BUDAPEST RÉGISÉGEI XLIX BUDAPESTI TÖRTÉNETI MÚZEUM BUDAPEST, 2016 SZERKESZTETTE HANNY ERZSÉBET SZERKESZT BIZOTTSÁG BENCZE ZOLTÁN ENDR DI ANNA FARBAKY PÉTER ZSIDI PAULA Lektorálták Bencze Zoltán, Endrődi Anna, Kovács Eszter, Spekner Enikő, Szende László, Zsidi Paula, Wolf Mária, a rajzokat Csernus Erzsébet, Kolozsvári Krisztián, Kuczogi Zsuzsanna, Láng Orsolya és Lajtos Tamás, a fotókat Erőss Dóra, Komjáthy Péter, Tihanyi Bence és Tóth Csilla, az idegen nyelvű kivonatokat a szerzők, illetve Serege Anikó és Horváth Dániel készítették. Tördelés: AbiPrint Kft. HU – ISSN 0133–1892 © BUDAPESTI TÖRTÉNETI MÚZEUM, 2016 KIADTA A BUDAPESTI TÖRTÉNETI MÚZEUM FELEL S KIADÓ: FARBAKY PÉTER F IGAZGATÓ Nyomdai előkészítés és kivitelezés: Kódex Könyvgyártó Kft. Felelős vezető: Marosi Attila Megjelent 300 példányban, Book Antiqua betűkkel BudRég 49. 2016. TARTALOM - CONTENT - INHALTVERZEICHNIS TANULMÁNYOK – STUDIES – STUDIEN ENDR ER DI, Anna – HORVÁTH M., Attila Symbolic depictions on Early Bronze Age Vessels from Csepel Island–Budapest . . . . . . . . . . . . . . . . . Szimbolikus ábrázolású, kora bronzkori edények Csepel-szigetről . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 15 SS, Dóra – LÁNG, Orsolya “Birds of a feather”: Peacock – shaped oil Lamp from the Aquincum Civil Town . . . . . . . . . . . . . . . . . „Madarat tolláról”: páva alakú olajmécses Aquincum polgárvárosából . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25 40 FÉNYES Gabriella Az aquincumi polgárvárosi Nagy Közfürd f tésrendszerének m ködése és a déli szárny energiafelhasználása. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The heating system of the Great Public Bath in Aquincum Civil Town and energy consumption of the south wing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60 VASS, Lóránt Is that not charming? Fascinum in Aquincum – Protection against Evil Eye. Phallic Amulets in a Roman City. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Hát nem elbűvölő? Fascinum Aquincumban – védekezés a gonosz szellem ellen. . . . . . . . . . . . . . . . . . . . . . . . . 63 77 41 SZIGETI Judit Csepel „Ófalu” területén végzett telepfeltárás eredményei 1. (10–13. század) – Csepel, Szabadkiköt út 1-3. Ferroport Kft.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89 Results of the Excavation on the Area of Csepel „Ófalu” 1. (10th–13th century) – Csepel, Szabadkikötő út 1-3. Ferroport Kft. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111 PROHÁSZKA Péter Árpád-kori templom és temet Regtet n – Gerecze Péter ásatása a Budapest XV. kerületi MÁV–telepen Eine Kirche mit Friedhof in Regtető aus der Árpádenzeit . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131 143 HORVÁTH Viktória Színesfém leletek a 14-17. századi budai királyi palotából. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Non-Ferrous metal findings from the 14th–17th century Royal Palace of Buda. . . . . . . . . . . . . . . . . . . . . . . . . . . 145 166 GYÖNGYÖSSY Márton Budai pénzverés 1526 után. Numizmatikai adalék középkor végi pénztörténetünkhöz . . . . . . . . . . . Die letzten Jahre der mittelalterlichen Münzprägung in Ofen (Buda) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167 173 MEGEMLÉKEZÉS – COMMEMORATION – GEDÄNKE BENCZE Zoltán In Memoriam Holl Imre (1924–2016) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . In Memoriam Imre Holl (1924–2016). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177 178 RÖVIDÍTÉSEK – Abbreviations – Abkürzungen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179 BUDAPEST RÉGISÉGEI XLIX. 2016. LÓRÁNT VASS IS THAT NOT CHARMING? FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY INTRODUCTION Magic as opposite to the official religious beliefs and practices always benefited from a constant attention since it provided an alternative and more personal solutions for daily difficulties. Hence, magic in Roman period became a widely discussed subject in the latest time. Many studies, books, articles are dealing with the well documented part of this obscure world (i. e. magical texts, charms, curse tablets etc.) and there are considerably less which reflect upon simple apotropaic amulets (without any particular magic text or sign) and analyze them as testimonies of the same magical belief.1 The aim of this paper is to put a group of phallic amulets in context and to examine if a particular amulet group could provide us any relevant information concerning magical practices, patterns in the case of an important Pannonian city and its surrounding area. The analysis of the phallic amulets from Aquincum would rather reflect on the contextual interpretation of the finds and it intends to contribute to the mapping of magical practices in the Pannonian cities. Meanwhile, it aims to offer a thorough analysis from a multiple perspective. Beside the catalogue of the phallic amulets in the collection of the Aquincum Museum I also put great emphasis on the reconstruction of possible pattern of use and function of these objects. By a close observation of the find spots and archaeological contexts, I tried to reflect upon several questions: Were the wear, and thus the protection against malefic forc- es limited to a particular sex or age? Were these phallic amulets worn as single amulets, jewelry items or they were rather complementary magical tools? Are their use and function related to a certain culture or population? 1. PROTECTION AGAINST EVIL EYE OR SYMBOL OF FECUNDITY? Beside the magical formulae which implied the knowledge and work of an official expert, magician, the individual protection against evil forces was also very important. Plutarch mentions that envy towards other person’s happiness, luck, fortune by the glance of an evil eye may produce harm (death, bad luck) not only to the related person but also to his belongings and beloved ones.2 According to the ancient perception, the eye which is linked to the soul, fills up easily with envy. The emanation of eye is very strong, and the picture perceived by it is able to provoke joy or pain in the same time. Hence, a simple envious look may harmfully manipulate any individual, even involuntary.3 Evil eye (oculus malignus) which endanger all categories of people, but especially innocent and unprotected little children, was often depicted on the walls of public and private buildings, gardens, aqueducts, mosaics etc.4 The 2 3 4 1 Among the studies which were focusing on the contextual, social or magical interpretation of the amulets, we should mention the interesting studies of Véronique Dasen (DASEN 2003a; DASEN 2003b; DASEN 2015) which were mainly concentrating on the link between infancy and magical protection in Antiquity. Among the first articles which offer an archaeological analyisis of the phallic amulets and a thorough typology based on morphology the study dedicated to the phallic amulets from Hispania should be noticed (DEL HOYO–VÁZQUES HAYS 1996). Other studies about this particular type of amulets were focusing whether on a particular object from a site (TIMOFAN 2005) or on a larger region (CORTI 2001.; MOSER 2006). MORALIA. 681 E, 682F–683A. About the notion of evil eye, see DEL HOYO–VÁZQUES HAYS 1996. 445–448.; CORTI 2001. 72–73.; TIMOFAN 2005. 205. About the apotropaic significance of the phallic amulets as it is resulted from the texts and pictures, see MOSER 2006. Phallic representation on carvings, or other architectural elements are quite popular in Italy, especially in Pompeii and Herculaneum (CORTI 2001. 73). In Pompeii, for instance, a plaque with an erected phallus with the inscription Hic habitat felicitas was placed above an oven. According to V. Dasen the inscription and the phallus had a double significance: it provided protection against evil forces and incited the bread to rise (DASEN 2015. 185). Representations of phalli on carvings and in public places was also very common in Roman Britain and in the province of Hispania. They were mainly reported from military sites in Britain (PARKER 2016) while in Hispania they were figured on all types of monuments (walls, bridges, aqueducts etc). See: DEL HOYO –VÁZQUES HAYS 1996. 448–449. 63 LÓRÁNT VASS iconography of these depictions followed the illustration of the protection against the evil eye. The phallus was considered to be the most efficient weapon in averting the damages provoked by the evil eye. V. Dasen reminds that in the Graeco–Roman world phallus was equated with a weapon in collective imaginary based on linguistic evidences.5 The efficacy of the erect phallus which was able to block, distract and to avert the stare of the evil eye was explained by ancient authors with the natural obscenity and shocking constitute of the sign.6 The erect phallus is also a sacred symbol which is one of the main attributes of Priapus, the god of fecundity, fertility, hence it can be related to the official religious practices as well. Beside the protection against malefic spirits the phallus symbolized also the natural procreative power and potency. Meanwhile, in ancient sources phalli are associated, with another god, Fascinus. According to Varro he was the protective god of little boys who wore phalli (turpicula res) on their neck. Fascinus benefited from a large popularity in Rome as he assured the security in the city. His cult was entrusted in the care of the Vestals who attached the image of the god on the underside of triumphal carriages during processions of imperators in order to protect them against envy.7 The image of an erect phallus was, as illustrated above, omnipotent in the everyday life of the Romans and they embodied a truly apotropaic character. As part of Priapus cult, they were often placed at the entrances to the gardens (satyrica signa), and they were meant to assure protection against thieves.8 For averting the aforementioned dangers and unwanted magical power, ancient people wore amulets in the shape of an erect phallus on their neck. They were called in ancient sources fascinum as they embodied the virile power of Fascinus, although this term referred mainly to the shape of the pendant.9 Since innocent and unprotected children were subjected to greater danger of the 5 6 7 8 9 DASEN 2015. 185. “Perhaps it is from this that a certain indecent object (turpicula res) that is hung on the necks of boys (pueris), to prevent harm from coming to them, ne quid obsit is called a scaeuola, on account of the fact that scaeua is good.” – Varro, De lingua Latina, 7.97, apud DASEN 2015. 186. NATHIST. XXVIII, 7. NATHIST. XIX, 19. Priapus inflicted the thieves a sexual penalty using his erect phallus (DASEN 2015. 