SVEUČILIŠTE U ZAGREBU

FILOZOFSKI FAKULTET

Inga Vilogorac Brčić

SLJEDBENICI VELIKE MAJKE NA TLU

HRVATSKE U RIMSKO DOBA

DOKTORSKI RAD

Zagreb, 2012.
 UNIVERSITY OF ZAGREB
FACULTY OF HUMANITIES AND SOCIAL SCIENCES

Inga Vilogorac Brčić

THE FOLLOWERS OF THE GREAT MOTHER AT

THE TERITORY OF CROATIA IN ROMAN TIMES

DOCTORAL THESIS

Zagreb, 2012.
 SVEUČILIŠTE U ZAGREBU
FILOZOFSKI FAKULTET

Inga Vilogorac Brčić

SLJEDBENICI VELIKE MAJKE NA TLU

HRVATSKE U RIMSKO DOBA

DOKTORSKI RAD

Mentor:
Prof. dr. Petar Selem

Zagreb, 2012.
SAŽETAK

Kult frigijske Kibele, rimske Velike Majke Bogova, potvrñen je nizom

epigrafskih izvora nañenih u Hrvatskoj. Analizom tih natpisa, spomenika na kojima su
klesani te imenskih formula sljedbenika, kojima smo nastojali odrediti angažman u
kultu, društveni položaj, službu, podrijetlo, spol i vrijeme u kojem su živjeli, došli smo
do niza pretpostavki i zaključaka. Središtima kulta u Hrvatskom primorju i Dalmaciji sa
zaleñem bile su luke. Meñu njima se istakla Salona u kojoj je djelovao vrhovni
svećenik, arhigal, zatim kolegij dendrofora te privatno sljedbeničko udruženje –
kognacija. Istarsko je središte kulta bila Pola, a većina dosad zabilježenih sljedbenika
dendrofori. U sjevernoj Hrvatskoj dosad je registriran samo jedan pouzdano metroački
natpis koji posvjedočuje kolegij dendrofora u Sisciji. Proučavali smo i natpise nañene
na prostorima triju rimskih geopolitičkih cjelina, provincija Dalmacije i Panonije te X.
italske regije, da bismo dobili potpuniju sliku o ondašnjim skupinama sljedbenika. U
Dalmaciji je većina sljedbenika gradila, obnavljala ili opremala božičino svetište. U
Panoniji su uglavnom posvećivali, često prema zavjetu, a u X. italskoj regiji gotovo su
jednako brojne skupina dedikanata i dendrofora. Salona i Akvileja bile su
prijestolnicama vrhovnoga svećenika kulta koji u Panoniji dosad nije zabilježen. S
obzirom na društveni položaj i podrijetlo s većom se vjerojatnošću može pretpostaviti
da su nositelji kulta u Dalmaciji i Panoniji bili rimski grañani i Italici, a u X. italskoj
regiji osloboñenici i Istočnjaci. Na sva tri područja muškarci su dominirali u odnosu na
žene: dvije trećine sljedbenika naspram trećini sljedbenica. Kult je u X. italskoj regiji
dosegnuo vrhunac u 1. stoljeću, kad je stekao službeni karakter, a u Dalmaciji i Panoniji
u 2. stoljeću, za vrijeme kultnih reformi Antonina Pija. Frigijska je Kibela na
razmatranim poručjima u prvom redu štovana kao rimska nacionalna božica.

Ključne riječi: Velika Majka Kibela, Hrvatska, Dalmacija, X. italska regija, Panonija,
kult, svetište, natpis, sljedbenik, kultni službenik, arhigal, kolegij, dendrofor, kognacija.
SUMMARY

The cult of Phrygian goddess Cybele, Roman Great Mother of Gods (Mater
Deorum Magna) is attested by the series of material and epigraphic evidence found in
Croatia. They can be dated from 1st until 3rd century. Metroac inscriptions mention
different population of Cybele's followers: cult officials, members of associations of
devotees or private persons which worshiped the goddess. We analyzed the inscriptions,
the name formulas and also described the monuments to get the extra information about
the groups of Cybele's followers: the role of each of them in the cult, their social status,
service, ethnic origin, sex and the time when they lived.

