Miroslav Glavičić

Kultovi The Cults

antičke of ancient
Senije Senia
Miroslav Glavičić
KULTOVI ANTIČKE SENIJE
The Cults of ancient Senia

Nakladnik
Sveučilište u Zadru

Za nakladnika
Ante Uglešić, rektor

Povjerenstvo za izdavačku djelatnost

Josip Faričić (predsjednik)

Recenzenti
Nenad Cambi
Marin Zaninović

Lektor
Kazimir Šćiran

Prijevod na engleski jezik

Marija Kostić

Grafičko oblikovanje korica

Ljubica Marčetić Marinović

Prijelom i računalna obrada

Denis Gospić

Tisak
DENONA d.o.o.

Naklada
350

ISBN
978-953-331-041-1

Izdavanje ove knjige financijski je potpomoglo

Ministarstvo znanosti, obrazovanja i sporta

CIP-Katalogizacija u publikaciji
Znanstvena knjižnica Zadar

UDK 904(497.5 Senj)”652”

GLAVIČIĆ, Miroslav

Kultovi antičke Senije / Miroslav Glavičić.

- Zadar : Sveučilište, 2013. - 114 str. : ilustr.
(pretežno u bojama) ; 30 cm

Bibliografija: str. 102 ; bibliografske bilješke uz

tekst. - Kazala.

ISBN 978-953-331-041-1

140522057
Miroslav Glavičić

Kultovi The Cults

antičke of ancient
Senije Senia

Sveučilište u Zadru Zadar, 2013.

