Silvan u Saloni - S. Bekavac

7/28/2019 Silvan u Saloni - S. Bekavac

1/9

Silvia Bekavac

Archaeology Department

University o Zadar

Obala kralja Petra Kreimira IV, 2

Croatia, 23000 Zadar

[email protected]

UDC: 904 : 292 (497.5 Solin)

930.271

Original scientic paper

Received: 31 August 2010

Accepted: 7 September 2010

This work deals with the cult o Silvanus in the territory o Salona,

with research based on epigraphic monuments and iconographic

depictions. A comparison between these nds and those rom the

wider Delmatae territory leads to the conclusion that the Italic cult

o Silvanus was dominant in the Salona ager, while the indigenous

cult predominated in the interior.

Key words: Silvanus, Pan, Diana, Nymphs, Salona, province of Dalmatia

Silvia Bekavac

Odjel za arheologiju

Sveuilite u Zadru

Obala kralja Petra Kreimira IV., 2

HR, 23000 Zadar

[email protected]

UDK: 904 : 292 (497.5 Solin)

930.271

Izvorni znanstveni lanak

Primljeno: 31. 8. 2010.

Prihvaeno: 7. 9. 2011.

U ovom radu rije je o Silvanovu kultu na teritoriju Salone, ije se

istraivanje temelji na epigrafskim spomenicima i ikonografskim

prikazima. Usporeivanjem tih nalaza s nalazima ireg de lmatskog

teritorija, dolazi se do zakljuka da je u salonitanskom ageru

dominantan italski kult Silvana, a u unutranjosti onaj autohtoni.

Kljune rijei: Silvan, Pan, Dijana, nimfe, Salona, provincija Dalmacija

Silvia Bekavac

Silvan u Saloni

Silvanus in Salona


2/9

153

Silvan u Saloni

Silvanus in Salona

Silvia Bekavac

The geographic area that will be encompassed in this work

encompasses todays Katel settlements, Trogir, Solin, and the wider

environs o Split and Klis, meaning that area which lay beyond the city

walls o ancient Salona, but was a part o the Salona ager. The entire

territory o Salona is not encompassed, because Silvanus was a deity

who covered a specic area, the beltbetween the urban and wild.

Marina Milievi Brada wrote about this based on the discovery o

a relie dedicated to Silvanus and Diana rom Aequum. 1 She spoke o

the existence o a boundary between the two terms domus andagrios.

The rst term would denote that which is known, the domestic and

enclosed, while the second term means that which is wild, oreign

and beyond the boundaries o what is known. I this is conveyed to

the spiritual world, then a deity like Silvanus would represent the

gods who reside outside o the bounds o the ordered world, or at the

rontier o utter wilderness as represented by thick orests, pastures

and mountains. Thus, dedications to Silvanus were also located

outside o the city walls, meaning beyond the boundaries o the

administrative and social order.2 Adhering to this conclusion, research

into traces o the cult o Silvanus has been directed at the precisely

bounded space outside o Salonas city walls.

The territory between the Krka and Cetina Rivers, within which

the later Salona ager emerged, belonged to the Illyrian Delmatae

tribe.3 Ater Roman authority was established, intense Romanization

commenced, which implies social, economic, administrative

and cultural change. Romanization began on the coastal belt,

where lie burgeoned in the newly-established Roman-era cities

and settlements, while in the interior, in the Dinaric region, theindigenous component was still quite strongly elt in everyday lie.4

These changes would also be spurred by the emergence o a

new ethnic composition in the local population. Salona, as a newly-

established colony, would consist o numerous settlers rom dierent

ethnic territories.5 This would result in a mixture o diverse cultural

inuences between the indigenous Delmatae and settler populations,

which would also be reected in changes in spiritual lie, albeit entirely

under the control and within the bounds o the state authorities.

1 Milievi Brada 2008, pp. 359-361. The relie was discovered in 1931,

carved into solid rock not ar rom the city walls o the ancient colony

o Aequum. The relie bears a portrayal o Diana and Silvanus. Diana is

portrayed as the Huntress, holding a bow in her let hand, and reaching

or an arrow in the quiver on her back with her right hand. Silvanus is quite

damaged, although a goats hooves, prominent ithyphallic imagery and apedum in the let hand are visible. He may have held syrinxes in his right

hand, moving them toward his mouth. This nd constitutes an outdoor

shrine to Silvanus, Rendi-Mioevi A. 1982, pp. 121-139.

2 Milievi Brada 2008, pp. 359-366.

3 ovi 1987, p. 442.

4 The Dinaric massi intersected Delmatae territory and thereby denoted a

natural boundary between the social and economic dierences between

the area along the coast and the interior, Rendi-Mioevi D. 1955, p. 7.

5 An inscription dedicated to Silvanus may serve as evidence o this, or on

it there is a trace o a person whose cognomen Evcapia (or Eucarpia, the

letter Rwas let out o the inscription) may be deemed o Greek origin:

T(itus) FLAVIV[s] / [---]MAN / [-O--]ONIA / EVCAPIA / [--]L SI LVANO EX VOT(o),

Mari 1997, p. 52, cat. no. 23.

Geograsko podruje koje e se obuhvatiti ovim radom jest prostor

dananjih Katela, Trogira, Solina, te okolice Splita i Klisa, dakle, onaj

prostor koji se nalazi izvan gradskih bedema antike Salone, a dio

je salonitanskog agera. Cijeli teritorij Salone nije obuhvaen, jer je

Silvan boanstvo koje pokriva tono odreeni prostor, odnosno

pojasi zmeu urbanog i divljeg. O tome pie Marina Milievi

Brada, i to na temelju mjesta nalaza reljea Silvana i Dijane iz

Ekva (Aequum).1 Ona govori o postojanju granice izmeu dva

pojma, domus i agrios. Prvi pojam bi oznaavao ono to je poznato,

domae i ograeno, a drugi ono to je divlje, strano i izvan granica

poznatog. Prenesemo li to na duhovni svijet, onda bi boanstvo

kao to je Silvan, predstavljalo bogove koji obitavaju izvan granica

ureenog svijeta, odnosno na granici prema potpunoj divljini,

koju predstavljaju guste ume, panjaci i planine. Prema tome se

i posvete Silvanu nalaze izvan gradskih bedema, odnosno izvan

granice administrativnog i drutvenog ureenja.2 Slijedei ovaj

zakljuak, istraivanje tragova Silvanova kulta usmjereno je na

tono omeeni prostor izvan gradskih bedema Salone.

Teritorij izmeu rijeka Krke i Cetine, u okviru kojeg se nalazi

i kasnije nastali salonitanski ager, pripadao je ilirskom plemenu

Delmata.3 Nakon uspostave rimske vlasti zapoinje jak proces

romanizacije, koji podrazumijeva drutvene, ekonomske,

administrativne i kulturne promjene. Proces romanizacije

zapoeo je u priobalnom dijelu, gdje cvjeta ivot u novonastalim

antikim gradovima i naseljima, dok se u unutranjosti, odnosno

zadinarskom podruju, jae osjea autohtona komponenta u

svakodnevnom ivotu ljudi.4

Ove promjene uvjetovat e i nastanak nove etnike slike

stanovnitva. Salona, kao novonastala kolonija, sastojat e se od brojnih

doseljenika razliitog etnikog podrijetla.5 To e rezultirati mijeanjem

razliitih kulturnih utjecaja izmeu autohtone delmatske i doseljenike

populacije, to e se osjetiti i na promjenama u duhovnom ivotu, ali

sve pod kontrolom i u granicama jake dravne vlasti.

Silvanov kult u Iliriku u rimsko doba zasnovan je na prapovijesnom

boanstvu uma i panjaka, koje je prisutno u veine ilirskih plemena

1 Milievi Brada 2008, str. 359-361. Relje je pronaen 1931. godine,

uklesan u ivoj stijeni nedaleko od gradskih vrata antike kolonije

Aequum . Na reljeu su prikazani Dijana i Silvan. Dijana je prikazana

kao lovkinja, u lijevoj ruci nosi luk, dok s desnom rukom posee za

strijelom koja se nalazi u tobolcu na leima. Silvan je prilino oteen,

vide se kozje noge, izraena itialinost, te pedum u lijevoj ruci. Modaje u desnoj ru ci drao si ringu, ko ju je prinos io usti ma. Ovaj nala z

predstavlja Silvanovo svetite na otvorenom, Rendi-Mioevi A. 1982,

str. 121-139.

2 Milievi Brada 2008, str. 359-366.

3 ovi 1987, str. 442.

4 Planinski masiv Dinare razdvaja delmatsko podruje i time oznaava

prirodnu granicu drutvenih i gospodarskih razlika izmeu prostora uz

obalu i zalea, Rendi-Mioevi D. 1955, str. 7.

5 Kao dokaz ovome moe posluiti i jedan natpis posveen Silvanu na

kojem je ostao trag osobe po ijem se kognomenu Evcapia (odnosno

Eucarpia, na natpisu je isputeno slovo R) moe vidjeti da je bila grkog

podrijetla: T(itus) FLAVIV[s] / [---]MAN / [-O--]ONIA / EVCAPIA / [--]L SILVANO

EX VOT(o), Mari 1997, str. 52, kat. br. 23.


3/9

154

VAPD 104, 2011., 151-166

155

Silvan u Saloni

Silvanus in Salona

Silvia Bekavac

The cult o Silvanus in I llyricum during the Roman era was

based on a prehistoric orest and pasture deity that was present

among most Illyrian tribes, having similar eatures regardless o the

mutually rather diverse and divergent spiritualities o the Illyrians. 6

Three areas have been distinguished in Delmatae territory within

which monuments dedicated to Silvanus are grouped. These are

the areas o Salona, where the nds are most numerous, ollowed

by the surroundings o Sinj and the Vrlika area, and north-west

Bosnia, where the strongest indigenous component can be elt,

i.e. the eatures o the cult prior to Romanizing inuences are the

most prominent.7 The greater maniestation o the cults Roman

character could naturally be expected on the coastal belt, where

the presence o Roman state authority was stronger. The character

o the cult also depended on the geographic-economic eatures

o the area in which it developed. Thus the cults livestock-herding

component would be the most marked in the interior, while the

agrarian character, inuenced by the newly-emerging economic

changes brought by Romanization, came to the ore in the coastal

belt and the Salona area.8

The stronger inuence o indigenous components is also

reected in the poorer quality o the engraved monuments in

the Dinaric zone, while those which emerged in the coastal belt

are characterized much more by the artistic achievements o

Antiquity.9 Monuments commissioned in the Roman sculpture

workshops in Salona or elsewhere exhibit a higher quality than

those made by sel-taught local sculptors who copied the latter

works.The dierence is also reected in the portrayal o Silvanus.

