Marisia - Maros Megyei Múzeum Évkönyve 23-24. (1994)
I. Arheologie
9 CELTS AND GERMANS IN DACIA 25 Cernunnos has also funeral attributions, not only as a protector of the tombs, but also as a psychopompos gob.83 Representing an exemplum edicti de tollendo collegia funeraticio from 9th of February AD 167, the tabula cerata from Alburnus Maior04 is the unique attestment of lupiter Cernenus85 in the Empire. At Alburnus Maior, the syncretist06 divinity borned from the contamination between Roman lupiter and Celtic Cernunnos appears in the posture of a patron protecting a funeral collegium, in front of which were Artemidorus Apollini, magister, Valerius Nicönis and Offas Menofili, quaestores which have Greek-Oriental names and the status of peregrini. The divinity represented on an altar without inscription discovered at Sucidava87 was identified with Cernunnos in his tricephal appearance. The indedited aspects of Cernunnos' image from Sucidava are the two heads88 held by the god, protecting them. Owing to the two dolphins figurated on the lateral surfaces of the monument, the divinity from Sucidava was interpreted as a psychopompos god 89 Thus, the funeral attributions of Cernunnos, wellknown in Gallia, attested also in Dacia by the inscription from Alburnus Maior, are confirmed by the figurative monument from Sucidava. Conveyanced, mostly, by the auxiliary troops90 recruited among the Celts, the cult of Epona91 acknowledges a wide spreading in the Empire, from Britannia to Dacia where is attested by six inscriptions and two unepigraphical reliefs. The greatest part (4) of the Dacian inscriptions provides from Apulum92 being discovered in the consular governor's praetorium, more precisely into the stables.93 Here, as dedicants, are mentioned M. Aurelius Marcus,94 83 S. Reinach, Réperíoire de Reliefs Grecs et Romains, Paris, I, 1909, p.150; Fr. Cumont, Recherches sur le symbolisme funéraire des Romains, Paris, 1942, p. 154. 84 CIL III, p. 924-927 = IDR, I, TabCerD I. 85 RE. Ill, c. 1948 (Mowat). 86 An analogous case is known in Pannonia, where Teutates is worshipped as IOM Teutanus, cf. G. Alföldy, in ActaAntiqua. VIII, 1960, p.158. 87 S.Sanie, in AIIAI. XXI, 1984, p. 497 sqq. 88 Concerning the numerous significations of the head as 'pars pro foto', see P.Lambrechts, L' exaltation de la tété dans la pensée et dans Г art des celtes, Bruges, 1954, passim. 89 S.Sanie, loc.cit. 90 G.Wissowa, Religion und Kultus der Römer. München, 1902, p.77. 91 LexMyth. 1/1, c. 1286-1293, s.v. Epona (Peter); RE. VI, c. 228-243, s.v. Epona (Keune); R.Magnen, E.Thevenot, Epona, déesse gauloise des chevaux. protectrice des cavaliers. Bordeaux, 1953; P.Lambrechts, in L'Antiquité Classique. 19, 1950, p.133 sqq. 92 CIL III, 7750; B.Cserni, in ATE. XII, 1903. p.137 = A.Stein, op.cit, p.72 = I.Piso, in ZPE. 50, 1983, p.249; B.Cserni; in ATE. XIV, 1908, p. 45 = A.Stein. op.cit.. p.65; inedited inscriptton. trough Prof. I.Piso's kindness. 93 A.Diaconescu. I.Piso, Apulum, in Actes du Ier Colloque Roumano-Suisse (Deva 21-26 octobre 1991), Cluj-Napoca, 1993, p.73.
