An difríocht idir athruithe ar: "Déithe Ceilteacha"
Content deleted Content added
→Table: ... naisc clib: Mobile edit Mobile web edit Advanced mobile edit |
→Cineálacha suntasacha diachta: ... ag eagrú clib: Mobile edit Mobile web edit Advanced mobile edit |
||
Líne 33:
One notable feature of Gaulish and Romano-Celtic sculpture is the frequent appearance of male and female deities in pairs, such as [[Rosmerta]] and ‘Mercury’, [[Nantosuelta]] and [[Sucellos]], [[Sirona]] and [[Grannus|Apollo Grannus]], [[Borvo]] and [[Damona]], or [[Loucetios|Mars Loucetius]] and [[Nemetona]].{{sfnp|Jufer|Luginbühl|2001}}
== Cineálacha suntasacha diachta ==
===
[[
{{príomhalt|Cernunnos}}
'' A recurrent figure in Gaulish iconography is a deity sitting cross-legged with antlers, sometimes surrounded by animals, often wearing or holding a [[torc]]. The name usually applied to him, Cernunnos, is attested only a few times: on the [[Pillar of the Boatmen]], a relief in Paris (currently reading ERNUNNOS, but an early sketch shows it as having read CERNUNNOS in the 18th century); on an inscription from [[Montagnac, Hérault|Montagnac]] (αλλετ[ει]νος καρνονου αλ[ι]σο[ντ]εας, "Alletinos [dedicated this] to Carnonos of Alisontea"<ref name="RIG">''Recueil des Inscriptions Gauloises'' I (1985), pp.318-325.</ref>); and on a pair of identical inscriptions from [[Seinsel-Rëlent]] ("Deo Ceruninco"<ref>{{AE|1987|00772}}</ref>). Figured representations of this sort of deity, however, are widespread; the earliest known was found at [[Val Camonica]] in northern Italy,{{Citation needed|date=February 2007}} while the most famous is plate A of the [[Gundestrup Cauldron]], a 1st-century BC vessel found in Denmark. On the Gundestrup Cauldron and sometimes elsewhere, Cernunnos, or a similar figure, is accompanied by a ram-headed serpent. At Reims, the figure is depicted with a [[cornucopia]] overflowing with grains or coins.<ref name="Duval"/>
=== Déithe leighis ===
{{príomhalt|Airmed|Belenus|Borvo|Brighid|Grannus|}}
'' Healing deities are known from many parts of the Celtic world; they frequently have associations with [[Hot spring|thermal springs]], healing wells, [[herbalism]] and light.
Brighid, the triple goddess of healing, poetry and smithcraft is perhaps the most well-known of the Insular Celtic deities of healing. She is associated with many healing springs and [[clootie well|wells]]. A lesser-known Irish healing goddess is [[Airmed]], also associated with a healing well and with the healing art of herbalism.
Line 48 ⟶ 51:
In Romano-Celtic tradition [[Belenus]] (traditionally derived from a Celtic root ''*belen-'' ‘bright’,{{sfnp|Delamarre|2003}} though other etymologies have been convincingly proposed<ref name="Schrijver">Peter Schrijver, "On Henbane and Early European Narcotics", ''Zeitschrift für celtische Philologie'' vol.51 (1999), pp. 17-45.</ref>) is found chiefly in [[southern France]] and [[northern Italy]]. [[Grannus|Apollo Grannus]], though concentrated in central and eastern Gaul, also “occurs associated with medicinal waters in Brittany [...] and far away in the Danube Basin”.{{sfnp|Green|1986}} Grannus's companion is frequently the goddess [[Sirona]]. Another important Celtic deity of healing is [[Bormo]]/[[Borvo]], particularly associated with thermal springs such as [[Bourbonne-les-Bains]] and [[Bourbon-Lancy]]. Such hot springs were (and often still are) believed to have therapeutic value. Green interprets the name Borvo to mean “seething, bubbling or boiling spring water”.{{sfnp|Green|1986}}
===
'' Though traditionally gods like [[Lugh]] and [[Belenos]] have been considered to be male sun gods, this assessment is derived from their [[interpretatio graeca#Interpretatio romana|identification]] with the Roman [[Apollo]], and as such this assessment is controversial.{{citation needed|date=January 2016}} The sun in Celtic culture is nowadays assumed to have been feminine,<ref name="monaghan433">[[Patricia Monaghan]], ''The Encyclopedia of Celtic Mythology and Folklore'', page 433.</ref><ref>Koch, John T., ''Celtic Culture: Aberdeen breviary-celticism'', page 1636.</ref> and several goddesses have been proposed as possibly solar in character.