In the interior, Silvanus is portrayed as a young and beardless

satyr, in the coastal areas he is shown as an adult male with a ull

beard. Regardless o these dierences, the concept o a so-called

Delmatae-type Silvanus has emerged, most oten presented as

anthropo-theriomorphic, with goats legs and horns, holding

a shepherds sta and musical instrument in his hands, and

accompanied by a dog, kid and trees, which are dedicated to him.10

Based on these remarks, one may conclude that the Dinaric

zone, because o its more notable indigenous components, better

evoked the indigenous cult o Silvanus, while the coastal belt

provided a better picture o the symbiosis between the indigenous

cult and new inuences brought by Romanization through the

Italic Pan. It is only logical that in the heart o the province o

Dalmatia, as represented by Salona, would contain visible Italic

inuences and changes in the character o the cult, which assumed

a rather marked agrarian component in these areas. Such an

6 Medini 1984, p. 6.

7 The territory o south-west Bosnia encompasses the Glamo, Livno and

Duvno elds, Rendi-Mioevi A. 1974, p. 30.

8 Rendi-Mioevi A. 1974, pp. 29-31.

9 Bojanovski 1978, pp. 115-132. The rusticality in the manner o carving relie

images on monuments in the Dinaric zone is much more notable, and it

may be ascribed to the works o sculptors who did not manage to master

all sculptural techniques, Rendi-Mioevi A. 1974, p. 31.

10 Rendi-Mioevi D. 1955, pp. 5-40.

assertion may perhaps be reinorced by the appearance o shovels/

spades as one o the attributes o Silvanus.11

However, an entire series o indicators point to the act that the

actual situation was not so markedly bipolar. Thus the discoveries

o shrines to Silvanus, where relie images carved in solid rock have

been preserved in the oothills o Klis and Kozjak, emphasized the

stock-herding component o the cult, which portrays Silvanus as

the patron o herds and shepherds.12 Additionally, the location

o these shrines in a typical pastoral landscape near a water

source, where shepherds could rest or nd shelter with their

herds, demonstrates that the development o the cult was closely

associated with the economic eatures o this region, i.e., it reects

the picture o the economic and religious lie o the Delmatae

population in the Salona environs.13

However, one should not discount the act that shepherds

were not only indigenous inhabitants with their herds, but also

slaves, who tended their mastersherds on the slopes o Kozjak and

Klis and who were emigrants rom dierent parts o the Empire.14

The ertile Katel and Split elds were sub-divided into centuries

that were granted to settling Italian colonists. 15 The herds were

pastured in the non-centuriated part o the Salona ager, meaning

on the slopes o Kozjak, Malaka greda and Perun. However,

another act is that certain iconographic eatures o the relie

images rom Klis16 and Kozjak,17 which are also outdoor shrines,

exhibit a certain rusticality and indigenity in their rendering, and

one may add to these the relie rom Perua, which depicts an

environment that unambiguously recalls the natural ambience othe Silvanus shrine on Kozjak.18(Fig. 1.)

On all three relie images, Silvanus is depicted as the so-called

Delmatae-type, who in these cases is a hirsute and bearded adult

man, with goat horns and hooves, and with the typical attributes

11 A potential example o the depiction o this attribute in the Salona area

can be ound on a pediment rom Trstenik. The central moti o the

pediment is a cornice, with a pedum to its let. Another item is depicted on

the right, which Nenad Cambi assumed may have been a shovel without

shat, see Cambi 2000, p. 107. A similar item was ound on an example o

a Silvanus relie, rendered by rather poor sculptural technique, rom Brela

in the Makarska littoral, in which Julijan Medini recognized a shovel, and

Silvanus as Messora, Medini 1971, p. 128.

12 Rendi-Mioevi A. 1982, p. 122.

13 Cambi 2000, p. 101.14 That there were those among the population o Salona who were servi,

slaves, who also venerated Silvanus is proven by an inscription dedicated

to Silvanus in which the dedicants are noted as the slaves Trophimus and

Amandianus, CIL III, 8684; Mari 1997, p. 62, cat. no. 4.

15 Sui 1955, pp. 17-20.

16 The relie is carved at the bottom o a cli which cuts through the small

stream called Tri kralja (Three Kings), so the site is called Trikraj, Rendi-

Mioevi A. 1982, pp. 131-133.

17 Located on the southern slopes o Kozjak at the Bovan site. The relie with

the image o the deity is carved along the right edge o the western side

o a broken-o stone block, at a height o 1.9 m rom ground level, Rendi-

Mioevi A. 1982, pp. 132-139.

18 Cambi 2000, p. 102.

i ima sline znaajke, bez obzira na meusobno prilino raznolik i

razjedinjen duhovni ivot Ilira.6 Na delmatskom teritoriju izdvojena

su tri podruja u sklopu kojih se grupiraju spomenici posveeni

Silvanu. To su podruje Salone, gdje su nalazi najbrojniji, zatim

okolica Sinja i vrlikoga kraja te podruje jugozapadne Bosne, gdje

se osjea najjai utjecaj autohtone komponente, odnosno najvie su

izraene znaajke kulta prije utjecaja romanizacije.7 Oekivati je da

se na spomenicima priobalnog podruja, gdje je bila jae prisutna

rimska dravna vlast, i vie oituje rimski karakter kulta. Karakter kulta

ovisio je i o geograsko-gospodarskim odlikama podruja na kojem

se razvija. Tako e stoarska komponenta kulta najjae biti izraena

u unutranjosti, a agrarna, uvjetovana novonastalim ekonomskim

promjenama koje donosi romanizacija, u priobalnom dijelu, odnosno

na prostoru Salone.8

Jai utjecaj autohtone komponente vidljiv je i u loijoj kvaliteti

isklesanih spomenika u zadinarskom podruju, dok oni nastali

na podruju priobalnog dijela imaju vie znaajke antikih

umjetnikih dostignua.9 Spomenici narueni u salonitanskoj ili

nekoj drugoj rimskoj klesarskoj radionici kvalitetnije su izraeni

nego oni samoukih domaih klesara, koji su te radove kopirali.

Razlika se oituje i u prikazu Silvana. U unutranjosti je Silvan

prikazan kao mlad i golobrad satir, a u primorskim krajevima kao

zreo mukarac obrastao bradom. Bez obzira na te razlike, stvorio

se pojam takozvanog delmatskog tipa Silvana, koji se predstavlja

najee antropoteriomorno, s kozjim nogama i rogovima, kako u

rukama nosi pastirski tap i pastirsku sviralu, a uz njega su pas, jare

i drvee koje mu je posveeno.10

Na temelju ovih naelnih primjedaba dalo bi se zakljuiti da

zadinarsko podruje zbog izraajnije autohtone komponente bolje

doarava autohtoni kult Silvana, dok priobalno podruje prua bolju

sliku simbioze autohtonog kulta s novim utjecajima, koje donosi

romanizacija preko italskog Pana. Logino je oekivati da e u Saloni,

sreditu provincije Dalmacije, doi do vidljivijih italskih utjecaja i

promjena u karakteru kulta, koji e na ovim prostorima imati izraenu

agrarnu komponentu. Takvoj tvrdnji moda ide u prilog pojavljivanje

lopate - aova kao jednog od Silvanovih atributa. 11

6 Medini 1984, str. 6.

7 Podruje jugozapadne Bosne obuhvaa Glamoko, Livanjsko i Duvanjsko

polje, Rendi-Mioevi A. 1974, str. 30.

8 Rendi-Mioevi A. 1974, str. 29-31.9 Bojanovski 1978, str. 115-132. Na spomenicima zadinarskog podruja

jae je izraena rustikalnost u nainu klesanja reljea, te se mogu pripisati

djelima klesara koji nisu uspjeli svladati sve klesarske tehnike, Rendi-

Mioevi A. 1974, str. 31.

10 Rendi-Mioevi D. 1955, str. 5-40.

11 Mogui primjer prikazivanja ovog atributa na podruju Salone

predstavljen je na zabatu iz Trstenika. Sredinji motiv zabata ini vijenac,

a s njegove lijeve strane prikazan je pedum. S desne strane prikazan je

jo jedan predmet, za koji Nenad Cambi pretpostavlja da bi mogao biti

lopata bez nasada, v. Cambi 2000, str. 107. Slian predmet nalazi se i na

jednom primjeru Silvanovog reljea, izraenog u dosta looj klesarskoj

tehnici, iz Brela u Makarskom primorju, u kojem je Julijan Medini

prepoznao lopatu, te Silvana kao Messora, Medini 1971, str. 128.

