Epona
Daven
Internet about Epona. Well, that changed yesterday.
I'm pleased to forward to you all the announcement of the opening of a
new site dedicated to Epona. It is the culmination of years of
scholarly work by a friend of mine, and having been there, I can see
how much work was put into this. The information may look brief, but
from what we do know this is the compiled resources on the HISTORY of
Epona, not the myth.
If you wish to, please go to Epona.net at http://epona.net/ and take a
look around. I plan on linking it up on my website soon.
> Greetings ,
>
> Some of you know that a friend (Ceffyl) and I have been researching
> Epona for a few years now. This was prompted by disgust at the
> wiccacrap websites that cut and paste a few dubious sentences about
> each deity. We decided to research Epona and find out what the real
> deal was.
>
> Little did we know. The sentence "In summary, we have a goddess of
> Gaulish origin being worshiped by Germanic horsemen in a purely Roman
> context." will probably annoy CR purists, Religio Romana purists,
> Heathens, and Wiccans all in one condensed blast; oh well, it seems to
> be the historical truth based on the evidence to date.
>
> Anyway, a few minutes ago http://epona.net went live. I would be
> pleased with all comments and criticisms. The site tries to back up
> the claims it makes by references; each page has references and there
> is an annotated bibliography as well.
>
> I'm only part way through the notes on the timeline, so that area is a
> known hole that needs backing up; figured the site could go up now and
> be improved over time.
>
> --
> History teaches us that no-one learns from history.
> Be true to your self,
> Nantonos
Searles O'Dubhain
> As some of you may know, there is a lack of good information on the
> Internet about Epona. Well, that changed yesterday.
>
> I'm pleased to forward to you all the announcement of the opening of a
> new site dedicated to Epona. It is the culmination of years of
> scholarly work by a friend of mine, and having been there, I can see
> how much work was put into this. The information may look brief, but
> from what we do know this is the compiled resources on the HISTORY of
> Epona, not the myth.
>
> If you wish to, please go to Epona.net at http://epona.net/ and take a
> look around. I plan on linking it up on my website soon.
Went there; looked around; and was very impressed with the
presentation, information and research.
Searles
C. Leigh Nic Fhionghaile
"Searles O'Dubhain" <odub...@comcast.net> wrote in message
news:dcf478af.04050...@posting.google.com...
> Went there; looked around; and was very impressed with the
> presentation, information and research.
>
> Searles
Yes, I went there, too. Very well-presented information. (And I have a
special interest in Epona.)
Leigh
Kevin Jones
news:120e4190.04050...@posting.google.com...
> As some of you may know, there is a lack of good information on the
> Internet about Epona. Well, that changed yesterday.
>
> I'm pleased to forward to you all the announcement of the opening of a
> new site dedicated to Epona. It is the culmination of years of
> scholarly work by a friend of mine, and having been there, I can see
> how much work was put into this. The information may look brief, but
> from what we do know this is the compiled resources on the HISTORY of
> Epona, not the myth.
>
> If you wish to, please go to Epona.net at http://epona.net/ and take a
> look around. I plan on linking it up on my website soon.
Not bad, but a bit sparse. Should probably have taken in Oaks. Additionally,
there is an inscription in Gaulish - Olmstead (1988) mentions it and
translates it.
The parallels between Epona and an Irish solar goddess, Macha, have observed
on several occasions (Olmsted 2001, 158-159; 1979, 139; Oaks 1986, 78;
Sessle 1994, 10-11). Macha additionally has chthonic/submarine/fertility
associations, as does Epona, and the two deities are almost certainly linked
by the Rom inscription (Olmsted 1988, 317, 354-355; 1994, 158-159). Oaks
makes a fairly credible argument for Epona being adopted by the Roman
cavalry following Julius Caesar's use of Aeduan cavalry - there's a fairly
dense cluster of Epona artefacts in their region.I've argued that Epona's
development under the Romans differed from those of other Celtic goddesses
precisely because she was adopted by the Roman cavalry.