'' The British [[Sulis]] has a name cognate with that of other Indo-European solar deities such as the Greek [[Helios]] and Indic [[Surya]],{{sfnp|Delamarre|2003|page=287}}<ref>Zair, Nicholas, Reflexes of the Proto-Indo-European Laryngeals in Celtic, Brill, 2012, p. 120</ref> and bears some solar traits like the association with the eye as well as epithets associated with light. The theonym [[Sulevia]], which is more widespread and probably unrelated to Sulis,{{sfnp|Jufer|Luginbühl|2001|pages=15, 64}} is sometimes taken to have suggested a pan-Celtic role as a solar goddess.<ref name="monaghan433"/> She indeed might have been the ''de facto'' solar deity of the Celts.{{citation needed|date=January 2016}}
The [[Welsh mythology|Welsh]] [[Olwen]] has at times been considered a vestige of the local sun goddess, in part due to the possible etymological association<ref>Simon Andrew Stirling, The Grail: Relic of an Ancient Religion, 2015</ref> with the wheel and the colours gold, white and red.<ref name="monaghan433"/>
[[
=== Déithe uisce beannaithe ===
{{
====
'' Other goddesses were also associated with sacred springs, such as [[Icovellauna]] among the [[Treveri]] and [[Coventina]] at [[Carrawburgh]]. [[Damona]] and [[Bormana]] also serve this function in companionship with the spring-god Borvo (see above).
'' A number of goddesses were deified rivers, notably [[Boann]] (of the [[River Boyne]]), [[Sinann]] (the [[River Shannon]]), [[Sequana]] (the deified [[Seine]]), [[Matres and Matrones|Matrona]] (the [[Marne (river)|Marne]]), [[Souconna]] (the deified [[Saône]]) and perhaps [[Belisama]] (the [[River Ribble|Ribble]]).
====
'' While the most well-known deity of the sea is the god [[Manannán mac Lir]], and his father [[Ler]] mostly considered as god of the ocean. [[Nodens]] is associated with healing, the sea, hunting and dogs.
'' In Lusitanian and Celtic polytheism, Borvo (also Bormo, Bormanus, Bormanicus, Borbanus, Boruoboendua, Vabusoa, Labbonus or Borus) was a healing deity associated with bubbling spring water.<ref>{{cite book |chapter-url=http://www.sacred-texts.com/neu/celt/rac/rac06.htm |title=The Religion of the Ancient Celts |chapter=Chapter III. The Gods of Gaul and the Continental Celts |author=J. A. MacCulloch |date=1911 |publisher=T. & T. Clark |location= Edinburgh}} Digitized at sacred-texts.com.</ref>
''[[Condatis]], associated with the confluences of rivers in Britain and Gaul, [[Luxovius]] was the god of the waters of [[Luxeuil]], worshipped in Gaul.
[[Dian Cécht]] was the god of healing to the Irish people. He healed with the fountain of healing, and he was indirectly the cause of the name of the River Barrow.<ref name="sacred-texts.com">{{cite book |chapter-url=http://www.sacred-texts.com/neu/celt/cml/cml09.htm |title=Celtic Myth and Legend |chapter=Chapter V. The Gods of the Gaels |author=Charles Squire |date=1905 |publisher=Gresham Publishing Company |location= London}} Digitized at sacred-texts.com.</ref>
[[Grannus]] was a deity associated with spas, healing thermal and mineral springs, and the sun.
===
====
[[
{{príomhalt|Epona|Macha}}
'' The horse, an instrument of [[Proto-Indo-Europeans|Indo-European]] expansion, plays a part in all the mythologies of the various Celtic cultures. The cult of the Gaulish horse goddess [[Epona]] was widespread. Adopted by the Roman cavalry, it spread throughout much of Europe, even to Rome itself. She seems to be the embodiment of "horse power" or horsemanship, which was likely perceived as a power vital for the success and protection of the tribe. She has insular analogues in the Welsh [[Rhiannon]] and in the Irish [[Édaín]] Echraidhe (echraidhe, "horse riding") and [[Macha]], who outran the fastest steeds.
'' A number of pre-conquest [[Celtic coin]]s show a female rider who may be Epona.
'' The Irish horse goddess [[Macha]], perhaps a threefold goddess herself, is associated with battle and sovereignty. Though a goddess in her own right, she is also considered to be part of the triple goddess of battle and slaughter, the [[Morrígan]]. Other goddesses in their own right associated with the Morrígan were [[Badhbh Catha]] and [[Nemain]].
==== Dia ====
[[Atepomarus]] in Celtic Gaul was a healing god, and inscriptions were found in Mauvières (Indre). The epithet is sometimes translated as "Great Horseman" or "possessing a great horse".
