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In this note it will be argued that not only the names of the Luwian god Kuruntas and the Celtic god Cernunnos show a reflex of the same Pro-to-Indo-European root, but also the function of these two gods in, re-spectively, the Luwian and Celtic pantheon, is of similar nature.
The Gods of the Celts and the Indo-Europeans, 1994
2021
Simple notes on Gods and structures of the Celts, considering the hypothesis of a common "proto-celtic" basic "pantheon".
Celtic Religions in the Roman Period: Personal, Local, and Global, eds. R. Haeussler & A. King, 2017
As the subject of Celtic mythology developed over the 20th century, the methodology combined ancient Celtic and Romano-Celtic epigraphic evidence together with early Welsh and Irish literature with the objective of recovering ideas about pre-Christian gods. In our current work, it is perhaps no longer safe to assume that the pre-Christian Celtic-speaking peoples (even) shared a common mythology, however one could go about recovering it from surviving material. At the same time, a larger body of ancient epigraphic evidence is now available for the traditional comparative procedure. Against this background, the presentation will consider possible implications of expanded onomastic comparanda from ancient inscriptions relevant to tales from the Welsh Mabinogion and Old and Middle Irish sagas. The focus will be on some narratives that have been seen as reflections of the myth of the ‘pan-Celtic god Lugus’. Some recent alternative interpretations will also be weighed in light of detailed epigraphic parallels.
The Book of Cernunnos (ISBN-10: 0988900971), 2023
This essay takes the recent monograph, Cernunnos, le dioscure sauvage: Recherches comparatives sur la divinité dionysiaque des Celtes (Paris, 2010) by two renowned scholars of Celtic art history and literatures, Daniel Gricourt and Dominique Hollard, as its point of departure, proceeding to discuss the developing understanding of Cernunnos away from the standard interpretation as a barely documented Gaulish deity toward a more complex analysis of his layered connection to medieval Celtic lore. In addition to a critical review of the monograph, the essay also addresses the dynamics through which such scholarly works might be understood or disseminated in Neopagan communities, and the ways in which popular perceptions of Cernunnos resemble those of Celticist scholarship or differ from them. Finally, a few suggestions on Neopagan practice are made.
Kelto-Römische Gottheiten und ihre Verehrer. Akten des 14. F.E.R.C.AN.-Workshops Trier, 12.–14. Oktober 2015., ed. by K. Matijević (Pharos 39), 2016
This paper re-examines all Celtic divine names attested in Latin inscriptions of Roman Dalmatia. Contrary to current opinion, it is argued that Epona and Camulus are most probably not mentioned in the epigraphy of ancient Salona. The article analyses inscriptions of the area which are thought to be associated with Gaulish Taranis / Taranus, and also discusses the provenance of worshippers of “Celtic” cults in the province.
Longmans, Green and CO. 39 Paternnoster Row , London + New York and Bombay, 1897
CONTENTS CHAPTER I: Retrospect The Beginnings of Comparative Mythology, Mr. Herbert Spencer, &c. Story of Tuna from Mangaia. Proper Use of the Mythology of Uncivilized Peoples. Dr. Codrington on Totems. Meaning of ‘Primitive.’ Kronos and his Children. Fontenelle. Comparative Mythology founded. Names. Gervinus and Haupt. Controversies. Fermentation of Mythology. Study of Savage Tribes. My Defenders. Canizzaro. Sir Henry Maine. Mr. Horatio Hale. Professor Tiele. Kronos and Polynesian Folklore. M. Gaidoz. Influence of Language on Mythology. How Gender influences Mythology. The Moon. The Sun. Ideas fixed by Words. Importance of Mythology and Philosophy. Differences of Opinion Natural. Importance of Names. Help derived from Gender. Dual or Correlative Character of Deities. The Asvins and Helena. Many-sidedness of Ancient Gods. Etymology uncertain. Mythological and Historical