If the "great" mythology, the Olympian one in particular, has always been studied by scholars, the same cannot be said of the "small" mythology (a name attributed to the Grimm brothers): readily ...relegated to the nursery and the sphere of children, an almost universal consensus considers it to be a "sub-genre", even though it is the repository of a mythical and poetic memory that is just as precious as that of its classical "sister". The oral traditions, conveyed in particular by the tales, represent an inexhaustible breeding ground of patterns which very often join, by the structure, the themes and the meanings, the "great" mythology: the two maintain intimate relations, speak the same language, it is true with multiple variants, but with the same great heart. The main objective of the works gathered in this volume is to highlight this ancestral memory and to build bridges between the two continents of "scholarly" and "popular" culture, wrongly separated by an invisible frontier that has long been considered impervious. But a "learned" theme almost always has its "popular" counterpart, and vice versa... Si la « grande » mythologie, l’olympienne en particulier, est depuis toujours l’enfant chéri des savants et la muse des artistes, il n’en va pas de même avec la « petite » mythologie (dénomination attribuée aux frères Grimm) : volontiers reléguée dans la chambre des nourrices et la sphère des enfants, un consensus quasi universel la considère comme un « sous-genre » alors qu’en réalité, elle est dépositaire d’une mémoire mythique et poétique aussi précieuse que sa grande sœur classique. Les traditions orales, véhiculées en particulier par les contes, représentent un vivier inépuisable de motifs qui rejoignent bien souvent, par la structure, les thématiques et les signifiances, la « grande » mythologie : les deux entretiennent des relations intimes, parlent un même langage, il est vrai aux variantes multiples, mais au même grand cœur. L’objectif principal des travaux réunis dans ce volume est de porter non seulement à la lumière du jour toute cette mémoire ancestrale, mais d’établir des ponts entre les deux continents du « savant » et du « populaire », à tort séparés par une frontière invisible et longtemps considérée comme étanche : une thématique « savante » a presque toujours son pendant « populaire », et inversement.
Ancient inscriptions containing divine names and religious terms are of the utmost importance for the appreciation of Celtic religion in its various forms. These sources have never been ...systematically documented and analysed, which constitutes the goal of the F.E.R.C.AN. project launched in 1998 by the Austrian Academy of Sciences. For the time being, a number of publications have been produced on the outcome of the F.E.R.C.AN. workshops, in which new findings and etymologies, terminological problems, several questions concerning the sociology of religion, and methodological issues are discussed. In a nutshell, some preliminary results of the F.E.R.C.AN. project are: a more nuanced view of all the elements contained in the votive formulae; the distinction between theonyms and epithets; the identification of several layers of theonyms; and the detection of theonymical synonyms (the so-called interpretatio Romana). This review deals with most of the questions addressed by the participants of the Trier workshop in 2015, highlighting a number of specific etymological and methodological issues.
Article represents Celtic Druidry and Turkic Shamanism together within the phenomenon of paganism. Although both of these belief systems are under the impression of monotheistic religions such as ...Islam and Christianity today, they are still breathing. When Druidry and Turkic shamanism are compared, it can be seen that, both Celtic and Turkic peoples' perceptions of earthly living and the life after death are similar to each other.
This tenth volume appearing within the framework of the OEAW interdisciplinary research- project Fontes epigraphici religionum Celticarum antiquarum increases our understanding of several aspects of ...the religious traditions handed down by Celtic-speaking populations, from Britain and the Iberian Peninsula to ancient Italy and Dacia, all through the Gauls and the Germaniae.This tenth volume appearing within the framework of the OEAW interdisciplinary research- project Fontes epigraphici religionum Celticarum antiquarum increases our understanding of several aspects of the religious traditions handed down by Celtic-speaking populations, from Britain and the Iberian Peninsula to ancient Italy and Dacia, all through the Gauls and the Germaniae. G. Bauchhenss corrects some preconceived notions about iconography; F. Burillo Mozota, J. A. Arenas Esteban and M. P. Burillo Cuadrado investigate the cultural context of an astronomic platform at Segeda; P. Scherrer puts the nautae Parisiaci pillar on a new hermeneutical basis; N. Gavrilović looks for Celtic speakers in Eastern Europe. J. Gorrochategui, M. C. González Rodríguez, P. Lajoye offer partly revised readings of several votive inscriptions and divine names while P. Y. Lambert, B. Rémy, X. Delamarre analyse theonymical epithets in different ways and N. Beck scrutinizes the relationship between deities and ethnics. P. de Bernardo Stempel discusses the transformations to be observed in a provincial pantheon from the first Celtic inscriptions to the latest Roman ones; W. Spickermann questions the continuity between Pre-Roman and Romano-Celtic religion; A. Hofeneder follows the trail of an Old Celtic and later syncretic deity up to the Imperial Roman historical tradition. M. Hainzmann and P. de Bernardo Stempel present – with the help of numerous and easy understandable tables – an innovative systematization of the various syncretic phenomena known as Interpretatio, whose geographic diversity is pointed out by F. Marco Simón.