sadržaj / contents

Uvod 1
Introduction

Kult Magnae Matris 7

The Cult of Magna Mater

Kult Dijane 39
The Cult of Diana

Kult Libera 59
The Cult of Liber

Serapisov kult 81
The Cult of Serapis

Kult Mitre 89
The Cult of Mithra

Kazala 104
Indexes
SERAPISOV KULT
THE CULT OF SERAPIS
U lapidariju Gradskog muzeja Senj pohranjen je mali
mramorni kip boga Serapisa koji je godine 1898. u
zidu palače Vukasović opazio J. Brunšmid (Sl. 1).1
Sačuvan je donji dio kipa božanstva (presječeno
u visini pojasa) koje sjedi na tronu.2 Oko struka
omotan je himation koji, spuštajući se prema dolje,
pokriva noge do gležnja. Noge su postavljene na
podij, stopala su vidljiva. Desna noga ispružena je
malo naprijed, pa se čini da je lik težinu tijela pre­
nio na neki oslonac koji se nalazio s njegove lijeve
strane. Na desnoj strani prijestolje je plastično iz­
vedeno (stupići s profilacijama i pravokutno udub­
ljenje koje daje dojam dubine). Stražnja strana
fino je zaravnjena. Površina trona s desne strane
veća je od one na lijevoj, gdje je u gornjem kutu
sačuvan trag nekog prikaza (stupić ili drvo) o koje
se božanstvo oslanja. Uz desnu nogu vjerojatno je
bila prikazana neka životinja. Cjelokupni prikaz
postavljen je na bazu, ispod koje se nalazio pos­
vetni natpis uklesan u tri retka unutar tabulae ansa­
tae.3 Natpis u rekonstrukciji glasi: Sarmenti[us] /
Geminus / [Sar]apidi [D]e[o] [Sa]nct[o].4
Ikonografske karakteristike božanstva nisu
vidljive, a da nema sačuvanog prijepisa posvetnog
natpisa, atribucija lika bila bi zasigurno pogrešna
1 J. BRUNŠMID, 1898, 172-173; P. SELEM, 1972, 8; M.-Ch.
BUDISCHOVSKY, 1977, 176; A. GLAVIČIĆ, 1981-82, 66-68; P.
SELEM, 1997, 47; B. LJUBOVIĆ, 2000, 82 (Inv. GMS 13); M.
GLAVIČIĆ, 2005, 226.
2 Dimenzije: najveća visina 27 cm, najveća širina 28 cm, najveća de­
bljina 21 cm.
3 Zaslugom J. Brunšmida ostao je zabilježen natpis koji je do vre­
mena pohrane u lapidarij Gradskog muzeja Senj izgubljen. A.
GLAVIČIĆ, 1981-82, 66.
4 CIL III, 15092; M. GLAVIČIĆ, 1994, 69-70.
Small marble statue of the god Serapis is housed in
the collection of stone monuments of the City Mu­
seum in Senj. It was noticed by J. Brunšmid in the
wall of the Vukasovič Palace (fig. 1). 1 Lower part of
the deity was preserved (cut at the height of waist)
sitting on a throne.2 A himation was wrapped
around waist which descends downwards covering
the legs to ankles. Legs are on the podium, feet are
visible. Right leg is stretched to the front so it seems
that the figure transfers its weight to some support
on its left side. On the right side the throne is made
plastically (small columns with mouldings and
rectangular cavity giving an impression of depth).
Back side is smoothed. Surface of the throne on the
right side is larger than the one on the left, where a
trace of some depiction (small column or a tree) on
which the deity leaned was preserved in the upper
corner. Some animal was probably depicted next
to the right leg. Entire depiction was placed on the
basis, under which was a votive inscription carved
in three rows within a tabula ansata.3 Reconstruct­
ed inscription reads Sarmenti[us] / Geminus / [Sar]
apidi [D]e[o] [Sa]nct[o].4
Iconographic characteristics of the deity are not
visible, and if a copy of votive inscription was not
1 J. BRUNŠMID, 1898, 172-173; P. SELEM, 1972, 8; M.-Ch. BU­
DISCHOVSKY, 1977, 176; A. GLAVIČIĆ, 1981-82, 66-68; P.
SELEM, 1997, 47; B. LJUBOVIĆ, 2000, 82 (Inv. GMS 13); M.
GLAVIČIĆ, 2005, 226.
2 Dimensions: greatest height 27 cm, greatest width 28 cm, greatest
thickness 21 cm.
3 Owing to J. Brunšmid an inscription was recorded which was lost
before it was deposited in the collection of stone monuments in the
City Museum in Senj. A. GLAVIČIĆ, 1981-82, 66.
4 CIL III, 15092; M. GLAVIČIĆ, 1994, 69-70.
81
Sl. 1. Ulomak mramornog kipa boga Serapisa
(Gradski muzej Senj, foto M. Glavičić)
Fig. 1. Fragment of a marble statue of the god Serapis
(Senj City Museum, photograph by M. Glavičić)
Serapisov kult / The Cult of Serapis
jer poza sjedećeg božanstva može odgovarati npr.
prikazu Jupitera. Dakle, posvetni natpis kazuje da
se radi o prikazu egipatskog boga Serapisa. Imajući
to u vidu, premda se o izvornom izgledu može
samo nagađati, možemo pretpostaviti da je bog
prikazan kao muškarac u zrelim godinama buj­ne
kose i brade, na glavi ima kalathos ili modius, uz
desnu nogu nalazio se lav ili kerber, lijevom ru­
kom bog se naslonio na drvo oko kojega se obavija
zmija, a u desnoj ruci ima šišku ili ju je postavio na
glavu životinje.
U Zemaljskom muzeju u Sarajevu pohranjena
je gema od crvenkastog karneola na kojoj je prika­
zana glava muškarca bujne kose i brade, na glavi
je karakterističan kalathos po kojemu se prepoznaje
prikaz Serapisa.5 Prema navodu u literaturi, gema
potječe iz Senja. Osim dimenzija (15 x 10 mm) drugi
podatci nisu poznati.
Serapis (Σάραπις, Sarapis)6 je bio “novi” bog koji
je u sebi udružio božanska svojstva više različitih
helenističkih i egipatskih božanstava.7 Naime, u
novonastalim političkim okolnostima nakon smrti
Aleksandra Velikoga i zbog sve jačeg grčkog utjeca­
