Mauric from Apahida (MAURICIUS ≈ MAURICUS)

Abstract

Based on scattered finds, besides the well?known Ist (1889) and IInd (1968/1969) princely graves in Apahida (Romania, Cluj County), dated to the Gepidic age (5–6 centuries AD) (Pl. I), there must have been a IIIrd princely grave there. Apart from these scattered finds, a sealring with a monogram (symbolum), found in Apahida – and kept in the Hungarian National Museum – (Pl. II/1–3) refers to the same. The retrograde monogram on the ring indicates that the sealring was not only a personal jewel, but also a functional tool used for authentication. Although the ring’s precise site in Apahida is unclear, it is still interpreted in connection to the Ist grave of Onachar, as a similar reading of the monogram is suggested to the one [Ona(c)har|us, cf. Szabó 2020a?b] that stands on the namering. As the letter O of the namering does not appear in the monogram, and the letter M of the monogram does not appear on the namering, the presumption of identical names in case of the two rings can undoubtedly be turned down. Based on its shape, the monogram is a block or box monogram, which can be dated to the period between the 5th and 7th century AD (Pl. III/1). According to the characteristics of the monogram type, it shows every letter of the word and each letter appears only once. Monograms from this period usually contain either personal names or office names, with genitive ending. Due to these reasons as well, the former readings: Marc(us) [J. Hampel], Audomariu? [I. Bóna], Mar?a? [J. Spier], Omacar(?) [C. H. Opreanu] are not adequate. Former literature suggested and used Latin and Greek as reading languages for the monogram. A Greek reading must be considered because there might be a ? i.e. C (i.e. sigma lunata) letter, on the right side of the imprinted monogram (Pl. III/2). Based on the structure of the monogram and the reading rules of the monogram type, furthermore with regards to all the solutions provided by the identifiable letters conjoined in alphabetical order, the monogram gives the Latin MAVRICI (nom. Mauricius or Mauricus as well) reading (Pl. III/3, 5). A not likely, speculative Greek MA?PI?I (nom. M?????) solution (Pl. III/4) could be considered at most a Graecism because of the Latin ?i instead of a Greek ?ou for the genitive ending. The Germanized nominative version of the name without the Latin ending is MAVRIC (Mauric). Until now, the name was unknown in Germanic milieu. The ?ric (?rik, ?rich) ending might have contributed to the use of the name in Germanic milieu. The sealring was made in a Christian milieu, and its owner was probably a Christian, which is indicated by the long? or Latin cross (crux immissa) on the ring head over the monogram (Pl. III/1). Based on the cross and in the context of the Age (5th?6th centuries AD), it is uncertain whether the ring?owner belonged to the Roman, Byzantine or Arian church. I have found no long? or Latin cross paired with a Greek monogram, consequently the ring and its owner must be of Western origin. His name may be related to the soldier martyr Mauricius from Agaunum (Saint?Maurice, Valais canton, Switzerland) and the spreading popularity of his cult among Christians. The name refers to the centre and point of origin of the St. Mauricius (Saint Maurice) cult, the territory of the Burgundian Kingdom, conquered by the Francs in the first quarter of the 6th century AD. Compared to the western Germanic type of the finds, namely the artefacts from the Ist?IInd?IIIrd(?) princely graves from Apahida [cf. Gáll et alii 2017, 26–28, nos. 9–10, 11–13], it can be assumed, that Mauric from Apahida – who can be examined in the same context –, was a western Germanic regulus who fled either from internal political conflict or from the Franc conquest. Similarly to the regulus Onachar from Apahida [Ona(c)har|us ? Aunacharius, cf. Szabó 2020a?b], who – based on his name and personal artefacts – had also western Germanic connections, Mauric i.e. Mauricius or Mauricus also settled in the confine of the Gepidic world. He might not only have had a role in the appearance of the eastern Merovingian culture in Transylvania [cf. Dobos 2019], but also in the rise of the settlement in Apahida or its vicinity as a regional political?administrative centre. The damages on the surface of the sealring with monogram indicate its presumably longer usage in a kind of chancellery practice.