Meutim, cijeli niz pokazatelja upuuje na to da slika stanja nije

tako izrazito bipolarna. Tako nalazi Silvanovih svetita, od kojih su se

sauvali relje uklesani u ivoj stijeni na obroncima Klisa i Kozjaka,

naglaavaju stoarsku komponentu kulta, koja predstavlja Silvana

kao zatitnika stada i pastira.12 Takoer poloaj tih svetita, koja se

nalaze u tipinom pastoralnom krajoliku u blizini izvora vode, gdje

su se pastiri sa svojim stadima mogli odmoriti ili skloniti, ukazuje

na to da je razvoj kulta usko vezan uz gospodarske znaajke ovog

kraja, odnosno odraava sliku gospodarskog i religijskog ivota

delmatskog stanovnitva u okolici Salone.13

Ne smije se, meutim, iskljuiti injenica da pastiri nisu bili samo

autohtoni stanovnici sa svojim stadima, ve i robovi, koji su svojim

gospodarima uvali stada po obroncima Kozjaka i Klisa, a porijeklom

su bili iz razliitih dijelova Carstva.14 Plodno Katelansko i Splitsko

polje podijeljeno je na centurije koje su dane doseljenim italskim

kolonistima.15 Stada su pasla u necenturiranom dijelu agera Salone,

dakle na padinama Kozjaka, Malake grede i Peruna. No injenica

je i to da odreene ikonograske znaajke reljea s Klisa16 i Kozjaka,17

koji ujedno predstavljaju svetita na otvorenom, pokazuju odreenu

rustikalnost i autohtonost u nainu izrade, a njima se moe pridodati

i relje s Perue, na kojem prikazani ambijent nesumnjivo podsjea na

prirodni ambijent Silvanova svetita na Kozjaku (sl. 1).18

Na sva tri reljea Silvan je prikazan kao takozvani tip delmatskog

Silvana, kojeg u ovim sluajevima predstavlja kosmat i bradat zreo

mukarac, s kozjim rogovima i papcima, te s tipinim atributima kao

to su pedum i siringa, te sa psom, jarcem i malim rtvenikom.19

Postoje i razlike u prikazivanju stava Silvana, to je rezultat razliitihklesarskih predloaka, odnosno ikonograskih rjeenja. Tako je na

klikom i kozjakom reljeu Silvan prikazan u stojeem stavu, dok je

na perukome prikazan u sjedeem poloaju na hr pi kamenja. Takav

poloaj tijela ne predstavlja izdvojen primjer u prikazu Silvana, to

potvruju jo tri reljea, jedan s Klisa,20 drugi iz Katel Novog21 te trei iz

12 Rendi-Mioevi A. 1982, str. 122.

13 Cambi 2000, str. 101.

14 Da je meu stanovnitvom Salone bilo i onih koji su bili servi, odnosno

robovi, koji su takoer tovali Silvana, potvruje i natpis posveen Silvanu

na kojem se kao dedikanti spominju servi Trophimus iAmandianus, CIL III,

8684; Mari 1997, str. 62, kat. br. 4.

15 Sui 1955, str. 17-20.

16 Relje je isklesan pri dnu litice koju presijeca potoi Tri kralja, pa se itav

lokalitet zove Trikraj, Rendi-Mioevi A. 1982, str. 131-133.17 Nalazi se na junim obroncima Kozjaka, na lokalitetu Bovan. Relje s likom

boanstva isklesan je uz desni rub zapadne strane odvaljenog kamenog

bloka, na visini od 1,90 m od tla, Rendi-Mioevi A. 1982, str. 132-139.

18 Cambi 2000, str. 102.

19 Na klikom reljeu zbog oteenja lijeve ruke ne moe se odrediti atribut

koji Silvan dri u ruci. Na reljeu nije prikazana siringa, a ni jare, iako su

vidljiva neka zadebljanja na reljeu u donjem lijevom kutu, gdje bi se

moglo oekivati jarca, Rendi-Mioevi A. 1982, str. 132, bilj. 44.

20 Na tom reljeu Silvan je prikazan u sjedeem poloaju na krapi, kako svira,

najvjerojatnije u rulu, a nime se dre za ruke i pleu, v. Cambi 2000, str. 102.

21 Prikazan je Silvan koji sjedi ili se oslonio na gomilu kamenja iza sebe, te

svira u sviralu, a kraj njega je Nima s trskom u desnoj i grozdom u lijevoj

ruci, v. Cambi 2000, str. 103.


4/9

156

VAPD 104, 2011., 151-166

157

Silvan u Saloni

Silvanus in Salona

Silvia Bekavac

Solina,22 koji se nalazi u Arheolokome muzeju u Splitu (sl. 2). Na njemu

je Silvan prekriven nebridom, odnosno laganim ogrtaem. Taj element,

koji se javlja i na reljeu s Perue, primjer je kultnog sinkretizma s

Liberom.23 Primjer kultnog sinkretizma s Liberom je i pojava grozda na

Silvanovim kultnim slikama, kao to je uoeno na primjeru jo jednog

Silvanovog reljea iz Salone, koji se uva u Arheolokome muzeju u

Zagrebu24 te na ve spomenutom reljeu iz Katel Novog, gdje grozd u

ruci dri nima koja se nalazi uz Silvana. Osim na ovim reljema kultni

sinkretizam s Liberom zamjeuje se i na primjeru bronane statuete

pronaene u blizini Livna, gdje je boanstvo prikazano ogrnuto

jelenjom koom, odnosno nebridom. Rije je o statui koja je nastala

na podruju june Italije, a prikazuje odraslog Pana ili Silena, ali je

zbog ikonograske slinosti interpretirana kao domae boanstvo,

odnosno Silvan.25 Potpuno isto rjeenje Silvanovih prikaza nastalih u

ageru Salone (bez obzira jesu li uklesani u ivoj stijeni ili na pokretnim

votivnim spomenicima) i statue iz june Italije, pokazuje da su

22 Silvan je prikazan u sjedeem poloaju i s prekrienim nogama, v. Cambi

2000, str. 103.


24 Rendi-Mioevi A. 1955, str. 17; Matijai, Tassaux 2000, str. 69; Jadri

2007, str. 205.


arhetipovi nastali u italskim r adionicama. Tako je i itialinost, znaajka

tipina za delmatskog Silvana, takoer posuena od jednog klasinog

italskog boanstva, Prijapa, a zastupljena je na gotovo svim prikazima

Silvana sa solinskog podruja.26

Osim reljea s prikazom Silvana, bitnu komponentu nalaza

ine i epigraski spomenici. Do sada su na salonitanskom podruju

pronaena ukupno dvadeset i etiri natpisa posveena Silvanu.27

Na samo jednom spomeniku moe se sa sigurnou potvrditi

autohtonost dedikanta.

BATO PET/IVS SILV[AN(o)] / D(onum) D(edit) L(ibens) M(erito).28

26 Itialinost, odnosno alus u eregiranom poloaju kod prikazivanja Silvana,

zastupljena je na itavom delmatskom podruju, kao jedna od znaajki

takozvanoga delmatskog tipa Silvana, Rendi-Mioevi D. 1955, str. 16.

27 Mari 1997, str. 62-64, kat. br. 1-24.

28 Mari 1997, str. 63, kat. br. 24. Potrebno je navesti da se na natpisu

pronaenom na lokalitetu Majdan kod Klisa pokualo utvrditi autohtono

porijeklo dedikanta, no ono se ne moe sa sigurnou potvrditi: SILVANO

/ AVG(usto) SAC(rum) / M(arcus?) DERECANDIS, Mari 1997, str. 63, bilj. 47,

kat. br. 11.

such as the pedum and syrinxes, and with a hound, kid and small

altar.19

There are also dierences in the depiction o Silvanus

posture, which resulted rom diering sculptural models and

iconographic solutions. Thus, Silvanus is depicted as standing

on the Klis and Kozjak relie images, while on the Perua relie

he is shown sitting on a pile o stones. Such a body posture

is not an isolated example in depictions o Silvanus, which is

conrmed by three other relie sculptures, the rst rom Klis,20

the second rom Katel Novi, 21 and the third rom Solin,22 held in

the Archaeological Museum in Split. (Fig. 2). On them, Silvanus is

shown cloaked in a nebris, a light robe. This element, which alsoappears on the relie rom Perua, constitutes an example cult

syncretism with Liber.23 The appearance o a bunch o grapes

on cult images o Silvanus is another example o cult syncretism

with Liber, and this was also observed on an example o another

Silvanus relie rom Salona which is held in the Archaeological

Museum in Zagreb,24 and on the already mentioned relie rom

Katel Novi, where the Nymph standing next to Silvanus holds

a grape bunch in her hand. Besides these relie images, cult

syncretism with Liber can also be ound on a bronze statuette

discovered near Livno, where the deity is por trayed cloaked

in deerskin, i.e. a nebris. This is a statue which was made in

South Italy, and depicts the adult Pan or Silenus, but due to the

iconographic similarities it has been interpreted as a local deity,

Silvanus.25 The entirely identical solution to portrayals o Silvanus

in the Salona ager (regardless o whether they were carvedinto solid rock or on movable votive monuments) and statues

rom South Italy show that the archetypes emerged in the Italic

workshops. Thus, even the ithyphallic aspect, a characteristic

typical o the Delmatae Silvanus, was also borrowed rom the

classic Italic deity Priapus, and it is present in almost all portrayals

o Silvanus rom the Solin area. 26

Besides the portrayal o Silvanus on relie sculpture, epigraphic

monuments are also an essential component o the nds. Thus ar

a total o twenty-our inscriptions dedicated to Silvanus have been

19 The attribute held by Silvanus in his let hand cannot be discerned due

to damage. No syringes are shown on the relie, nor a kid, although some

protuberances are visible in the lower let corner o the relie, where one

would expect the kid, Rendi-Mioevi A. 1982, p. 132, note 44.

20 On this relie, Silvanus is shown sitting on rubble, playing what is probablya fute, while the Nymphs are holding hands and dancing, see Cambi

2000, p. 102.

21 Silvanus is depicted sitting or leaning on a mound o stones behind him,

and playing an instrument, while next to him there is a Nymph with a grape

vine in her let hand and a grape bunch in her right, see Cambi 2000, p. 103.

22 Silvanus is depicted sitting with legs crossed, see Cambi 2000, p. 103.


24 Rendi-Mioevi A. 1955, p. 17; Matijai, Tassaux 2000, p. 69; Jadri 2007,

p. 205.


26 The ithyphallic aspect, i.e., the erect phallus in portrayals o Silvanus, is

present throughout the Delmatae territory, as one o the eatures o the

so-called Delmatae-type Silvanus, Rendi-Mioevi D. 1955, p. 16.

ound in the Salona area.27

The indigenous origin o the dedicants can be established with

any certainty on only a single monument.