ja novi su egipatski dinasti, premda vjerni štovanju
drevnih bogova, željeli približiti svoju religiju Grci­
ma. Tako Serapis postaje spona između egipatske
i grčke religije. Službeno je ustoličen za vladanja
Ptolomeja I. Sotera i postaje vrhovno i univerzalno
božanstvo kozmičkih i ktoničkih obilježja, ali i sa
soteriološkim naznakama.8 U njegovoj ikonografiji
prevladavaju helenistički elementi, koji su svaka­
ko povezani i s ikonografskim prototipom koji se
nalazio u njegovu najvećem i najpoznatijem hra­
mu u Aleksandriji. Taj je Serapeum (Serapeion)
sagrađen u doba vladavine Ptolomeja III. (246.
–222. pr. Kr.) krasio kip boga koji je izradio slavni
kipar Brijaksid. Serapis je prikazan kao vrhovno
božanstvo u liku zreloga muškarca bujne kose i
brade, na glavi mu je kalathos, a on dostojanstveno
sjedi na prijestolju poput Zeusa.
5 M.-Ch. BUDISCHOVSKY, 1977, 176; P. SELEM, 1997, 48.
6 L. VIDMAN, 1970; R. TURKAN, 1996, 76-79.
7 Prije vladavine dinastije Ptolomeja u Egiptu je postojao Oserapis
(Userhapi, Asar-Hapi), božanstvo koje je u osnovi sveti bik Mem­
fisa i čija se etimoligija imena izvodi od imena boga Ozirisa i bika
Apisa (L. VIDMAN, 1970, 23). Od helenističkih bogova Serapis
preuzima božanska svojstva Zeusa, Helija, Dionisa, Hada i Ask­
lepija.
8 P. SELEM, 1997, 23.
preserved, attribution of the figure would probably
be wrong as the posture of a sitting deity may corre­
spond to e.g. depiction of Jupiter. Votive inscription
says that this is a depiction of the Egyptian god Sera­
pis. Having this in mind, we can assume that the god
depicted as a man in mature age with rich hair and
beard, had a kalathos or modius on his head, next
to his right leg was a lion or Cerberus. With his left
arm the god is resting on a tree which is entwined by
a snake, and in his right hand is a cone or he put it
on the animal’s head.
In the National Museum in Sarajevo there is a
gem made of reddish carneol depicting a head of a
man with exuberant hair and beard, and character­
istic kalathos which is typical for the depiction of
Serapis.5 According to information from literature,
the gem is from Senj. Except for dimensions (15 x 10
mm) other information is not known.
Serapis (Σάραπις, Sarapis)6 was a “new” god who
united divine characteristics of several various Hel­
lenistic and Egyptian deities.7 Namely in new politi­
cal circumstances after the death of Alexander the
Great and stronger Greek influence new Egyptian dy­
nasts, though loyal to honoring ancient gods, wanted
to make their religion closer to the Greeks. In that
way Serapis became a link between the Egyptian and
Greek religion. He was officially inaugurated dur­
ing the reign of Ptolemy I Soter and became supreme
and universal deity with cosmic and chthonic char­
acteristics, and soteriological aspects.8 In his iconog­
raphy Hellenistic elements are dominant, which are
definitely related with iconographic prototype which
was located in his greatest and most famous temple
in Alexandria. This Serapeum (Serapeion) which was
built during the reign of Ptolemy III (246 –222 BC)
was decorated with the statue of the god made by the
famous sculptor Briaxides. Serapis was depicted as a
supreme deity in the figure of a mature man with ex­
uberant hair and beard, and a kalathos on his head,
sitting with dignity on a throne like Zeus.
5 M.-Ch. BUDISCHOVSKY, 1977, 176; P. SELEM, 1997, 48.
6 L. VIDMAN, 1970; R. TURKAN, 1996, 76-79.
7 Prior to the rule of the Ptolemies in Egypt there was Oserapis
(Userhapi, Asar-Hapi), deity who is basically a holy bull of Mem­
phis and whose etymology of the name is derived from the names
of the god Osiris and bull Apis (L. VIDMAN, 1970, 23). From Hel­
lenistic gods Serapis accepted divine characteristics of Zeus, Helios,
Dionysius, Hades and Asclepius.
8 P. SELEM, 1997, 23.
83
Miroslav Glavičić: Kultovi antičke Senije / The Cults of ancient Senia
Zbog dobrih političkih odnosa i napose
razgranate trgovine između Aleksandrije i Rima egi­
patski se kultovi javljaju u Italiji u 2. st. prije Krista,
a već u Sulino doba postoje podatci o štovateljima
egipatskih bogova.9 Poznato je nekoliko odluka Se­
nata kojima se zabranjuje štovanje egipatskih bogo­
va i naređuju da se sruše Izidina i Serapisova svetišta.
Godine 43. prije Krista izgrađeno je svetište egipat­
skih božanstava poznato kao Iseum Campese i to
izvan gradskog pomerija. Popularnost štovanja egi­
patskih kultova varirala je tijekom 1. st. nakon Kris­
ta.10 Tako se na primjer u doba Tiberijeve vladavine
zbio veliki progon štovatelja egipatskih (i judejskih)
kultova, tj. godine 19. prema odluci Senata 4.000
libertina opsjednutih praznovjerjem poslano je na
Sardaniju “da ondje suzbiju razbojstva, a podlegnu
li nezdravom podneblju, mala šteta”.11 Ostalima je
dana mogućnost da se odreknu bezbožnog kulta, a
ako to ne učine, neka napuste Italiju. U doba Kaligule
egipatski kultovi stječu legalitet u Rimu. Prije nego
što je postao car, Vespazijan je posjetio Serapeum u
Aleksandiji. Popularnost Serapisova kulta raste i za
