Druids

The tree has probably been the most historically important metaphor for the world axis in religion and mythology. We often find a snake in proximity to this tree in ancient religion and mythology. The reason for this may be that the serpentine constellation Draco is found entwined around the celestial pole in the night sky. We find the motif of the serpent in the tree numerous times in Greek mythology and most famously in the biblical description of the Garden of Eden.

This almost completely lost work that has been forgotten about especially in our 21st century is a comprehensive 19th-century(1835) exploration of supernatural phenomena, magic, and mystical traditions spanning from ancient times to contemporary practices. The work offers a detailed examination of demonology, magic rites, divination, and the role of oracles in ancient cultures, with a particular focus on the influence of Jewish magi, British Druids, and the Æsculapian mysteries. It delves into astrology's intersection with alchemy, especially in relation to life extension and health, while critiquing alchemical and astrological delusions. The author also explores lesser-known mystical topics such as incubation for healing, the power of talismans and amulets, and the medicinal properties of music. Through chapters on dreams, celestial influences, and omens, the book connects supernatural beliefs to human life and destiny. Additionally, it critiques the magical pretensions of figures like Paracelsus and Van Helmont, contrasts modern empiricism with older traditions, and concludes with an analysis of the Rosicrucians and Theosophists. This work not only serves as a catalog of ancient and occult knowledge but also reflects 19th-century skepticism and fascination with the mystical, providing a window into the intellectual currents of its time regarding the marvellous and the unknown.
Chapter I: Demonology
• Summary: This chapter explores demonology, focusing on the Devil, his enigmatic nature, and his strange fixation on old women, which reflects age-old superstitions surrounding witchcraft. It also touches on various traditions and beliefs about evil spirits.
Chapter II: Magic and Magical Rites
• Summary: The discussion here moves into the realm of magic and its rites, including a focus on Jewish magi and their magical practices, providing a historical context for magic's role across different cultures.
Chapter III: Types of Magic
• Summary: This chapter categorizes different kinds of magic and introduces divination practices, such as augury (reading bird behavior) and aruspices (divination through sacrifices), both animal and human. It covers various methods of prophecy and interpreting prodigies in ancient cultures.
Chapter IV: History of Oracles
• Summary: A deep dive into ancient oracles, particularly the Oracle of Jupiter Hammon and the Oracle of Delphi. The chapter discusses the ceremonies involved in consulting these oracles and the often cryptic nature of their prophecies, including whether demons influenced oracles and the decline of their reputation.
Chapter V: British Druids and Ancient Superstitions
• Summary: This chapter examines the British Druids, who were seen as magi or wise men. It also looks at ancient superstitions, including the origins of fairies and the Druids' medicinal skills.
Chapter VI: Æsculapian Mysteries
• Summary: The Æsculapian mysteries focus on ancient medical practices and the deities associated with healing, such as Æsculapius, the Greco-Roman god of medicine.
Chapter VII: Inferior Deities
• Summary: Discusses the lower-ranking deities who were believed to guide humans from birth to death, touching on their role in human life.
Chapter VIII: Judicial Astrology and Alchemy
• Summary: This chapter explores astrology's use in predicting events and its alchemical applications, particularly concerning life extension. It also critiques alchemical delusions.
Chapter IX: Astrological and Alchemical Chimeras
• Summary: Discusses the misleading promises of alchemy and astrology, including a tale titled "The Fated Parricide," which illustrates the concept of fate through astrology.
Chapter X: Dreams and Their Causes
• Summary: This chapter examines dreams, exploring their causes, effects, and significance. It also includes poetic illustrations of how the imagination works in dreams and describes the principal phenomena of dreaming.
Chapter XI: Incubation and Healing by Divination
• Summary: Focuses on incubation, the ancient practice of healing through visionary divination, often involving sleeping in temples in hopes of receiving divine messages for healing.
Chapter XII: Amulets, Charms, and Talismans
• Summary: This chapter explores the use of amulets, charms, talismans, and love potions (philters), investigating their origins and perceived effectiveness, as well as their role in curing diseases and bringing luck.
Chapter XIII: Natural Talismans
• Summary: Describes some of the more unusual and curious natural talismans that were believed to have magical properties.
Chapter XIV: Music and Medicine
• Summary: Investigates the medicinal powers of music, a belief held by the ancients, showing how music was thought to influence healing and health.
Chapter XV: Presages and Prodigies
• Summary: Discusses omens and prodigies, particularly as they relate to significant events, and how people interpreted these as signs of things to come.
Chapter XVI: Meteors and Spectral Phenomena
• Summary: Focuses on the supernatural interpretations of meteors, optical illusions, and spectral phenomena that people often considered signs from the divine or supernatural entities.
Chapter XVII: Ancient Prodigies and Magical Herbs
• Summary: Offers insights into ancient prodigies and the alleged magical properties of certain herbs.
Chapter XVIII: Obeah and Negro Witchcraft
• Summary: Discusses Obeah, a form of witchcraft practiced by African slaves, and their knowledge of poisons, both plant-based and otherwise.
Chapter XIX: Rings and Superstition
• Summary: Investigates the origins and superstitious beliefs surrounding rings, particularly their use in magical practices.
Chapter XX: Celestial Influences and Omens
• Summary: Delves into celestial influences on human life, such as omens, lucky/unlucky days, and empirics. It also critiques the absurdities of Paracelsus and Van Helmont, two key figures in early medical and chemical science.
Chapter XXI: Modern Empiricism
• Summary: A critique of modern empiricism, likely discussing contemporary scientific or medical practices of the time, and how they were influenced by earlier mystical traditions.
Chapter XXII: Rosicrucians and Theosophists
• Summary: Explores the secretive Rosicrucians and the Theosophists, two mystical and philosophical movements that dealt with esoteric knowledge, spiritualism, and the quest for hidden wisdom.
Tags related to the book and its subjects and themes below :
Magic, mysticism, demonology, divination, alchemy, oracles, astrology, occult wisdom, ancient magic, supernatural, prodigies, prophecies, necromancy, augury, aruspices, ceremonial magic, Druids, British magi, celestial influences, omens, talismans, amulets, charms, dreams, prognostication, foresight, foretelling, prophetic visions, magical herbs, astrological signs, ritual healing, secret poisons, visionary divination, spiritual guidance, occult sciences, esoteric knowledge, fairies, folklore, occultism, sacred rites, witchcraft, magical rituals, demon summoning, spellcasting, sorcery, enchantment, cosmic forces, metaphysical, fate, fortune, Urim and Thummim, ancient gods, false divinities, sacred mysteries, Theosophy, Rosicrucians, pseudo-sciences, superstition, black magic, white magic, magical symbols, occult arts, dark arts, philosophical magic, miracle-working, ancient deities, supernatural phenomena, secret societies, spiritualism, religious symbolism, divining tools, enchanted objects, mystic traditions, astrology, cosmology, psychic powers, divinatory practices, sacred texts, spellcraft, oracle consultation, Delphic Oracle, Jupiter Hammon, the occult, sorcerers, wizards, magicians, ancient history, spiritual healing, ceremonial rites, necromantic arts, star divination, planetary influence, cosmic events, supernatural beliefs, dream interpretation, symbolism, divination tools, occult healers, fortune-telling, transcendental, metaphysics, divine intervention, ancient prophets, occult secrets, visionary experiences, magical delusions, alchemical delusions, medieval magic, paganism, spiritual mysteries, alchemy myths, magical powers, priesthood magic, sacred artifacts, celestial divination, dream prophecy, talismanic magic, occult charms, mystical forces, esoteric traditions, divining powers, fate prediction, life extension, mystic lore, primal beliefs, healing magic, spiritual cures, oracular traditions, spectral phenomena, visionary powers, healing temples, mythical beings, arcane knowledge, mystical deities, secret rituals, ceremonial divination, divine influences, primal forces, occult legends, hidden wisdom, spiritual forces, occult healing, magical traditions, sorcery traditions, mystical arts, pagan rites, ritualistic healing, dark rituals, occult symbols, mythological creatures, cosmic wisdom, occult cures, ancient magic, cosmic mysteries, mythic powers, superstitious beliefs, magic of nature, occult medicine, sacred knowledge, necromancers, spiritualist magic, mystic rituals, nature divination, fate determination, mystic revelations, mystical healing, divining spirits, demonic spirits, divine powers, ancient wisdom, spiritual divination, enchanted plants, supernatural gifts, occult talismans, elemental spirits, transcendental magic, soul summoning, occult physicians, alchemical chimeras, dream phenomena, dream causes, premonitions, life prolongation, clairvoyance, ancient theurgy, magical entities, mysterious forces, forbidden magic, secret practices, occult cosmology, primordial spirits, arcane symbols, transcendence, divinatory arts.