Elements. Herakles, Alexander, Charlemagne. Mythology Anomalous. Stages of Mythology. Anomalous Names. Vedic Names. Folk-etymologies. Words without any Etymology. Study of Mythology changed. CHAPTER II: On the Problems and Methods of the Science of Mythology Three Schools of Mythological Study. Myth and History. Heroes. True Problem of Mythology. Our True Interest in Mythology. Disease of Language. Iroquois Stories. Mythology as a Psychological Problem. The Hyponoia of Mythology. Greek Views on the Meaning of Mythology. Gods as representing the Prominent Phenomena of Nature. The Weather and the Seasons. Saws about Weather. Historical Traditions. Enigmatic Language of Mythology. Gods with Intelligible Names. Helios and Selene. The Boat and the Herds of Helios. Selene. Apollon and Artemis. Gods with many Epithets, Hermes. Enigmatic Phase of Mythology. The Golden Apples. Montenegro Song of the Golden Apples. Sezjanian Riddles and Myths. Mordvinian Riddles and Greek Mythology. Mythology, no System. Mythographi. The Brothers Grimm, Schwartz, Castren. Had Gods and Heroes a Common Origin? Naturalia non sunt turpia. Heroes parallel with Gods. Helena both Goddess and Heroine. Dr. Hahn on Märchen. Beginnings of Mythology Lost. Schelling. Original Elements of Mythology. Male and Female Agents. Common Epithets of Physical Agents. What are the Devas? True Meaning of Deva. Mitra and Varuna. Names of the Devas in Modern Sanskrit or in Zend. Complementary Devas. Mitra and Varuna. How to compare Vedic and Greek Gods. The brilliant Haritas. Agni, Fire, Light, Sun. Indra. Ushas. Devas not restricted to one single Phenomenon. CHAPTER III: The Study of Specific Deities and Folklore Children of the Sun, Moon, &c. Eclipses of the Moon. Koi (Koit), the Dawn. Luonnotar. Water Deities. Earth Deities. Haltias. Abstract Deities. Subterrestrial Gods, and Ancestral Spirits. Castren’s Summing Up. Castren. Foreign Influences. The Mundane Egg. Physical Basis of the Ugro-Finnic Mythologies. CHAPTER IV: Psychological School of Comparative Mythology Ethno-psychological Studies. Dr. Gruppe. Sense of Shame. Discovery of Motives. Abstract Ideas among Savages. CHAPTER V: Phonetics Phonetic Rules, General and Special. Discovery of Phonetic Rules. Restricted Evidence for Phonetic Rules. Discussions about θεός. Comparative Philology at Leipzig in 1838. Bopp, Pott, Grimm. Grimm’s Law. Exceptions to Grimm’s Law. Lottner, Grassmann. Verner’s Law. Threefold Differentiation of Roots. Change of Place. Schleicher’s Ursprache. Dialects antecedent to Classical Speech. Aryan Vowels. Correspondence of Aryan Vowels. Unchangeability of Phonetic Laws. Analogy. Importance of Sanskrit. The Vedic Accent. Weak and Strong Terminations. Explanation of the Ablaut. Weakening and Strengthening of the Base. True Value of Phonetics. The Becoming of Letters. Aryan Vowels and their Legitimate Changes. The Accent. Ablaut. Instances. Assimilation (J. Schmidt). Consonants. Two Kinds of Palatals. Two Kinds of Gutturals. Application of Phonetic Rules to Proper Names. Local Names. Loss of Meaning entails Change of Form. Christian Names. Proper Names in Greek. Proper Names of Gods and Heroes. Dialectic Varieties of Proper Names. New Etymologies by Prof. Bechtel (Dionysos, Kerberos, Varvara, Zeus). θεός = Ushas. Dioskouroi = Divas putrasa. Trito and Tritogeneia. Helios, Mene, and Hestia. Erinys = Sarawyu. Helios. Athene. Poseidon. Hermes. Hera. Phoibos. Apollon. Ares. Artemis. Aphrodite. Anomalous Words of a more Ancient Stratum. Words with Different Etymologies. Prapides. Analogy and its Limits. Loss of Letters. Freedom in analyzing Mythological Names. Local Influence. Dialectic Varieties of Mythological Names. Aspirates, Sonant, and Surd. Mythological Names, Prehistoric. Daphne. Athene. Evidence necessarily limited. Gawapaçça. Briseis. Night and Clouds. Varuna. Orthros. Recapitulation. This rare and awe-inspiring book offers an in-depth exploration of the vast Collection of global mythology, blending scholarship with captivating storytelling. It traces the origins and evolution of mythological