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], Audomariuς [I. Bóna], Marιaς [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 Σ 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 MAΥPIΣI (nom. Mαυρις) 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 thering‑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."