BATO PET/IVS SILV[AN(o)] / D(onum) D(edit) L(ibens) M(erito).28

Even though this reers to a person o indigenous origin,

this inscription still does not conrm the indigenity o the cult

with any certainty. Since only one such inscription has been

discovered in the Salona territory, this area indicates a somewhat

dierent picture than those ound in the Dinaric zone, where most

dedicants were o indigenous origin.29

27 Mari 1997, pp. 62-64, cat. no. 1-24.

28 Mari 1997, p. 63, cat. no. 24. It is necessary to note that with reerence

to the inscription discovered at the Majdan site near Klis, attempts were

made to ascertain the indigenous origin o the dedicants, but this could

not be conrmed with any certainty: SILVANO / AVG(usto) SAC(rum) /

M(arcus?) DERECANDIS, Mari 1997, p. 63, note 47, cat. no. 11.

29 Mari 1997, p. 58.

Slika 1.

Relje Silvana s Perue. Arheoloki

muzej u Splitu (oto: T. Seser)

Figure 1.

Relie o Silvanus rom Perua.

Archaeological Museum in Split

(photo by T. Seser)

Slika 2.

Relje s Klisa, s prikazom Silvana koji sjedi i tri nime koje pleu. Arheoloki

muzej u Splitu (oto: T. Seser)

Figure 2.

Relie rom Klis with portrayal o Silvanus sitting and three dancing Nymphs.

Archaeological Museum in Split (photo by T. Seser)


5/9

158

VAPD 104, 2011., 151-166

159

Silvan u Saloni

Silvanus in Salona

Silvia Bekavac

It is also necessary to examine the epithets o Silvanus which

appear on monuments. Out o the total twenty-our inscriptions,

Silvanus is accompanied by the epithet Augustus on as many as

seventeen o them.30 This eature also distinguishes the Salona

area rom the Dinaric zone, in which only two o the total twelve

inscriptions bear this epithet. Regardless o the extent to which this

epithet can be associated with the imperial honoric, or part o the

imperial name ormula, the discrepancy between the two regions

is quite indicative. It is to be expected that this epithet Augustus

would be more present where the inuence o Romanization

was stronger. A similar point holds or the epithet Silvestris, which

appears on only a single inscription in the Salona area,31 while itappears on as many as six monuments rom the Dinaric zone.32

On this basis, we may conclude that epigraphic monuments

also conrm what has been observed on relie images in

iconographic orm, and this is that the Dinaric zone better exhibits

the indigenous character o the cult, while the coastal belt shows

symbiosis o the cult with new elements.

Inasmuch as the indigenity o the cult o Silvanus is accepted

and it is agreed that he was derived rom some Delmatae deity that

was identied with the Italic Silvanus as a result o Romanization,

the question remains as to whether there was a community which

venerated the Italic Silvanus exclusively. The very acceptance o

the notion o the indigenity o the Silvanus cult also imposes the

act that the indigenous population had to directly encounter

a group which revered the Italic Silvanus in order to even be

able to recognize the character o this cult and then, because ocommon eatures, identiy their deity with Silvanus. More specic

examples that could conrm the existence o the physical remains

o worshippers o the Italic Silvanus may be discovered insoar as

preserved shrines dedicated to this deity are scrutinized.

The highest number o shrines were in natural outdoor settings

or in caves. This is demonstrated by the shrines such as those on

Kozjak or Klis,33 but also the relie images which depict the typical

30 Mari 1997, p. 57.

31 SILVANO / SILVEST(ri) SAC(rum) / M(arcus) AVREL(ius) ATTE/NIO MIL(es) LEG(ionis)

/ I ADI(utricis) ANTON(inianae) / V(otum) S(olvit) L(ibens) M(erito), see Kirigin-

Lokoek-Mardei-Bili 1987, p. 36, P. VII. 1. This inscription was discovered

during archaeological research at Salonas western necropolis, together with

another small altar dedicated to Silvanus bearing the inscription S(ancto)

SILV(ano) A(ugusto) S(acrum) / Q(uintus) BOVIVS / RVFINVS / V(otum) S(olvit)L(ibens) M(erito), Kirigin, Lokoek, Mardei, Bili 1987, p. 36. Both were ound

in secondary positions. The inscription may be deciphered asS(ilvano)

SILV(estri) , particularly i one takes into consideration that the inscription on

the rst altar also bears this dedication.

32 Mari 1997, p. 57.

33 Besides the relie images carved into solid rock on Kozjak and Klis - already

mentioned in this paper - it should also be noted that the existence o

three caves in which Silvanus was probably worshipped has also been

conrmed. One o these was identied by Dyggve, and he also ound in

it a ragment o a cult portrayal o Silvanus. The other two were ound

by hiker J. Peja, and in them, as in the rst cave, a carved cross was

discovered, which serves as evidence on the inheritance o this cult site

that was Christianized in later periods, see Cambi 2000, p. 104.

appearance o the landscape o shrines to Silvanus.34 Since outdoor

shrines were situated in rather inaccessible terrain, it is logical to

assume that they were probably dedicated by shepherds, who

pastured their herds on steep slopes.

However, the discovery o the pediment rom Trstenik,35 which in

its lower section contains the inscription SILVANO AVG(usto) SACR(um)

PRO SALVTE ET REDITV LVCI POMPONI / VALENTINI LVCIVS POMPONIVS

RESTVTVS CLIENS,36 indicates the probability that besides these shrines

in natural settings there were also smaller temples, which were erected

in more accessible territories and thereby intended or the populations

o inhabited places. There is also the relie rom the Archaeological

Museum in Split, which bears a portrayal o an aedicule with twocolumns and a pediment and cornice, and with a visible portrayal o

the aade and columns bearing beam and pediment with an image o

Silvanus, accompanied by his typical attributes o syrinxes and a pedum,

and a kid next to his legs, conrming that there were temples dedicated

to Silvanus, precisely the type depicted on this relie.37 Since it has been

observed that certain relie depictions o Silvanus very lucidly show the

natural environment in which Silvanus was worshipped outdoors or

in caves, then one may conclude that this relie also provides a aithul

depiction o the appearance o a temple dedicated to Silvanus, and also

constitutes evidence on the existence o this orm o shrine to Silvanus.

These were most likely small temples with cellae in which there

was a cult image or statue o Silvanus.38 Since these are classical Roman

architectural solutions, one cannot discard the very real possibility

that the Italic Silvanus was worshipped exclusively in this temple - o

which the pediment has been preserved. The site o this temple wasaccessible to the urban population o ancient Salona. Recalling the

numerous elements which distinguish the cult o Silvanus in Salona

rom its counterpart in the hinterland, the existence o a classical

34 I the relie carvings bearing the image o Silvanus are examined, one may also

discern the appearance o the ambient in which this deity was worshipped. Thus,

based on the example o a relie rom Klis, which is held in the Archaeological

Museum in Split, one may observe the orm o an entrance into a cave, Rendi-

Mioevi A. 2007, p. 21. Also, based on the example o the relie rom Perua, one

may observe the typical appearance o an outdoor shrine to Silvanus which recalls

the environment o the shrine on Kli s and Kozjak; Cambi 2000, p. 102.

35 Rendi-Mioevi A. 1982, p. 124; Cambi 2000, pp. 107-111.

36 Mari 1997, p. 63, cat. no. 15.

37 Cambi 2000, p. 110, 111.

38 Thus ar only two examples o statuettes o Silvanus have been discovered,and they may have stood within shrines. The rst example is missing the

portion rom the abdomen downward, and it was discovered in the apse o an

Early Christian church in Klapavice, on Klis, next to an inscription mentioning

Silvanus, Rendi-Mioevi A. 1982, p. 126. The second nd is a stone sculpture

o Pan (Silvanus?) ound in Solin, Rendi-Mioevi A. 1974, p. 30, note 2.

This second nd may be compared with a similar statue o Pan that was

discovered in Zaostrog inside a complex o villaerusticae , but which has not

been preserved, as it was destroyed at the order o a bishop, Medini 1970, p.

40. It is worthwhile noting that besides these stone sculptures, there is also a

series o bronze statuettes rom Solin, to which two more may be added: one

rom Aequum, and the other rom the Crkvina site near Livno, which due to its

dimensions could not have belonged to a shrine, and was probably the private

property o some worshipper o Silvanus, Rendi-Mioevi A. 1974, pp. 29-42.

Iako je rije o osobi autohtonog podrijetla, ovaj natpis jo uvijek ne

potvruje sa sigurnou i autohtonost kulta. Kako je na salonitanskom

podruju pronaen samo jedan ovakav natpis, taj prostor ukazuje

na pomalo drugaiju sliku od one koju zatjeemo na zadinarskom

prostoru, gdje je veina dedikanata autohtonog podrijetla.29

Potrebno je sagledati i Silvanove epitete koji se javljaju na

spomenicima. Na ak sedamnaest od ukupno dvadeset i etiri

natpisa Silvana prati epitet Augustus.30 Ta znaajka takoer

izdvaja salonitanski prostor od zadinarskoga, na kojem se od

ukupno dvanaest natpisa na samo dva navodi taj epitet. Bez

obzira na to u kojoj mjeri moemo ovaj epitet povezati s carskim

epitetom, odnosno dijelom carske imenske ormulacije, jako jeindikativan taj nerazmjer u broju izmeu dviju regija. Oekivati

je da e epitetAugustus bit zastupljeniji tamo gdje je i utjecaj

romanizacije bio jai. Slina je situacija s epitetomSilvestris, koji se

na salonitanskom podruju javlja na samo jednom natpisu,31 dok

je na zadinarskom prostoru zastupljen na ak est spomenika.32

Na temelju toga moemo zakljuiti da nam i epigraski spomenici

potvruju ono to se uoilo na reljema u ikonograskom obliku, a to

je da zadinarsko podruje bolje predoava autohtoni karakter kulta, a

priobalno podruje simbiozu kulta s novim elementima.