187). Since the majority of amulets were attached to the body, most of the terms used for naming amulets in Antiquity was derived from this issue related to use: ligatura (”attached”), praebia (term met at Varro, meaning to ”provide”) or remedia (”remedies”) which reflect the medical aspect of magical pendants (DASEN 2015. 185). See also CORTI 2001. 74. 64 evil eye, the use of the phallic amulets, alone or together with other magical pendants, was a highly recommended security arrangement.10 2. MAGICAL PRACTICES IN AQUINCUM Practices and aspects related to magic in the territory of the two settlements of Aquincum were the subject of some papers and studies so far. These were dealing mostly with the better documented side of the Roman magic: the exquisite curse tablets11 or lamella with magical text.12 Amulets were analyzed only in one broader study which dealt with the late Roman bulla type pendants from Aquincum and which delivered interesting information about the use and function of this amulet type.13 In the present paper 18 phallic amulets/pendants manufactured of various raw materials were analyzed. Although this moderate number represent the total amount of such pendants from the two towns of Aquincum and the surrounding settlements (Albertfalva), they were undoubtedly in greater number.14 Other depiction of phallus with the same apotropaic significance, except for the pendants, are very few in the analyzed area. Unlike in western provinces and Italy where phallus appear frequently as a guarding element on all type of architectural features (markets, dwelling walls, aqueducts, frescos etc.), in Aquincum or in Albertfalva 10 11 12 13 14 The recommendation of ancient authors to protect infants with apotropaic amulets seems that it was a general practice in the Roman period. Most of the uncovered phallic amulets were found in the graves of infants all around the Empire. See: DASEN 2003a and 2003b; CRUMMY 2010.; GAGETTI 2007. There were found three lead curse tablets in the eastern cemetery of the Civil Town from Aquincum. See: BARTA–LASSÁNYI 2009.; BARTA–LASSÁNYI 2015. NÉMETH 2006. A gold lamella used against migraine was also recovered from the territory of Aquincum. See: KOTANSKY ET ALII 2015. SZILÁGYI 2005. In the inventory books of the Aquincum Museum more phallic amulets were identified: two bronze examples from the Roman vicus of Albertfalva (inv.no. 57.64.35; and 2001.4.2) and another one from the early settlements of Víziváros (inv.no. 97.1.11064). I did not manage to include them in the present repertory for objective reasons. The inventory numbers of the amulets from the vicus of Albertfalva did not match with the small finds record. The one from Víziváros was recovered from a context dated to the medieval time, and there was no evidence for its Roman date, even if morphologically it resembled well with the Roman items. Lajos Nagy in his monograph about the headquarter of the firemen’s association mentions that larger and more „ornamented” bronze phalli were recovered from Aquincum (NAGY L. 1944. 197). Unfortunately he does not comment the find spot and does not give any description either. Since the majority of the material from the old excavations were lost during the WWII, these items had possibly the same destiny. FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY Delimiting types in the case of phallic amulets is very problematic, or rather uncomfortable. Since the majority follows more or less the same iconographical type: erect phallus with the scrotum and the glans, defining types based on morphology is very hard. However, for an easier administration of the finds, I established a typology based on merely practical aspects. Beside the clear morphological change the main criteria for the delimi- tation was the position of suspension rings/holes in rapport to the axis of the phallus. The shape, dimension and position of these suspension holes determine the way of use, and in particular cases, the function of the objects. Although I established four different types (Tab. 1), the pendants from Aquincum and the surrounding settlements does not represent the same variety that one can find in the western provinces.21 Three different sized and shaped amulets belong to type 1 (Fig. 6.; Fig. 9. 1–3.) which is composed of three subtypes. Amulets of type 1 are usually flat and they depict not only the erect phallus but also the male genital area in a very schematic (trapezoidal or crescent shaped) manner. The representation shows similarities with the shape of votive phalli often found in sanctuaries as a sign of gratitude. The suspension rings of type 1 A (Fig. 6. 1.; Fig. 9. 1.) and 1 C (Fig. 6. 3.; Fig. 9. 3.) amulets is set perpendicular to the pendant’s axis, while in the case of type 1 B (Fig. 6. 2.; Fig. 9. 2.), the tiny suspension hole was drilled into the upper side of the genital part. While in the latter two cases the larger dimensioned suspension rings enabled the pendants to hang freely from a necklace or from any other furniture elements, the small drilled hole of type 1 B amulet was designed to be worn as a bead with other necklace elements, as the find context attests (Tab. 2. 2). The most interesting object of this group is the small– sized amulet made of animal bone. (Fig. 6. 2.; Fig. 9. 2) In contrast to the other examples of type 1, the phallus here is flaccid and instead of getting larger at the glans it is progressively tapering. This amulet also resembles the votive phallic objects which were offered to the healing gods as a sign of gratitude for the cure of impotency. The usage as healing, medical amulet for treating impotency, however, seem improbable since it was a composing element of a crepundia22 worn by an infant. Type 1 C amulet, judging by its shape and size was a harness pendant. The shape of this element is composed of a double crescent form (lunulae) which offered a very schematic depiction of the 15 21 they were figured only on a couple of utilitarian or cultic objects. (Fig. 5.) A small ceramic beaker (Fig. 5. 2.) with a spout15 in the shape of an erect phallus as well as a terra sigillata bowl16 (Drag 18/31 type – Fig. 5. 3.) with an incised phallus under the rim recovered from the Military Town illustrate well the urge to protect the domestic, intimate environment from evil charms and spells. Religious relics or other testimonies related to the cult of Priapus in Aquincum are very rare. K. Szirmai in her work about the Silvanus and Priapus depictions managed to collect only one statue of Priapus which was recovered from the legionary fortress.17 Another depiction of the god with the typical erect phallus is a fragmentary terracotta statue18 with unknown provenance. Except for these two cult statues other evidences regarding the worship of the god of masculine virility, are not known. A very interesting object with phallus depiction is a large–sized (over 15 cm long) ceramic phallus. It was recovered from the industrial area of Aquincum Military Town, among kilns which were producing ceramic building material.19 The unusually large phallus with the detailed depiction of the glans most resembles the ceramic votive phallic objects,20 but one cannot exclude the possibility either that it was a protective talisman attached to gardens, similar to the priapic signs, or to a public building (workshop), which would provide protection for the individual workers of the kilns or for the business, averting the stare of the evil eye. 3. PHALLIC PENDANTS FROM AQUINCUM — TYPOLOGY 16 17 18 19 20 The beaker has an unknown provenance. LÁTVÁNYRAKTÁR 2009. cat.no. 1170. The terra sigillata sherd with the phallus depiction was initially recorded as a bowl fragment with a Hermes key. The proper interpretation of the sign was given by B. Fehér – FEHÉR 2010. 8., 7. kép. SZIRMAI 2007. 49., cat. no. 11, 12.kép. LÁTVÁNYRAKTÁR 2009. cat. no. 1169. FACSÁDY 1997. Similar clay votive phalli (6 pieces) are known from Savaria (Szombathely). – POMPEJI 2016. 187. cat. no. 256. 22 The di–, or triphallic amulets, popular in other parts (DEL HOYO–VÁZQUES HAYS 1996. 466), or the phallic amulets in fist and phallus style, a very frequent type in Roman Britain and especially in Colchester (GREEP 1996. 139–140) were not reported in Aquincum so far. The Latin term of crepundia initially was the general term for toys or rattles (as the verb itselfs means `to rattle`) used by infants. Later, it bacame the name of the special necklaces composed of different magical amulets which were given to children to protect them against the evil eye or other malefic forces. See: DASEN 2003b. 65 LÓRÁNT VASS genital part and as magical symbol it increased the apotropaic power of the talisman even more. Amulets of type 1 are quite well known objects in other provinces too and they were recovered from infant graves, civilian or military contexts.23 Amulets of type 2 (Fig. 7. 4–9; Fig. 9. 4–9.) are in the greatest number in the collection of the Aquincum Museum and they represent the most popular phallic amulet types in the Roman Empire between the first and third centuries AD. They are depicting an erect phallus with straight (Fig. 7. 4, 6, 9; Fig. 9. 4, 6, 9.) or curved body (Fig. 7. 5, 7, 8; Fig. 9. 5, 7, 8.) with the scrotum on one of the terminal. Except for Type 2 B, each amulet has a suspension ring (4–11 mm) attached in the same line with the phallus body. Judging by the dimensions of the suspension rings, they were probably hung as singular apotropaic talismans on leather straps or rack as they were placed in the center of gravity of the objects making uncomfortable to wear them on a necklace (at least in the case of the larger examples). Due to the position of the suspension ring once hung, they would figure an erect phallus in a natural, anatomical way, on a horizontal level. The glans is well contoured in every situation. In some of the cases the scrotum are overemphasized and they are depicted as two, larger–sized globular projections. (Fig. 7. 6, 8; Fig. 9. 6, 8.) They are small to medium size, ranging between 23 and 43 mm in length. In spite of the differing dimensions amulets of type 2 represent a quite standard group which was manufactured using a common iconographic model. All of the pendants from this type are made of bronze and most of them were recovered from Aquincum Military Town and the vicus from Albertfalva. Amulet type 2 B (Fig. 7. 9; Fig. 9. 