Summary:Jupiter Dolichenus was a Roman god, a so-called ‘Oriental deity’ whose mystery cult gained popularity in the 2nd century AD, reached a peak under the Severi in the early 3rd century AD, and died out shortly after. As for Jupiter Dolichenus, he is sometimes referred to by scholars as ‘Baal of Doliche’ or ‘Dolichenian Baal’.1 The name Baal is derived from the term Ba’al, meaning ‘owner’ or ‘lord’, and the word must have been used as a title for gods in general. Over six hundreds monuments – mainly inscriptions – of the Dolichenian cult have come to light from the Eastern and Western parts of the Empire. The name Jupiter with the epithet Dolichenus – from the original name of Doliche – appears in inscriptions in many incorrect forms including Dolichenius, Dolychenus, Dolochenus, Dolicenus, Dolcenus, Dulcenus, Dolucens.Which of the above epithets reflects the original Syrian form and tradition? Is it possible that Dulcenus is the original and correct form of the deity’s name, or is it just another vulgar change which appeared separately in time and space? This paper tries to prove the latter with the help of the LLDB. The Dolichenian cult is thought to have first been introduced by Syrian merchants and auxiliary soldiers, including troops from Commagene (the province that includes Doliche). In the light of the names of the priests of Jupiter Dolichenus, Speidel2 states that the Jupiter Dolichenian cult in the army was largely supported by Syrians and other Orientals.

The subject of this paper is a curious and somewhat problematic inscription on an altar from Aquincum. Among the many features of this inscription that are interesting for our study, the most striking one is the beginning of the text: the name of the god or goddess is controversial. Who exactly was Minitra? A Celtic goddess, or someone much better known from Roman religious life? According to Géza Alföldy, the native gods of Pannonia were venerated still in the 3rd century A.D., including Teutates, Sedatus, Ciniaemus and Minitra, etc. Since the inscription in question contains many vulgar Latin phenomena, it becomes questionable whether the name of the deity is written correctly, especially because, while the names of classical gods rarely appear misspelled, the names of the gods of so-called ‘eastern’ cults and mystery religions appear in a number of faulty variations. I will try to identify the deity through the analysis of Vulgar Latin phenomena.

Summary Regarding the Mithras cult, Pannonia had an exceptional status in the Roman Empire. This unique status was connected with the huge numbers of military forces stationed there. Numerous inscriptions and altars give evidence that Pannonia had an uncommon sensitivity for religions; this is why some local characteristics and relief-versions could be made, for example: dadophores with pelta shields, and unique dedicational forms which are mostly known in Pannonia, and perhaps spread from there to other parts of the Empire. In my paper, I want to show the connections between Mithras and Sol on their Pannonian representations.

Petrus Apianus munkája, amely összesen 14 pannoniai feliratot tartalmazott. 42 A XVI.-XVII. századból ismert feliratok csupán a pannoniai feliratok (kb. 6000) 1%-át teszik ki. 43 A XVIII. században folytatódott a római kövek gyűjtésének hagyománya, nagyobb római kori gyűjteménye volt Migazzi Kristóf bíboros, váci püspöknek. 44 1726ban jelent meg Luigi Ferdinando Marsigli olasz gróf Danubius Pannonico-Mysicus című több kötetes műve. 45 A korszakra jellemző a múzeumalapításokat megelőző időszakban járt utazók útleírásaiban szerepelt gyűjtemények és egyéb kőemlékek említése. Milles 46 és Pococke 47 angol utazók az 1730-as években jártak itt, kézirataik több pannoniai felirat szövegének és éppen aktuális helyének leírását tartalmazták. 48 Bél Mátyás ugyanebben az időben írta meg Notitiáját, ahol több pannoniai felirat is megtalálható. 49 1778-ban Schönvisner István végezte az első régészeti ásatásokat Aquincumban a Thermae Maiores feltárásával. 50 Ő adta ki 1780-ban az első nagyobb pannoniai feliratgyűjteménynek is tartható földrajzi kommentárját. 51 Ezzel egyidőben vette számba Szalágyi István (Salagius) pécsi kanonok Pannonia történeti emlékeit. 52 Szily János püspök Schönvisner Istvánt kérte fel Szombathely várostörténetének elkészítésére, 42