Few themes like the ones revolving around issues of “identities” have been so widely explored over the last decades in the study of the past. Iron Age historiography is no exception. Local identities, transregional identities, linguistic identities, political identities, religious identities, cultural identities, technological identities, artistic/visual identities, identities constructed through the landscape, even the very fabrics of Iron Age studies and the usages of certain terminologies like the word ‘Celtic’, all have been subjected to countless debates and have occupied a great (if not greater) part of the intellectual production aimed at the study of the period. Despite this scenario, critical reflections around issues of gender (and the intersection between sex, age, and social attributes) remain still largely unexplored for the study of the Iron Age in Britain and Europe. This paper thus aims to first show some of the dangers behind such silences. It will present a series of misconceptions and anachronisms often projected to the Iron Age in both visual and textual reconstructions of the past, and how such misconstructions manifest themselves in scholarly work, not only in Britain and Europe, but even in up-to-date Brazilian research. A special focus will be paid to how Iron Age women tend to be represented in reductionist terms, oscillating between extreme opposites (i.e. in passive marginal roles vs empowered warrior-queens). Next, the discussion will draw an agenda for action on how to overcome such challenges and misconceptions from an epistemological perspective, particularly relying on well-contextualised archaeological work. The discussion will suggest a few guidelines that might help scholars on how to approach issues of gender in the years to come for the study of the Iron Age, highlighting the potential of this field of research and how it might help us to have a better understanding of the past beyond simplistic schemes and models of interpretation.
Keywords : Iron Age, Gender, Historiography.