Diese zehnte Buchpublikation im Rahmen des ÖAW-Projekts „Fontes epigraphici religionum Celticarum antiquarum“ vertieft verschiedene Aspekte der religiösen Überlieferung keltischsprechender Bevölkerungen, von Britannien und der Iberischen Halbinsel über Gallien und Germanien bis hin zum alten Italien und Dakien.
L’auteur entend revenir sur un fait tenu pour acquis depuis plus de soixante-dix ans par les chercheurs comparatistes, à savoir que le dieu Dagda serait dans la religion celtique irlandaise le ...pendant du Taranis des Gaulois. D’une part, les éléments archéologiques gallo-romains démontrent la distinction catégorique entre Sucellus, l’homologue gaulois du Dagda, et le dieu de l’orage assimilé au Jupiter des Romains. D’autre part, le portrait du Dagda que livre la littérature médiévale goïdélique le caractérise en réalité parfaitement et uniquement en tant que dieu souverain de type Mitra suivant les canons de la théologie indo-européenne.
This tenth volume appearing within the framework of the OEAW interdisciplinary research- project Fontes epigraphici religionum Celticarum antiquarum increases our understanding of several aspects of ...the religious traditions handed down by Celtic-speaking populations, from Britain and the Iberian Peninsula to ancient Italy and Dacia, all through the Gauls and the Germaniae.This tenth volume appearing within the framework of the OEAW interdisciplinary research- project Fontes epigraphici religionum Celticarum antiquarum increases our understanding of several aspects of the religious traditions handed down by Celtic-speaking populations, from Britain and the Iberian Peninsula to ancient Italy and Dacia, all through the Gauls and the Germaniae. G. Bauchhenss corrects some preconceived notions about iconography; F. Burillo Mozota, J. A. Arenas Esteban and M. P. Burillo Cuadrado investigate the cultural context of an astronomic platform at Segeda; P. Scherrer puts the nautae Parisiaci pillar on a new hermeneutical basis; N. Gavrilović looks for Celtic speakers in Eastern Europe. J. Gorrochategui, M. C. González Rodríguez, P. Lajoye offer partly revised readings of several votive inscriptions and divine names while P. Y. Lambert, B. Rémy, X. Delamarre analyse theonymical epithets in different ways and N. Beck scrutinizes the relationship between deities and ethnics. P. de Bernardo Stempel discusses the transformations to be observed in a provincial pantheon from the first Celtic inscriptions to the latest Roman ones; W. Spickermann questions the continuity between Pre-Roman and Romano-Celtic religion; A. Hofeneder follows the trail of an Old Celtic and later syncretic deity up to the Imperial Roman historical tradition. M. Hainzmann and P. de Bernardo Stempel present – with the help of numerous and easy understandable tables – an innovative systematization of the various syncretic phenomena known as Interpretatio, whose geographic diversity is pointed out by F. Marco Simón.
Dagda, storm of the Irish pantheon? A stumbling block of the interceltic comparatism.
The author intends to revise a fact admitted for more than seventy years by comparative researchers: that the god ...Dagda would be in the Celtic religion of Ireland the counterpart of the Gauls’ Taranis. On the one hand, the Gallo-Roman archaeological elements demonstrate the categorical distinction between Sucellus, the Gallic counterpart of Dagda, and the storm-god likened to the Jupiter of the Romans. On the other hand, the portrait of Dagda coming out of the Irish medieval literature characterizes him in reality only and perfectly as a sovereign god of the Mithra type, according to the canons of the Indo-European theology.
Raydon Valéry. Le Dagda, dieu de l'orage du panthéon irlandais ? Un écueil du comparatisme interceltique. In: Dialogues d'histoire ancienne, vol. 39, n°1, 2013. pp. 75-105.
This work investigates various markers of identity, which, if ignored, may harm the development of the healthy identity of cultural groups at the cost of a progressively instable unity. This is made ...clear when looking at various areas of linguistics, particularly translation and socio-linguistics, but also when studying cultural and political developments. This book, therefore, constitutes a rich repository for linguists, especially of minority languages and specifically in translational stud.
Animals played a crucial role in many aspects of Celtic life: in the economy, hunting, warfare, art, literature and religion. Such was their importance to this society, that an intimate relationship ...between humans and animals developed, in which the Celts believed many animals to have divine powers. In Animals in Celtic Life and Myth, Miranda Green draws on evidence from early Celtic documents, archaeology and iconography to consider the manner in which animals formed the basis of elaborate rituals and beliefs. She reveals that animals were endowed with an extremely high status, considered by the Celts as worthy of respect and admiration.
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