Anyway, I made the following remarks on the relationship between
Jupiter-Giant columns and Epona in the dissertation - the following is a
couple of pages out a 136 page document, and misses out the intro,
consideration of the principles of ancient time measurement, the Coligny
Calendar and a few other bits and bobs that preceded it:
The wheel-god's horse has been identified as a solar animal (Green 1984,
192). It has been therefore suggested that since the wheel is a solar symbol
and the horse a solar animal, the deity is therefore a solar god. This is,
at first sight, an attractive proposition. Since the sun was used to
structure the year, it would suggest a direct iconographical connection with
time. However, the identification rests upon two assumptions; that the wheel
is a solar symbol, and that the horse is a substitute for the wheel, and
therefore identical with the god (Green 1986a, 59). The first has not been
proven; the second is almost certainly incorrect. As any rider would
observe, horse and rider are different entities; the rider masters the
horse. If the rider is not in control, they are in deep trouble, as any
Roman or Celtic cavalryman would have known.
The horse is the theriomorphic form of the goddess Epona, whose distribution
in eastern Gaul coincides almost exactly with that of the equestrian
Romano-Celtic Jupiter (Green 1984, 196, 301; 1994, 54; Plates 37, 38). There
is a further connection in that Epona and the Jupiter-Giant columns are both
associated with water, as at Allerey (Green 1984, 196). It cannot be argued
that the dedicants were unaware of Epona's symbolism, since these monuments
were largely erected by and for local people; they would have automatically
equated the horse with the goddess. Furthermore, there are no reasons to
suggest that the eastern Gaulish worshippers of Epona were culturally
unrelated to those of the rider-god. One is therefore left with the
deduction that, in eastern Gaul at least, the rider-god's horse was seen as
Epona. The equation may have been more widespread; Epona was adopted by the
Roman cavalry and she was sufficiently well-known to appear in Roman
literature (Metam. III.27).
The summit group is therefore best interpreted as a composite of the
Romano-Celtic sky god and Epona. It is probably a hieros gamos; paired
deities are common in Romano-Celtic contexts (Green 1984, 116, 174). Indeed,
large numbers of the columns are dedicated to Juno, spouse of Jupiter, which
strongly suggests that such pillars were perceived to be associated with a
goddess and consort, despite the summit image of the god (Green 1984, 174).
It may therefore be incorrect to emphasise the Jupiter aspect, simply
because it is the only human image present.
Celtic horse symbolism is generally accepted, on several grounds, to be
solar. The Jupiter-Giant columns' imagery of paired deities can therefore be
interpreted as the wheel-god controlling the sun in the same way that a
rider controls a horse. This is consistent with the identification with
Jupiter, and again suggests that the god's attribute, the wheel, represents
that control by representing the solar path that defines the sun's limits.
However this runs counter to the generally accepted view that the wheel-god
is a sun god. Further, since the horse is identified with Epona, at least in
eastern Gaul, the idea of an originally solar goddess must be considered.
This however presents a few problems. While Epona's association with the
period of the midwinter solstice suggests some sort of solar connection, she
has, in the Roman period, no obvious solar connections beyond this (Wightman
1986, 559; Green 1989, 23). On the contrary, she has
chthonic/aquatic/fertility associations. There are therefore several
possibilities:
a.. The Celtic horse was not solar.
a.. Epona, although identified with the horse, was never solar, unlike
other Celtic horse symbols.
a.. Epona lost her solar functions early in the Roman period.
It is unlikely that Celtic horse symbolism was non-solar. The horse is
widely associated with naturalistic representations of the sun and celestial
imagery; the Danubian analemmas mentioned earlier further confirm a solar
identification. It is equally unlikely that Epona was an exception to Celtic
horse symbolism. She was prominent in Aeduan territory; the horse symbolism
on Aeduan coins shows no significant deviation from similar imagery on other
Celtic coins (Figure 11; Plate 8, 78-89; Plate 11, 128-133, 135; Oaks 1986,
77). It is therefore most probable that Epona was, despite her chthonic
associations, an originally solar goddess who lost her solar attributes
early in the Roman period.