9.) is the only pendant which was manufactured from animal bone and had a suspension hole instead of a ring, placed above the scrotum. The unusual short body, the overemphasized glans and meatus, the careless technical execution of the object may argue for an 23 Type 1 A: Aquileia, Tarragona, Trier etc. For further analogies, see the online collection of the similar objects offered by Artefacts. Encyclopédie des petits objects archéologiques (http://artefacts. mom.fr/en/result.php?id=AMP–4003&find=amp–4003&pagenum=1&affmode=vign). Hispania: DEL HOYO–VÁZQUES HAYS 1996. 452, 466 (illustration, no. 1); Pannonia: Savaria (1st–2nd c. AD.): MRÁV 2013. 126, cat. no. 8.87.; Dacia: Porolissum (2nd–3rd c. AD.): GUDEA 1989. Pl. CCXIX/1–4. Type 1 B: Pannonia: unknown provenance – POMPEJI 2016. 185, cat. No. 250–251. Type 1 C: Arras (Gallia – inhumation grave), Les Mureaux (Gallia), Srijemska Mitrovica, Sirmium (Pannonia), Verona (Italia). The analogies collected on http://artefacts.mom.fr/en/result.php?id=AMP–4016&find=amp–4016&pagenum=1&affmode=vign, are dated to the 3rd– and first half of the 4th centuries AD. 66 ad–hoc manufacture in domestic condition. Type 2 amulets are wide–spread in the provinces of the Roman Empire as well in Pannonia.24 Type 3 (Fig. 7. 10–11; Fig. 9. 10–11.) displays almost the same morphological features as type 2 amulets. The only difference is that the suspension ring was attached to the end of the phallus with the same line of the body. In both cases, the suspension ring contained other smaller and thinner bronze rings and they were more reduced in size (4 mm). This would indicate that they could be also used as necklace elements since their hanging, “vertical” mechanism would enhance their wear. Pendants belonging to type 4 (Fig. 8; Fig. 9. 12–17) show a totally different iconography and hanging mechanism. In contrast to the former types, the erect phallus is figured in a very schematic manner. The shaft is rhomboidal shaped which is tapering progressively towards the glans. On the other extremity, in the same line with the phallus, the scrotum appears in the form of two flat projections. What is utterly interesting in the iconography, is the way the glans was depicted. At the former types glans appear as a widening, well contoured projection without foreskin. In the case of type 4, especially of type 4 A (Fig. 8. 12–14; Fig. 9. 12–14.) the glans is figured as a very reduced, flat and narrow terminal. The rhomboidal shape, the tapering and narrow end resemble the male genital depictions from classic Greek statues, or with certain Priapus representations on Pompeian frescoes.25 As we know, in Antiquity phimosis, or the inability to retract the foreskin covering the glans, was a known venereal disorder.26 The tapering narrow end of type 4 A pendants are very similar with the shape of the narrow foreskin of male genitals suffering from this dysfunctionality. If these artifacts were used as healing amulets against 24 25 26 Aquileia (Italia), Saalburg, Mainz, Trier (Germania), Carlisle, Chester, Colchester, South Shields, Verulamium (Britannia) etc – http://artefacts.mom.fr/en/result.php?id=AMP–4013&fi nd=phallus&pagenum=1&affmode=vign (analogies dated to the 1st–3rd c.). Dacia: Apulum (TIMOFAN 2005.); Porolissum (GUDEA 1989. Pl. CCXIX/5–6); Pannonia: Savaria, Iseum, 2 nd c. (MRÁV 2003. 126, cat. No. 8.86, 8.88); Hispania (DEL HOYO– VÁZQUES HAYS 1996. 452, 466, fig. 2–2.1), Limes sector: Saalburg, Straubing (OLDENSTEIN 1976. Taf. 42/403, 406–407). In Braintree. in the province of Britannia there was found a unique golden phallic amulet (JOHN–WISE 2003). For other phallic amulets and for their use in Britannia, see CRUMMY 2010. and PLOUVIEZ 2005. A good example for this is the famous Priapus depiction from the fresco from the House of Vetti. For the detailed description of the disorder with references to ancient medical sources, especially to the work of Celsus, see: HODGES 1999. FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY sexual disorders, intended to cure or avert impotency and to increase sexual, and thus procreative power, is very hard to asset in the lack of evidences. As a hypothesis, however, it should be also taken into account. Another possibility could be that in this case the aesthetic urge has overcome the traditional magical iconography of phallic amulets, since these little pendants were used as jewellery items, beads, as the small circular suspension holes from the lateral sides and other pendants from the same graves suggest. Thus the altering shape of the phalli is in fact an intentional schematized figure of the male genital organ adapted to the aesthetic needs of the bead. Although type 4 B pendants (Fig. 8. 15–16.; Fig. 9. 15–16.) are depicted in similar style, and they were also worn on necklace together with other magical pendants, here the glans are very well contoured; in one case even the meatus is figured. (Fig. 8. 16.; Fig. 9. 16.) Since phallic amulets from type 4 were used mainly as crepundia elements or simple jewelry items with magical connotation, designed to be worn on the neck, they were all manufactured of non–metallic raw material. They were made from three different materials: animal bone (Fig. 8/12, 16; Fig. 9/12, 16), amber (the only pendant type made of amber (Fig. 6. 13–14; Fig. 9. 13–14, 17.) and ceramic (Fig. 8. 15; Fig. 9. 15.), magical substances by their own right. A small bronze phallic amulet (Fig. 9. 18.) which does not fit into any of the established types I decided to treat it separately. Recovered from a rich cremation burial of a female individual (Tab. 2. 18.), it represents another example for schematization. The phallus as well as the elongated scrotum part is flat, unlike the examples from previous types. It lacks (or it was broken) any kind of suspension device, although it was recovered beside other pendants. No analogies were found for it so far. 4. R AW MATERIAL The choice of raw material in the case of magical amulets is not necessarily determined by practical reasons, like at other utilitarian objects. The shape and the magical symbol of the object together with the raw material type defined the efficacy of an apotropaic amulet or pendant. In Antiquity different materials had their magical significance. The amber, for instance, was very efficient in the prevention of delirium, and Pliny the Elder reminds that attached to the body as an amulet, it was very benefic for infants.27 Gold is also recommended by the author for the protection of infants against the malefic powers of sorcery.28 Different parts of animals, the animal bones, or antler were used as remedies against a lot of diseases.29 The phallic amulets from Aquincum and Albertfalva were also manufactured from different materials (Fig. 1) which were meant to increase the protective power of the talismans. The majority of the pendants are of bronze, while a considerable part was made of animal long bone or antler. A single ceramic pendant completes the spectrum of materials. While bronze pendants were used in most of the cases as separate talismans, the amber, ceramic, and bone amulets were often worn on the same necklace boosting, hence, the magical protection. Amulets made of bronze benefited from a wide distribution in Aquincum and Albertfalva being recovered from both civilian and military contexts. The amber, bone and ceramic, however were almost exclusively limited to funerary contexts (Tab. 2), to female or infant graves which is due to their special form. 5. FIND SPOT – A CONTEXTUAL ANALYSIS Concerning the spatial distribution (Fig. 4) of the different phallic amulets recovered from the towns of Aquincum and in other Roman settlements around them, one can observe an interesting pattern (Fig. 2). The majority of the amulets (8 examples) were unearthed within the perimeter of Aquincum Military Town or from the cemeteries adjacent to it. The Civil Town is represented by only four object out of which almost all the examples were found in the inventories of different graves at the early cemetery of the civilian settlement. Although it did not belong to the urban territorium of Aquincum, and it preserved its distinct status, the auxiliary fort and vicus from Albertfalva has delivered the second most numerous (5 pieces) phallic amulet material from the collection of the Aquincum Museum. If we consider the nature of the find contexts, we can state that most of the phallic amulets, regardless of the material they were manufactured of, or the topographical unit, were found in funerary contexts, as invento27 28 29 ”It is benefi cial for infants also, attached to the body in the form of an amulet; and, according to Callistratus, it is good for any age, as a preventive of delirium and as a cure for strangury, either taken in drink or attached as an amulet to the body.” (NATHIST. XXXVII, 12). NATHIST. XXXV, 25. NATHIST.VIII.50; XXVIII. 49; XXX.47 67 LÓRÁNT VASS ries of the cemeteries. In this concern, they reflect the general tendencies observed in the other parts of the Roman Empire, and it may underline the specific and personal character of these objects as a main protective employment against evil, regardless of the social categories. Although in the special literature, small phallic amulets are frequently discussed as typical military accessories,30 in the case of Aquincum there are only two items which were clearly recovered from military forts: no. 5 (Fig. 7. 5.; Fig. 9. 7.) from the legionary fortress and no. 11 (Fig. 7. 11.; Fig. 9. 11.) from the auxiliary fort from Albertfalva. The remaining objects were all recovered either from urban or funerary contexts which claims for a mostly civilian use. Unfortunately, we did not have any information at our disposal concerning the exact find context from the legionary fort, thus the attribution of the amulet to a certain phenomenon, inhabitant is not possible. The same situation is valid for the phallic amulet found in the military camp at Albertfalva since it was recovered from a context related to the defensive structure of the fort. The relatively high number of phallic amulets from Albertfalva may be partially explained by the current state of art, since the auxiliary fort and vicus from Albertfalva are one of the most intensively researched Roman settlements and military forts in the perimeter of nowadays Budapest. This Roman settlement has been researched from the late 1940’s until present time.31 Due to the intensive field researches, many parts of the military fort and the surrounding vicus have been unearthed and the evolution of the vicus was mostly reconstructed. According to our latest knowledge, the auxiliary fort has been built during the reign of Vespasian towards the end of the first century A. D. This is the period when the vicus started to develop, different parcels were measured and delimited by ditches in the northern part, and many rectangular semi–sunken pit houses with rounded corners (dwellings or buildings with economic 30 31 Since in Roman Britain and at the limes sector along the Rhine phallic amulets are very frequent in military forts and sites, these were usually associated with the military. However, J. Oldenstein assets that these phallic amulets, which Kropatschek named “Limesphalli”, were rather personal apotropaic amulets worn by soldiers or hung on carriages than official elements of the military equipment (OLDENSTEIN 1976. 