narratives from the dawn of civilization, revealing how humanity's earliest beliefs were shaped by a profound connection to nature, the cosmos, and the divine. Delving into the myths of ancient Egypt, Sumeria, Greece, and Rome, as well as lesser-known stories from Polynesia, Vedic traditions, and indigenous peoples, the book brings to life the gods, goddesses, and heroes who personified the forces of creation, destruction, and renewal. From the cosmic battles of Kronos and his children to the symbolic significance of the sun, moon, and seasons, each chapter sheds light on how myths functioned as both spiritual allegory and historical record. The work also uncovers the psychological and linguistic underpinnings of mythology, exploring how language itself influenced the formation of gods and sacred stories. It delves into the role of totems, primal symbols, and the enigmatic nature of deities who embody multiple, often contradictory, aspects of existence. With rich analysis on the effects of myth on both ancient and modern consciousness, it also offers insight into how mythology continues to shape philosophy, art, and religious thought today. Encompassing everything from the study of savage tribes and their gods to the sophisticated epics of classical antiquity, this book is not merely a scholarly work but a profound exploration of the shared human experience. It is a treasure trove of wisdom and cultural heritage for anyone fascinated by the mysteries of the past, the sacred, and the origins of human belief. tags- • Ancient Mythology, 2. Comparative Religion, 3. Mythological Symbols, 4. Deities in Folklore, 5. Gods and Heroes, 6. Primitive Beliefs, 7. Religious Philosophy, 8. Vedic Traditions, 9. Greek Mythology, 10. Roman Deities, 11. Egyptian Gods, 12. Sumerian Texts, 13. Totemism, 14. Polynesian Folklore, 15. Kronos Myths, 16. Cultural Anthropology, 17. Mythic Archetypes, 18. Ancient Rites, 19. Sacred Rituals, 20. Creation Myths, 21. Sun Worship, 22. Moon Deities, 23. Totem Symbols, 24. Nature Worship, 25. Heroic Legends, 26. Divine Myths, 27. Linguistic Anthropology, 28. Mythic Symbolism, 29. Sacred Texts, 30. Epic Heroes, 31. Ancestral Spirits, 32. Ethno-religion, 33. Gender in Mythology, 34. Earth Gods, 35. Fire Worship, 36. Water Deities, 37. Air Spirits, 38. Solar Deities, 39. Lunar Myths, 40. Seasonal Myths, 41. Agricultural Deities, 42. Mythological Dualism, 43. Folk Etymology, 44. Sacred Geography, 45. Animal Totems, 46. Mythic Heroes, 47. Cosmic Deities, 48. Storm Gods, 49. War Deities, 50. Fertility Myths, 51. Death and Rebirth, 52. Afterlife Beliefs, 53. Funerary Rites, 54. Ancestor Worship, 55. Creation Legends, 56. Sacred Mountains, 57. Divine Kingship, 58. Magical Beings, 59. Supernatural Powers, 60. Mythical Creatures, 61. Dragons in Mythology, 62. Legendary Beasts, 63. Gods of Wisdom, 64. Goddesses of Fertility, 65. Sacred Feminine, 66. Mythic Kings, 67. Divine Queens, 68. Underworld Deities, 69. Sky Gods, 70. Weather Spirits, 71. Nature Myths, 72. Sacred Numbers, 73. Religious Symbols, 74. Tribal Mythology, 75. Epic Tales, 76. Divine Twins, 77. Archetypal Myths, 78. Mythological Cycles, 79. Pantheon of Gods, 80. Holy Beings, 81. Prophetic Legends, 82. Astral Mythology, 83. Divine Messengers, 84. Mythological Beings, 85. Heroic Journeys, 86. Trickster Gods, 87. Animal Spirits, 88. Healing Gods, 89. Shamanic Myths, 90. Mystical Experiences, 91. Visionary Myths, 92. Dream Interpretation, 93. Divine Visions, 94. Heavenly Realms, 95. Ethereal Beings, 96. Divine Emblems, 97. Goddesses of War, 98. Battle Deities, 99. Death Gods, 100. River Deities, 101. Mountain Spirits, 102. Sacred Trees, 103. Mythical Trees, 104. World Trees, 105. Creation Eggs, 106. Ocean Deities, 107. Sea Gods, 108. Sky Myths, 109. Stellar Deities, 110. Mythic Serpents, 111. Phoenix Myths, 112. Eternal Life, 113. Immortality Myths, 114. Chaos and Order, 115. Cosmic Battles, 116. Light and Dark, 117. Good vs Evil, 118. Mythical Time, 119. Sacred Calendars, 120. Heroic Sagas, 121. Divine Justice, 122. Lawgiver Gods, 123. Fate