This leads to an interesting deduction. The parallels between Epona and an
Irish solar goddess, Macha, have observed on several occasions (Olmsted
2001, 158-159; 1979, 139; Oaks 1986, 78; Sessle 1994, 10-11). Macha
additionally has chthonic/submarine/fertility associations [n.b. as does
Epona], and the two are almost certainly linked by the Rom inscription
(Olmsted 1988, 317, 354-355; 1994, 158-159). Macha's solar attributes are
linked to female 'tribal' ruling qualities; these were anathema to both
Roman mos maiorum and Roman rule. The loss of such attributes would leave
chthonic/fertility goddesses, such as the Matres that Epona resembles (c.f.
Oaks 1986, 82). The cult form of the Matres, although linked to local
communities, do not appear to predate the Claudio-Neronian dynasty (Derks
1998, 123, 124, 128 n. 245), thus suggesting Romanised deities. Epona's
horse probably survived however, minus its solar meaning, due to her
adoption by the cavalry.
It is thus most probable that the meaning of the summit group was Romanised
by changes in the function of the goddess, and that the Romano-Celtic
imagery is not therefore identical in meaning to the Iron Age imagery.
Nevertheless, the iconography of the Jupiter-Giant columns retains the
original connection with time suggested by the Iron Age imagery. The bases
of some columns feature carvings of the deities of the days of the week,
while others carry carvings of Sol and Luna, or of the four seasons
(Bauchhenss 1981, Tables 18, 19; Huskinson 1994, 3). These are new Romanised
forms; the four seasons were, for example, a popular Roman motif. Similarly
Sol and Luna are obvious Latin deities, although their association does
suggest soli-lunar calendars such as the Coligny calendar. The concept of
the seven-day week is a Middle Eastern idea that was universally adopted by
the Roman world during the first century BC (Sarton 1959, 328). Since the
imagery of time could no longer be incorporated in the Romanised
interpretation of the summit group, it has been given a new Roman form and
displaced to the base, a presumably symbolically appropriate position.
Nevertheless, it should be noted that the summit group made the columns
useless for actually measuring time. Consequently they present time as an
abstract concept, as part of a wider religious message involving cosmology
and fertility.
I don't have time ar present to note all the sources, but some are as
follows: :-)
Oaks L S (1986), The goddess Epona, in Henig M & A King (eds.), Pagan Gods &
Shrines of the Roman Empire, Oxford, 77-84.
Olmstead G S (1979), The Gundestrup Cauldron, Collection Latomus 162,
Brussels
Olmstead G S (1988), Gaulish and Celti-Iberian poetic inscriptions, Mankind
Quarterly XXVIII 4, 339-387.
Olmsted G S (1994), The Gods of the Celts and the Indo-Europeans, Innsbruck.
Olmstead G S (2001), A Definitive Reconstructed Text of the Coligny
Calendar, Washington.
Sessle E J (1994), Exploring the limitations of the sovereignty goddess
through the role of Rhiannon, Proc. Harvard Celtic Colloquium 16, 9-13.
Kevin
Kevin Jones
> Internet about Epona. Well, that changed yesterday.
>
> I'm pleased to forward to you all the announcement of the opening of a
> new site dedicated to Epona. It is the culmination of years of
> scholarly work by a friend of mine, and having been there, I can see
> how much work was put into this. The information may look brief, but
> from what we do know this is the compiled resources on the HISTORY of
> Epona, not the myth.
>
> If you wish to, please go to Epona.net at http://epona.net/ and take a
> look around. I plan on linking it up on my website soon.
Ah - I take it back. I found Oaks in the biblio right at the end. :-)
I'll be lazy - this is the biblio from the dissertation. Hopefully this may
keep someone happy! :-)
Kevin
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