vladavine sljedećih careva, kulminira u doba dinasti­
je Severa, a Karakala, koji je bio gorljivi propagator
egipatskih kultova, posvećuje na Kvirinalu Serapi­
sov hram, uzdižući ga na rang službenog božanstva
dedikacijom Serapidi Deo Sancto (ili Invicto).12
Kao i drugi poganski kultovi i Serapisov kult
nestaje pred naletom dominirajućeg kršćanstva. Go­
dine 385. na poticaj biskupa Theophila porušen je
aleksandrijski Serapeum, a kršćanski pisci bilježe da
je u gradu, gdje su se ranije zbili sukobi kršćana i
nekršćana, srušena “utvrda poganstva”.
Kada je 1898. J. Brunšmid u zidu palače
Vukasović ugledao Serapisov kipić, vidjela su se
slova posvete. Prema predloženoj Brunšmidovoj res­
tituciji, a pri tom je važno naglasiti da ne postoji niti
jedan razlog zbog kojega bi dvojili u njezinu točnost,
Serapis je deus sanctus. Posveta “svetom bogu” je
rijetka, ali ima dobre analogije koje omogućavaju
vrlo preciznu dataciju, pa s velikom sigurnošću mali
kipić boga Serapisa s pripadajućim posvetnim natpi­
som datiramo u prvu polovicu 3. st.13
9 O štovanju kulta Serapisa i drugih egipatskih božanstava u gradu
Rimu, Italiji i zapadnim provincijama usp. L. VIDMAN, 1970, 95-
124.
10 O odnosu rimskih careva prema štovanju egipatskih božanstava
usp. R. E. WITT, 1997, 222-242.
11 P. SELEM, 1997, 37.
12 P. SELEM, 1972, 55; P. SELEM, 1997, 47-48.
13 P. SELEM, 1997, 47.
84
Due to good political relations and particularly
developed trade between Alexandria and Rome Egyp­
tian cults appeared in Italy in the 2nd century BC,
and as early as Sulla’s period there are information
about the followers of the Egyptian gods.9 We know
of several Senate’s decisions that prohibit honoring
of Egyptian gods and order destroying sanctuaries of
Isis and Serapis. In 43 BC a sanctuary of Egyptian de­
ities was built known as Iseum Campese, out of city
pomerium. Popularity of honoring the Egyptian cults
varied during the 1st century AD.10 During Tiberius’
reign great persecution of honorers of the Egyptian
(and Judean) cults happened i.e. in the year 19 after
the decree of the Senate 4000 freedmen possessed by
superstition were sent to Sardinia “to subdue robber­
ies, and if they were overcome by unhealthy climate,
damage is minimal.”11 Others could give up ungodly
cult, and if they did not do that they had to leave Italy.
During Caligula Egyptian cults became legitimate in
Rome. Before Vespasian became an emperor, he vis­
ited Serapeum in Alexandria. Popularity of Serapis’
cult grew during the reigns of subsequent emperors,
it culminated during the Severan dynasty, and Cara­
cala, who was a zealous propagator of the Egyptian
cults consecrated Serapis’ temple on Quirinal, raising
Serapis to the rank of official deity by dedication for­
mula Serapidi Deo Sancto (or Invicto).12
As well as other pagan cults, Serapis’ cult also
disappeared under the impact of dominant Christi­
anity. In 385 bishop Theophil incited demolition of
the Alexandrian Serapeum, and the Christian writers
recorded that the “fort of paganism” was destroyed
in the city where Christians and non-Christians con­
fronted earlier.
When in 1898 J. Brunšmid saw Serapis’ statuette,
in the wall of the Vukasović palace, letters of dedica­
tion were visible. Serapis was deus sanctus according
to proposed Brunšmid’s reconstruction, and there is
no reason to doubt its exactness. Dedication to the
“holy god” is rare, but it has good analogies allow­
ing very precise dating so that we can date the small
statuette of the god Serapis with the belonging vo­
tive inscription to the first half of the 3rd century.13
9 About honoring the cult of Serapis and other Egyptian deities in the
city of Rome, Italy and western provinces, cf. L. VIDMAN, 1970,
95-124.
10 About the attitude of the Roman emperors towards honoring
Egyptian deities cf. R. E. WITT, 1997, 222-242.
11 P. SELEM, 1997, 37.
12 P. SELEM, 1972, 55; P. SELEM, 1997, 47-48.
13 P. SELEM, 1997, 47.
Serapisov kult / The Cult of Serapis
Budući da je kip Serapisa iz Senije malih dimen­
zija, moglo bi se pretpostaviti da je bio postavljen u
nekoj privatnoj kući, međutim, bilo bi malo neobično
da je na njemu uz posvetu i ime posvetitelja. Stoga
držimo vjerojatnijim da je kipić bio postavljen u ne­
kom manjem svetištu, možda u edikuli koja se mog­
la nalaziti u sklopu svetišta nekog drugog božanstva
s kojim je Serapis imao direktnu ili pak indirektnu
religijsku vezu.
Razlog zbog kojega je Sarmentije Gemin posta­
vio dedikaciju ne znamo jer ju nije apostrofirao.
Serapis je bog koji se priziva u pomoć za zdrav­
lje,14 ali on je i bog koji udjeljuje bogatstvo. Bilo bi
zanimljivo znati čime se bavio Gemin, ali uopće o
zanimanjima stanovnika Senije svjedoče samo dva
natpisa na žrtvenicima koje Nepobjedivom Mitri
postavljaju carinski službenici ispostave carinskog
ureda Hermes Fortunatianus i Faustus.15 Hermes,
koji je upravitelj ureda ili ispostave, pripada po­
rodici Gaja Antonija Rufa, a rob Faustus porodici
Tita Julija Saturnina. Ruf i Saturnin bili su zakupnici
carina poznati i u Petoviju, gdje su članovi njihova