Ako se prihvati autohtonost Silvanova kulta i miljenje da

on generira iz nekog delmatskog boanstva, koje je procesom

romanizacije poistovjeeno s italskim Silvanom, ostaje nam pitanje je

li postojala zajednica koja je tovala iskljuivo italskog Silvana. Samo

prihvaanje teze o autohtonosti Silvanova kulta namee i tu injenicu

da se autohtono stanovnitvo moralo izravno susresti sa skupinomkoja je tovala italskog Silvana, kako bi uope moglo upoznati karakter

tog kulta i k ako bi zbog zajednikih znaajki poistovjetilo svoje

boanstvo sa Silvanom. Konkretniji primjeri koji bi mogli potvrditi

postojanje materijalnih ostataka tovatelja italskog Silvana, mogu se

pronai sagledaju li se sauvana svetita posveena ovom boanstvu.

Najvei broj svetita bio je u prirodnom okruenju, na otvorenom ili

u peinama. Tome su dokaz svetita kakva su ona na Kozjaku i Klisu,33 ali

29 Mari 1997, str. 58.

30 Mari 1997, str. 57.

31 SILVANO / SILVEST(ri) SAC(rum) / M(arcus) AVREL(ius) ATTE/NIO MIL(es)

LEG(ionis) / I ADI(utricis) ANTON(inianae) / V(otum) S(olvit) L(ibens) M(erito), v.

Kirigin, Lokoek, Mardei, Bili 1987, str. 36, T. VII. 1. Ovaj natpis pronaen

je prilikom arheolokih istraivanja zapadne salonitanske nekropole,

zajedno s jo jednom arom posveenom Silvanu s natpisom S(ancto)SILV(ano) A(ugusto) S(acrum) / Q(uintus) BOVIVS / RVFINVS / V(otum) S(olvit)

L(ibens) M(erito), Kirigin, Lokoek, Mardei, Bili 1987, str. 36. Obje are

pronaene su u sekundarnom poloaju. Natpis s druge are mogao bi

se deirirati kao S(ilvano) SILV(estri), pogotovo uzme li se u obzir da je i

natpis na prvoj ari takoer s tom posvetom.

32 Mari 1997, str. 57.

33 Osim reljea uklesanih u ivoj stijeni na Kozjaku i Klisu, koji su ve spomenuti

u ovom radu, vidi bilj. 17 i 19, treba spomenuti i da je potvreno postojanje

triju peina u kojima je najvjerojatnije tovan Silvan. Jednu je identicirao

Dyggve, pronaavi u njoj i ulomak Silvanove kultne slike. Druge dvije

pronaao je planinar J. Peja, a u njima je, kao i u prvoj peini, otkriven

uklesani kri, to je dokaz o nasljeivanju tog kultnog mjesta, koje je u

kasnijim razdobljima kristijanizirano, v. Cambi 2000, str. 104.

i relje koji prikazuju tipian izgled krajolika Silvanova svetita.34 Budui

da su svetita na otvorenom bila na prilino nepristupanom terenu,

logino je pretpostaviti da su ih posjeivali ponajprije pastiri, koji su

pasli svoja stada na strmim obroncima.

Meutim, nalaz zabata iz Trstenika,35 u ijem se donjem

dijelu nalazi posvetni natpis SILVANO AVG(usto) SACR(um) PRO

SALVTE ET REDITV LVCI POMPONI / VALENTINI LVCIVS POMPONIVS

RESTVTVS CLIENS,36 ukazuje na vjerojatnost da su osim tih

svetita u prirodnom ambijentu postojali i manji hramovi, koji

su bili podizani na dostupnijim podrujima i time namijenjeni

stanovnitvu naseljenih mjesta. I relje iz Arheolokog muzeja

u Splitu na kojem je prikazana edikula s dva stupa sa zabatomi vijencem te s vidljivim prikazom proelja i stupova koji nose

gredu i zabat, dok je Silvan prikazan s tipinim atributima,

siringom i pedumom te jarcem uz nogu, takoer potvruje da

je bilo hramova posveenih Silvanu, o ijem izgledu svjedoi

upravo prikaz na ovom reljeu.37 Budui da je uoeno da odreeni

relje s prikazom Silvana vrlo zorno prikazuju prirodni ambijent

u kojem se tovao Silvan na otvorenom ili u peinama, onda se

moe zakljuiti da i ovaj relje daje vjernu sliku o izgledu hrama

posveenog Silvanu, te ujedno predstavlja dokaz o postojanju i

takvog oblika Silvanova svetita.

To su najvj erojatnije bili mal i hram ovi s cel om u ko joj je

bila kultna slika ili Silvanov kip.38 Budui da je rije o klasinim

rimskim arhitektonskim rjeenjima, ne moe se odbaciti vrlo

realna mogunost da se upravo u tom hramu, od kojeg je

sauvan zabat, tovao iskljuivo italski Silvan. Poloaj ovoghrama bio je dostupan gradskom stanovnitvu antike Salone.

Podsjetimo li se na brojne elemente kojima se Silvanov kult

u Saloni razlikuje od onog u zaleu, injenica o postojanju

34 Prouimo li reljee sa Silvanovim prikazom, lako se moe predoiti i izgled

ambijenta u kojem se boanstvo tovalo. Tako se na primjeru jednog

reljea s Klisa, koji se uva u Arheolokom muzeju u Splitu, moe zamijetiti

nepravilan oblik ulaza u peinu, Rendi-Mioevi A. 2007, str. 21. Takoer,

na primjeru reljea s Perue moe se zamijetiti tipian izgled Silvanova

svetita na otvorenom, koji podsjea na ambijent svetita na Klisu i

Kozjaku; Cambi 2000, str. 102.

35 Rendi-Mioevi A. 1982, str. 124; Cambi 2000, str. 107-111.

36 Mari 1997, str. 63, kat. br. 15.

37 Cambi 2000, str. 110, 111.

38 Do sada su pronaena samo dva primjerka kipia Silvana, koja su moglastajati u sklopu svetita. Prvom primjerku nedostaje dio od trbuha prema

dolje, a pronaen je u apsidi starokranske crkve u Klapavicama na

Klisu, pored natpisa sa spomenom Silvana, Rendi-Mioevi A. 1982,

str. 126. Drugi nalaz je kamena skulptura Pana (Silvana?) pronaena u

Solinu, Rendi-Mioevi A. 1974, str. 30, bilj. 2. Ovaj drugi nalaz moe

se usporediti sa statuom Pana pronaenom u Zaostrogu u sklopu

villae rusticae, koja danas nije sauvana, jer je bila unitena po nalogu

biskupa, Medini 1970, str. 40. Treba napomenuti da osim ovih kamenih

skulptura postoji nalaz bronane statuete iz Solina, kojoj se mogu

pridruiti jo dvije, jedna iz Ekva, a druga s lokaliteta Crkvina blizu Livna,

koje zbog svojih dimenzija nisu mogle pripadati nekom svetitu, ve su

najvjerojatnije bile privatno vlasnitvo nekog tovatelja Silvanova kulta,

Rendi-Mioevi A. 1974, str. 29-42.


6/9

160

VAPD 104, 2011., 151-166

161

Silvan u Saloni

Silvanus in Salona

Silvia Bekavac

temple and worship o the I talic Silvanus reinorces the conclusion that

the cult o Silvanus in the Salona environs was largely Italic.

The already mentioned inscription may already indicate traces

o a community which exclusively worshipped the Italic Silvanus;

this inscription conrms the existence o a nymphaeum, which was

erected in honour o Emperor Trajan and where Silvanus was verylikely worshipped39(Fig. 3).

SILVANO AVG(usto) SACR(um) VOTO SVSCEPTO PRO SALVTE

/ IMP(eratoris) CAESARIS NERVAE TRAIANI OPTIMI AVG(usti)

GER(manici) DAC(ici) N(ostri) / TROPHIMVS SER(vus) AMANDIANVS

DISPENS(ator) / A SOLO FECIT ET AQUAM INDVXIT L(oco) D(ato)

D(ecreto) D(ecurionum).40

Two persons , the servus Throphimus and the dispensator

Amandianus, are mentioned on the relie.41 The possibility

that they were imperial slaves cannot be excluded. The entire

undertaking was endorsed by the city council, which speaks o

the ofcial nature o all actions in which they engaged. Based on

the inscription, it can be seen that the nymphaeum was raised

39 Cambi 2000, p. 111; Rendi-Mioevi A. 1982, p. 127. One may expect that

Silvanus was also worshipped at this nymphaeum, since the nymphs were

deities closely tied to the cult o Silvanus and oten shown accompanying

Silvanus on relie images. There are two relie portrayals rom the Salona

area on which nymphs are shown together with this deity; the rst

example has already been mentioned herein, note 16, while the second

example is a relie rom Klis on which Silvanus is shown playing an

instrument, while the nymphs hold hands and dance, Cambi 2000, p. 102.

40 CIL III, 8684; The conjunction etwas let out o the inscription, probably

due to an error on the engravers part.

41 D. Mari claimed that it was a single person,Throphimus Amandianus,

who was a servus, Mari 1997, p. 58.

in honour o Emperor Trajan and dedicated to Silvanus. Taking

into account that Silvanus is one o the key deities in the roster

o Trajans triumphal arch in Benevento, on which he appears

together with Diana as the patron o Illyricum and the Danubian

provinces, 42 all o this strongly indicates that the dedication in

this inscription was directed to the Italic Silvanus, and, by virtue

o this very act, that the Silvanus possibly worshipped in this

nymphaeum was quite likely Italic.

Also quite interesting is the inscription discovered on the oor

o the apse in an Early Christian church at the Crkvina site on Klis,

which may have let a trace o the Italic Silvanus. (Fig. 4.)

[EX I]MPERIO DOMINI IOVIS / [OPT]IMI MAX(imi) IVSSIT SIBI AEDEM

/ [FIE]RI CVM SVO CONSENTIO DEOR(um) DEARUM / [Q(ue) SI]

LVESTR(i)VM NYMPHIS FONTANIS CVM SILVANO FE/[SCE]NIA

ASTICE CVM SVO PARE CONIVGE T(ito) / [IUNI]O FAVSTO VI VIR(o)

ET AVG(ustali) A SOLO RESTITVIT.43

42 Milievi Brada 2008, p. 362; Simon 1990, p. 203.

43 Rendi-Mioevi A. 1982, p. 126; ILJug 1986, p. 179, no. 2003; Glavii 2002,

cat. no. 199.

klasinog hrama i tovanja italskog Silvana jo vie upuuje na

zakljuak da je Silvanov kult u okolici Salone preteito italski.

