likely connected representations of the solar deity are found among the Thracians' Paeonians neighbours, who worshipped the Sun in the form of a disc at the top of a wooden pole. On a jug from Vratsa, the solar is represented as two winged chariots depicted symmetrically around a large palmette representing the Tree of Life. The doubling of the chariot represents the rotation of the Sun between the night and the day, as well as the dual essence of the god. 's "Apollonian" and "Dionysian" forms were both represented on many votive tablets in the form of the Greek gods Apollo and Dionysus depicted as horsemen. Neither Apollo nor Dionysus were represented as horsemen anywhere except in Thrace, where the horse was the sacred animal of the Sun-god and every deity was assigned the attributes of a mounted hunter. The earliest depictions of 's "Dionysian" form in Thrace provided him with attributes showing both his foreign and wild nature, such as his wearing of a nebris fawn skin cloak, and him being accompanied by drunken companions including satyrs and sileni and maenads, who were his frenzied followers, all depicted moving in an ecstatic dance. Many Thracian vessels were decorated with Dionysiac attributes, such as images of the god himself, his characteristic plants, the ivy and grape wine, and other of his symbols. A Thracian rhyton-jug from Borovo depicted themes of the cult of opposing "nature" (represented by blood, wild plants, frenzied dancing, erotic play, and intoxication) to "culture" (depicted by wine diluted with water, the careful dancing of Eros accompanied by music, and the marriage ritual). A Thracian image of a winged centaur on whose shoulders lie a strangled wolf might be an early representation 's warrior-god role. As the warrior god, is depicted in the Letnitsa Treasure as a mounted hero preparing to fight a bear after having already defeated a wolf, lying dead and upside down beneath the horse's hooves, with both the wolf and the bear being symbols of warriors. was also represented fighting a boar, and on one jug from the Rogozen Treasure, the god is doubled on each side of a boar, throwing at the boar one spear, which is a magical spear given by the goddess , and the only one that could kill the animal under her protection, and still holding the second spear in the other hand. This imagery is derived from