=== Máthair-bhandia ===
{{príomhalt|Matronae}}
[[Íomhá:Deesses de Vertault (musée de Bibracte).jpg|mion|clé|Terracotta relief of the ''Matres'', from [[Bibracte]], city of the [[Aedui]] in [[Gaul]]]]
[[Mother goddess]]es are a recurrent feature in Celtic religions. The epigraphic record reveals many dedications to the Matres or Matronae, which are particularly prolific around [[Cologne]] in the [[Rhineland]].{{sfnp|Jufer|Luginbühl|2001}} Iconographically, Celtic mothers may appear singly or, quite often, [[Triple deities#Triple goddesses|triply]]; they usually hold fruit or ''cornucopiae'' or ''[[wikt:patera|paterae]]'';<ref name="Duval"/> they may also be full-breasted (or many-breasted) figures nursing infants.
'' Welsh and Irish tradition preserve a number of mother figures such as the Welsh [[Dôn]], [[Rhiannon]] (‘great queen’) and [[Modron]] (from Matrona, ‘great mother’), and the Irish [[Danu (Irish goddess)|Danu]], [[Boand]], [[Macha]] and [[Ernmas]]. However, all of these fulfill many roles in the mythology and symbolism of the Celts, and cannot be limited only to motherhood. In many of their tales, their having children is only mentioned in passing, and is not a central facet of their identity. "Mother" Goddesses may also be Goddesses of warfare and slaughter, or of healing and smithcraft.
'' Mother goddesses were at times symbols of [[sovereignty goddess|sovereignty]], creativity, birth, fertility, sexual union and nurturing. At other times they could be seen as punishers and destroyers: their offspring may be helpful or dangerous to the community, and the circumstances of their birth may lead to curses, ''[[geis|geasa]]'' or hardship, such as in the case of Macha's curse of the Ulstermen or Rhiannon's possible devouring of her child and subsequent punishment.
===Gods with hammers===
Line 151 ⟶ 127:
===The ram-headed snake===
A distinctive ram-headed snake accompanies Gaulish gods in a number of representations, including [[Cernunnos|the antlered god]] from the [[Gundestrup cauldron]], Mercury, and Mars.
== Déithe suntasacha ==
===Lugh===
{{main|Lugus|Lugh|Lleu}}
[[Íomhá:Tricephale Carnavalet.jpg|right|125px|thumb|Image of a tricephalic god identified as Lugus, discovered in Paris]]
''According to Caesar the god most honoured by the Gauls was ‘[[Mercury (mythology)|Mercury]]’, and this is confirmed by numerous images and inscriptions. Mercury's name is often coupled with Celtic epithets, particularly in eastern and central Gaul; the commonest such names include [[Visucius]], [[Cissonius]], and [[Gebrinius]].{{sfnp|Jufer|Luginbühl|2001}} Another name, [[Lugus]], is inferred from the recurrent [[Toponymy|place-name]] ''Lugdunon'' ('the fort of Lugus') from which the modern [[Lyon]], [[Laon]], and [[Loudun]] in [[France]], [[Leiden]] in the [[Netherlands]], and [[Lugo]] in [[Galicia (Spain)|Galicia]] derive their names; a similar element can be found in [[Carlisle, Cumbria|Carlisle]] (formerly Castra Luguvallium), [[Legnica]] in Poland and the [[county Louth]] in Ireland, derived from the Irish "Lú", itself coming from "Lugh". The Irish and Welsh cognates of Lugus are [[Lugh]] and [[Lleu Llaw Gyffes|Lleu]], respectively, and certain traditions concerning these figures mesh neatly with those of the Gaulish god. Caesar's description of the latter as "the inventor of all the arts" might almost have been a paraphrase of Lugh's conventional epithet ''samildánach'' ("possessed of many talents"), while Lleu is addressed as "master of the twenty crafts" in the ''[[Mabinogi]]''.<ref name="Ford">Patrick K. Ford (ed/trans). 1977. ''The Mabinogi and other Medieval Welsh Tales.'' University of California Press, Berkeley. {{ISBN|0-520-03414-7}}</ref> An episode in the Irish tale of the [[Cath Maige Tuireadh|Battle of Magh Tuireadh]] is a dramatic exposition of Lugh's claim to be master of all the arts and crafts.<ref name="Gray">Elizabeth A. Gray (ed/trans). 1982. ''Cath Maige Tuired: The Second Battle of Mag Tuired.'' Irish Texts Society (Vol. LII), Naas, Co Kildare</ref> Inscriptions in Spain and Switzerland, one of them from a guild of shoemakers, are dedicated to [[Lugoves]], widely interpreted as a plural of Lugus perhaps referring to the god conceived in triple form.{{Citation needed|date=February 2007}} <!-- not a contentious point, but we should still find a citation --> The Lugoves are also interpreted as a couple of gods corresponding to the Celtic [[Castor and Pollux|Dioscures]] being in this case Lugh and [[Cernunnos]]<ref>{{cite book|author1=Dominique Hollard |author2= Daniel Gricourt |title= Cernunnos le dioscure sauvage. Recherches sur le type dionysiaque chez les Celtes |publisher= Éds. de l’Harmattan |date= 2010}}</ref>