158–159). NAGY T. 1948.; SZIRMAI 1995.; SZIRMAI 1999.; BESZÉDES 2005.; BESZÉDES 2007.; BESZÉDES 2009. For a detailed summary of the results and an up–to–date interpretation of th field observation, see: BESZÉDES 2011. 68 function) have been erected32. Only the western part of the vicus seems to be inhabited later, during the reign of Trajan or Hadrian. The vicus has been continuously inhabited until the mid 3rd c. A.D, although the peak of its existence dates to the 1st–2nd c. A. D. The special literature considers the northern segment of the vicus the industrial, economic area where most of the economic buildings and workshops have been placed, while the western and southern part housed the richer stone dwellings and public buildings. However, new researches have pointed out that the northern part of the vicus served also as living area of the inhabitants.33 The majority of the phallic amulets from Albertfalva were recovered from the northern and western part of the vicus and only one example was reported from the defensive system of the auxiliary fort. Judging by the find context of the objects, we can assume that these amulets had a civilian, personal use. The amulet manufactured of bone (Fig. 7. 9.; Fig. 9. 9.) was found in the northern part of the vicus in a typical rectangular semi–sunken pit house with rounded corners which was most probably used as a dwelling as the inventory of the pit house may also suggest (bronze pin, house ceramic ware, terra sigillata fragments, lamps (Firmalampen), fragments of Pannonische Glanztonware etc).34 Another amulet (Fig. 7. 7.; Fig. 9. 7.) was recovered also around a pit feature belonging to the same chronological unit. Concerning the western, “richer” part of the vicus, we do not have precise information concerning the find context. The only data we have about the find spot of amulet no. 1 (Fig. 7. 1.; Fig. 9. 1.) is that it was recovered from the König’s property in the late 1940’s during the excavations carried out by Tibor Nagy.35 Without the exact indication of the context we can just presume that it was recovered from one of the eight stone buildings (I–VIII), probably dwelling–houses, unearthed in the territory of König’s property. So, the civilian use of the apotropaic amulet is again highly probable. The only phallic amulet found in a military context in Albertfalva is an amulet made of bronze. (Fig. 7. 11.; Fig. 9. 11.) This object was recovered from a context related to the defensive system of the fort and we have no evidence that it might have 32 33 34 35 BESZÉDES 2011. 64–65. BESZÉDES 2011. I would like to thank József Beszédes for the information and for letting me analyze the unpublished amulets from the newer excavations. About the result of the excavations, see NAGY T. 1948. FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY belonged to a soldier or to other person from the military environment. Compared to the Military Town or the Roman settlement from Albertfalva, Aquincum Civilian Town provides only a few phallic amulets (4 pieces), out of which except for one example, all of them were recovered from graves. The relative small number of amulets in the territory of the Civil Town may be explained by the scarce documentation methods of old excavations carried out in the beginning of the last centuries and by the chaotic political situation during the World Wars when many of the small finds recovered from the urban buildings of the town has disappeared. This inadequate documentation method caused serious headache in the identification of one phallic amulet from the collection. (Fig. 7. 4.; Fig. 9. 4) In two publications this artifact was published as a late Roman, 4th c. object recovered from a female grave in the Military Town.36 However, the same object (with the same size and style) was previously mentioned and described in the monograph of the collegium centonariorum excavations in Civil Town carried out by Lajos Nagy in 193137 which seems to be the initial correct record of the find. The findspot of this amulet has a great relevance in the interpretation of use. The collegium centonariorum, the headquarter of the firemen’s guild housed the world famous hydraulic org which took part of the collegium’s inventory 36 37 We can observe a clearly confusing situation in the case of the two publications (LÁTVÁNYRAKTÁR 2009. cat. no. 409, and PARRAGI 1993. 318, 4.kép/5.). Györgyi Parragi who published the grave material of the late 4th c. burials from the Vihar Street–Szél Street from the Military Town, excavated by Lajos Nagy, the same person who lead the excavations in the collegium centonariorum in 1931 too, might have probably published involuntary wrong the find material already mixed up prior her research (PARRAGI 1993). The catalogue of the Visual Store from Aquincum took over the same erroneous data from Gy. Parragi. The picture of the object was accidentally reversed with the following phallic amulet (no. 5 in our catalogue) in the catalogue (LÁTVÁNYRAKTÁR 2009. cat. no. 409 instead of no. 410). NAGY L. 1944. 197, no. 4.; Pl. XLII/2. Judging by the ‘evidences’ and the right chronological order it seems the respective amulet has been unearthed from the headquarters of the firemen from the Civilian Town for several reasons: 1. The excavation as well as the publication of Lajos Nagy with the description and picture of the object was earlier than the aforementioned publication. 2. If Gy. Parragi would have been right, then this amulet would be the only phallic pendant dated to the 4th century in the territory of Aquincum which would contradict to the general chronology of these amulets. 3. Contrary to the intensive documentation work, I did not manage to find two identical (in size and style) phallic amulets in the collection of the museum. The same size and style would be more than a coincidence. 4. There are other small finds published by Gy. Parragi in the same article which appear in Lajos Nagy’s monograph (PARRAGI 1993. 324., 3. kép 11). and which landed in the cellar after the building has been collapsed. According to the archaeological observations, the phallic amulet was recovered from the neighboring room (room V) where a fragment of a statue depicting Minerva was also found.38 If this room functioned as a sacellum is impossible to determine, but the urge to protect the room, or the owner who might have lost it in the room, against harmful charms was of a great importance even beside the protection of the goddess. The other three amulets from the perimeter of the Civil Town are coming from the early, western cemetery of the town, along the Aranyhegyi Stream. Two amber amulets were recovered from the same grave. (Tab. 2. 13., 17) Since this grave was unearthed likewise in the first half of the last century, no documentation or record of the grave or finds is accessible. The only data I could rely on is a picture published by Lajos Nagy in the same monograph of the collegium centonariorum where he mentions the amber finds as analogies for the bronze phallic amulet from his excavation.39 Judging by the pictures, the amber phallic amulets were a part of a crepundia with other apotropaic elements which formed a protective necklace for the wearer. Information related to the sex, age of the defunct or the date of the burial have not been preserved.40 We are much luckier with the bone phallic amulet (Fig. 6. 2.; Fig. 9. 2.) recovered from the same cemetery but from a new archaeological campaign carried out by Gábor Lassányi in 2005.41 Due to the up–to–date archaeological methods and recording system, we know that this amulet, among other amber, bone, glass tiny amulets which formed again a crepundium was recovered from the cremation grave of a little child of about two years old. Judging by the same style, material and components of the protective necklaces (crepundia) from both graves we can presume that 38 39 40 41 NAGY L. 1944. 186., 196. NAGY L. 1944. Pl. XLIII. I managed to identify in the collection most of the amber amulets of the crepundium, however they were recorded wrongly as finds from the western cemetery of the Military Town. On the respective plate three amber phallic amulets can be seen, out of which only two have been preserved, one of them in a fragmentary state. Lajos Nagy in the brief description of the cemetery along the Aranyhegyi Stream, except for a map of the cemetery, does not mention individual burials or the find material. Since the majority of the finds have been scattered through the last decades, there is almost impossible to identify the small finds from these grave. NAGY L. 1942. LASSÁNYI–BECHTOLD 2006. 75., 2. kép. 69 LÓRÁNT VASS a common practice concerning the use and wear of apotropaic amulets has existed.42 Compared to the former settlements, the Military Town from Aquincum provides not only the most numerous phallic pendant material, but it ranges the most varied find contexts as well. One amulet made of bronze (Fig. 7. 5.; Fig. 9. 5.) was recovered from the 2nd–3rd c. legionary fortress AD. but without further indication of the context. In the perimeter of the most inhabited parts of the canabae we have only one amulet which has been recovered from the southwestern part of the settlement. The excavations at this spot did not captured any massive Roman layer that could be linked to a well–defined structure, and only different layers mixed with Roman material and a waste pit have been documented.43 All the other examples were unearthed from the southern periphery of the canabae and from different burials, especially from the largest cemetery of the Military Town along the Bécsi Road. The southernmost part of the canabae benefited from an intensive landuse, which functioned as a habitual area beginning with the late LaTéne period up until the 4th c. AD.44 One bone phallic amulet (Fig. 8. 12.; Fig. 9. 