The religious beliefs of the Gaulish Celts are also significant in forming the basis of the Celtic religion in England and Ireland. The Celtic priests, known as Druids, acted as both priests and philosophers of the Celts. They performed both public and private sacrifices and interpreted prophecies. Educating young men in society was another key responsibility of the Druids. Druids were greatly respected in Celtic society because they were
the ones who resolved all disputes, public and private. They acted as judges in boundaries, and those who did not abide by their decisions were excommunicated. This is an important Punishment because no one in society would talk to the punished person and that person would be ostracised. A druid of the highest authority presided over them. The president could be elected with or without a vote. The Druids gathered at certain times of the year in the land of the Carnutes, where there was a sacred place in the middle of Gaul. Druids did not fight and did not pay taxes. They were Therefore exempt from military service and civil duties. The main doctrine of the Druids is that “solusa do not perish but pass from one person to another after death”. The Druids also believe that the world is indestructible. They believe that water and fire will one day rule the world. With this general information about the Druids, we can talk about their belief in sacred plants. The most sacred plant for Druids is mistletoe, which grows on oak trees. They guard the groves of the oak tree and will not offer sacrifices without a wreath of leaves from the tree. Anything that grows on an oak tree is considered a gift from heaven. Other sacred plants used by the Druids are club moss or selango, somulus or Mouse-ear, and vervain. There were different rituals for gathering each of these plants. The Celts were a community that lived in harmony with nature. This way of life also influenced their religion. We see these traces in the belief in sacred plants and in the teachings of the Druids. In this study, we will try to shed light on the little known religious belief of Celtic society.

In an era where patterns are indiscernible, change imminent and chaos looming, the natural cycles of the world and the rhythms of nature draw us near. The cycles of the moon, the sun, and the stars more than other patterns in Nature such as climate change and human mutability offer an infinitely steady and sure natural pattern that flows with time and guides us through change. The ancients charted the cycles of the celestial bodies to draw down the sky connecting it to the earth and uniting both spheres in order that human experience could benefit from the infinite patterns of the heavens. We might follow the ancients in this path. Of all the celestial bodies, the moon, seemingly the most mutable, evidently the closet to us, and the most influential in our daily lives, was of primary concern to our ancestors. Monthly lunar calendars, charting the delicate and numerous patterns of the moon in conjunction with the sun and the constellations were, and are, of course, of vital importance to our earthly existence. Moreover, assigning religious and spiritual dimensions to the lunar patterns clarified the importance of the moon in our lives. One such pattern that reaches beyond the monthly charting of the moon is its Nineteen-Year Cycle. To identify the lunar cycles with human, plant and animal growth and change, the Nineteen-Year Cycle of the Moon is well worth our attention. Primarily, the Nineteen-Year Cycle of the Moon demarcates each era of our lives. Our ancestors clearly marked its importance in "The Song of Amergin."

This multidisciplinary volume examines the ongoing effects of James G. Frazer’s The Golden Bough in modern Humanities and its wide-ranging influence across studies of ancient religions, literature, historiography, and reception studies.

The book begins by exploring the life and times of Frazer himself and the writing of The Golden Bough in its cultural milieu. It then goes on to cover a wide range of topics, including: ancient Near Eastern religion and culture; Minoan religion and in particular the origins of notions of Minoan matriarchy; Frazer’s influence on the study of Graeco-Roman religion and magic; Frazer’s influence on modern Pagan religions; and the effects of Frazer’s works in modern culture and scholarship generally. Chapters examine how modern academia and beyond continues to be influenced by the otherwise discredited theories in The Golden Bough, ideas such as Sacred Marriage and the incessant Fertility of Everything. The book demonstrates how scholarship within the Humanities as well as practitioners of alternative religions and the common public remain under the thrall of Frazer over one hundred years since the publication of the abridged edition of The Golden Bough, and what we must do to shake off that influence.

A Century of James Frazer’s The Golden Bough is of interest to scholars and students from a wide range of disciplines, including Ancient History, History of Religion, Comparative Religion, Classical Studies, Archaeology, Historiography, Anthropology, Folklore, and Reception Studies.

The Calendar of the Celts also offers a contextual series of myths that follow the patterns of the months and seasons as they are charted in the night sky. This basis for the spiritual and religious beliefs of the Celtic peoples is easily traced through each month of the year by charting the moon, the stars, and particularly the constellations on the Coligny Calendar. Since the bronze tablet of the Calendar of the Celts discovered in ancient Gaul has some lacuna and is written in a notation of astronomy, the translation of the artifact involves using some of the names of the constellations on the Greek calendar of Attica which traces the same cycles of the celestial bodies. Given the names of the constellations and the deities they represent throughout the year in the Greek Iron Age, the Celtic deities are thus easily identifiable through comparative mythology. Amazing as is sounds, the Neolithic peoples of the British Isles, Europe and the Mediterranean were thus able to give us a mythology that spanned cultures and was preserved well into the Iron Age and now is available to us in the present age. Archetypes, cross-cultural myths, and deities in the night sky have come down through the ages to enlighten us as to the patterns of the mind of our ancestors of thousands of years ago.