'' The Gaulish Mercury often seems to function as a god of sovereignty. Gaulish depictions of Mercury sometimes show him bearded and/or with wings or horns emerging directly from his head, rather than from a winged hat. Both these characteristics are unusual for the classical god. More conventionally, the Gaulish Mercury is usually shown accompanied by a ram and/or a rooster, and carrying a [[caduceus]]; his depiction at times is very classical.<ref name="Duval"/>
'' Lugh is said to have instituted the festival of [[Lughnasadh]], celebrated on 1 August, in commemoration of his foster-mother [[Tailtiu]].<ref name="Macalister">R. A. Stewart Macalister (ed/trans). 1941. ''Lebor Gabála Érenn: The Book of the Taking of Ireland. Part IV.'' Irish Texts Society (Vol. XLI), Dublin.</ref>
'' In Gaulish monuments and inscriptions, Mercury is very often accompanied by [[Rosmerta]], whom [[Miranda Green (academic)|Miranda Green]] interprets to be a goddess of fertility and prosperity. Green also notices that the Celtic Mercury frequently accompanies the [[Deae Matres]] (see below).{{sfnp|Green|1986}}
===Taranis===
[[Íomhá:Taranis Jupiter with wheel and thunderbolt Le Chatelet Gourzon Haute Marne.jpg|thumb|right|[[Gallo-Roman]] Taranis Jupiter with wheel and thunderbolt, carrying [[torc]]s. [[Haute Marne]]]]
{{príomhalt|Taranis}}
'' The Gaulish [[Jupiter (mythology)|Jupiter]] is often depicted with a thunderbolt in one hand and a distinctive solar wheel in the other. Scholars frequently identify this wheel/sky god with [[Taranis]], who is mentioned by [[Lucan (poet)|Lucan]]. The name Taranis may be cognate with those of [[Taran (disambiguation)|Taran]], a minor figure in [[Welsh mythology]], and [[Turenn]], the father of the '[[Brian (mythology)|three gods of Dana]]' in [[Irish mythology]].
Wheel [[amulet]]s are found in Celtic areas from before the conquest.
=== Toutatis ===
[[Teutates]], also spelled Toutatis (Celtic: "Him of the tribe"), was one of three Celtic gods mentioned by the Roman poet [[Lucan (poet)|Lucan]] in the 1st century,<ref name="Lucan">[[Marcus Annaeus Lucanus]]. c. 61-65. ''[[Pharsalia|Bellum civile]]'', Book I, ll.498-501. [http://mcllibrary.org/Pharsalia/book1.html Online translation]</ref> the other two being [[Esus]] ("lord") and [[Taranis]] ("thunderer"). According to later commentators, victims sacrificed to Teutates were killed by being plunged headfirst into a vat filled with an unspecified liquid. Present-day scholars frequently speak of ‘the ''toutates''’ as plural, referring respectively to the patrons of the several tribes.<ref name="Duval"/>
Of two later commentators on Lucan's text, one identifies Teutates with [[Mercury (mythology)|Mercury]], the other with [[Mars (mythology)|Mars]]. He is also known from dedications in Britain, where his name was written Toutatis.
'' Paul-Marie Duval, who considers the Gaulish Mars a syncretism with the Celtic ''toutates'', notes that:
{{cquote|Les représentations de Mars, beaucoup plus rares [''que celles de Mercure''] (une trentaine de bas-reliefs), plus monotones dans leur académisme classique, et ses surnoms plus de deux fois plus nombreux (une cinquantaine) s'équilibrent pour mettre son importance à peu près sur le même plan que celle de Mercure mais sa domination n'est pas de même nature. Duval (1993)<ref name="Duval"/>{{rp|73}}<br/><br/>''Mars' representations, much rarer ''[than Mercury's]'' (thirty-odd bas reliefs) and more monotone in their studied classicism, and his epithets which are more than twice as numerous (about fifty), balance each other to place his importance roughly on the same level as Mercury, but his domination is not of the same kind.''}}
=== Esus ===
{{príomhalt|Esus}}
'' Esus appears in two continental monuments, including the [[Pillar of the Boatmen]], as an axeman cutting branches from [[tree]]s.
==Table==
|