The inscriptions found by now in Croatia attested forty nine followers of the
Great Mother. Thirty four of them are on inscriptions from coastal Croatia and the
hinterland (69%), sixteen in Istria (29%) and only one in northern Croatia (2%). The
first region mentioned dominates thanks to the great number of followers from Salona
and Salonitan ager. Salona was the capital of the archigallus, the chief priest. Also the
collegium of dendrophori and cognatio, the private association of goddess devotees,
were attested there. The centre of the cult in Istria was Pola. Inscriptions attested
fourteen members of the collegium of dendrophori, including two women. In the
northern part of Croatia there is only one inscription which we considered metroac for
certain and it attested the collegium of dendrophori in Siscia.
To get the better picture of the groups of Cybele's followers we needed to
include the metroac inscriptions which vere found at the teritory of three Roman
geopolitical unities, provinces Dalmatia and Pannonia and X. Italic region. They
recorded eighty six followers. Thirty nine of them are from X. Italic region (45%), thirty
four from Dalmatia (40%) and thirteen from Pannonia (15%). The epigraphic evidence
showed us that Cybele was the most popular Oriental deity in X. Italic region and
Dalmatia (in Pannonia the cults of Mithras and Juppiter Dolichenus are more attested by
now). The metroac inscriptions also proved that the most of metroac cult rituals took
part in these regions.
Concerning the kind of the inscriptions the most numerous are the groups which
testify the offerings to the goddess. Some of them record only the dedication to the
goddess, and some of them, beside the dedication, the vows. The least numerous group
in all three regions is the one of the funeral inscriptions. There the priests and
dendrophori are recorded. The most of Dalmatia's inscriptions are related to building,
renovating or equipping the temples of the Great Mother. In X. Italic region dominates
the group of dendrophoric inscriptions: the fourteen of members of collegium are
mentioned on two inscriptions from Pola. Followers which bear teophoric names are
recorded only in X. Italic region.
Adriatic harbours in Dalmatia and X. Italic region were the centers of metroac
cult. Similarly, in the province of Pannonia traffic river harbours were the places with
the most of epigraphic records of the Great Mother's cult.
Dalmatian and Pannonian followers of Cybele were mostly Roman citizens and
of Italic origin. Less numerous were liberti, which usually were of Oriental origin. On
contrarily, in X. Italic region the population of liberti dominated in the group of Cybele
followers. They were of Oriental origin and they worshiped Cybele as their
auchtohtonous goddess, but also as the Roman protectress because they were interested
in getting into all the segments of Roman social system. Persons with the highest social
status, such as duovirs, equites, are not attested by now in all three regions. Only a few
slaves are recorded. The chief priests, archigalli, are attested once in Dalmatia and once
in X. Italic region. We assumed that in Pannonia there wasn't need for the priest
hierarchy of Cybele's cult because it wasn't that popular and spread there. The
Dalmatian capital of archigallus was Salona, and we believe that Aquileia had the same
role in X. Italic region, althoug the inscription with the name of archigallus wasn't
found there. Salonitan cognatio is the only attested private community of Cybele's
followers in these regions. The collegium of dendrophori is attested in all three regions.
Inscriptions form Pola testify that they had their common funeral place and that the
most prominent persons in the city financed them. Also in Pola two women are attested
as the members of that collegium and that is the exception. We also believe that the
head of collegium, with the title quinquennalis, lived in Salona.
The male followers dominated over the female in all three regions we
researched. The relation between them is almost the same in Dalmatia, Pannonia and X.
Italic region: the two thirds of men in opposition to one third of women. The
domination of men would indicate that Cybele was less venerated as the protectress of
women and fertility. In the first place she was the protectress of Roman nation thanks to
the legend of Aeneas and the publicity of the emperors. Also, she was protectress of
family: people dedicated to her and made vows to her in order to protect the members of
their family from evil and illness (pro salute), especially in Pannonia.

The cult was the earliest attested in X. Italic region (2-1st century BC). The first
Dalmatian inscriptions can be dated in the 1th century and Pannonian in 2nd century AD.
The latest metroac inscriptions in all three regions are dated in 3rd century. In X. Italic
region it reached the top of popularity in the 1st century AD, after it gained the official
status, and in Dalmatia and Pannonia during 2nd century, when the cult reforms of
emperor Antoninus Pius took part. There is no epigraphic evidence of Cybele's cult in
the 4th century in all three regions. We concluded that it's popularity receded when the
syncretistic and then monotheistic religions, especially Mithraism and Christianity,
overcame.