profesionalnog udruženja (i istih porodica) glavni
dedikanti Izidi, Serapisu i Mitri. Sarmentija Gemina,
koji je bio štovatelj Serapisa, zbog datacije kipića i
natpisa u početak 3. st. nakon Krista, kada više ne
postoji praksa davanja u zakup carine, ne možemo
držati članom takva profesionalnog kolegija, ali
njegovu djelatnost kao i aktivnost drugih Orijenta­
laca, često oslobođenika, možemo povezati uz obav­
ljanje trgovačkih, novčarskih i drugih profitabilnih
poslova kakvih je bilo napretek u jednom lučkom i
trgovačkom središtu kakva je bila antička Senija. U
tom je kontekstu važan i natpis na kojemu se spom­
inje da je izvjesni nauclerus (“gospodar broda”) L.
Cassius Hermodorus,16 koji je plovio morima, bio
član Serapisova kolegija u Saloni. Umro je u gradu
Aternu (današnja Pescara), gdje mu je spomen
postavila supruga Ulpia Candida, rodom Saloni­
tanka. Dakle, L. Cassius Hermodorus, podrijetlom
Orijentalac, proveo je dio svojega života u Saloni,
najznačajnijoj luci na istočnoj obali Jadrana, gdje
postoji kolegij štovatelja Serapisa. Budući da su
članovi pojedinih kolegija bili vrlo često i profesio­
nalno povezani, može se pretpostaviti da su u Sera­
14 CIL III, 2903 (Iader): Isidi Serapi Liber[o] / Liberae voto / suscepto
pro salute / Scapuae filii sui. // P(ublius) Quinctius Paris / s(olvit)
l(ibens) m(erito).
15 CIL III, 13283; ILJug 920.
16 CIL IX, 3337; P. SELEM, 1997, 62-63.
Since the statue of Serapis from Senia is small,
we may assume that it was set up in some private
house, but it would be strange that it bears the name
of the dedicant alongside dedication. Therefore we
believe it is more likely that it stood in some smaller
sanctuary, perhaps an aedicule which may be within
the sanctuary of some other deity with whom Sera­
pis had direct or even indirect religious link.
We do not know why Sarmentius Geminus put
the dedication, as he did not elaborate it. Serapis
was a god invoked for health,14 but also a god giv­
ing wealth. It would be interesting to know what
was Geminus’ profession, but only two inscrip­
tions testify about the professions of residents of
Senia on altars to the Invincible Mithra set up by
customs officials Hermes Fortunatianus and Faus­
tus.15 Hermes, who was the head of the office or
branch-office, belonged to the family of Gaius An­
tonius Rufus, and slave Faustus to the family of Ti­
tus Julius Saturninus. Rufus and Saturninus were
lease-holders of customs known also in Poetovio,
where members of their professional association
(and same families) were main dedicants to Isis,
Serapis and Mithra. Sarmentius Geminus who was
an adherent of the cult of Serapis could not be a
member of such professional collegium because of
the dating of the statuette and inscription to the 3rd
century AD when there was no practice of giving
customs to lease. His activity as well as activities
of other Orientals, frequently freedmen, can be re­
lated to performing merchant, financial and other
profitable jobs which were abundant in a port and
merchant center such as ancient Senia. In that con­
text we need to mention an inscription mention­
ing certain nauclerus (“master of a ship”) L. Cas­
sius Hermodorus,16 who sailed the seas, and was a
member of Serapis’ collegium in Salona. He died
in the city of Aternum (present-day Pescara) where
his wife Ulpia Candida, born in Salona, erected a
monument for him. L. Cassius Hermodorus, origi­
nally an Oriental, spent a part of his life in Salona,
most important port on the eastern Adriatic coast
where there was a collegium of adherents of the
cult of Serapis. Since the members of certain col­
legia were often professionally related we can as­
14 CIL III, 2903 (Iader): Isidi Serapi Liber[o] / Liberae voto / suscepto
pro salute / Scapuae filii sui. // P(ublius) Quinctius Paris / s(olvit)
l(ibens) m(erito).
15 CIL III, 13283; ILJug 920.
16 CIL IX, 3337; P. SELEM, 1997, 62-63.
85
Miroslav Glavičić: Kultovi antičke Senije / The Cults of ancient Senia
pisovu kolegiju bili okupljeni pomorci.17 S obzirom
na ukupno gospodarsko i prometno značenje Senije,
poglavito kao glavne uvozno-izvozne luke na pros­
toru sjevernog Jadrana, i tu možemo pretpostaviti
postojanje kolegija pomoraca, a je li u njemu aktivno
sudjelovao i štovatelj Serapisa Sarmantije Gemin, ne
možemo znati.
Interesantno je da je u sklopu izidinske javne
svetkovine obnašan ritual kojim je započinjala se­
zona plovidbe. U grčkom i rimskom svijetu taj je
ritual poznat pod nazivom Ploiaphesia ili Navigium
Isidis (“plovidba Izidina broda”),18 a počinjao je
5. marta.19 Prema Apuleju, veliki je svećenik išao
prema obali noseći minijaturni model broda. U
svečanoj su ga povorci pratili ostali svećenici koji su
nosili druge simbolične atribute, žene koje su kosu
ukrasile bijelim cvjetovima, što je bio znak pozdrava
novom rađanju prirode, mladi pjevači u bijelim
haljinama, svirači sa Serapisovim flautama i Izidi­
nim sistrumima i ostalo veselo mnoštvo. Svećenik
je kao žrtvu Izidi polagao model broda na morsku
površinu.20 Izi­da, koja je bila i zaštitnica pomorstva,