O tragovima zajednice koja je tovala iskljuivo italskog

Silvana, moda govori i ve spomenuti natpis, koji potvruje

postojanje nimeja podignutog u ast cara Trajana, u kojem se vrlo

vjerojatno tovao i Silvan (sl. 3).

39

SILVANO AVG(usto) SACR(um) VOTO SVSCEPTO PRO SALVTE

/ IMP(eratoris) CAESARIS NERVAE TRAIANI OPTIMI AVG(usti)

GER(manici) DAC(ici) N(ostri) / TROPHIMVS SER(vus)

AMANDIANVS DISPENS(ator) / A SOLO FECIT ET AQUAM INDVXIT

L(oco) D(ato) D(ecreto) D(ecurionum).40

Na reljeu su spomenute dvije osobe, servus Throphimus

i dispensator Amandianus.41 Nije iskljueno da su oni bili

carski robovi. Pothvat je poduprlo gradsko vijee, to govori

o slubenom karakteru akcija koje su oni poduzeli. Iz natpisa

se vidi da je nimej podignut u ast cara Trajana, a posveen

Silvanu. Uzmemo li u obzir da je Silvan bio jedan od kljunih

boanstava u programu Trajanova slavoluka u Beneventu, na

kojem se javlja zajedno s boicom Dijanom kao zatitnik Ilirika

39 Cambi 2000, str. 111; Rendi-Mioevi A. 1982, str. 127. Oekivati je da

se u ovom nimeju tovao i Silvan, budui da su nime bile usko vezane

uz Silvanov kult i esto zastupljene na reljenim prikazima u drutvu

Silvana. Sa salonitanskog podruja postoje dva reljea na kojima je su ta

boanstva zajedno prikazana; prvi je primjer ve spomenut u ovom radu,

bilj. 16, a drugi primjer je relje s Klisa na kojem je prikazan Silvan kako

svira, a nime se dre za ruke i pleu, Cambi 2000, str. 102.

40 CIL III, 8684; na natpisu je moda klesarskom pogrekom izostavljen

vezniket.

41 D. Mari navodi da je rije o jednoj osobi, Throphimus Amandianus, koja

je servus, Mari 1997, str. 58.

i podunavskih provincija,42 sve to snano upuuje na zakljuak

da je posveta na ovom natpisu upuena italskom Silvanu te da

je, samim time, i Silvan koji se najvjerojatnije tovao u ovom

nimeju, bio italski.

Vrlo zanimljiv je i natpis pronaen u podu apside starokranske

crkve na lokalitetu Crkvina na Klisu, koji je moda ostavio trag

italskog Silvana (sl. 4).

[EX I]MPERIO DOMINI IOVIS / [OPT]IMI MAX(imi) IVSSIT SIBI

AEDEM / [FIE]RI CVM SVO CONSENTIO DEOR(um) DEARUM /

[Q(ue) SI]LVESTR(i)VM NYMPHIS FONTANIS CVM SILVANO FE/[SCE]

NIA ASTICE CVM SVO PARE CONIVGE T(ito) / [IUNI]O FAVSTO VI

VIR(o) ET AVG(ustali) A SOLO RESTITVIT.43

42 Milievi Brada 2008, str. 362; Simon 1990, str. 203.

43 Rendi-Mioevi A. 1982, str. 126; ILJug 1986, str. 179, br. 2003; Glavii

2002, kat. br. 199.

Slika 3.

Natpis iz Salone posveen Silvanu sa spomenom nimeja podignutog u ast

cara Trajana. Arheoloki muzej u Splitu (oto: T. Seser)

Figure 3.

Inscription rom Salona dedicated to Silvanus, mentioning a nymphaeum

erected in honour o Emperor Trajan. Archaeological Museum in Split (photo

by T. Seser)

Slika 4.

Natpis s poda apside starokranske crkve s lokaliteta Crkvina na Klisu.

Arheoloki muzej u Splitu (oto: . Mileti)

Figure 4.

Inscription rom the foor o the apse o an Early Christian church at the

Crkvina site on Klis. Archaeological Museum in Split (photo by . Mileti)


7/9

162

VAPD 104, 2011., 151-166

163

Silvan u Saloni

Silvanus in Salona

Silvia Bekavac

Since an association or council o gods, or consortium deorum,44

consisting o twelve supreme Roman deities (Jupiter, Neptune, Mars,

Apollo, Vulcan, Mercury, Juno, Minerva, Venus, Diana, Vesta and Ceres)

has also been recorded in addition to Silvanus and the Nymphs, it

appears certain that this was the Italic Silvanus. A ragment o a statue

o Silvanus was ound near this inscription; the portion rom the

gures abdomen downward missing, and it holds a kid in its arms. 45 I

this nd is brought into connection with the inscription, it is possible

that it proves the existence o another classical Roman shrine in which

the Italic Silvanus was worshipped. The actual unction o the dedicant

Titus Junius Faustus,sevirandaugustalis, shows that he was a member

o the collegium which saw to reverence or the imperial cult. As apart o their service, the seviriandaugustales were obliged to carry

out municence or perorm some other prescribed activities, all or

the purpose o extolling the emperor.46 This was yet another eature

that would indicate that the inscription was dedicated to the classical

deities o the ofcial Roman religion, and thus the Italic Silvanus.

Besides this one, another inscription dedicated to Silvanus

was ound in the Salona territory, and it indicates that the dedicant

perormed the duty osevir, so that this inscription, given the

character o the post osevir, can be associated with the Italic Silvanus,

in so ar as the ollowing restoration o the inscription is accurate.

[S(ilvano) A]VG(usto) S(acrum) / [----CA]SSIVS / [IIIII]I VIR.47

To conclude, i the Salona area is considered, one cannot neglect

the evidence which indicates the existence o a community thatworshipped the Italic Silvanus exclusively. It is much more difcult

to isolate and conrm the existence o the indigenous component,

particularly with regard to the act that the relie portrayals emerged

on the basis o the iconographic models o Italic cult images o

Silvanus, while the inscriptions conrm only a single example in

which the dedicant was o indigenous origin. By the same token,

the outdoor shrines to Silvanus cannot be conrmed as indigenous

with absolute certainty, since this type o shrine is typical o the Italic

Silvanus as well. Taking into account the signicance o Salona within

the Roman province o Dalmatia, the situation that can be ound in

this area should not be puzzling. However, agreeing with A. M. Nagy,

who excluded the existence o an Illyrian deity that was identied

with Silvanus based on iconographic eatures,48 would mean entirely

44 There is another inscription rom the territory o Salona that mentions a

supreme association o gods (consertiumdeorum), CIL III, 1935 (Fig.5); besides

this inscription, a relie was also discovered, which was originally mounted

in the territory o Salona, and it bore a portrayal o seven Roman deities, but

it is assumed that the other piece o this two-sided relie slab, which was

destroyed, depicted more o them, so in this way this relie was a part o the

cosmopolitan picture o twelve Roman deities, Sanader 2008, pp. 367-377.


46 ael-Kos 1999, pp. 173-183.

47 Mari 1997, p. 63, cat. no. 16; only three letters,UG andS, have been preserved

in the inscription eld, which renders restoration as a reerence to the deity

Silvanus very doubtul, or it may reer to any deity bearing the epithetAugustus.

48 Nagy 1994, pp. 763-773.

rejecting an indigenous component o the cult. This component

is difcult to conrm in the Salona area, but the entire territory o

the Dalmatian province must be considered, especially the Dinaric

zone, as it reects a situation that diers rom the case in Salona.

Additionally, conclusions cannot be drawn exclusively on the basis o

iconographic eatures. Epigraphic dedications to Silvanus also serve

as vital evidence, and in the Dinaric zone they support the thesis onthe indigenity o the Silvanus cult, while in the Salona environs they

testiy to worship o the Italic Silvanus within the ramework o intense

Romanization, which is reected in its religious picture.

P. F. Dorcey also believes that there is no trace o the Illyrian

Silvanus in the province o Dalmatia, rather only the Roman deity

who appeared in this territory as a result o Romanization.49 He

reached this conclusion based on the act that the name Silvanus

and the accompanying epithets on epigraphic monuments are

exclusively Roman, and Silvanus is depicted on relie portrayals

accompanied by other, exclusively Roman deities.50

49 Dorcey 1992, p. 68.

50 It is necessary to stress that Silvanus most oten appeared in the company

o the goddess Diana, and it is assumed that this couple in the Pannonianprovince corresponded to the Illyrian divine couple represented by

Vidasus and Thana. Besides the male deity o orests and the hunt, there

was also a emale deity, who may be equated with the Italic Diana, Medini

1984, p. 16. Since this cult o Vidasus and Thana in the territory o the

province o Pannonia retained their Illyrian names, this may be explained

by the act that these deities were less subject to Romanization than was

the case with Silvanus and Diana in the province o Dalmatia, Rendi-

Mioevi A. 1980, pp. 109-111. Even though this does not prove that

Silvanus and Diana, who appeared in Delmatae territory, were actually

the Illyrian Vidasus and Thana, who were interpretatione romana identied

with the Italic Silvanus and Diana, one should not discount the possibility

that a Delmatae deity identied with Silvanus had a emale consort, who

was, like Silvanus, identied with the Italic Diana.

Budui da je uz Silvana i nime zabiljeeno i vijee bogova

ili vii zbor bogova, odnosno consortium deorum,44sainjen

od dvanaest vrhovnih rimskih boanstva (Jupiter, Neptun,

Mars, Apolon, Vulkan, Merkur, Junona, Minerva, Venera, Dijana,

Vesta i Cerera), ini se izvjesnim da je rije o italskom Silvanu.