Os Estudos Celticos sao, por sua natureza propria, multidisciplinares e transnacionais. Proporcionam, portanto, um grande leque de abordagens, desde a antiguidade ate a modernidade, sabendo-se que a marca distintiva em relacao as outras disciplinas das humanidades e o fato de que os Estudos Celticos estao intrinsecamente ligados a Arqueologia e a Linguistica historica....

The Reverend Thomas Eyre, a prominent Birchover vicar, was known for his significant antiquarian interests, a trait many of his peers shared in the eighteenth century.

The parish was surrounded by megalithic monuments in Birchover, with at least four stone circles within walking distance. He associated the Druids with the megalithic monuments. He wanted the Druids' romanticism, so he set his workforce to work building stone monuments, which he could Christianise, overlain with eighteenth-century idealism.

The Reverend Thomas Eyre's creativity extended to creating a venerable sage, a Druid who supposedly lived as a Hermit in the caves. This Druid, with his unsullied mind, was clothed in a dazzling white garment and adorned with spirituality, which left his gentlemen friends and parishioners dumbfounded, a testament to Eyre's storytelling skills.

But more than his storytelling, it was his influence on the perception of Druids that left a lasting mark. Between the sixteenth and nineteenth centuries, a lively interest existed in antiquarian matters both in the Continent.

The prehistoric past of the Celts was the subject of Britain and one of much debate and guesswork. Antiquaries used the perfunctory references in classical literature as a nucleus around which they gave a fantasy of Druidic attributes and functions.

At their extreme, these Druid-seekers assigned them all virtues and most ancient monuments. This lively interest filtered through the other reverends when Thomas Eyre died in 1717.

Rowter rocks became legendary in the Victorian and Edwardian eras, and the Druid Inn became the meeting place for thrill seekers, and tours became popular.

The stories of the Druids swopped and changed depending on the audience. In some circumstances, the Druids became the Hermits of Rowter or the meeting place of the Freemasons.

Inevitably, in the absence of a scientific classification system to construct a chronological framework for the past, enquirers compressed the material remains of the ancient inhabitants of Europe so that anything demonstrably pre-Roman belonged to the same cultural horizon.

The reverend, having found cup and ring art at the site, glorified him in circles across Britain, and so he held outside sermons on the mount, with baptisms and crosses being features on Rowter.

He must have been one famous reverend for many faiths. So Rowter Rocks and the Druids became inextricably (and erroneously) intertwined; for some, they remain so to the present day.

Le projet de Bilis est différent des travaux sur le même sujet. Il tient son originalité par la conception de la souveraineté qui, selon l’auteure, correspond le mieux à la personne des Rois. Dans la même suite d’idée, la spécificité de cette monographie répond à trois éléments: la période historique, laquelle couvre le 17e siècle et dans une moindre mesure le 16e siècle, l’examen d’un corpus dramatique important, enfin la mise à contribution d’approches théoriques sur la lecture de la tragédie néoclassique française.

Resumo O objetivo deste artigo é debater o sacrifício humano na Gália pré-romana. De acordo com as narrativas clássicas, os druidas eram os responsáveis pelos sacrifícios. O sacrifício humano era um dos temas mais comuns associados aos costumes bárbaros. A pesquisa arqueológica recente tem investigado santuários e túmulos que revelaram práticas rituais que sugerem sacrifícios humanos. Os celtas tinham crenças sobre a alma que pretendemos articular com os rituais de imolação de seres humanos.

Рахно  Костянтин.  Літописні  звістки  про  волхвів  у  кельтській порівняльній перспективі. Частина I // Філософські дискурсії = Philosophical Discoursions: збірник наукових праць. – Івано-Франківськ : Філософська комісія ІФО НТШ, 2024. – Вип. 1 (3). – C. 155-191.

Костянтин Рахно доктор історичних наук, старший дослідник, провідний науковий співробітник Науково-дослідного сектору етнографічної (антропологічної) керамології Національний музей-заповідник українського гончарства в Опішному


Стаття присвячена порівнянню києворуських літописних звісток про волхвів  із відомостями  про  кельтських  друїдів,  відомих  створенням  складного  релігійно-філософського  вчення.  Із  залученням  відомостей  Йоакимівського  літопису  показано відповідність оповіді про Гостомисла і його віщий сон кельтським звичаям. Символіка цього сну так само відповідає віруванням бретонців, ірландців, шотландців і валлійців, зафіксованим  у  стародавніх  писемних  джерелах  і  фольклорі.  Також  вказано  низку сходжень літописної оповіді про закликання варязьких князів з кельтською політичною практикою.
Ключові  слова: кельти,  скандинави, варяги, русини, друїди, волхви 


The  article  is  devoted  to  a  comparison  of  Kyivan  Ruthenian  chronicles  about  the volkhves  with  information  about  the  Celtic  Druids,  known  for  the  creation  of  complex religious and philosophical teachings. With the involvement of information from the Ioachim Chronicle,  the  correspondence  of  the  story  about  Gostomysl  and  his  prophetic  dream  to Celtic customs  is shown. The symbolism of  this dream also corresponds  to  the beliefs of  the Bretons,  Irish,  Scots  and  Welsh,  recorded  in  ancient  written  sources  and  folklore.  Also indicated are a number of similarities between the chronicle story about the invocation of the Varangian princes and Celtic political practice.
Key words: Celts, Scandinavians, Varangians, Ruthenians, Druids, volkhves

This study analyzes the unique primary source which deals with the annual meeting of the Gallic Druids, in Carnute territory. After a rigorous translation, it will be compared to archaeological and geographical data and brings a new perspective on the fascinating place of Diodurum, the town of the Gods.