Pe langa binecunoscutele morminte princiare I (1889) si II (1968/1969) de la Apahida (Romania, jud. Cluj), datate in epoca gepidica (secolele V–VI p. Chr.) (Pl. I), daca ?inem cont de existen?a unor descoperiri razle?e, trebuie sa fi existat acolo si un al treilea mormant princiar. Pe langa aceste descoperiri, o alta piesa gasita la Apahida intareste aceasta presupunere, anume un inel sigiliu cu monograma (symbolum), care se pastreaza la Muzeul Na?ional Maghiar (Pl. II/1–3). Monograma retrograda de pe inel indica faptul ca piesa nu era doar o bijuterie personala, ci si un instrument func?ional, folosit pentru autentificare. Desi localizarea exacta a punctului de provenien?a al inelului cu monograma nu s?a realizat, se presupune in continuare ca exista o legatura cu mormantul I, cel al lui Onachar, deoarece exista o similitudine intre lectura monogramei si cea de pe inelul cu nume [Ona(c)har|us, cf. Szabó 2020a?b]. Deoarece litera O de pe inelul cu nume nu apare in monograma, iar litera M a monogramei nu apare pe inelul cu nume, prezum?ia existen?ei unor nume identice in cazul celor doua inele poate fi exclusa. Dupa forma, avem de?a face cu o monograma bloc sau in cartus, databila in perioada cuprinsa intre secolele al V?lea si al VII?lea p. Chr. (Pl. III/1). Pe acest tip de monograma este redata fiecare litera a cuvantului in parte si fiecare litera apare o singura data. Monogramele din aceasta perioada con?in de obicei fie nume personale, fie demnita?i, cu termina?ia la genitiv. Si din aceste motive, lecturile anterioare Marc(us) [J. Hampel], Audomariu? [I. Bóna], Mar?a? [J. Spier], Omacar(?) [C. H. Opreanu] nu sunt potrivite. In literatura anterioara de specialitate au fost sugerate pentru lectura monogramei atat limba latina, cat si limba greaca. O lectura in limba greaca trebuie luata in considerare, deoarece ar putea exista o litera ?, adica C (sigma lunata) in partea dreapta a monogramei (Pl. III/2). Pe baza structurii monogramei si a regulilor de lectura pentru acest tip de monograma si, pe langa aceasta, ?inand cont si de solu?iile oferite de literele lizibile unite in ordine alfabetica, monograma ofera lectura in limba latina MAVRICI (nom. Mauricius sau Mauricus) (Pl. III/3, 5). O solu?ie pu?in probabila, speculativa, in limba greaca, MA?PI?I (nom. M?????) (Pl. III/4) ar putea fi considerata cel mult un grecism, datorita genitivului latin in ?i, in loc de genitivul grecesc ?ou. Varianta germanizata a numelui la nominativ, fara termina?ie latina, este MAVRIC (Mauric). Pana acum, numele nu era necunoscut in mediul germanic. Termina?ia ?ric (?rik, ?rich) ar fi putut contribui la utilizarea numelui in spa?iu germanic. Inelul cu sigiliu a fost confec?ionat in mediu crestin, iar proprietarul sau era probabil un crestin, indiciu oferit de crucea lunga sau latina (crux immissa) de pe capul inelului, deasupra monogramei (Pl. III/1). Pe baza crucii si ?inand cont de contextul epocii (secolele V–VI p. Chr.) nu este sigur daca proprietarul inelului a fost apar?inator al bisericii romane, bizantine sau ariane. Nu am identificat vreo cruce lunga sau latina asociata cu o monograma greceasca, prin urmare inelul si proprietarul sau trebuie sa fie de origine occidentala. Numele sau poate fi legat de soldatul martir Mauricius din Agaunum (Saint?Maurice, cantonul Valais, Elve?ia) si de popularitatea in crestere a cultului sau in randul crestinilor. Numele se refera la centrul si originea cultului Sfantului Mauricius, teritoriul Regatului Burgund, cucerit de franci in primul sfert al secolului al VI?lea p. Chr. Comparand artefactele din mormintele princiare I?II?III(?) de la Apahida [cf. Gáll et alii 2017, 26–28, nr. 9–10, 11–13] cu descoperirile vest germanice, se poate presupune ca Mauric din Apahida – care poate fi plasat in acelasi context – a fost un regulus germanic occidental, care a fugit fie din cauza conflictului politic intern, fie ca urmare a cuceririi zonei de catre franci. Similar cu asa?numitul regulus Onachar din Apahida [Ona(c)har|us = Aunacharius, cf. Szabó 2020a?b], care – judecand pe baza numelui si a artefactelor personale – avea si legaturi vest germanice, Mauric, sau Mauricius sau Mauricus s?a stabilit si el in spa?iul lumii gepidice. Este posibil sa fi avut un rol nu doar in apari?ia culturii merovingiene rasaritene in Transilvania [cf. Dobos 2019], ci si in ascensiunea asezarii de la Apahida sau a vecinata?ii acesteia ca centru politico?administrativ regional. Deteriorarile de pe suprafa?a inelului sigiliu cu monograma indica utilizarea probabil mai indelungata a acestuia intr?un soi de practica de cancelarie.