Štovanje Libera, rimskog boga koji je najpoznatiji kao zaštitnik vina i vinarstva, koji je u potpunosti izjednačen s grčkim Dionizom (Bakhom), bilo je rašireno diljem antičkoga svijeta. Autor u članku opisuje i analizira materijalne tragove štovanja kulta Libera u Seniji. Iz teksta natpisa koji u spomen na svoju majku Gaviju Maksimu postavlja Lucije Gavije Optat, doznajemo o uređenju Liberova svetišta, a ulomak posvetnog natpisa svjedoči o njegovu proširenju. Među spomenike koji se mogu povezati sa štovanjem Libera autor ubraja i nalaz mramorne kompozicije u kojoj je središnje mjesto zauzimao prikaz mladića s naramkom ispunjenim raznim voćem. Liberov hram nalazio se sjeveroistočnoj periferiji antičkoga grada, na prostoru današnjega Copićeva naselja, gdje su godine 1997. slučajno otkriveni njegovi zidovi. Hram u kojem su se obavljali mistični obredi Liberovih vjernika, obnavlja se tijekom 2. st., a na temelju arheoloških nalaza te u kontekstu razvoja društveno-povijesnih zbivanja u Seniji, autor zaključuje da funkcija hrama prestala koncem 4. ili tijekom 5. st., kada su u njemu izvršeni pokopi kasnoantičkih stanovnika Senije. Tada su tradicije toga kultnog prostora nestale pa je logična pretpostavka da je hram nasilno porušen u obračunu kršćana s poganskim religijama. Tijekom urbanističkog razvoja antičke Senije na sjeveroistočnoj periferiji grada formirani su vrtovi i terase na kojima su postojali uvjeti za podizanje vinograda i uzgoj vinove loze. U 14. st. više dokumenata svjedoči o postojanju vinograda senjskih građana na gradskoj periferiji i o proizvodnji senjskog vina, čija je prodaja odredbama Senjskog statuta iz godine 1388. favorizirana u odnosu na ono uvozno. Prema mišljenju autora bavljenje vinogradarstvom i vinarstvom srednjovjekovnih građana grada Senja počiva na tradicijama nastalim u antičko doba. U tom je kontekstu vrlo zanimljiv i renesansni prikaz maloga Dioniza uokvirenog bujnom vinovom lozom na kamenom reljefu koji je bio zaštitni znak (grb) pojedinca ili udruge vinogradara, proizvođača i trgovaca vinom u srednjovjekovnom Senju.The worshipping of Liber, roman God known as a protector of wine and winery, in full equalized with a Greek Dionysus (Bacchus), was spread over the whole ancient world. The author describes and analyses material traces of the cult of worshipping Liber at Senia. So, from the inscription, which in the memory of his mother Gavia Maxima was carved by her son Lucius Gavins Optatus, we discover about the arrangement of the Liber\u27s sanctuary (Fig. 1), while the fragment of the dedicatory inscription is a proof of its enlarging (Fig. 2). The existence of the temple means the existence of a group of worshippers. The author further makes conclusion that, in view of the meaning of God\u27s name (liber means to be free), his worshipping at Senia might have been still more popular among the liberated persons and their descendants, meaning by the social group which in that mercantile and seaport town was quite numerous and which actively participated in all the segments of the public life. Among the monuments, which might be somehow linked to the worshipping of Liber, the author included also finds of marble composition where in the central place was a young man with an armful of various fruits (Fig. 3). The temple of Liber was located on the north-east outskirts of the ancient town, on the place of today\u27s Čopić\u27s settlement. In 1997 its walls were discovered quite accidentally. The temple, in which Liber\u27s believers performed their mystic rites, was renovated in the 2nd c. Based on the archaeological finds and, in the context of the development of socio-historical events at Senia, the author is of the opinion that the function of the temple ceased by the end of the 4th c. or in the course of the 5th