Abstract: Some inscriptions coming from the Roman Empire and even from post-Trajan Dacia inform us that there was a deity named Dominus who was worshipped either as the only god, or together with another unique goddess: domnus et domna. On the christian level, this linguistic phenomenon made nothing but to prepare the inhabitants of these provinces to adopt, faster and easier, the True God, Jesus Christ – the Lord. As it appears in inscriptions, the christians of the first centuries sometimes addressed in their invocations to the True God in an even simpler form: deus, deo. Deus dominus, previously used too in the pagan world, appears in the christian inscriptions of the Orient, as well as in the Danubian provinces, as the case is in Salona in Dalmatia, under the form: Iesus Christus rex regnum, dominus [dominatium]. The appellative domnus or domne, as it appears about the christian martyrs of the first centuries, also shows a political influence, but having the christological and mystical meaning of reigning as Emperor together with Christ. From this concept of Dominus Deus conferred to the Savior Jesus Christ, and in the concept of malkuta – de domnie (or domination of the saints and even the christians together with Christ), the martyrs were given this name of domnus/domna/ domne, even if they were bodily dead.
Cuvinte-cheie: inscripții romane; martiri creștini; domnus/domna/domne/martyre
Summary: From some inscriptions even from post-Trajan Dacia we find that there was even a deity called Dominus, who was worshiped either as the only god or with another unique female deity: domnus et domna. We have such archaeological evidence at Potaissa, Apulum, Ampelum, Sarmizegetusa, Tomis, Sucidava, Cristesti. In certain provinces of the Roman Empire, it also appears on the inscriptions the forms dom(n)a regina and domnus, as is the case in Moesia Superior at Naissus. The same form of dom(n)a regina appears in Scythia Minor, while the form of domina et d(ea) appears in Apulum. There, in Apulum, also appears the form of fanum dominarum, which seems to be an influence of the german female trinity that is frequently found on the Rhine in roman inscriptions. On the Christian front, this linguistic phenomenon has done nothing but prepare the ethnic groups in these provinces to receive the True God, Jesus Christ-Lord, even faster and easier. As it appears in the inscriptions, the Christians of the first centuries addressed in their invocations to the True God in an even simpler form: deus, deo. The form deus dominus used previously in the pagan world also appears in Christian inscriptions in the East, in Syria, and in the southern Danube provinces as is the case in the Dalmatian Salon, as it appears in the form: Iesus Christus rex regum, dominus (dominantium). The appellation domnus or domne as it appears in the case of Christian martyrs from the first centuries also carries this political influence, but with a Christian understanding, a mystique of communion with Christ. From this concept of Dominus Deus given to the Savior Jesus Christ and in the concept of malkuta-reign, of the dominion of the saints and even of the Christians together with Jesus, the martyrs were also given this name of domnus/domna/domne even if they were “dead with the body”.
Pr. conf. univ. dr. Marin Cojoc – Facultatea de Teologie Ortodoxă a Universității din
Craiova; e-mail: marin.cojoc@yahoo.com