Au XVIII e siècle, la figure de l'historien romain Tacite est de première importance dans l'écriture républicaine de l'histoire de France. Son oeuvre La Germanie, rédigée vers 98, joue un rôle pivot dans le basculement de l'Histoire ancienne et de l'Histoire moderne. 1 Car Tacite voit dans les barbares habitant au-delà des limes dans les forêts de Germanie un peuple nouveau qu'il admire, encore épargné par la léthargie morale du despotisme impérial dont il fait, par contraste, une peinture tragique dans Agricola ou dans les Annales. Ainsi, détourner le regard de l'Empire Romain vers les forêts de Germanie a d'abord une fonction politique et morale, celle de réveiller le souvenir perdu de l'ancien régime mixte de la Rome républicaine à présent corrompue, dont il voit l'image analogue dans un peuple qui vit encore démocratiquement dans cette simplicité de moeurs où règne l'égalité et la liberté : Un des objets qu'il se propose, écrit son traducteur De La Bléterie, en peignant les moeurs des Germains, est de censurer indirectement celles de sa nation. En apparence occupé de la Germanie, jamais il ne perd Rome de vue. Il serait fâché que ses lecteurs ne fissent point le parallèle qu'il a dans l'esprit, et qui certainement est la clé de son ouvrage. 2 Du XVI e au XVIII e siècle, La Germanie de Tacite va ainsi devenir une référence majeure des auteurs républicains adversaires des despotismes dans leur projet de restauration démocratique des assemblées générales de la nation sur le modèle des champs de mars des Germains 3. Dans la France des Lumières plus particulièrement, le récit tacitéen permet de rompre avec l'héritage romain impérial pour enraciner la narration des origines depuis la description des Moeurs des Germains où se dessine l'image d'un gouvernement à prépondérance démocratique modéré par un prince, système tenu en équilibre par la simplicité des moeurs, qui assurent la liberté fondée sur la conservation de l'égalité. Ce sont tout particulièrement les deux frères Condillac et Mably qui se feront les représentants de ce tacitisme démocratique critique de l'absolutisme : dès 1758 dans « L'HISTOIRETTE » DU VASE DE SOISSONS : LE TACITISME EN DÉBAT AU SIÈCLE DES LUMIÈRES EDERN DE BARROS Doctorant en histoire du droit à l'IDPS Université Sorbonne Paris Nord 1-Avant le XIX e siècle, la chute de l'Empire romain contemporaine de l'établissement des royaumes barbares marquait le début de l'époque moderne. « Moderne, peut-on lire dans le Dictionnaire de Trévoux, est proprement opposé à antique, et s'applique à ce qui a été dans des temps qui ne sont pas fort éloignés de ceux où nous vivons. » « Moderne » dans Dictionnaire universel français et latin,

This paper engages with the legacy of a prehistoric monument-the Avebury henge, in southern England-and the influential work of an early antiquarian-William Stukeley. We highlight how the reception of Stukeley's 1743 work, Abury: a temple of the British druids, has structured images of Avebury and shaped the authenticity claims of later scholars, artists and religious groups. In biographical terms, Stukeley's carefully crafted Abury has possessed a very active afterlife, its status shifting from that of primary record (of Avebury), to a form of constructionalblueprint (for Avebury), to a partial and flawed primary record (of an Avebury), only to end up for some as an unassailable and definitive record (of the Avebury). At the centre of this narrative is the status of Abury as a material agent around which various authenticity claims have been constructed.

Lore Olympus is a webtoon that uses color as a  sign for each of its characters. In interpreting symbols,  this study applies Peirce’s semiotic theory related to representamen or signs,  objects, and interpretants. This study aims to describe the meaning of colors in the six characters of gods and goddesses in Lore Olympus. This research used qualitative methods. It was found that the colors in the six characters of gods and goddesses had a general and specific meaning that were used to convey their personalities. The blue color symbolizes  Hades’s cold personality, the pink color represents  Persephone’s kindness, the green color represents Demeter’s overprotective personality, the purple color represents  Zeus as the king of the gods,  the yellow color symbolizes  Hera’s cheerful and jealousy, and lastly, the red color symbolizes  Hermes’s extroverted and passionate personality. Finally, it is hoped that this study can create more insight into color as an aspect that can affect pe...