prikazivana je s kormilom koje pridržava, a u tom je
božanskom svojstvu prikazuje brončani kipić koji je
pronađen negdje na prostoru Like.21 Uz standardne
ikonografske elemente i kormilo koje pridržava
desnom rukom, Izida-Fortuna u lijevoj ruci drži rog
obilja (cornu copiae), jer je ona i božica koja donosi
sreću i obilje.22 Na žalost, nije poznato točno mjesto
nalaza tog kipića, a uloga Izide kao zaštitnice po­
morstva ne mora biti nužno vezana samo uz more
nego i uz rijeke i jezera. Preko Senije odvijao se in­
17 U Aternu je pronađen i natpis na kojemu se spominje Izidin kolegij,
ime dedikanta nije poznato ali se zbog prikaza broda na spomeniku
drži da je i on bio pomorac. U istome je gradu dokumentiran i
jedan servus arcarius, koji je postavljao posvetu Izidi i Serapisu (P.
SELEM, 1997, 63-64).
18 Usp. R. TURKAN, 1996, 114-116; R. E. WITT, 1997, 165-184.
19 Druga velika godišnja svečanost, poznata kao Inventio Osiridis
(“pronalazak Ozirisa”), odvijala se u jesen od 28. oktobra do 3.
novembra.
20 P. SELEM, 1997, 49.
21 P. SELEM, 1997, 48, T. I.
22 Pri sondažnim arheološkim istraživanjima koja su se godine 1995.
odvijala u Ulici Pavla Rittera Vitezovića u Senju (sonda 8), pronađen
je dio kipa koji prikazuje neku božicu, ali se zbog fragmentiranosti
i nedostatka ikonografskih karakteristika ne može točno atribui­
rati. Sigurno je da kipić prikazuje božicu, koja je odjevena u dugu
haljinu čiji nabori padaju prema dolje tako da se na prednjoj strani
naziru bedra, a iznad haljine je kratko potpasani hiton. Božica je
u lijevoj ruci držala neki predmet, možda rog obilja. Kip božice
(Fortuna?) može se okvirno datirati u drugu polovicu 2. st. Usp. M.
GLAVIČIĆ, 1995, 8-9, 27, T. II.
86
sume that seamen were gathered in the collegium of
Serapis.17 Considering economic and transport im­
portance of Senia, particularly as the main export/
import port in the region of northern Adriatic, we
can assume existence of a collegium of seamen. We
cannot know if the honorer of Serapis Sarmantius
Geminus participated in it actively.
It is interesting that a ritual was performed
within Isis’ public ceremony marking the start of
the sailing season. In Greek and Roman world this
ritual was known as Ploiaphesia or Navigium Isidis
(“sailing of Isis’ ship”),18 starting on March 5.19 Ac­
cording to Apuleius, great priest went towards the
coast carrying a miniature ship model. In a festive
procession it was followed by other priests who car­
ried other symbolical attributes, women who deco­
rated their hair with white flowers which stood as
a greeting to new birth of nature, young singers in
white robes, players with Serapis’ flutes and Isis’ sis­
trum and other merry people. The priest would put
model of a ship on the sea surface as a sacrifice to
Isis.20 Isis who was a patroness of sailing, was de­
picted holding a helm, and in this divine capacity she
was represented by a bronze statuette found in the
Lika region.21 Alongside standard iconographic ele­
ments and helm in her right hand, Isis-Fortuna holds
a horn of plenty (cornu copiae), in her left hand as
she was a goddess bringing happiness and wealth.22
Unfortunately exact findspot of this statuette is not
known, and role of Isis as a patroness of seafaring
needs not be related only to the sea but also rivers
and lakes. Intensive traffic and trade was organized
17 An inscription was found in Aternum mentioning Isis’ collegium,
but name of the dedicant is not known. He was probably a sea­
man as a ship was depicted on the monument. A servus arcarius
was documented in the same town making a dedication to Isis and
Serapis (P. SELEM, 1997, 63-64).
18 Cf. R. TURKAN, 1996, 114-116; R. E. WITT, 1997, 165-184.
19 Other great annual festivity known as Inventio Osiridis (“finding
of Osiris”), happened in autumn from October 28 to November 3.
20 P. SELEM, 1997, 49.
21 P. SELEM, 1997, 48, Pl. I.
22 In the trial archaeological excavations which were conducted in
1995 in P. R. Vitezović Street in Senj (probe 8), a part of the statue
was found depicting some goddess but due to fragmentary state
and lack of iconographic chracteristics it cannot be attributed with
certainty. It is certain that the statuette represents a goddess wear­
ing a long dress whose folds fall downwards so that thighs are rec­
ognizable on the front side, and over the dress she has a shortly
cinched chiton. The goddess held some object in her left hand, per­
haps a horn of plenty. The statue of the goddess (Fortuna?) can
be broadly dated to the second half of the 2nd century. Cf. M.
GLAVIČIĆ, 1995, 8-9, 27, Pl. II.
Serapisov kult / The Cult of Serapis
tenzivan promet i trgovina, roba je stizala u luku
odakle se cestom preko prijevoja Vratnik distribui­
rala u unutrašnjost, a prvo i najvažnije središte na
prostoru današnje Like bio je Arupium. I ondje su
dokumentirani trgovci čija se poslovna aktivnost
bazirala na trgovini robom koja je u Seniju stizala
pretežito morskim putem. Npr., T. Flavius Marcellus
bio je trgovac parfemima (seplasarius) koji se svoju
robu nabavljao u gradu Capui u Kampaniji, gdje je