U blizini ovog natpisa pronaen je i ragment statue Silvana,

kojem nedostaje dio od trbuha nadolje, a koji u ruci dri jarca.45

Poveemo li taj nalaz sa sadrajem ovog natpisa, mogue je da

oni dokazuju postojanje jo jednog klasinog rimskog svetita

u kojem se tovao italski Silvan. Sama unkcija dedikanta Tita

Junija Fausta, sevira i augustala, pokazuje da je on bio lan

kolegija koji se brinuo o tovanju carskoga kulta. Dio slubesevira i augustala bilo je i obavljanje municijencije ili neke

druge propisane dunosti, sve u svrhu velianja cara.46 Bila bi

to jo jedna znaajka koja bi upuivala na to da je natpis bio

posveen klasinim boanstvima slubene rimske religije, a time

i italskom Silvanu.

Osim ovog, na teritoriju Salone pronaen je jo jedan natpis

posveen Silvanu, na kojem je vidljivo da je dedikant obnaao

dunost sevira, na temelju ega i taj natpis, s obzirom na karakter

sevirske slube, moemo povezati s italskim Silvanom, ako je

restitucija natpisa tona.

[S(ilvano) A]VG(usto) S(acrum) / [----CA]SSIVS / [IIIII]I VIR.47

Zakljuno, sagledamo li prostor Salone, ne moemo

zanemariti dokaze koji upuuju n a postojanje zajednice kojaje tovala iskljuivo italskog Silvana. Autohtonu komponentu

znatno je tee izdvojiti i potvrditi njezino postojanje, pogotovo

uzmemo li u obzir da su relje nastali prema ikonograskim

predlocima italskih kultnih slika Silvana, a natpisi potvruju

samo jedan primjer gdje je dedikant autohtonog podrijetla.

Isto tako i nalazi Silvanovih svetita na otvorenome ne mogu

u potpunosti potvrditi autohtonost, budui da je i takav oblik

svetita tipian za italskog Silvana. Uzmemo li u obzir znaenje

Salone u sklopu rimske provincije Dalmacije, onda ne treba

uditi situacija koja se zatjee na ovom prostoru. Meutim,

sloiti se sa A. M. Nagyem, koji na temelju ikonograskih znaajki

iskljuuju postojanje ilirskog boanstva koje se poistovjetilo

sa Silvanom,48 znailo bi u potpunosti odbaciti autohtonu

44 Postoji jo jedan natpis s podruja Salone sa spomenom vieg zbora

bogova (consertium deorum), CIL III, 1935 (sl. 5). Osim ovog natpisa

pronaen je i relje, koji je originalno bio postavljen na salonitanskom

teritoriju, s prikazom sedam rimskih boanstava, ali se pretpostavlja

da ih je na drugom dijelu ove dvostrane reljene ploe, koji je uniten,

bilo prikazano jo, te bi na taj nain relje bio dio kompozicijske slike od

dvanaest rimskih boanstava, Sanader 2008, str. 367-377.


46 ael-Kos 1999, str. 173-183.

47 Mari 1997, str. 63, kat. br. 16; Na natpisnom polju sauvana su samo

tri slova UG i S, to restituciju boanstva Silvana ini vrlo upitnom, pa se

moe raditi o bilo kojem boanstvu koje nosi epitet Augustus.

48 Nagy 1994, str. 763-773.

komponentu kulta. Tu komponentu teko je potvrditi na

prostoru Salone, no u obzir treba uzeti itavo podruje provincije

Dalmacije, pogotovo zadinarski prostor, koji pokazuje drugaiju

situaciju od one koja se zatjee u Saloni. Isto tako, zakljuci se

ne bi smjeli izvoditi samo na temelju ikonograskih znaajki.

Kao vani dokazi slue i epigraske posvete Silvanu, koje na

zadinarskom podruju idu u prilog tezi o autohtonosti Silvanovakulta, dok na prostoru Salone svjedoe o rairenosti kulta

tovanja italskog Silvana u okvirima jakih utjecaja romanizacije,

koji se oituju i na njezinoj religijskoj slici.

I P. F. Dorcey smatra da na prostoru provincije Dalmacije nema

traga ilirskom Silvanu, ve je rije o iskljuivo rimskom boanstvu,

koje se na ovom podruju javlja kao posljedica romanizacije. 49

Taj zakljuak Dorcey izvodi na temelju toga to su na epigraskim

spomenicima ime Silvana i epiteti koji ga prate iskljuivo rimski,

te to se na reljema Silvan prikazuje uz pratnju drugih, iskljuivo

rimskih boanstava.50

49 Dorcey 1992, str. 68.

50 Potrebno je naglasiti da se Silvan najee pojavljuje u drutvu boice

Dijane, a pretpostavlja se da ta boanstva na prostoru provincije Panonijeodgovaraju ilirskom paru boanstava koje predstavljaju Vidasus i Thana.

Osim mukog boanstva uma i lova, postojalo je i ensko boanstvo,

koje je moglo biti poistovjeeno s italskom Dijanom: Medini 1984, str. 16.

injenica da je kult Vidasa i Tane na prostoru provincije Panonije zadrao

ilirska imena boanstava, mogla bi se objasniti time to su ta boanstva

bila u manjoj mjeri podlona utjecajima romanizacije negoli je to sluaj

sa Silvanom i Dijanom na prostoru provincije Dalmacije, Rendi-Mioevi

A. 1980, str. 109-111. Iako ovo ne dokazuje da su Silvan i Dijana, koji se

javljaju na delmatskom prostoru zapravo ilirski Vidasus i Thana koji su

interpretatione romana poistovjeeni s italskim Silvanom i Dijanom, ne bi

trebalo odbaciti mogunost da je i delmatsko boanstvo poistovjeeno

sa Silvanom moglo imati svoju ensku pratiteljicu, koja je kao i Silvan

poistovjeena s italskom Dijanom.

Slika 5.

Natpis iz Salone sa spomenom vieg zbora bogova. Arheoloki muzej u Splitu

(oto: T. Seser)

Figure 5.

Inscription rom Salona which mentions several associations o gods.

Archaeological Museum in Split (photo by T. Seser)


8/9

164

VAPD 104, 2011., 151-166

165

Silvan u Saloni

Silvanus in Salona

Silvia Bekavac

Dorceys reading o the epithet or Silvanus, Silvestris, as

Sanctus51 is interesting. He deciphers the majority o epithets to

Silvanus which appear in the Dinaric and Vrlika territories in this

manner. The epithet Sanctus oten appeared on monuments

dedicated to Silvanus in Roman territory, and it is one o the

characteristic epithets which accompany the Italic Silvanus.52

Dorcey thereby placed the emphasis on Silvanusepithet, which

he deciphered as Sanctus, neglecting the act that most dedicants,

in whose dedications to Silvanus this epithet can be ound, were

indigenous in origin, and that this epithet can be read as Silvestris,

which is very essential in the expression o the indigenous

components o the cult o Silvanus.53 The epithet Silvestrispresents Silvanus as more o an arboreal deity, similar to the

epichoric Illyrian deity, and it is precisely by this epithet that these

monuments can be distinguished rom that group o monuments

on which Silvanus is accompanied by the epithetAugustus. The

appearance o the epithet Silvestris is not an isolated phenomenon,

but rather the most common in epigraphic dedications to

Silvanus in the Dinaric zone, and it is very indicative in the sense o

comprehending the character o the cult o Silvanus and, thus, its

indigenous components. The high number o these monuments

can by no means be discounted, particularly since this epithet

also appears on monuments on which the names o indigenous

dedicants can be observed.54 On some monuments, the epithet

Silvestrisappears in its ull orm, which serves as additional proo

o the possibility o the appearance o this epithet on monuments

where it is only designated with the sigil S.55

Dorcey also concluded that the relie portrayals o Silvanus

rom Delmatae territory, due to their iconographic eatures,

exclusively represent the Italic Silvanus.56 Attention has already

been accorded to the act that the relie portrayals o Silvanus

51 Dorcey 1992, pp. 169-171.

52 Dorcey 1992, pp. 155-159. According to Dorcey, the epithet, besides

Rome, also appeared elsewhere in Italy, and in Britannia, Gallia

Norbonensis, Baetica, Lusitania, Mauretania, Numidia, Moesia, Dacia and,

in some cases, in Pannonia and Dalmatia.

53 Thus, or example, on the monuments rom the Vrlika territory which

begin with the dedication S(ilvano) S(ilvestris), and which were published

in CIL III under numbers 13202, 13203,13204, 13205, 13206, Dorcey

deciphered them as S(ilvano) S(anctus), Dorcey 1992, p. 171. Dorcey did

not mention that on two monuments (CIL III, 13205 and 13206) theindigenous names o the dedicants are visible, Mari 1997, p. 59. A similar

situation holds or the monuments rom Delmatae Rider (CIL III, 9867;

Rendi-Mioevi D. 1955, p. 51), on which Dorcey also deciphers the

dedication as S(ilvano) S(anctus) MES(sori), Dorcey 1992, p. 170.

54 Mari 1997, p. 57.

55 It appears in its ull orm on the example o an inscription rom Halapi in

the Glamo eld, as S(ilvano) Silvestri Sac(rum), see Bojanovski 1978, p.

128. Dorcey also registered this inscription, in which it can clearly be seen

that Silvanus is described by the epithet Silvestris, in his catalogue, but

he did not draw the parallel between this monument and the remaining

monuments, on which the epithet o Silvanus only appears as the sigil S,

Dorcey 1992, p. 169.

56 Dorcey 1992, pp. 68-71.

emerged on the basis o Italic models, and it is not surprising

that Silvanus is iconographically similar to the Greek Pan, so one

cannot even expect the pictures on relie portrayals rom Delmatae

territory to show only the traits o an Illyrian deity. They actually

prove that precisely due to these similar eatures with the Italic

Silvanus this deity was identied with him, and thus shown in that

manner precisely because o this.

Based on all o the aorementioned actors, one cannot discard

the indigenity o the cult o Silvanus in the territory o Dalmatia,

while the dierences between its coastal and interior orms should

be viewed such that on the basis o these dierences it is possible

to distinguish vestiges o the cult o the Italic Silvanus in Salona,but also the indigenous component o the cult in the interior o

Delmatae territory.