and Destiny, 124. Goddess of Fate, 125. Mythical Journeys, 126. Sacred Quests, 127. Legendary Warriors, 128. Divine Warriors, 129. Mythic Weapons, 130. Divine Fire, 131. Sacred Waters, 132. Ritual Purification, 133. Divine Punishment, 134. Celestial Beings, 135. Divine Intervention, 136. Miraculous Events, 137. Mythical Healing, 138. Oracles in Mythology, 139. Divine Prophecy, 140. Sacred Oracles, 141. Divine Inspiration, 142. Mythical Heroes, 143. Sacred Challenges, 144. Heroic Deeds, 145. Divine Tests, 146. Sacred Temples, 147. Religious Architecture, 148. Divine Relics, 149. Sacred Icons, 150. Holy Artifacts, 151. Mythical Artifacts, 152. Divine Healers, 153. Sacred Illnesses, 154. Divine Retribution, 155. Divine Transformation, 156. Animal Metamorphosis, 157. Godly Sacrifices, 158. Blood Sacrifices, 159. Mythic Resurrection, 160. Life and Death, 161. Rebirth Myths, 162. Creation of Man, 163. Divine Origins, 164....
A paper on the art historical / archaeological evidence for Cernunnos composed for the Roman Archaeology course I took during my MSc in Classical Art and Archaeology at the University of Edinburgh
Journal of Indo-European Studies 29, 2002
Celtic Forum Japan 8, 2005
Old Irish cethr-ochair, Middle Welsh pedry-dant (and similar formations), if used as heroic epithets, are not to be understoood literally. The Sanskrit parallel catur-aśrahelps to understand how words for ‚rectangular', vel sim., could acquire a meaning ‚perfect', vel sim. This note argues for inheritance of that peculiar usage from Indo-European poetics.
L. Repanšek, H. Bichlmeier & V. Sadovski, vácāmsi miśrā krṇavāmahai Proceedings of the international conference of the Society for Indo-European Studies and IWoBA XII, Ljubljana 4–7 June 2019, celebrating one hundred years of Indo-European comparative linguistics at the University of Ljubljana, Baar, 2020
On Baldr and Balar see also: https://www.academia.edu/114396519/ . Abstract: The paper argues for a common origin for Old Norse (ON) Baldr (name of a Scandinavian god associated with LIGHT), Celtic Belinos (name of a Celtic god identified with Apollo) and its Slovenian reflex Belin (name of a saint associated with SIGHT), and Old Irish (OIr.) Balar (name of a mythical character with possible solar features). New formal analyses and semantic intepretations of the names are provided and supported by means of insight obtained from the comparative study of Indo-European poetic phraseology and mythological narratives. (1) ON Baldr is the reflex with d-epenthesis of Proto-Germanic *balra- and Proto-Indo-European (PIE) *bʰol(H)-r-ó- ‘provided with light, splendor’, a possessive derivative of *bʰól(H)-r-/bʰélH-n- ‘light’, a heteroclite of the PIE root *bʰelH- (Greek φαλός ‘white’, Old English bæl ‘fire, light’, Proto-Slavic *bělъ ‘white’). This analysis exactly matches Baldr’s association with light in Norse myth and finds support in parallels in Old English (the name of Baldr’s Anglo-saxon counterpart *Bæl-dæg ‘[he who has control over the] shining day’) and in Slavic (the reconstructed theonym *Bělъ bogъ ‘white god’, a kenning referring to the [SUN] or the [SKY]), which are further strengthened by the correspondence between the flower names ON Baldrs brá ‘Baldr’s brow’, Old English dæges eāge ‘day’s eye’ (Modern English daisy) and Vedic Sanskrit divyásya suparṇásya kanī́nikā ‘pupil of the Sun’, all reflexes of an inherited kenning [EYE – of LIGHT/DAY/SUN-god], a poetic phrase which referred to [FLOWERS]. (2) Proto-Celtic *Belīno- (whose scansion with long -i- in the suffix is required by Gaulish Βελεινο-) is a reflex of *bʰelH-ēn-ó- ‘provided with light’ (if possessive) or ‘pertaining to light’ (if pertinentive), a derivative of *bʰ(e)lH-ḗn ‘(in the) light’, a delocatival derivative of PIE *bʰól(H)-r-/bʰélH-n- ‘light’, closely matching Saint Belin’s association with sight in Slovenian folklore. (3) Old Irish Balar is the reflex of Proto-Celtic *Balaro- (also in Lusitanian and Gaulish), which originally meant ‘provided with light’ (if possessive) or simply ‘light, splendor’ (if functionless