L'époque hellénistique présente un étonnant contraste entre l'état objectif des situations respectives des Celtes et des Grecs, et l'expression de cette situation dans les écrits hellénophones. I. A l'époque hellénistique, les Grecs ont partout, « derrière eux », des Celtes Sauf les Grecs habitant en Afrique et au Proche-Orient, les populations de langue grecque ont alors, sur tout le pourtour septentrional de la Méditerranée et en Anatolie, un arrière-pays occupé par des peuples de langue celtique. Le contraste est saisissant avec la période antérieure, où seule Marseille, dans le lointain occident, avait des voisins de langue celtique (Segobriges, puis Salyens/Salluviii) ou ligure 1. Dans l'est méditerranéen, les Celtes sont alors inconnus, et ce sont les Macédoniens qui, les premiers, entrèrent en contact avec eux, à l'intérieur des Balkans, lorsqu'ils faisaient campagne contre les Illyriens : des troupes celtiques arrivaient de l'autre côté. Et c'est Aristote qui s'est fait l'écho de cette rencontre. Il a été ainsi un des tout premiers Grecs à mentionner les Celtes. Ces troupes celtiques se sont ensuite totalement insérées dans le nouvel ordre politique hellénique. Comme au début elles nomadisaient dans les Balkans, et remportaient nombre de succès, ce sont des souverains hellénistiques d'Anatolie qui les appellent appelaient en renfort. Et, dans cette Anatolie déchirée, des peuples celtiques se disent qu'ils pourraient s'y faire une place : telle est l'origine des Galates, répartis en trois Etats de langue celtique au centre de la péninsule. Dès lors, il est possible de dresser le tableau suivant : en Anatolie, les Etats galates étant à l'intérieur, les cités de langue hellénique, répartis principalement sur les côte ou non loin d'elles, ont, à l'arrière, la grande entité celtophone en question. dans l'intérieur des Balkans, où les Macédoniens avaient naguère vaincu les Odryses, seul peuple thrace qui avait un court moment réalisé l'unité du pays, des Celtes ont pu s'installer sans obstacle (le seul obstacle, les Macédoniens, était extérieur à la Thrace, et avait bien des soucis militaires ailleurs), et ils y ont fondé le royaume de Tylis. Les voisins des Grecs au nord ne sont donc plus des Etats thraces, qui n'existent plus, mais un Etat celtique, qui a soumis les peuples thraces locaux et se pose en interlocuteur puissant vis-à-vis des Macédoniens de Macédoine. dans la péninsule italienne, les peuples celtiques se sont installés à partir du IV e siècle av. J. C. Ils ont occupé la majeure partie de la plaine du Pô, et la côte italienne jusqu'aux Pouilles. Toutes les populations italiques qui se trouvaient dans cette vaste région sont désormais soumises à une aristocratie celtique, dont les magnifiques tombes ont été révélées par l'archéologie. dans le sud de la France, aux Segobriges, certainement usés par les affrontements avec Marseille dès l'époque archaïque, ont succédé les Salyens. Ceux-ci occupent tout le secteur entre Rhône et Alpes, ayant soumis et fédéré de petits peuples provençaux de langue ligure.

Although there are Goddesses, such as Selene and Artemis, who represent the moon in its monthly phases, the lunar cycles beyond the moon's monthly journey are represented by certain deities, such as Hecate and the Cailleach Bheara, who embody a  much more powerful aspect of change. Lunar eclipses, the Nineteen-Year Cycle of the Moon, the 18.6 Year Cycle of the Moon, and the Saros Cycle are these cycles of powerful change whose energies require a dominant figure to represent them in our imaginations. From the Venus of Laussel in the Paleolithic Era to the Iron Age, these deities of the Moon astound us with their attention to celestial patterns that effect both our cultural and individual sense of the cosmos and our place in it.

Les spectres ont eu, sur la scène occidentale, depuis la Renaissance, un succès qui ne s'est guère démenti, même s'il a connu quelques variations dans le temps. Cette pérennité pose d'autant plus problème que le statut du fantôme a totalement changé au fil des siècles. La question du retour des morts est très clivante dans la première modernité, partisans et adversaires s'opposant souvent violemment 1 , mais elle s'est apaisée progressivement, à mesure que le spectre sortait de la culture légitime, à des dates variables selon les pays. Il a, certes, continué de mener une existence souterraine jusqu'à nos jours 2 , mais personne ne s'aviserait aujourd'hui de proclamer hautement qu'il a vu un revenant ou fait tourner les tables. Pourtant, même si nous ne croyons plus aux fantômes, leur succès ne s'est pas démenti sur les scènes contemporaines. À preuve, le site « Le Proscenium » qui recense des textes dramatiques francophones pour faciliter leur diffusion. Dans l'indexation thématique, « fantôme » est relativement haut dans le classement : il est 48 e sur 921 et renvoie à 77 textes, alors que des thèmes qui sembleraient bien plus en prise sur l'actualité, comme « féminisme » ou « harcèlement », ne renvoient qu'à 39 et 27 pièces. Il est étrange que, à l'heure de #MeToo, le fantôme fasse nettement plus recette que le harcèlement. Composer avec les morts. Les fonctions du spectre sur la scène européenne (XV...

I have written this article in Dutch in the period 2007/2008 to add my findings to the (rather limited) knowledge about the many Goddesses that have been worshiped in the river delta area of the Netherlands in the Roman era. I think Dutch researchers probably could not imagine what it means that in the religion of that period in this region a Goddess has been central instead of a masculine God. Yet the archaeological finds point in that direction. In 2018 I have translated my Dutch text and adapted it a little, but I haven’t changed the essence of the original text.