Zanimljivo je Dorceyevo itanje Silvanova epiteta Silvestris

kao Sanctus.51 Na taj nain deirira veinu Silvanovih epiteta

koji se javljaju na zadinarskom i vrlikom teritoriju. Epitet

Sanctus esto se javlja na spomenicima posveenim Silvanu na

teritoriju Rima, te je jedan od karakteristinih epiteta koji prate

italskog Silvana.52 Time je Dorcey stavio akcent na Si lvanov

epitet, koji deirira kao Sanctus, zanemarujui injenicu da

je veina dedikanata na ijim se posvetama Silvanu nalazi taj

epitet, autohtonog podrijetla, te da se taj epitet moe itati kao

Silvestris, to je vrlo bitno u izraavanju autohtone komponente

Silvanova kulta.53 Epitetom Silvestris Silvan se vie predstavlja

kao umsko boanstvo, slino upravo onom epihorskom ilirskomboanstvu, a tim se epitetom ujedno ovi spomenici izdvajaju iz

one skupine spomenika na kojima Silvana prati epitet Augustus.

Pojava epiteta Silvestris nije izolirana, najea je na epigraskim

posvetama Silvanu zadinarskog podruja, te je vrlo indikativna

u smislu predoavanja karaktera Silvanova kulta, a time i

autohtone komponente. Brojnost tih spomenika nikako se ne

smije zanemariti, pogotovo pridodamo li tome jo i to da se

taj epitet javlja na spomenicima gdje se esto mogu zabiljeiti

imena autohtonih dedikanata.54 Na ponekim spomenicima

epitet Silvestrisjavlja se i u punom obliku, to je dodatni dokaz za

mogunost deiriranja tog epiteta i na oni m spomenicima gdje

je on zabiljeen samo siglom S.55

Dorcey takoer zakljuuje da relje Silvana s delmatskog

podruja zbog ikonograskih znaajki prikazuju iskljuivo

italskog Silvana.56 Ve je primijeeno da su relje s prik azom

Silvana nastali prema italskim predlocima, pa ne udi injenica

to je Silvan ikonograski slian prikazima grkog Pana; stoga se

ne moe ni oekivati da slike na reljema s delmatskog teritorija

prikazuju samo znaajke ilirskog boanstva. One su dokaz da

je upravo zbog slinosti s italskim Silvanom ilirsko boanstvo

poistovjeeno s njim, pa je ba zbog toga n a reljema tako i

prikazivano.

51 Dorcey 1992, str. 169-171.

52 Dorcey 1992, str. 155-159. Epitet se osim u Rimu po Dorceyu javlja jo i u

Italiji, Britaniji, Galiji Narbonenzis, Betici, Luzitaniji, Mauretaniji, Numidiji,

Meziji, Daciji, a ukljueni su jo i poneki sluajevi u Panoniji i Dalmaciji.

53 Tako na primjer spomenike s vrlikog teritorija koji zapoinju posvetom

S(ilvano) S(ilvestris), a objavljeni su u CIL III pod brojevima 13202,

13203,13204, 13205, 13206, Dorcey deirira kao S(ilvano) S(anctus),Dorcey 1992, str. 171. Dorcey ne navodi da je na dvama spomenicima

(CIL III, 13205 i 13206) vidljivo autohtono ime dedikanta, Mari 1997,

str. 59. Slina situacija je i sa spomenicima iz delmatskog Ridera (CIL III,

9867; Rendi-Mioevi D. 1955, str. 51), na kojima Dorcey takoer deirira

posvetu kao S(ilvano) S(anctus) MES(sori), Dorcey 1992, str. 170.

54 Mari 1997, str. 57.

55 U punom obliku javlja se naprimjer na natpisu iz Halapia u Glamokom

polju, i to kao S(ilvano) Silvestri Sac(rum), v. Bojanovski 1978, str.

128. Dorcey je u svom katalogu zabiljeio i ovaj natpis, gdje se jasno

vidi da Silvana prati epitet Silvestris, no nije povukao paralelu s ovim

spomenikom i ostalim spomenicima, na kojima se Silvanov epitet javlja

samo kao sigla S, Dorcey 1992, str. 169.

56 Dorcey 1992, str. 68-71.

Na temelju svega iznesenog, ne moe se zanemariti

autohtonost Silvanova kulta na podruju Dalmacije, a razlike

izmeu priobalnog i unutranjeg dijela treba sagledati tako da

se upravo na temelju tih razliitosti mogu izdvojiti i tragovi kulta

italskog Silvana u Saloni, ali i autohtona komponenta kulta u

unutranjosti delmatskog prostora.


9/9

166

VAPD 104, 2011., 151-166

Medini 1970

J. Medini, Makarsko primorje u

Antici, MZ 1, Makarska 1970,

13-81.

Medini 1971

J. Medini, Kult Silvana u

Makarskom primorju, VAHD

65-67 (1963-1965), Split 1971,

127-135.

Medini 1984J. Medini, Autohtoni kultovi u

razvoju antikih religija u rimskoj

provinciji Dalmaciji, Dometi 8,

Rijeka 1984, 7-16.

Milievi Brada 2008

M. Milievi Brada, Dijana izvan

grada, Archaeologia Adriatica

2/1, Zadar 2008, 359-366.

Nagy 1994

A. M. Nagy, Silvanus, LIMC

VII/1-2, Zrich - Mnchen 1994,

763-773.

Perini-Muratovi, Vuli 2009

Lj. Perini-Muratovi, H. Vuli,

Razmatranja o Silvanovom kultu

u Panoniji povodom nalaza

rtvenika u Vinkovcima, Pril.

Inst. Arheol. 26, Zagreb 2009,

165-181.

Rendi-Mioevi A. 1974

A. Rendi-Mioevi, Tri bronane

statue Silvana s podruja

Delmata,VAMZ 8, Zagreb 1974,

29-42.


A. Rendi-Mioevi, Uz dva

Silvanova svetita u okolice

Salone, ARR 8-9, Zagreb 1982,

121-140.


A. Rendi-Mioevi, Ulomci

reljefa s prikazom Silvana i Dijane

s lokaliteta Trenica u splitskom

polju, VAPD 100, Split 2007,

13-30.

Rendi-Mioevi D. 1955

D. Rendi-Mioevi, Ilirske

predstave Silvana na kultnim

slikama s podruja Delmata, GZM

10 n.s, Sarajevo 1955, 5-40.


D. Rendi-Mioevi, Neki

ikonografski i onomastiki aspekti

Silvanove panonsko-ilirike

kultne zajednice, VAMZ 12-13,

Zagreb 1979-1980, 105-125.


D. Rendi-Mioevi, Silvan

i njegova kultna zajednica u

mitologiji Ilira, in: Iliri i antiki svijet

(ed.), Split 1989, 401-506.

Sanader 2008

M. Sanader, na

jednom rimskom reljefu iz Splita?,

Archaeologia Adriatica 2/2,

Zadar 2008, 367-377.

Simon 1990

E. Simon, Die Gtther der Rmer,

Mnchen 1990.

Sui 1955

M. Sui, Limitacija agera rimskih

kolonija na istonoj jadranskoj

obali, Zbornik Instituta za

historijske nauke u Zadru

Filozofskog fakulteta Sveuilita

u Zagrebu 1, Zadar 1955, 1-36.

ael-Kos 1999

M. ael-Kos,Aspects of the

sevirate and Augustalitas in the

Northeastern Adriatic Area, HA 5,

Pula 1999, 173-183.

Kratice / Abbreviations

ARR - Arheoloki radovi i

rasprave

CIL III - Corpus inscriptionum

Latinarum III

GZM - Glasnik Zemaljskog

muzeja u Sarajevu

HA - Histria antiqua

ILjug - A. i J. ael, Inscriptiones

Latinae quae in Iugoslavia inter

annos MCMII et MCMXL repertae

et editae sunt, Situla 25, Ljubljana

1986

LIMC - Lexicon Iconographicum

Mytologiae Classicae

MZ - Makarski zbornik

PJZ - Praistorija jugoslavenskih

zemalja

Pril. Inst. Arheol. - Prilozi Instituta

za arheologiju u Zagrebu

RFFZd - Radovi Filozofskog

fakulteta u Zadru

VAHD - Vjesnik za arheologiju i

historiju dalmatinsku

VAMZ - Vjesnik Arheolokog

muzeja u Zagrebu

VAPD - Vjesnik za arheologiju i

povijest dalmatinsku

Literatura / Bibliography

Bojanovski 1978

I. Bojanovski, Novi spomenici

Silvanove kultne zajednice

Glamokog polja, VAMZ 10-11,

Zagreb 1977-1978, 115-132.

Cambi 2000

N. Cambi, O svetitima Silvana

u Dalmaciji, Adrias 8-10, Split

1998-2000, 99-112.

ovi 1987

B. ovi, Srednjedalmatinska

grupa. eljezno doba, PJZ V,

Sarajevo 1987, 442-480.

Dorcey 1992

P. F. Dorcey, The cult of Silvanus.

A Study in Roman Folk Religion,

Leiden - New York - Kln 1992.

Glavii 2002

M. Glavii, Gradski dunosnici

na natpisima obalnog podruja

rimske provincije Dalmacije,

doktorska disertacija, Sveuilite

u Zadru, Zadar 2002.

Jadri 2007

I. Jadri, Liberov kult u rimskoj

provinciji Dalmaciji, magistarski

rad, Sveuilite u Zadru, 2007.

Kirigin, Lokoek, Mardei, Bili

1987

B. Kirigin, I. Lokoek, J. Mardei,

S. Bili, Salona 86/87, VAHD 80,

Split 1987, 7-56.

Mari 1997

D. Mari, Tri Silvanova rtvenika

iz Salone, RFFZd 23, Zadar 1997,

45-67.

Matijai, Tassaux 2000

R. Matijai, F. Tassaux,Liber et

Silvanus, in: Les cultes polythistes

dans l Adriatique romaine,

F. Tassaux (ed.), B ordeaux -

Ausonius 2000, 64-117.

Documents

Silvan u Saloni - S. Bekavac