bila ulica seplasia u kojoj su bile trgovine i radionice
parfema i pomasti.23
U rimskodobnoj Seniji nastanjuju se ili samo
privremeno borave ljudi različita narodnosnog
pod­rijetla, što predmnijeva da imaju različite
svjetonazore i običaje koji se manifestiraju, kako
u svagdašnjem tako i u religijskom životu. Te
različitosti nisu bile prepreka da se uspješno uk­
lope u životnu svagdašnjicu, ali ni u religijski život
kozmopolitskoga grada, gdje su, tražeći ono što im
je blisko, najčvršću poveznicu sa svojom domovi­
nom pronalazili u kultu i štovanju njima bliskih
božanstava. U takvu kolopletu različitosti i sličnosti
lako je moglo doći do prožimanja kultova srodnih
božanstava i stvaranja sinkretističkih zajednica.24
Premda u Seniji još nije dokumentiran niti jedan
trag štovanja Izide, koja sa Serapisom čini božanski
par, držimo vjerojatnim da je postojao,25 a moguće je
da se u gradu velike pomorske tradicije prakticirao
izidinski kultni ritual stavljanja makete broda na
morsku površinu, čime je na simboličan način bio
označen početak sezone plovidbe.26
Pojava Serapisova kulta, u kontekstu nazočnosti
drugih orijentalnih kultova i kozmopolitizma
stanovništva, u Seniji nije neobična. Nositelji kul­
ta su vjerojatno doseljenici istočnoga podrijetla
te njegovo štovanje u Seniji može biti promatrano
23 N. CAMBI, 1975, 75-77, 81, bilj. 29.
24 U Jaderu je dokumentiran žrtvenik s posvetom Izidi i Serapisu te
Liberu i Liberi (CIL III, 2903; P. SELEM, 1997, 49-50). Nije ri­
jetkost da su posvete Serapisu postavljene u Mitrinim svetištima,
čak postoji slučaj da je u Virunu (Zollfeld u Austriji) na žrtvenik
posvećen Mitri postavljen Serapisov kip, tj. štovanje perzijskog
božanstva odvijalo se paralelno sa štovanjem egipatskog božanstva.
Usp. i L. VIDMAN, 1970, 144-151.
25 Različiti oblici sinkretizma tipični su za 4. st., međutim, i u ranijim
razdobljima poznati su štovatelji Izide koji su bili i svećenici Mag­
nae Matris (L. VIDMAN, 1970, 140).
26 Nedugo iza toga u sklopu svečanosti posvećenih Kibeli, čiji je kult
vrlo dobro dokumentiran u Seniji, mogao se 27. marta prakticirati
i obred kupanja božičina kipa (lavatio) (I. DEGMEDŽIĆ, 1952,
257; P. SELEM, 1971, 302; P. SELEM, 1997, 49).
via Senia, stock arrived to the port wherefrom it was
distributed over the Vratnik pass towards the hinter­
land, and the first and most important center in the
region of present-day Lika was Arupium. Merchants
were documented there as well. Their business activ­
ity was based on trading with goods which arrived
to Senia over the sea. For instance T. Flavius Marcel­
lus was a merchant with perfumes (seplasarius) who
acquired goods in the city of Capua in Campania,
where there used to be seplasia street with shops and
workshops for perfumes and unguents.23
People of various ethnic origin settled or lived
temporarily in the Roman-era Senia meaning that
they had different views of life and customs which
were manifested in everyday and religious life.
These differences were not an obstacle for success­
ful integration in everyday life, or religious life of a
cosmopolitan city where they found strongest link
with their homeland in cult and honoring of famil­
iar deities. In such combination of differences and
similarities interfusion of cults of similar deities hap­
pened easily and syncretistic unions were formed. 24
Although there are no traces of worship of Isis in
Senia who makes a divine couple with Serapis, we
believe it may have existed,25 and it is possible that
Isis’ cult ritual of putting model of a ship on the sea
surface was practised in the city with great maritime
tradition which symbolically marked the beginning
of the sailing season. 26
Presence of the cult of Serapis together with other
Oriental cults and cosmpolitism of the population is
not surprising in Senia. Representatives of the cult
were probably settlers of eastern origin and his hon­
oring in Senia may be observed as an example of syn­
cretism or as a separate phenomenon related to some
smaller group of believers. Cult of Serapis which was
23 N. CAMBI, 1975, 75-77, 81, note 29.
24 An altar dedicated to Isis and Serapis and Liber and Libera was
recorded in Iader (CIL III, 2903; P. SELEM, 1997, 49-50). Dedica­
tions to Serapis were frequently placed in sanctuaries of Mithra,
there is even a case that a statue of Serapis was put on an altar
dedicated to Mithra in Virun (Zollfeld in Austria) i.e. honoring of
the Persian deity happened parallelly with honoring the Egyptian
deity. Cf. L. VIDMAN, 1970, 144-151.
25 Various forms of syncretism are typical of the 4th century, but even
in the earlier periods there were followers of Isis who were at the
same time priests of Magna Mater (L. VIDMAN, 1970, 140).
26 Shortly after, whithin festivities of Cybele, whose cult was well
documented in Senia, ritual of bathing the goddess’ statue (lavatio)
could have been practiced on March 27. (I. DEGMEDŽIĆ, 1952,
257; P. SELEM, 1971, 302; P. SELEM, 1997, 49).
87
Miroslav Glavičić: Kultovi antičke Senije / The Cults of ancient Senia