This paper engages with the legacy of a prehistoric monument-the Avebury henge, in southern England-and the influential work of an early antiquarian-William Stukeley. We highlight how the reception of Stukeley's 1743 work, Abury: a temple of the British druids, has structured images of Avebury and shaped the authenticity claims of later scholars, artists and religious groups. In biographical terms, Stukeley's carefully crafted Abury has possessed a very active afterlife, its status shifting from that of primary record (of Avebury), to a form of constructionalblueprint (for Avebury), to a partial and flawed primary record (of an Avebury), only to end up for some as an unassailable and definitive record (of the Avebury). At the centre of this narrative is the status of Abury as a material agent around which various authenticity claims have been constructed.

Au cours de ces dernières années, un nombre impressionnant d'ouvrages a été consacré aux théâtres romains, marquant ainsi un regain d'intérêt pour cette architecture spectaculaire omniprésente au coeur des villes du Haut-Empire 1. Ces études montrent à quel point les édifices théâtraux sont indissociables du développement urbanistique qui s'y opère au début de l'ère impériale. On assiste en effet, dès l'avènement d'Auguste, à une véritable « monumentalisation » de ces villes, en Gaule comme dans les autres provinces occidentales de l'Empire 2 , dont les théâtres sont, à l'image des fora et temples nouvellement construits, les figures de proue d'une culture romaine exaltée, porteurs d'une astucieuse propagande impériale 3. Nous retracerons l'histoire de l'architecture théâtrale en Gaule romaine durant les premières décennies du Principat, avant de porter notre intérêt sur un monument tout aussi caractéristique qu'unique : le théâtre augustéen d'Arles. Nous évoquerons finalement les liens qui unissaient cette architecture spectaculaire à la tragédie romaine du i er siècle après J.-C. 1 Une bibliographie exhaustive de l'architecture théâtrale du début de l'ère impériale a été établie par l'auteur de la présente communication dans sa thèse de doctorat : Christophe Coulot, Citharam iam poscit Apollo victor. Architektur und Bauornamentik der Scaenae frons des augusteischen Theaters von Arles, TAF n o 30, Rahden, VML, p. 267-281. Il conviendra d'y ajouter le récent ouvrage de Hans Peter Isler :

The chapter compares the representation of 'sages' , 'philosophers' or 'wise men' in Ammianus Marcellinus' Res Gestae from the late 4th century and in the Cosmographia Aethici of 'Pseudo-Jerome' from the 8th century, with a particular focus on the ways in which these two widely differing texts engage with the idea of 'pagan' or 'barbarian' wisdom traditions and their carriers. In so doing, the chapter compares the two authors' strategies and techniques in representing inherited, non-Greek (or non-Roman) wisdom among the peoples of the world.

Apesar de ser relativamente fácil encontrar alguma menção aos druidas, sacerdotes das culturas “célticas”, muitas informações sobre eles são generalistas, desacompanhadas de fontes e apenas raramente produzidas por especialistas da área, sobretudo em língua portuguesa. Ao contrário, os druidas costumam aparecer envoltos em mistérios, segredos e lendas, apresentados em narrativas que muitas vezes beiram o misticismo e os chamados neopaganismos. Além disso, mesmo entre os especialistas do tema, não tem sido dada uma grande atenção à compreensão do sistema educacional dos druidas, pelo menos em língua portuguesa. Esse artigo se dedicou a essa questão e, a partir da análise das fontes clássicas, com destaque para os comentários sobre as guerras gálicas do general romano Júlio César, identificou que o “sistema educacional” dos druidas, sobretudo como as referidas fontes o representa, intercala oralidade e letramento e se dedicava a uma vasta gama de temas, o suficiente para impressionar ...

Britannia é uma série anglo-estadunidense do gênero fantasia histórica distribuída em formato streaming para televisão e internet pelas empresas Amazon e Sky. O artigo apresenta os resultados de uma pesquisa que se insere no conjunto do debate envolvendo a relação entre História e Cinema/Televisão/Séries de TV. O objetivo principal é analisar o referido produto audiovisual de modo a compreender como sua narrativa representa a Britannia Romana, concentrando-se, sobretudo, no papel desempenhado pelos druidas, tentando identificar quais os possíveis aspectos políticos, éticos e identitários que estariam por trás das escolhas que motivaram as representações de tais personagens.

Esta obra é licenciada por uma Licença Creative Commons: Atribuição-NãoComercial-SemDerivações 4.0 Internacional-(CC BY-NC-ND 4.0). Os termos desta licença estão disponíveis em: <https://creativecommons.org/licenses/>. Direitos para esta edição cedidos à Pimenta Cultural. O conteúdo publicado Goiânia, primavera de 2022.

Un best seller en mi opinión que le abrirá los ojos y le mostrará el origen de muchas festividades y celebraciones PAGANAS que el mundo de hoy en día celebra por costumbre y tradición como por ejemplo la Navidad, pero que en la realidad no tienen idea de que son ni de dónde salieron, ni sus significados obscuros y PAGANOS que las civilizaciones antiguas comenzando por Nimrod que fue el primer rey que existió en el mundo comenzó a establecer porque él y su esposa se consideraban así mismos como dioses dando origen a todas las celebraciones que han sobrevivido a través de los milenios hasta nuestros días instaurados por el Imperio Romano y que YAHWEH el ELOHIM siempre reprendió y exhortó a nunca celebrar.