12.) has come to light in this area from a pit feature which might have been used as a dwelling or garbage pit in the 1st – 3rd c. AD. As mentioned before, the majority of the amulets have come to light from the western cemetery of the Aquincum Military Town along the Bécsi Road. For most of the amulets we do not have enough information regarding the exact find spots since two of the graves were unearthed during an old excavation carried out by Lajos Nagy at 82 Bécsi Road in 1936.45 The documentation as well as most of the material have not been preserved. Thus Judit Topál in her monograph about the western cemetery of the Military Town managed to reconstruct the find contexts only partially.46 All of the pendants came to light from cremation burials (Tab. 2). In one case, two amulets made from different material were found in the grave of 42 43 44 45 46 For the information regarding the find contexts, I would like to thank to Gábor Lassányi. The thorough analysis of the crepundia from this grave and from Aquincum will compose the subject of another study. Therefore, in this study I used the information which was relevant for the present subject. BUGÁN 1999. HABLE 2003. The excavations from this period were included in the general monograph of the western cemetery published in 2003. TOPÁL 2003. 89–110. Many of the objects recovered during this old excavation has been already lost by the time the monograph has been published. TOPÁL 2003. 94, grave 1/1937/12 = 52; and 109, grave no. 1/1937/30 = 70. 70 an adult woman together with other pendants and grave goods. (Tab. 2. 10, 15.) Another phallic amulet manufactured of antler (Fig. 8. 16.; Fig. 9. 16.) was recovered from an infant burial in the same cemetery,47 while a bronze pendant (Fig. 9. 18.) of the same type was collected from a very rich female cremation grave in the southernmost part of the cemetery.48 6. CHRONOLOGY Judging by the chronology of the individual finds, it seems that this particular type of pendant benefited from a large period of use. Phallic amulets are present in the material culture of the two cities from Aquincum and the neighbouring settlements beginning with the late 1st up until the 3rd century AD. The different pendant types (Tab. 1) established by me do not mark different chronological evolutions, since all the types were used simultaneously from the 1st to the 3rd centuries. However, a certain trend in the use can be still pointed out. Two time sequences can be distinguished when the phallic amulets benefited from the most intensive use: 1. 1st–2nd c. AD and 2. 2nd–3rd c. The proportion between them is nearly equal, so real and utterly delimited periods cannot be established. The wide time range of the objects can be explained by the general dating of the find contexts where the objects were recovered from. The few amulets with a more precise chronology all indicate the 2nd c. AD as the main period of use. Although no chronological evolution could be established for the different phallic amulet types in Aquincum, it seems that the use of amulets made of a certain raw material was still limited in time. All amulet items manufactured of amber have an early date, being recovered from contexts dated to the 1st – 2nd centuries AD. This could be explained by the vivid amber trade in the earlier periods along the traditional Amber Road which could have even supplied Aquincum with amber products from Aquileia. Taking into account the fact that all of these objects were recovered from cremation burials from the cemeteries of the Civil and Military Town, they could also indicate the cultural influences of the early inhabitants of Ital47 48 The excavations from 2005, at 64 Bécsi Road were carried out by Péter Vámos to whom I would like to express my gratitude for the information and for letting me publish the amulet. The excavation from 1995 identified earlier (2nd c. AD) burials of the same cemetery with rich graveyards and lavish funerary monuments. The excavation lead by Annamária Facsády unearthed a very rich cremation burial (grave no. 11) of a female defunct. FACSÁDY 1996. 17–18. FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY ian origins in the two cities from Aquincum. The use of amulets manufactured of other raw materials seems not to be limited in time, the intensity of their use being determined rather by personal choice and the magical significance the material embodied. The earliest amulet items were recovered from the cemeteries of the two Aquincum towns. The objects recovered from the towns are dated to 2nd–3rd c. AD, the period when the development of both towns was on their peak. More objects dated to the early 1st–2nd c. AD were unearthed from the vicus from Albertfalva. Their earlier date could be linked to the general chronological evolution of the settlement. The fashion of phallic amulets as apotropaic, protective pendants seems to fade towards the second half of the 3rd c., and there are no pieces which could be dated to the 4th c. AD. This might be explained hypothetically by the religious, cultural changes what Christianity has represented when the protection against evil eye lost its relevance. 7. USE AND FUNCTION Since the border between the magical and purely utilitarian use of amulets is impossible to delimit, the exact use and function of pendants depicting an erect phallus is very hard to determine. Judging by their shapes and their attaching methods, most of the amulets might have been used as pendants, worn on necklaces (type 1–3) or attached to different furniture/carriage elements. (type 1C – Fig. 6. 3.; Fig. 9. 3.) One cannot exclude the possibility that certain phallic amulets, such as type 4 (cat. no. 12–17.) might have had an additional aesthetic value as well, and they were worn also as jewelry elements. In the reconstruction of many of the aforementioned issues the only sources we can rely on are the data provided by different burials which mark only the final stage of an objects bias or they just indicate an imaginary representation of the defunct. Judging by a thorough analysis of the funerary contexts, and the association of grave goods with sex and age (Tab. 2), it could be stated that phallic amulets were worn mainly by women and children in Aquincum. At least, as the burial context it may suggest. Unfortunately, all of the objects were found in cremation burials, and thorough anthropological analyses could not be made. Hence, the sex and the age of the infant deceases are not known (Tab. 2. 16). Judging by the accompanying grave good, the wear of phallic amulets, regardless of the material they were manufactured of, was not limited to a certain social stratum. The majority of the cremation burials contain hardly any other grave goods (Tab. 2) that could be relevant from a social perspective. In one case, in the cremation burial of a possible female person from the western cemetery of the Military Town (Tab. 2. 18) the rich accompanying finds (silver fibula with gold inlay, golden lunula etc.) may suggest that individuals with better financial conditions might have worn the same amulet types. As many of the grave finds indicate, phallic amulets were not worn as singular apotropaic elements or jewelry items. In three cremation burials (Tab. 2. 2., 13., 17., 18.) the amulets were parts of a crepundia among other amulets made of the same (Tab. 2. 13, 17.) or other materials (Tab. 2. 2). The different shaped pendant (barrels, axes, fish, money bags etc.) that formed the same necklace with the analyzed phallic amulets had their own well defined significance and represented different attributes of divinities or the encompassed divine powers. It seems that in these cases the apotropaic power of the phallic amulets, as the main protection against evil eye, mentioned by the sources, were completed and increased by other amulets, probably for the best effect. It needs to be mentioned that different pendants of the same crepundium were manufactured sometimes (Tab. 2. 2., 18) from different raw materials (stones, glass, bone, amber etc.) also with magical powers which aimed again to increase the efficacy of protection. In the cremation grave of a child (Tab 2. 16) from the western cemetery of the Military Town the phallic amulet manufactured of antler was found next to two bear tooth imitation made of antler. The three items could have formed a common necklace for protecting the child against the evil eyes where the bear tooth, pars pro toto would emphasize the protective character of the apotropaic necklace.49 In the grave of a female adult from the same cemetery there were placed even two phallic amulets (Fig. 7. 10.; 9. 10.; Fig.8. 15.; Fig. 9. 15.), one of bronze and the other one from ceramic, and they represent two different types in our typology. Except for this example and another one (Fig. 9. 18.), in the cemeteries from Aquincum, phallic amulets made of metal are very rare. 49 About the protective character of bears as guards of infant burials, see CRUMMY 2010. 71 LÓRÁNT VASS The majority of phallic amulets recovered from non–funerary contexts are manufactured of bronze (mostly type 2). The depiction of the phallus is usually very detailed and they have a large suspension ring. The size and the position of the rings could enable a multiple use: they could be ranged on a necklace, leather strap, but they could be also fastened on clothes or any furniture elements. Thus, beyond the personal protection, these items could also assure defense against malefic forces for the room. The bronze phallic amulet (Fig. 7. 4.; Fig. 9. 4.) recovered from one of the rooms of the headquarters of the firemen association (collegium centonariorum) might have served hypothetically the same purpose. Taking into consideration the fact that this building was a public place where various individuals met, the sources of black forces might have potentially increased. Protecting the room against all kind of evil charms was crucial in this concern.50 Many of the phallic amulets were unearthed from features interpreted as dwelling–houses which suggest again the civilian, personal character of these pendants and the urge to protect the wearer and its surrounding. Evidences concerning the military use of these amulets in Aquincum or in the neighboring area are almost inexistent. The only pendant which can be indirectly linked on the basis of its function to the military is cat. no. 3 (Fig. 6. 3.; Fig. 9. 