sinkretistički ili kao izdvojena pojava vezana uz
neku manju grupu vjernika. Serapisov kult, koji su
krajem 2. ili početkom 3. st. u Seniju unijeli pomorci
i trgovci, držimo zanimljivom pojavom koja dopu­
njuje raznoliki panteon rimske Senije.
introduced to Senia at the end of the 2nd or begin­
ning of the 3rd centuries by seamen and merchants
can be seen as an interesting phenomenon which sup­
plements diverse pantheon of Roman-era Senia.

Literatura / Bibliography

Josip BRUNŠMID, Arheološke bilješke iz Dalmacije i Panonije, Vjesnik Hrvatskoga arheološkoga društva, n.s., 3,
Zagreb, 1898, 150-205.
M.-Ch. BUDISCHOVSKY, La diffusion des cultes isiaques autour de la mer Adriatique, I. Inscriptions et monuments,
EPRO 61, Leiden, 1977.
Nenad CAMBI, Atički sarkofazi iz Like, Izdanja Hrvatskog arheološkog društva, sv. 1, Znanstveni skup “Arheološka
problematika Like”, Otočac 22.-24. IX. 1974., Split, 1975, 75-83.
CIL - Corpus Inscriptionum Latinarum, Th. Mommsen et al., Berlin: Academia Scientiarum Berolinensis et
Brandenburgensis ab 1894.
Ivica DEGMEDŽIĆ, Arheološka istraživanja u Senju, Vjesnik za arheologiju i historiju dalmatinsku, 53, Split, 1952,
251-262.
Ante GLAVIČIĆ, Arheološki nalazi iz Senja i okolice (V), Senjski zbornik, 9, Senj, 1981-82, 63-90.
Miroslav GLAVIČIĆ, Natpisi antičke Senije, Radovi Filozofskog fakulteta u Zadru, 33(20), Zadar, 1994, 55-82.
Miroslav GLAVIČIĆ, Izvješće o provedenim sondažnim arheološkim istraživanjima pri uređenju pločnika u Ulici P.
Rittera Vitezovića i I. Hreljanovića tijekom veljače i ožujka 1995., Senjski zbornik, 22, Senj, 1995, 1-28.
Miroslav Glavičić, Kultskulpturen aus der antiken Stadt Senia, Akti VIII. međunarodnog kolokvija o problemima
rimskog provincijalnog stvaralaštva, Religija i mit kao poticaj rimskoj provincijalnoj plastici, Golden marketing –
Tehnička knjiga, Zagreb, 2005, 223-228.
ILJug - Anna et Jaro Šašel, Inscriptiones Latinae quae in Iugoslavia inter annos MCMXL et MCMLX repertae et editae
sunt (Situla 5). Inscriptiones Latinae quae in Iugoslavia inter annos MCMLX et MCMLXX repertae et editae sunt
(Situla 19). Inscriptiones Latinae quae in Iugoslavia inter annos MCMII et MCMXL repertae et editae sunt (Situla
25)
Blaženka LJUBOVIĆ, Senj u prapovijesti, antici i ranom srednjem vijeku, Katalog arheološke zbirke, Gradski muzej
Senj, Senj, 2000.
Petar SELEM, Egipatski bogovi u rimskom Iliriku, Godišnjak, 9, Centar za balkanološka ispitivanja, 7, Sarajevo, 1972,
7-104.
Petar SELEM, Izidin trag, Književni krug, Split, 1997.
Robert TURKAN, The Cults of the Roman Empire, Blackwell Pulishing, Malden, 1996.
Ladislav VIDMAN, Isis und Sarapis bei den Griechen und Römern, Walter de Gruyter & Co, Berlin, 1970.
R. E. WITT, Isis in the Ancient World, The Johns Hopkins University Press, Baltimore-London, 1997.

88
Prilog: Na planu grada Senja shematski su naznačena mjesta nalaza najvažnijih antičkih spomenika (1-11)
(foto V. Glavaš).

Legenda:
1 Svetište Magnae Matris (metroon)
2 Kip božice Magnae Matris (“skulptura B”)
3 Kip božice Magnae Matris (“skulptura A”)
4 Natpis s posvetom Magnae Deorum Matri
5 Glava božice Dijane
6 Natpis posvećen božici Dijani
7 Natpis posvećen božici Dijani
8 Mramorna kompozicija sa središnjim prikazom boga Libera(?)
9 Svetište boga Libera
10 Mali kip boga Serapisa s posvetnim natpisom
11 Natpis sa spomenom kurije

Appendix: On the plan of the city of Senj findspots of the most important ancient monuments were marked
schematically (1-11) (photograph by V. Glavaš).

Legend:
1 Sanctuary of Magna Mater (metroon)
2 Statue of the goddess Magna Mater (“sculpture B”)
3 Statue of the goddess Magna Mater (“sculpture A”)
4 Inscription with the dedication Magnae Deorum Matri
5 Head of the goddess Diana
6 Votive inscription for the goddess Diana
7 Votive inscription for the goddess Diana
8 Marble composition with the central depiction of the god Liber (?)
9 Sanctuary of the god Liber
10 Little statue of the god Serapis with votive inscription
11 Inscription mentioning curia

103