Bodin
This female figure, which was found at the corner of Prote Mateje Street and King Alexander's Boulevard and of which only the torso has been preserved, wears a chiton (tunica manicata). The chiton is gathered below the breasts with a double belt with Heracles' knot in the middle. Over it is a cloak, fastened to the lower garment by a fibula. Since the back of the statue is carefully finished, it is probable that it stood in the niche of a building or in a cemetery. It is difficult to establish whether the torso represents one of the goddesses of the Roman Pantheon or a portrait, but the sculpture is undoubtedly of high artistic worth. It dates from the 2nd century, from the Antoninian times, and it was made in one of the neighbouring provinces or brought from Italy.
The art of carving or engraving precious and semiprecious stones (glyptic) dates from as early as the 4th millennium B.C. Today objects obtained by engraving are called intaglios, and those carved in relief are called cameos.
Intaglios were used in Roman time (and much earlier) as objects of adornment, as amulets and as seals. In jewelry, intaglios and cameos were used either independently, inserted into clasps, amulets-medallions, or as parts of diadems, necklaces and earrings. The majority of the preserved intaglios were set in rings.
They were made of garnet, chalcedony, agate, obsidian, opal, quartz, amethyst, jasper, onyx and natural crystal. They usually feature Roman deities Jupiter, Juno, Minerva, Mars, Mercury, Sol, Heracles, Amor, Victoria and Fortuna, although there are also some representations from everyday life.
Although very small, these objects give us an insight into the iconography, mythology and everyday life of the people of the classical world.
The arrival of the Roman legions in the territory of Singidunum brought about a number of changes which affected all spheres of public and private life. Urbanization and contacts with the more developed communities resulted in a considerable rise of the standard of living of the autochthonous population. The remains of public bathing establishments, of water supply and sewage systems and of stone-paved streets show that care was taken of the health and hygiene of the inhabitants of classical Singidunum.
Trained physicians (medici), Greek by origin, were organized in medical collegia and provided a number of specialized medical services: surgery, ophthalmology, dentistry, otorhinolaryngology, gynecology, orthopedics. The army had its hospitals, and one them is referred to in the inscription on a monument discovered at Stojnik. Hospitals modelled on those in the castra were founded in major towns. Some physicians had a private practice. The finds from Singidunum include a variety of medical instruments, such as pincers, various types of sondes, scalpels, special knives, double instruments, hooks, small spoons, etc. Some of these instruments were also used, together with a small scale, in pharmacies. Each medicus was supposed to have some knowledge of pharmacology, i.e. of the preparation of drugs and aromatic balms.
The stamp of an ophthalmologist, discovered in the Lower Town, confirms that Singidunum had a well developed health service, which gained rapid recognition with the spreading of the cult of Aesculapius.
The Roman Pantheon came into being under the influence and in imitation of the Greek Pantheon. In extending their empire, the Romans also spread their religion, remaining, however, tolerant of the local cults of the native populations. These populations continued to worship their local deities, but they often gave them the appearance, function and attributes of the official Roman Pantheon.
Miniature earthenware or bronze figurines were placed in household shrines fashioned as small temples (lararia). Specific rites and sacrifices were performed as a sign of gratitude to the tutelary deities, the Lares, for guarding the household fire, food, home, health, peace, prosperity and wealth of the family. The Lares protected from curses and evil eyes. People often carried these miniature figurines with them to protect them or to help them perform their work successfully.
Apart from providing important evidence of the activity of craftsmen and artists in Singidunum, these figurines can tell us something about the popularity of particular deities in the town. All the gods of the Roman Pantheon, such as Apollo, Fortuna, Somnus, are represented. The majority of the discovered figurines were dedicated to Mercury.
In the period of Roman domination, the inhabitants of Singidunum practiced oriental and syncretistic cults, dedicated to Mithras, Nemesis, Kybele, Hecate, Orcus, the Thracian Horseman, in addition to the official ones. The old, local beliefs of the autochthonous population were also retained.
A number of lead plates of various type, as well as marble icons illustrating scenes from the mystic cult of the Danubian horseman, have been found in the town itself and in its broader area. A rectangular lead plate, with scenes arranged in two zones, is a unique and remarkable find in every respect. The upper zone represents the celestial world, with the busts of Sol and Luna, flanked with heraldic snakes. The central place in this zone is occupied by the figure of an unknown goddess between two horsemen. A particularly interesting feature in the second zone is the central figure of a nude man, whose posture, and the whip behind his back, are identical with those of the Sol on the reverse of the coins minted from the time of Emperor Gordian III on.
This find may prove of exceptional importance for the future study of this little known mystical cult, named "Danubian" because a number of such small icons have been found along the limes on the Danube in Lower Pannonia, Upper Moesia and Dacia. The autochthonous element is no doubt dominant here, but its origin it not clear. The influence of oriental religions, particularly Mithraism, is also very prominent in the cult.