3.) pendant interpreted as a harness ornament. Unfortunately we lack all kind of information related to the findspot, as it was catalogued as an object with unknown provenance. Even so, this object illustrates very well the urge to protect even the carriages or horses as the personal belonging of a person and which were equally displayed to the malefic powers of the evil eye as it was already mentioned by Pliny the Elder. CONCLUSIONS Although the number of the analyzed phallic amulets from the two cities from Aquincum and the neighbouring settlement (Albertfalva) is not high (18 pieces), they are fair enough to draw some general conclusions regarding their use and fashion, and to provide new data to the research of the Roman domestic magic. The 18 phallic amulets were delimited in four types and more subtypes based on morphologi50 This scenary might have been only valid if the respective amulet was a part of the headquarters equipment and if did not belong to one of the members. 72 cal and technical criteria. Although the number of the types may suggest a variety of shapes and function, the pendants from Aquincum seem to be rather standardized. Many types which are popular and widespread in western provinces (di–phallic, tri–phallic, winged pendants, or amulets of fist and phalli types) are missing though. Other cultic or domestic representations of phalli are also in a much reduced quantity (Fig. 3). This stands again in contrast to the general trends from the western provinces and Italy where the phallic representations are very frequent on public buildings, carvings or other architectural elements, especially in the province of Britannia, or Hispania. The scarce number of phallic representations and amulets may indicate that in the protection against malefic spirits or evil eye, the people from Aquincum and Albertfalva used other magical practices and talismans beside the traditional phallic amulets. In spite of the scarce number of phallic representations, the types, the chronology, the used raw materials as well as the find contexts of the phallic amulets reflect the same tendency and use patterns as anywhere else in the Roman Empire. They benefited from a large period of use from the 1st to the 3rd centuries AD. However, the period between the 2nd–3rd c. AD. should be considered the peak of their usage. This time sequence corresponds with the most flourishing period of the two towns from Aquincum as well. The amulets were recovered mostly from urban context (including the finds from the vicus of Albertfalva as well), from different dwellings and other features, or from the cemeteries belonging to these settlements. It is very interesting that no phallic amulets were found in rural contexts, or in the villa area in Aquincum’s foreground. This could have had, in my opinion, two explanations: 1. Malefic spirits, spells, charms, or the evil eye might have represented greater danger in crowded urban contexts, hence the private homes or residences of associations (like the headquarter of the firemen’s association from the Civilian Town) required increased protection. 2. The fashion of phallic amulets as well as the magical practice based on these objects was introduced in Aquincum and in the surrounding region by the first Roman settlers which would have followed the legion (legio II Adiutrix) in this area (in the Military Town) at the end of the first century AD. The earliest phallic pendants were recovered from the western cemetery of Aquincum Military town and from the early cemetery along the Arany- FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY hegyi Stream of the Civilian Town, dated to the 1st–2nd centuries, so from the early phase of urban development. The Roman character51 of this pendant type is also supported by the early amulets made of amber, which were typical Italian products, imported mostly from Aquileia. Representations of phallus as well as the magical, religious character associated with it, is not familiar in the culture of the indigenous Celtic population. In the territory of Aquincum and its larger foreground no phallic amulets were attested in the early Celtic settlements. In the vicus at Albertfalva, where in the early phase of the settlement the cohabitation of the Celtic population could be pointed out, the phallic amulets were recovered from contexts which contained utterly Roman material. Judging by the findspots and find contexts, the phallic amulets from Aquincum could have had mainly a civilian character. Although in Britannia52 or at the limes sector along the Rhine phallic amulets and other phallic representations are very popular in military contexts, being named as Limesphalli, 53 in Aquincum we have only two objects which were recovered from military features. (Fig. 7. 5., 11.; Fig. 9. 5., 11.) Meanwhile, we cannot exclude the possibility that the fashion of 51 52 53 The Roman character of the phallic amulets is supported also by J. Plouviez who has got to this conclusion after the similar finds from Suffolk (PLOUVIEZ 2005. 161.) PARKER 2016. OLDENSTEIN 1976. 158–159. the phallic amulets were initially introduced in Aquincum by the legionary and auxiliary soldiers and which has spread among the accompanying civilian population as well. The analyzed pendants were most probably used as protective charms against evil eye and bad luck, but they could be also worn as healing amulets against sexual disorders (type 4) or apotropaic pendants that would have conferred fecundity and procreative power to the owner. The occurrence of these amulets in female burials might be related to this latter function (Tab. 2). According to the testimonies of the cemeteries the phallic amulet from Aquincum and Albertfalva were worn whether as apotropaic pendants, or as jewelry elements on the neck (type 4) mainly by infants and women. The same use of pattern and relation between age and sex has reconstructed Magdolna Szilágyi as well in the case of the bulla type of amulets from Aquincum.54 This would testify the existence of a common habit of the magical apotropaic practices in the settlement which will be clarified and understood better only after the future researches carried out on other types of amulets. 54 SZILÁGYI 2005. 155. 73 LÓRÁNT VASS BIBLIOGRAPHY AQUILEIA–AQUINCUM AQUINCUM 1995 BARTA–LASSÁNYI 2009 BARTA–LASSÁNYI 2015 BESZÉDES 2005 BESZÉDES 2007 BESZÉDES 2009 BESZÉDES 2011 BUGÁN 1999 CORTI 2001 CRUMMY 2010 DASEN 2003a DASEN 2003b DASEN 2015 DEL HOYO–VÁZQUEZ HOYS 1996 FACSÁDY 1996 FACSÁDY 1997 FEHÉR 2010 74 Aquileia. Aquincum (szerk.) Szabó K. Budapest, 1995. Istenek, katonák, polgárok Aquincumban. Kiállításivezet = Gods, soldiers, citizens in Aquincum. Guide to the exhibition. (ed.): Zsidi, P. Budapest, 1995. BARTA A. – LASSÁNYI G.: Sötétfohászok. Gondolatok a római átokszövegekr l egy új aquincumi ólomtábla kapcsán. Ókor 3–4. (2009), p. 63–69. BARTA A. – LASSÁNYI G.: Az elgörbült nyelv. Új adatok egy aquincumi átoktábla rítusához. Ókor 1. (2015), p. 70–74. BESZÉDES J.: Kutatások az albertfalvi vicus nyugati részén. AqFüz 11. (2005), p. 114–122. BESZÉDES J.: Kutatások az albertfalvi vicus északi részén. AqFüz 13. (2007), p. 205–215. BESZÉDES J.: Feltárás az albertfalvi auxiliáris tábor védm veinél. AqFüz 15. (2009), p. 124–129. BESZÉDES J.: Az albertfalvi római tábor és település kutatásának eredményei Nagy Tibor tevékenysége után. BudRég 44. (2011), p. 58–74. BUGÁN A.: Bp., III. ker. Kiscelli utca–San Marco utca sarok = Corner of Kiscelli and San Marco Streets, Disctrict III, Budapest. AqFüz. 5. (1999), p. 136–138. CORTI, C.: Il fascincum e l’amuletum. Tracce di pratiche magico–religiose in alcuni in sediamenti rurali di epoca romana del Modenese e del Reggiano. In: Pagani e christiani. Forme ed attestazioni di religiosita del mondo antico nell’Emilia centrale. (Ed.) Corti, C; Neri, D.; Pancaldi, P. Bologna, 2001., p. 69–85. CRUMMY, N.: Bears and Coins : The Iconography of Protection in Late Roman Infant Burials. Britannia 41. (2010), p. 37–93. DASEN, V.: Les amulettes d’enfants dans le monde gréco–romain. Latomus 62:2. (2003), p. 275–289. DASEN, V.: Protegér l’enfant : amulettes et crepundia. In: Maternité et petite enfance dans l’Antiquité romaine. Catalogue de l’exposition Bourges, Museum d’histoire naturelle 6 novembre 2003 – 28 mars 2004. (eds) Gourevitch, D., Moirin, A., Rouquet, N. Bourges, 2003., p. 179–183. DASEN, V.: Probaskania : Amulets and Magicin Antiquity. In: The Materiality of Magic. (Eds.) Boschung, D., Bremmer, J. N. Paderborn, 2015., p. 177–205. DEL HOYO, J. – VÁZQUES HOYS, A. M.: Clasificación funccional y formal de amuletos fálicos en Hispania. ETF 9. (1996), p. 441–466. FACSÁDY A.: Kutatások a katonai territórium déli részén: Budaújlak (Bp., II. ker.) a római korban (Bp. II. ker., Lajos u. 4–6. – Cserfa u. – Bécsi u. 3) = Research on the southern part of Aquincum military territorium: Budaújlak in the Roman Period (Bp. Disctrict II, 4–6 Lajos street – Cserfa street – 3 Bécsi street). AqFüz 21. (1996), p. 14–21. FACSÁDY A.: Ipari emlékek az aquincumi katonaváros délnyugati részén (Bp. II. ker., Bécsi út 12. – Ürömi út 11.) = Industrial monuments in the southwestern section of the Military town (Budapest District II, 12 Bécsi Street – 11 Ürömi Street). AqFüz 3. (1997), p. 14–17. FEHÉR B.: Aquincumi autogramok 1. Orpheus Noster II. 2. (2010), p. 1–10. FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY GAGETTI 2004 GREEP 1996 GUDEA 1989 HABLE 2003 HODGES 1999 JOHNS–WISE 2003 KOTANSKY ET ALII 2015 LASSÁNYI–BECHTOLD2006 LÁTVÁNYRAKTÁR 2009 MOSER 2006 MRÁV 2013 NATHIST NAGY L. 1942 NAGY L. 1944 NAGY T. 1948 NÉMETH 2006 OLDENSTEIN 1976 PARKER 2016 PARRAGI 1993 PLOUVIEZ 2005 POMPEJI 2016 GAGETTI, E.: Il bambino con il talismano. In: La vita dietro le cose. Rifflesioni su alcuni corredi funerari da Brixia. (a cura di) Rossi, F. Milano, 2004., p. 56–57. GREEP, ST.: Phallic amulets usually associated with the Roman Army. In: Colchester Archaeological Reports 2 : The Roman small finds from excavations in Colchester 1971–9. (ed.) Crummy, N. Norfolk, 1996., p. 139–140. GUDEA, N.: Porolissum. Un complex daco–roman la marginea de nord a Imperiului roman. I. ActaMP 13. (1989), p. 1–1178. HABLE T.: Két ásatás az aquincumi canabae déli szélén (Budapest, III. ker., Lajos utca 71–89., Hrsz. 14641–50) = Two excavations in the southern part of the Aquincum canabae (Budapest III, 71–89 Lajos Street; Lrn.: 14641–50). AqFüz. 