c, when the burials of the late ancient Senian inhabitants took place just in it. In that moment tradition of that cult place disappeared and the logic assumption is that the temple was violently destroyed in fights between the Christians and pagan religion believers. During the urbanization of the ancient Senia, on the north-east outskirts of the town were formed properties and terraces with good conditions for the cultivation of vineyards. In the 14th c. greater number of documents proved the existence of vineyards on the outskirts of the town, which belonged to the Senian citizens, as well as the production of Senian wine, whose sale was regulated by the Senian statute which gave it preference over the imported one. Against the opinion of the author, the wine-growing and wine-selling of the Middle Ages citizens of Senj, lay on the traditions developed in the ancient times. In that context, very interesting is the renaissance illustration of the small Dionysus on the stone relief, framed by an abounding vine, which used to be a trade-mark of single wine-growers or some association, producer or wine-dealer of the Middle Ages Senia (Fig. 4).Der Kult des römischen Gottes Liber, des Weinbau-Beschützers, der mit dem griechischen Gott Dionysus völlig ausgeglichen ist, war in ganzer antiken Welt verbreitet. Der Autor dieses Artikels bespricht und analysiert die materiellen Spuren der Verehrung des Gottes Liber in Senia. Aus der Inschrift, die Lucius Gavius Optalus zur Erinnerung an seine Mutter Gavia Maxima setzte, erhalten wir Kenntnis über die Einrichtung der Liber-Kultstätte (Abb. 1) und liber die Verbreitung der Liber-Verehrung (Abb. 2). Das Bestehen des Tempels schließ eine organisierte Gruppe Verehrer ein, und daraus zieht der Autor Folgerung, dass wegen des Namens dieses Gottes {liber bedeutet frei) seine Verehrung unter den Freigelassenen und ihren Nachkommen sehr verbreitet war. Es handelt sich um eine gesellschaftliche Gruppe. die in dieser Handels- und Hauptstadt in alien Segmenten des öffentlichen Lebens partizipierte. Zu den mit Liber-Verehrung gebundenen Denkmälern zahlt der Autor auch den Fund einer Marmor-Komposition, die einen Jungen mit einem Früchtebündel darstellt (Abb. 3). Liber\u27s Tempel befindete sich nordöstlich, am Rand der antiken Stadt Senia. im Raum der heutigen Čopić-Ansiedlung (Čopićevo naselje), wo 1997 ganz zufällig Wände entdeckt wurden. Dieser Tempel, der mysterischen Riten diente, wurde im Laufe des 2. Jhs. erneuert. Aufgrund der archäologischen Funde und im Kontext der Entwicklung der gesellschaftlich-historischen Geschehnisse zieht der Autor Folgerung, dass die Funktion des Tempels Ende des 4. und im Laufe des 5. Jhs. erlöschte, zur Zeit als in ihm Begrabnisse der spätantiken Bewohner der Stadt Senia verrichtet wurden. So verschwund die Tradition des Kult-Raumes. und man kann logisch voraussetzen, dass der Tempel in den Abrechnungen der Christen mit paganischen Religionen gewaltsam zerstört wurde. Im Laufe der städtischen Entwicklung des antiken Senia am nordöstlichen Stadtrand wurden Besitze und Terrassen formiert, die Bedingungen hatten Weinbau zu treiben. Mehrere Dokumente aus dem 14. Jh. beweisen das Bestehen der Weingärten am Rand der Stadt Senia und Erzeugung des Senjer Weines, dessen Verkauf, laut Bestimmungen des Senjer Statuts aus 1388 in Beziehung zu jenem aus Einfuhr favorisiert war. Der Autor dieses Artikels meint, das die Beschäftigung der mittelalterlichen Senjer mit dem Weingarten- und Weinwesen auf der antiken Tradition beruht. In diesem Kontext ist sehr interessant der kleine Dionysus, dessen Renaissance-Gestalt, von iippiger Weinrebe eingerahmt, an einem Steinrelief, vielleicht Schutzmarke eines Einzelnen oder einer Genossenchaft (von den Weingärtnern, Weinerzeugern oder Weinhändlern) darstellt