thematization), and must be traced back to the analogical strong stem *bʰelH-r- of a reflex of PIE *bʰól(H)-r-/bʰélH-n- (the expected Proto-Celtic outcome *bolar-/balan- may be attested by the variant of the name Bolar). (4) A possible further parallel may be Homeric Greek φαληριάω*, a denominative verb from *φαληριo- ‘shining, white’, if this must be traced back to a hysterokinetic and possibly delocatival derivative *φαλήρ (*bʰl̥H-ḗr from loc. sg. *bʰl̥H-ér- of *bʰól(H)-r-?). (5) Parallels in the narrative structure and the onomastics of the Norse myth of Baldr’s killing by Loki (*lug-on-) and of the Irish myth of Balar’s killing by Lug (*lug-u-) allow for the assumption of a direct connection between all these characters and call for a common etymology of all of their names.
Synopsis India culture is shaped by its unique history. Yet, almost nothing is known about its daily life and institutions prior to the abrupt advent of Buddhist material culture in the early centuries of the Christian era. It is confounded by eager reconstructions from legendary literary sources that have no corroborative archaeological evidence. Typically Greco-Buddhist Mystery Cult is based on sacred stories (hieroi logoi) and ritual reenactment of a death-rebirth myth of divine beings. It presents to the participants enhanced afterlife and heavenly paradise. The story itself is in metaphoric form – inferred only by the initiates. Curiously, the mystery cults of the Celts, Greeks and Romans of the period form a pendant to the unique Buddhist reliquary cult. Only morphology and comparative history of cultures can reveal the true origins of its soteriological beliefs. Multicultural harmony is the foundation of India. In the evolutionary process the racial, religious, linguistic diversity has retained its ethnic identity by means of caste system. The Celts integrated into its complex hierarchy have unsuspected but important roles to play in India.
Journal of Indo-European Studies, 2015
Journal of Siberian Federal University. Humanities & Social Sciences, 2021
This article examines the texts of the Indo-European tradition, which narrate about the myths of the origin of different peoples. Thus, a segment of the Anglo-Saxon runic series correlates with Tacitus’s description of the origin of the Ingaevon tribe. As a result, the parameters of the ethnically derived text are reconstructed. The parameters explain the choice of the sequence of the runes of the Anglo-Saxon futhork. The restored text testifies that the Ingaevons, who had the totem deity Ing, lived on the shores of the Ocean, and this was their homeland. Ethnogonic texts also tell about the correlation of totem and ethnonym in past eras. The German influence on the choice of the ethnonym “Rus”, determined by the alliterative connection of the name of the country with the name of Rurik’s tribe, has been explained. The “Rurikids” ethnonym itself came from the name of the Rhos tribe. Many ethnogonic texts are associated with sacrificial rituals. In this context, of interest is the nam...
Celtic Religions in the Roman period. R. Häussler, A. King, eds. Proceedings of the 13th FERCAN colloquium (Lampeter, 2014), 2017
This multi-authored book brings together new work, from a wide range of disciplinary vantages, on pre-Christian religion in the Celtic-speaking provinces of the Roman Empire. The chapters are the work of international experts in the fields of classics, ancient history, archaeology, and Celtic studies. It is fully illustrated with b&w and colour maps, site plans, photographs and drawings of ancient inscriptions and images of Romano-Celtic gods. The collection is based on the thirteenth workshop of the F.E.R.C.AN. project ( fontes epigraphici religionum Celticarum antiquarum), which was held in 2014 in Lampeter, Wales. celtic studies publications CSP-Cymru Cyf celtic studies publications CSP-Cymru Cyf 9 7 8 1 8 9 1 2 7 1 2 5 0 1 3 9 9 5 ISBN 978-1-891271-25-0 cover Celtic Religions Cocidius knockout terfynol.indd 1
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