9. (2003), p. 33–47. HODGES, F.M.: Phimosis in Antiquity. WJU 17. no. 3. (1999), p. 133–136. JOHNS, C. – WISE, PH. J.: A Roman Gold Phallic Pendant from Braintree, Essex. Britannia 34. (2003), p. 274–276. KOTANSKY, R. – KOVÁCS, P. – PROHÁSZKA, P.: A Gold Lamella for Migraine from Aquincum. JAJ 6. (2015), p. 127–142. LASSÁNYI G. – BECHTOLD E.: Újabb feltárások az Aranyhegyi–patak menti temet ben (Budapest, III. ker., Keled utca, Hrsz.: 19600/3) = Recent excavations in the cemetery along the Aranyhegyi Stream (Budapest, III, Keled Street, Lrn.: 19600/3). AqFüz 12. (2006), p. 73–78. Aquincumi Látványraktár : A BTM Aquincumi Múzeumának állandó kiállítása = Visual Store at Aquincum. Permanent exhibition of the Aquincum Museum. Budapest, 2009. MOSER, Cl.: Naked Power: The Phallus as an Apotropaic Symbol in the Images and Texts of Roman Italy. University of Pennsylvania, online publication 2006: http://repository.upenn.edu/uhf_2006/11/ MRÁV Zs.: Bronzplasztika, fémedények és ékszerek. In: A savariai Isis szentély 1. Isis savariai otthona. Kiállítási katalógus. (szerk.): Sosztarits O., Balázs P., Csapláros A. Szombathely, 2013., p. 89–127. Pliny the Elder, The Natural History (eds. Bostock, J. M.D., F.R.S., H.T. Riley, Esq., B.A.). NAGY L.: Temet k és temetkezés. Családi és társadalmi élet. Kereszténység–kontinuitás. In: Budapest története 2. Budapest az ókorban. (szerk.) SzendyKároly. Bp., 1942., p. 464–485, 525–578, 765–778. NAGY L.: Az aquincumi polgárváros t zoltóságának székháza (Schola collegii centonariorum). Budapest, 1944. NAGY T.: Az albertfalvi római telep. El zetes jelentés az 1947. évi ásatásról. Antiquitas Hungarica 2:1–2. (1948), p. 92–114. NÉMETH GY.: K3 Aquincumban. Egy mágikus amulet feliratának értelmezése. Ókor 5:2. (2006), p. 49–52. OLDENSTEIN, J: Zur Ausrüstung römischer Auxiliareinheiten. BRGK 57. (1976), p. 21–284. PARKER, A.: Averting evil in Roman Britain. Current Archaeology 135. (2016), p. 40–42. PARRAGI GY.: Kés római sírok az aquincumi canabae északnyugati részén. BudRég. 30. (1993), p. 317–326. PLOUVIEZ, J: Whose good luck? Roman phallic ornaments from Suffolk. In: Image, Craft and the Classical World. Essays in honour of Donald Bailey and Catherine Johns. (ed.) N. Crummy. Montagnac, 2005., p. 157–164. (Monographia Instrumentum, 29.) Pompeji – Élet és halál a Vezúv árnyékában. (szerk.) Gabler D. A Móra Ferenc Múzeum kiállításának vezet je. Szeged, 2016. 75 LÓRÁNT VASS SZILÁGYI 2005 SZIRMAI 1995 SZIRMAI 1999 SZIRMAI 2007 TOPÁL 2003 TIMOFAN 2005 76 SZILÁGYI M.: Kés császárkori bullák és amulett kapszulák az Aquincumi Múzeumban. BudRég 39. (2005), p. 151–171. SZIRMAI K.: Az albertfalvi auxiliáris tabor vicusának 1994. évi feltárása. AqFüz 1. (1995), p. 10–14. SZIRMAI K.: Albertfalva, vicus (1994, 1996). In: Pannoniai kutatások. A Soproni Sándor emlékkonfrencia el adásai, Bölcske 1998. Szekszárd, 1999., p. 225–241. SZIRMAI K.: Silvanus, Priapus ábrázolások a BTM Aquincumi Múzeumában. BudRég 41. (2007), p. 45–56. TOPÁL, J.: Roman Cemeteries of Aquincum, Pannonia. The Western Cemetery, Bécsi Road 2. Budapest, 2003. (Aquincum Nostrum) TIMOFAN, A.: Un fascinum descoperit în Colonia Aurelia Apulensis. Oculus malignus şi rolul apotropaic al amuletelor falice. Sargetia 33. (2005), p. 205–215. FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY HÁT NEM ELB VÖL ? FASCINUM AQUINCUMBAN – VÉDEKEZÉS A GONOSZ SZELLEM ELLEN A különböz mágikus praktikák, rituálék, mint a kiszámíthatatlan gonosz er k vagy mások rontása elleni leghatékonyabb, egyéni védekezési stratégiák mindig nagy érdekl désnek örvendtek úgy az ókori emberek, mind a mai kor tudományos kutatói részér l. Bár számtalan tanulmány, könyv és értekezés foglalkozik a mágiának a jobban „dokumentált” emlékeivel – mint az átoktáblák, mágikus szövegekkel ellátott amulettek, varázsgemmák –, az egyszer , jel nélküli amulettek viszonylag kevés kutató érdekl dését keltették fel. A két aquincumi városban (a katona– és polgárvárosban) zajló mágikus praktikáról többek között három átoktábla, egy a migrén el zésére szolgáló lamella és számtalan, az Aquincumi Múzeum gy jteményében található egyéb bajelhárító amulett tanúskodik. Jelen tanulmány egy olyan mágikus tárgytípus elemzését kínálja, amelyet az ókori források is a gonosz szem, és ez által a szemmel verés elleni védekezés leghatékonyabb fegyverének tartottak. Az aquincumi két településr l valamint az albertfalvi vicusból és táborból összesen 18 phallikus amulettet sikerült összegy jteni (1. táblázat), amelyeket a morfológiai jellegzetességek, illetve a függeszt fül formája és elhelyezkedése alapján négy f típusba soroltam. Az amulettek típusai illetve használati ideje (Kr. u. 1–3. század) a birodalom többi tartományában megfigyelt általános tendenciákat tükrözi, amit a b séges párhuzamok is alátámasztanak. A csüng k legnagyobb része bronzból készült, de bo- rostyánból, és állatcsontból faragott egyedek is megtalálhatóak. Ez utóbbiak f ként crepundia elemekként jelentkeznek különböz gyerek és n i sírokban. Ezek az amulettek vélhet en a szemmel verés elleni védekezésben segítették visel jüket (f ként az 1–3. típusok), emellett azonban termékenységet el segít talizmánként és gyógyító amulettként is viselhették ket. Talán a phallus termékenység szimbólumával magyarázható a phallikus amulettek n i sírokban való el fordulása is (4. típus). A 4. A. típusba tartozó phallusok szokatlan kiképzése (rombusz alak, elsz kül makk) talán szexuális zavar (fitymasz kület, impotencia) gyógyítását is el segíthette. Legalábbis kognitív szinten. Az amulettek el kerülési helyei f ként a csüng k civil és egyéni felhasználását (4. kép) igazolják, bár a phallikus amulettek tipikusan római hagyományát valószín leg Aquincum és Albertfalva esetében is a katonaság, illetve az ket kísér római telepesek honosíthatták meg. Err l tanúskodnak a katonaváros és a polgárváros korai temet iben talált phallikus amulettek is. Még a legkorábbi keltezés egyedek is római leletanyagot tartalmazó rétegekb l kerültek el . Valószín leg a bennszülött kelta népesség számára ez a fajta mágikus hagyomány és védekezés a gonosz er k ellen idegen volt. A phallikus amulettek a kutatási jelenlegi állása alapján hiányoznak a vidéki, rurális környezetb l vagy a városokon kívüli villákból. 77 E. N VASS LÓRÁNT Ceramic; 1 Amber; 3 Animal bone; 4 Bronze; 10 Fig. 1. Distribution of amulets according to the raw material 1. kép. Az amulettek megoszlása a nyersanyag függvényében Fig. 2. Spatial distribution of the amulets 2. kép. Az amulettek területi megoszlása 7 6 5 4 3 6 6 2 3 2 0 1st c. 0 0 0 2nd c. 3rd c. unknown 1st c. Fig. 3. Chronology of finds 3. kép. A tárgyak keltezése 78 1 1 2nd c. 3rd c. unknown FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY Fig. 4. Distribution map of the finds. 1. Cemetery along the Aranyhegyi Stream; 2. Headquarter of the collegium centonariorum; 3. Legionary fortress - Szentlélek Square; 4. San Marco Street 52 - Kiscelli Street 74; 5. Lajos Street 71-89; 6. Bécsi Road 82; 7. Bécsi Road 64.; 8. Bécsi Road 12 - Ürömi Street 11; 9. Lajos Street - Cserfa Street; 10-11. Albertfalva, Hunyadi János Road 16.; 12. Albertfalva, auxiliary fort; 13. Albertfalva, König property (1949); 14. Albertfalva, Szerémi Street- Hunyadi János Road intersection. 4. kép. A leletek előkerülési helyei: 1. Az Aranyhegyi patak menti temető; 2. A collegium centonariorum székháza; 3. Legiotábor – Szentlélek tér; 4. San Marco utca 52.; 5. Lajos utca 71-89; 6. Bécsi út 82.; 7. Bécsi út 64.; 8. Bécsi út 12 – Ürömi utca 11.; 9. Lajos utca – Cserfa utca; 10-11. Albertfalva, Hunyadi János út 16.; 12. Albertfalva, segédcsapattábor; 13. Alberfalva, König földje (1949); 14. Albertfalva, Szerémi utca – Hunyadi János út kereszteződése. 79 VASS LÓRÁNT Fig. 5. Representation of phallus in Aquincum (photos by Péter Komjáthy): 1. Terracotta statue of Priapus; 2. Ceramic beaker with phallus depiction.; 3. A terra sigillata bowl with an incision in the form of a phallus from the 6 Vályog Street; 4. Ceramic votive (?) phallus from the industrial area of the Military Town. 5. kép. Phallos ábrázolások Aquincumból (fotó: Komjáthy Péter): 1. Priapus terrakotta szobra; 2. Kerámia bögre phallos ábrázolással; 3. Egy terra sigillata tál bekarcolt, phallus alakú motívummal, Vályog utca 6.; 4. Kerámia votív (?) phallos a katonaváros ipari negyedéből. Fig. 6. Phallic amulets: Type 1 A: 1.;Type 1B: 2; Type 1C: 3 (Drawings by Tamás Lajtos and Lóránt Vass) 6. kép. Phallikus amulettek: 1 A. típus: 1; 1 B. típus: 2; 1 C. típus: 3 (rajz Lajtos Tamás, Vass Lóránt) 80 FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY Fig. 7. Phallic amulets: Type 2 A: 4-8; Type 2 B: 9; Type 3: 10-11. (Drawings by Tamás Lajtos and Lóránt Vass) 7. kép. Phallikus amulettek: 2 A. típus: 4-8; 2 B. típus: 9; 3. típus: 10-11 (rajz Lajtos Tamás, Vass Lóránt) Fig. 8. Phallic amulets: Type 4 A: 12-14; Type 4 B: 15-16 (Drawings by Tamás Lajtos and Lóránt Vass) 8. kép. Phallikus amulettek: 4 A. típus: 12-14; 4 B. típus: 15-16 (rajz Lajtos Tamás, Vass Lóránt) 81 VASS LÓRÁNT Fig. 9. Phallic amulets, photos: Type 1: 1-3; Type 2: 4-9; Type 3: 10-11; Type 4: 12-17; Varia: 18 (Photos by Péter Komjáthy) 9. kép. Phallikus amulettek, fotók: 1. típus: 1-3; 2. típus: 4-9; 3. típus: 10-11; 4. típus: 12-17; Egyéb: 18. (fotó: Komjáthy Péter) 82 FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY Type Subtype Description 1 A B C A B Amulet with a trapezoidal male genital part and erect phallus Amulet with a trapezoidal male genital part and flaccid phallus Amulet with double crescent shaped male genital part and erect phallus Amulet depicting an erect phallus and with suspension ring below the main axis, and scrotum. Bone amulet depicting an erect phallus with the suspension hole gauged between the shaft and scrotum Amulet depicting an erect phallus with a suspension ring placed behind the scrotum The body of the phallus is rhomboidal shaped; the scrotum and glanses are in the same axis, suspension whole on the transversal side. Amulet depicting an erect phallus. The scrotum, glans and body are in the same axis. Amulet depicting a schematic phallus. 2 3 4 A B Varia Objects (cat.no) 1 2 3 4-8 9 % 17 33 10-11 12-14; 17 11 33 15-16. 6 18 Tab. 1. Typology of the amulets 1. táblázat. Az amulettek tipológiája 83 84 Cat. no 2 13 17 14 10 16 18 Grave no./burialtype Sex/age Accompanying grave good Date Reference - necklace/jewelry/crepundia: additional 18 amber and bone amulets of different shapes: animal, comb, two other phallic amulets, moneybag, - necklace/jewelry/crepundia composed of 17 additional amber amulets of different shapes: 1 phallic amulet (today missing), 7 moneybags, 3 barrel, 2 axes, 3 fish, 1 amphora. 