Matronae Aumenahenae

from Wikipedia, the free encyclopedia

The Aumenahenae are matrons that have been handed down through two Cologne dedicatory inscriptions from the 2nd / 3rd century.

Findings and inscriptions

The votive stones for the Aumenahenae were found in the middle of the first half of the 19th century and the beginning of the 20th century in the archaeological zone of Cologne's inner and old town .

The first stone was discovered in 1825 during construction work in the area of ​​the Kupfergasse directly south of the castle wall 21 together with six other votive stones. Today it is in the exhibition of the Roman-Germanic Museum (inv. No. 328). The limestone object has been completely preserved, only the upper edge and the right front edge are bumped and the inscription panel shows some damage. The stone (45 × 70 × 20 cm) shows a gable with volutes at the top and a sacrificial bowl. The narrow sides each show a tree in relief as a decoration.

The five-line inscription in the usual capitalis shows shaves or flattened areas in the second and fifth lines, but is otherwise clearly legible. The initial letters of the Matronennamen A + V are ligated beaten.

"Matroni [s] / Aumenahen [is] / C (aius) Caldinius / Cassius ex / imp (erio) ipsarum"

With the “ex imperio” formula (“ex imperio ipsarum” = “on their [that of the matrons] own command”), the consecration is identified as a so-called revelation inscription . This means that the founder Caldinius Cassius was ordered to be consecrated in a vision or in a dream. The founder was of native Germanic origin, according to Andreas Kakoschke a newcomer from the Cologne area or hinterland.

The second stone was found in 1905 on the site of the former "Siegerschen Badanstalt" ( Schildergasse 70-74) opposite the Antoniterkirche, presumably at the original site. Today it is also in the exhibition of the Roman-Germanic Museum.

The votive stone made of sandstone is relatively well preserved, only in the figurative representation of the matrons the head parts are more clearly damaged. In the lower part there is a front and side circumferential base, which is divided by a paragraph. Above the paragraph is the first line of the inscription (generic name of the matrons), followed by the niche ( aedicule ) with the representation of the matrons. The niche is framed with pilasters on both sides and a gable above. The gable ends with volutes on both sides. The matrons are shown in the usual (Cuban hooded costume with wide cloak), with the two outer ones wearing hoods and the younger, middle figure being bareheaded. They all carry a basket with an arrangement of fruits in their laps. The two outer ones also hold a round object in their right hand.

The four-line inscription in Capitalis is clear and legible.

"Matribus / Aumenahenis / Q (uintus) Iul (ius) Verinus / v (otum) s (olvit) l (ibens) m (erito)"

What is striking, in contrast to the first stone, is the designation of the matrons as “matres” in contrast to its “matronis” and the consecration by a real Roman vote . The founder may have been of local origin, either because the gentile name was widely accepted as a fashion-related fashion in Germania inferior or a Celtic * Iul tribe may exist in the gentile .

Epithet and interpretation

Günter Neumann derives the surname Aumenahenae with Siegfried Gutenbrunner from a river name and places it in a typological group of other matron surnames such as Albiahenae , Almaviahenae , Nersihenae , Renahenae . Contrary to Gutenbrunner, he agrees with Hans Krahe that the river name of the Hessian Aumenau ( mhd. Oumena ) does not prove that the Ubier took the name and cult of the special matrons from their ancestral home with them when they emigrated to the Lower Rhine. Rather, Krahe showed that the name of this group and therefore that of the Aumenahenae are based on old European hydronymic word stems that have appeared several times in different places and cultural regions.

Neumann sees in the matrons of this group deities who live on the banks and waters of the rivers they are named after. He also suspects that these are the same deities who are named as nymphs in local inscriptions .

See also

literature

Web links

Remarks

  1. ↑ CIL 13, 8215
  2. ^ Andreas Kakoschke: The personal names in the two Germanic provinces. Volume 2.1 Catalog: The Cognomina. Publishing house Marie Leidorf, Rahden / Westf. 2007, p. 218 CN 718.
  3. ↑ CIL 13, 12054
  4. ^ Andreas Kakoschke: The personal names in the two Germanic provinces. Volume 1 catalog: Gentilnomina. Publishing house Marie Leidorf , Rahden / Westf. 2006, p. 227 GN 621.
  5. ↑ CIL 13, 7832 , CIL 13, 8156 , CIL 13, 8521 , CIL 13, 8522