stone but also the bases belonging to them were transported to Bölcske which allows the deduction that the monuments were still on their original places when they were collected and transported. From the text of the inscriptions it becomes clear for the first sight that the stones were transported for the building without exception from the settlements of the limes section north of our site. As for the original site of the Teutanus stones the altar stone of T.Fl. Titianus {CIL III 10418); ALFÖLDI 1939, 108-113) furnishes a support; its site is the Gellérthegy in Budapest. The inscription which remained on the altar found in the Rezeda utca shows in its wording a near relation to those found at Bölcske. The stone from the Gellérthegy, dedicated in the age of Philippus Arabs (244-248) to the honour of I.O.M. T(eutanus) as well as for the salute of the emperor and the welfare of the civitas Eraviscorum by T. Fl(avius) Titianus and M. Aur(elius) [...], is regrettably fragmentary, as the end of the inscription is missing. T. Fl. Titianus was, according to the inscription, an augur, but on ground of the Bölcske analogies we can assume almost with certainty that he, together with his associate, belonged also to the duumviri of the colonia of Aquincum. In the case of T. Fl. Titianus we should not think of an Eraviscan augur (ALFÖLDY 1960), but primarily of a duumvir of the colonia Aquincum, who occupied in the municipal hierarchy also the rank of an augur. On ground of the Bölcske inscriptions we have, naturally, to reject the completion of the Gellérthegy inscription to I.O.M. Tavianus (VISY 1988a, 111-112). The Gellérthegy in Budapest was the centre of the civitas Eraviscorum, (MÓCSY 1959, 59-73; BONIS 1969; MÓCSY 1974, 253; NOVÁKI-PETŐ 1988, 83-99), and Teutanus is known as the main deity of the Eravisci, identified in the interpretatio Romana with Iuppiter, the main god of the Romans. (NAGY 1965, 375). As the wording of our inscriptions is almost identical with that of the stone of Titianus, we have no reason for doubting that the original place of the altar stones found at Bölcske was also in the cultic centre of the Eravisci (NAGY 1942, 40-408). The signs point to the presumption that the main officials of the Aquicum municipium, later colonia, on June 11 of every year, erected there in honour of the main Eraviscan god, the reigning emperor and the Eraviscan civitas their large, generally decorated altar stones of official character. For a yearly dedication we may conclude from the inscriptions of the years 250 and 251. Our hypothesis is supported also by the finds of the Pfaffenberg near Carnuntum. On the height near the legionary camp and colonia of Carnuntum - the Pfaffenberg can be regarded as a topographic analogy to the Gellérhegy - in the sacred area "Sacer Mons Karnuntinus ", which is now being excavated, (JOBST 1977, 701-720; JOBST 1986, 65-127) till now fragments of several inscribed altars and 36 altar bases came to light (JOBST 1978, 23). From the inscriptions which are in a very fragmentary state it becomes clear that these were also dedicated to a local main god, a certain Iuppiter Optimus Maximus K(...), in different years but also always on the 11th June (JOBST 1978, 26-28: JOBST 1986, 93-127). The latest item is from the age of Constantius II, the 340s (JOBST 1978, 27-28). The completion of the name born by the main god in Carnuntum, the solving of the letter "K", can be helped only by a further lucky find. The solutions tried till now - e.g. Karnuntinus - are not convincing. The day of the dedication is in Carnuntum as well as in Aquincum June 11. According to the Roman calendar this day is the feast of the Matralia (Ovidius Fasti 6, 473-648), with which our inscriptions and others from the Empire dated by a day have nothing to do (HERZ 1985, 224). The earlier presumption, acco ding to which the day June 11, figuring on the Carnuntum inscriptions and on a Székesfehérvár stone {CIL III 3347; FITZ 1968, 210-211, No. 48), would be in connection with the rain wonder of the campaign of the year 172 led by Marcus Aurelius (JOBST 1978) does not stand the test in the light of recent research (HERZ 1978, 1119, ad n. 317; BIRLEY 1978, 252; WOLFF 1990, 15 and n. 45). On the one hand an inscription from Hispánia, dedicated to IOM and the salute of the emperors on June 11, 163 (IR Galic IV, 61) refutes the connection of this day with the rain wonder, on the other hand the presumed new dating of the Székesfehérvár inscription, June 11, 172. (JOBST 1978, 28-30), in contrary with the earlier - in our opinion right -dating for 178 (FITZ 1968, 211; ALFÖLDI 1940, 200) also speaks against the connection of this day with the rain wonder. When we namely accept the new dating we had to presume that on the very day of the rain wonder an altar stone 30