Key words: Great Mother Cybele, Croatia, Dalmatia, X. italic region, Pannonia, cult,
temple, inscription, follower, cult official, collegium, archigallus, dendrophorus,
cognatio.
SADRŽAJ

PREDGOVOR 1

1. UVOD 3
1. 1. Ustroj rada i metodologija 3
1. 2. Izvori 5
1. 3. Stanje istraživanja 7
1. 4. Povijest kulta Velike Majke Kibele 11
1. 4. 1. Frigija 11
1. 4. 2. Grčka 14
1. 4. 3. Rim 19

2. MITSKI I KULTNI SLJEDBENICI VELIKE MAJKE 32

2. 1. Mitski sljedbenici kao kultni predlošci 32
2. 1. 1. Atis 32
2. 1. 2. Kureti, Koribanti i Idejski Daktili 37
2. 1. 3. Junaci mitske predaje – izmeñu mita i kulta 41
2. 2. Svećenstvo 46
2. 2. 1.Vrhovni svećenik 46
2. 2. 2. Svećenici (ƒerši, sacerdotes, pontifices), metragirti, gali 50
2. 2. 3. Svećenice 52
2. 3. Udruženja sljedbenika 53
2. 3. 1. Tijasoti i orgeoni 53
2. 3. 2. Dendrofori 54
2. 3. 3. Kanofori 56
2. 3. 4. Hastiferi 57
2. 3. 5. Ostala udruženja 58
2. 3. 6. Seviri augustali – pokrovitelji kulta Velike Majke 59

3. HRVATSKO PRIMORJE I DALMACIJA SA ZALEðEM 62

3. 1. Potvrde kulta 62
3. 1. 1. Svetišta 74
3. 2. Raščlamba epigrafskih izvora 80
3. 2. 1. Natpisi o prinosima s posvetom 80
3. 2. 2. Natpisi o prinosima s posvetom prema zavjetu 102
3. 2. 3. Nadgrobni natpisi 111
3. 2. 4. Natpisi s imenima potencijalnih sljedbenika 114
a) Teoforna imena 114
b) Žalobni Istočnjaci (Atisi?) 118
c) Ostali natpisi 126
3. 3. Sljedbenici Velike Majke u rimskoj provinciji Dalmaciji 129
3. 3. 1. Vrsta natpisa 130
3. 3. 2. Rasprostranjenost 131
3. 3. 3. Društveni položaj 133
3. 3. 4. Podrijetlo 134
3. 3. 5. Spol 135
3. 3. 6. Datacija 136
 4. ISTRA 138
4. 1. Potvrde kulta 138
4. 2. Raščlamba epigrafskih izvora 141
4. 2. 1. Dendroforski natpisi 141
4. 2. 2. Natpis o prinosu s posvetom prema zavjetu 149
4. 2. 3. Nadgrobni natpis 150
4. 2. 4. Natpisi s imenima potencijalnih sljedbenika 151
4. 3. Sljedbenici Velike Majke u X. italskoj regiji 151
4. 3. 1. Natpisi o prinosima s posvetom 152
4. 3. 2. Natpis o prinosu s posvetom prema zavjetu 159
4. 3. 3. Nadgrobni natpisi 160
4. 3. 4. Sažetak 161
a) Vrsta natpisa 162
b) Rasprostranjenost 163
c) Društveni položaj 164
d) Podrijetlo 164
e) Spol 165
f) Datacija 166

5. SJEVERNA HRVATSKA 167

5. 1. Potvrde kulta 167
5. 2. Raščlamba epigrafskih izvora 173
5. 2. 1. Nadgrobni natpis 173
5. 2. 2. Natpisi s imenima potencijalnih sljedbenika 174
5. 3. Sljedbenici Velike Majke u rimskoj provinciji Panoniji 181
5. 3. 1. Natpisi o prinosima s posvetom 182
5. 3. 2. Natpisi o prinosima s posvetom prema zavjetu 184
5. 3. 3. Sažetak 188
a) Vrsta natpisa 188
b) Rasprostranjenost 189
c) Društveni položaj 189
d) Podrijetlo 190
e) Spol 190
f) Datacija 191

6. ZAKLJUČAK 192
6. 1. Vrsta natpisa 194
6. 2. Rasprostranjenost 195
6. 3. Društveni položaj 197
6. 4. Podrijetlo 201
6. 5. Spol 203
6. 6. Datacija 205

Popis literature 208

Prilog 1: Katalog natpisa 228
Prilog 2: Ilustracije i tablice 309
Prilog 3: Izabrani literarni izvori 346
Životopis 398