Budapest Régiségei 30. (1993)

TÁRGYI EMLÉKEK ÉS LELETEK = DENKMÄLER UND FUNDE - Topál Judit: A pannóniai mázas serpenyőfogókhoz 245-261

From a certain point of view, the interpretation of Aquincum casserole-handles illustrated with Luna busts is somewhat more complicated than was the case with the previously discussed specimens covered by a plethora of various attributes. Associations between the figure of Semele-Selene-Luna and the Afterlife assumes the existence of a more sophisticated, astral concept. In the imagination of most mystery religions, the Empire of the Dead was located deep inside the Earth. The Mithras cult, however, which reached the west relatively early, assumed that the home of souls was within the interplanetary sphere. This idea reflects the strong influence of Pithagorism and Syrian-Caldean astrology. The belief, that the Moon is the Empire of the Dead had already been widely spread in India (Upanishads). This thought also appeared in Mesopotamia at an early time. Its version competed with a belief in the solar afterlife soon dispersed around the entire Antique World, especially in Celtic areas. Here it is sufficient to cite the example of astral symbols occurring on the tomb stelae of civitas azalorum and eraviscorum in Pannónia. In addition to the emblem of moons, rosettas are also commonly used in this design. Two of these are symbolic, one of them usually representing the dawn (Phosphor os) while the other stands for sunset (Hesperos). Sometimes, however, they are no more than stylized depictions of the sun or the planets. On the basis of the previously outlined connections it may be assumed that reliefs on this type of casserole, associated with Aquincum in particular, are, more-or-less, directly linked to the astral image of the Afterlife as is the case with relief decorated lamps whose ornaments include Luna busts and crescents as well as rosettes. Similarly to the majority of their metal predecessors, these vessels may have played a role in funerary ritual and in the sacrifice presented nine days thereafter (cena novemdialis). In some cases, they were entered with the deceased, however, they always formed group of the secondary grave-goods, e. g. they were placed in the grave after the human remains. If such a casserole broke during use, its handle was not discarded because of its symbolic decoration. It was retained, even if after several generations the original meaning of the symbol had faded away, or was simply forgotten as new religious trends were adopted. Judit TOPÁL Historical Museum, Budapest Museum Aquincum 252