2nd half of the 2nd c. AD. LASSÁNYI-BECHTOLD 2006, 75, 2. kép 1st-2nd c. AD. NAGY L. 1944, 198, Pl. XLIII. - ceramic vessels: two-handled cup (North-Italian import). - jewellry/necklace consisted of 8 cylindrical amber beads with the phallic pendant - ceramic vessels: red jug, handled mug - glass vessels: unguentum and a perfume bottle - jewelry/necklace: cylindrical ivory bead, ribbed glass bead with the phallic amulets - pedant: perforated coin of Domitianus - coin: bronze sestertius of Antoninus Pius late 1st – early 2nd c. AD. TOPÁL 2003, 94, grave 52. late 2nd – early 3rd c. AD. TOPÁL 2003, 101, grave 30, Pl. 216 infant - jewelry/crepundium: two bear tooth imitation made of antler 2nd-3rd c. AD. unpublished female - ceramic vessels: bowl covered with a lid containing pork ribs - dress accessories: silver fibula with gold inlay - personal belongings: bronze and bone distaffs, stick with bird depiction - jewelry/necklace/crepundium composed of different shaped pendants made of amber, stones, glass and bone. 2nd c. AD. FACSÁDY 1996, 17-18., 4.-5. kép Western cemetery of the Aquincum Civil Town along the Aranyhegyi Stream Western cemetery of the Aquincum Civil Town along the Aranyhegyi Stream Western cemetery of the Aquincum Civil Town along the Aranyhegyi Stream Western cemetery of the Military town, Budapest, III Bécsi Road 82 Cremation burial infant no information no information grave no. 12 (52), cremation/ inhumation grave no information Western cemetery of the Military town, Budapest, III Bécsi Road 82 Western cemetery of the Military town, Budapest, III Bécsi Road 82 Western cemetery of the Military town, Budapest, III., Bécsi Road 64 Budapest, III. Lajos street Cserfa Street grave no. 30 (70), cremation burial Adult female grave no.43, cremation burial grave no. 11, cremation burial Tab. 2. Synoptic table of the find context and grave goods from the cemeteries at Aquincum. 2. táblázat. Összefoglaló táblázat: az aquncumi temetőkből származó amulettek leletkörnyezete és a sírban előforduló egyéb mellékletek. VASS LÓRÁNT 15 Cemetery Nos. Inventary number 57.50.822 2 2005.40.660 3 50788 4 56.116.4 5 56.161.30 6 98.27.271 7 8 Complete pendant with a flat triangular and semicircular body depicting the male genital part with a projecting erect phallus. The flat pendant has on its upper part a suspension hole set perpendicular to the pendant axis. Complete pendant with a flat trapezoidal body with rounded corners depicting the male genital part with a flaccid slightly arched phallus. The glans is portrayed as a small projection at the end of the narrow penis. The upper edge of the genital part was notched in a wavy style. The suspension hole was set above the phallus, at the upper terminal. Double crescent shaped amulet/harness element with a large suspension hole set perpendicular to the axis of the object. The erect phallus is placed in the middle of amulet. The glans on the slightly curved phallus is depicted very naturally. Phallic amulet with short, straight shaft and projecting glans. The scrotum was set perpendicular to the shaft axis. The unusually tall, circular suspension hole was placed above the scrotum, at the end of the amulet. Phallic amulet with curved shaft and a large circular suspension hole placed at the scrotum. The curved shaft terminates in a flat glans. Material Dimensions Site/Context Date Reference Illustration bronze L: 31 mm; L phallus: Albertfalva, Budapest XI, 8 mm; W: 22 mm; W western part of the vicus, scrotum: 11 mm; Dm König’s property, 1949. hole: 7 mm; Th: 1 mm; 1st-3rd c. AD. bone L: 15 mm; W: 8 mm; Western cemetery of the Th: 3-6 mm, Dm hole: Civil Town, Budapest, 1 mm. III. Cemetery along the Aranyhegyi Stream, infant grave 2nd half of the LASSÁNYI-BECHTOLD 2nd c. A.D. 2006, 75, 2. kép Fig. 6/2; Fig. 9/2 bronze L: 61 mm; H: 34 mm; L phallos: 26 mm; Th: 3.3; Dm hole: 10 mm Unknown Fig. 6/3; Fig. 9/2 bronze L: 23 mm; W scr.: 14; Civil Town, Budapest, III. 2nd – 3rd c. AD. Th: 5; Dm hole: 8 mm. Aquincum Museum Park, the headquarters of the firemen association (collegium centonariorum), room V, 1931. L: 28 mm; W: 4 mm; Military Town, Budapest, 2nd-3rd c. A.D. Th: 3 mm; W scrotum: III., Szentlélek Square (1941), 10 mm; Dm hole: 3.8 legionary fortress mm L: 41 mm; Th: 7.7 mm; Military Town, Budapest, III. 2nd-3rd c. A.D. W scrotum: 14 mm ker, San Marco Street 56. Kiscelli Street 74, 1997. bronze Phallic amulet with long shaft and two very well bronze contoured, globular testicles on one terminal. The long shaft gets a rhomboidal shape towards the tip. The suspension hole was broken. 2006.23.18207 Phallic amulet with slightly curved body and bronze projecting glans. The scrotum is composed of two circular, flat elements that join the shaft. In the middle of the amulet a circular suspension hole was placed. The outer surface of the shaft is decorated with a long incised groove. 95.1.991 Large-sized phallic amulet with long, straight bronze shaft, slightly projecting glans. The testicles in the shape of two globular projections are very well contoured. The large, circular suspension hole was placed right above the testicles. Unknown Unpublished AQUINCUM 1995, kat. 419; LÁTVÁNYRAKTÁR 2008, kat. 1166. Fig. 6/1; Fig. 9/1 LÁTVÁNYRAKTÁR Fig. 7/4; Fig. 9/4 2009, kat. 409.NAGY L. 1944, 197, no. 4; XLII/2; PARRAGI 1993, 318, 4. kép/5. LÁTVÁNYRAKTÁr 2009, Fig. 7/5; Fig. 9/5 kat. 410. LÁTVÁNYRAKTÁR 2009, Fig. 7/6; Fig. 9/6 kat. 411. L: 36 mm; W: 4 mm; W scrotum: 11 mm; Dm hole: 8 mm; Th: 4 mm. Albertfalva, northern part 1st – 2ndc. A.D. Unpublished of the vicus, Budapest, XI. Hunyadi János Road 16, 2006, southwest from feature no. 2. Fig. 7/7; Fig. 9/7 L: 46 mm; W: 7 mm; Dm testicles: 9 mm; Dm hole: 11 mm. Albertfalva, western part of the vicus, Budapest XI, Szerémi Street – Hunyadi János Street intersection, 1994. 1st – 2ndc. A.D. Unpublished Fig. 7/8; Fig. 9/8 FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY 1 Description 85 86 Nos. 9 10 Inventary number Description Material 2006.23.18156 Phallic amulet carved from one piece of animal bone bone. The depiction of the glans is much emphasized, the meatus being represented by a deep incised groove. The scrotum is parallel and placed in the same line with the shaft. The circular suspension hole is placed right above the scrotum. Chisel marks on the surface. 1937/30 Phallus with straight stiff body margined at one bronze R=2438 terminal by the scrotum. Behind the scrotum a suspension hole was attached with the remains of other attaching elements (wire, ferules) 2008.5.1517.1 12 2002.7.13740.1 Small-sized pendant. The phallus is composed animal of a rhomboidal body tapering at the glans. The bone scrotum is situated on the same line with the rest of the body. Tiny attaching hole drilled above the scrotum. Working traces (chiseling, rasping) on the surface. amber 56.185.94 Rhomboidal shaped, schematic phallic amulet tapering at the glans. The tiny suspension hole was drilled on the lateral side of the shaft. 13 14 R2723/2017 15 1/1937 Phallic amulet in a bad state of preservation. The bronze straight body with profiled shaft is tapering to the glans. Scrotum was placed on the terminal of the object. Suspension hole was broken or missing. Small-sized phallic amulet with short shaft amber and very well contoured, projecting glans. The scrotum is composed of two circular, flat elements situated at the narrower end of the object. The thin suspension hole was placed right next to the glans. Brownish-orange ceramic pendant in the shape ceramic of an erect phallus. The straight body is tapering towards the glans. The attaching hole was drilled right above the scrotum on the frontal side. Site/Context Date L: 20 mm; W: 14 mm; W scrotum: 11 mm; Dm hole: 4 mm; Th: 4 mm; Albertfalva, XI., Hunyadi 1st – 2nd c. János Road 16, 2006, northern A.D. part of the vicus, rectangular house (feature no. 84) L: 22 mm; W: 3 mm; W scrotum: 8.6 mm; Th: 3 mm; Dm hole: 4 mm. Western cemetery of the Military Town, Bécsi Road 82, 1936, grave 30, adult female. L: 27 mm; W: 7.5 mm; Albertfalva, XI. Budapest, W scrotum: 10 mm; 2008, auxiliary fort, area no. Th: 6 mm 2, dark brown, small pebble layer. Reference Unpublished late 2nd c. – 3rd LÁTVÁNYRAKTÁR 2009, c. A.D. kat. 412. TOPÁL 2003, 101, grave 30, Pl. 216/ 7/8. 1st c. – mid 3rd Unpublished c. AD. Illustration Fig. 7/9; Fig. 9/9 Fig. 7/10; Fig. 9/10 Fig. 7/11; Fig. 9/11 L: 17 mm; W: 5.7 mm; Military Town, III. Lajos W scrotum: 5 mm; Dm Street 71-89., 2002, house/ hole: 1.2 mm garbage pit 1st – 3rd c. A.D. Unpublished Fig. 8/12; Fig. 9/12 L: 21 mm; W: 10 mm; Dm hole: 2.6 mm Western cemetery of the Civil Town, Budapest, III, cemetery along the Aranyhegyi Stream 1st-2nd c. A.D. Fig. 8/13; Fig. 9/13 L: 17 mm; W: 10 mm; L scrotum: 7 mm; Th: 6; Dm hole: 1.6 mm Western cemetery of the Late 1st- early TOPÁL 2003, 94, grave Fig. 8/14; Fig. Military town, Budapest, III 2nd c. AD. 52, no. 2.;AQUILEIA9/14 Bécsi Road 82, 1936, grave 12. AQUINCUM, cat. No. 254. L: 32 mm; W: 9 mm; W scrotum: 19 mm; Dm hole: 4.3 mm Western cemetery of the late 2nd c. – 3rd TOPÁL 2003, 101, Military Town, Budapest, III. c. A.D. grave 30, Pl. 216/ Bécsi Road 82, 1936, grave 7/3. no. 30, adult female NAGY L. 1944, 198, Pl. XLIII Fig. 8/15; Fig. 9/15 VASS LÓRÁNT 11 Dimensions Nos. Inventary number R2724/2017 17 56.185.94 18 95.12.1966 Phallic amulet with a slightly rhomboidal body. The scrotum is situated in the same line with the shaft. The transversal suspension hole was placed above the scrotum. The rim of the glans as well as the meatus are depicted with schematic incised grooves. Phallic amulet with a slightly rhomboidal body. The object was broken above the scrotum. The tip of the phallus is also missing. It was modelled in the same style as object no. 13. The suspension hole can be found also on the transversal side of the object. Small-sized very schematic phallic amulet with a slightly curved, thin shaft and a wider scrotum (?) part. There are no traces of suspension hole . Tab. 3. Catalogue of the finds 3. táblázat. Leletkatalógus Material Dimensions Site/Context Date Reference Illustration bone L: 35 mm; W: 15 mm; (red deer L scrotum: 19; Th: 10 antler) mm; Dm hole: 4 mm. Western cemetery of the 2nd – 3rdc. A.D. Unpublished Military town, Budapest, III., Bécsi Road 64, 2006, grave no. 43, infant grave amber L: 21.5 mm; W: 11 mm; Th: 7.4 mm; Dm hole: 2 mm. Western cemetery of the Civil Town, Budapest, III, cemetery along the Aranyhegyi Stream 1st – 2ndc. A.D. NAGY L. 1944, 198, Pl. XLIII. Fig. 9/17 bronze L: 22 mm; W: 7 mm; W scrotum: 12 mm; Th: 3 mm Budapest, III. Lajos street - Cserfa Street, 1995, grave no. 11, cremation grave of a female 2ndc. A.D. Fig. 9/18 Unpublished Fig. 8/16; Fig. 9/16 FASCINUM IN AQUINCUM – PROTECTION AGAINST EVIL EYE. PHALLIC AMULETS IN A ROMAN CITY 16 Description 87