Entrepreneurial individuals who migrated seeking adventure, wealth and opportunity initially stimulated friendly societies in Victoria. As seen through the development of friendly societies in Victoria, this thesis examines the migration of an English nineteenth-century culture of self-help. Friendly societies may be described as mutually operated, community-based, benefit societies that encouraged financial prudence and social conviviality within the umbrella of recognised institutions that lent social respectability to their members. The benefits initially obtained were sickness benefit payments, funeral benefits and ultimately medical benefits-all at a time when no State social security systems existed. Contemporaneously, they were social institutions wherein members attended regular meetings for social interaction and the friendship of like-minded individuals. Members were highly visible in community activities from the smallest bush community picnics to attendances at Royal visits. Membership provided a social caché and well as financial peace of mind, both important features of nineteenth-century Victorian society. This is the first scholarly work on the friendly society movement in Victoria, a significant location for the establishment of such societies in Australia. The thesis reveals for the first time that members came from all strata of occupations, from labourers to High Court Judges-a finding that challenges conventional wisdom about the class composition of friendly societies. Finally, the extent of their presence in all aspects of society, from philanthropic to military, and rural to urban, is revealed through their activities and influence in their communities. Their physical legacy has diminished as buildings were demolished or re-purposed, but it remains visible in some prominent structures in major Victorian cities. A final legacy is the Victorian community's ongoing financial use of private health insurance cover. This financial prudence has its roots in the friendly society movement. Theirs is largely an invisible history but one deserving of being told. iii DECLARATION This is to certify that: i. This thesis comprises only my original work towards the Ph.D., ii. Due acknowledgement has been made in the text to all material used, iii. The thesis is less than 100,000 words in length, exclusive of tables, illustrations, bibliography and appendices.

Britannia é uma série anglo-estadunidense do gênero fantasia histórica distribuída em formato streaming para televisão e internet pelas empresas Amazon e Sky. O artigo apresenta os resultados de uma pesquisa que se insere no conjunto do debate envolvendo a relação entre História e Cinema/Televisão/Séries de TV. O objetivo principal é analisar o referido produto audiovisual de modo a compreender como sua narrativa representa a Britannia Romana, concentrando-se, sobretudo, no papel desempenhado pelos druidas, tentando identificar quais os possíveis aspectos políticos, éticos e identitários que estariam por trás das escolhas que motivaram as representações de tais personagens.

Cet article fait écho aux travaux de Béatrice Cauuet sur les mines gauloises et plus particulièrement sur l’évolution du niveau technique des sociétés protohistoriques qu’elle a pu mettre en évidence au cours de ses recherches. Béatrice a en effet montré que si l’exploitation des mines d’or est attestée en France dès l’âge du Bronze (Les Fouilloux, Dordogne ; Cros-Gallet Nord, Haute-Vienne)1, les techniques minières évoluent considérablement à partir du milieu du IIIe s. a.C. Ces progrès ont entraîné une augmentation importante de la production d’or, stimulée par l’accroissement de la demande au moment où les premiers monnayages apparaissent chez les Celtes. Béatrice Cauuet et son équipe ont montré qu’entre les IIIe et Ier s. a.C., de nouvelles techniques émergent dans les mines, comme le boisage des galeries, la pratique de l’exhaure2 et l’usage de machines élévatrices pour évacuer l’eau. Ces progrès concernent non seulement l’extraction du métal à des profondeurs de plus en plus importantes, mais également toute la chaîne de traitement du minerai. Environ deux siècles auparavant, au cours des Ve et IVe s. a.C., l’art des mines avait connu des progrès sensibles en Grèce, en particulier dans les mines du Laurion. C’est dans cet important complexe minier de la polis d’Athènes que semble être apparu le principe du puits vertical ainsi que le développement sans précédent de la connaissance des gisements et des filons3.

Ces évolutions technologiques ne sont pas limitées à la mine, que ce soit en Grèce ou en Gaule. Elles ont touché au contraire divers domaines, de l’architecture à la production d’objets d’art et usuels, en fait tous les domaines exigeant l’introduction de principes théoriques comme les mathématiques, la géométrie et l’hydraulique. En l’absence de textes écrits par les Celtes eux-mêmes, les progrès théoriques et technologiques ne peuvent être révélés que par l’analyse des vestiges archéologiques. C’est la culture matérielle et l’architecture qu’il faut décrypter pour les découvrir et débusquer les savants celtes qui n’ont pas laissé leurs noms dans l’histoire, mais dont les œuvres artistiques et architecturales peuvent encore être admirées aujourd’hui.

Text reaguje na univerzalistické nároky alternativní spirituality. Tím, že se identifikuje jako (jediná a pravá) univerzální spiritualita lidstva a odmítá, že by byla „náboženstvím“, rýsuje zároveň distanci mezi sebou a tradičními systémy. Specificky tím ale zároveň o sobě tvrdí, že nemá „dogmata“, „hierarchie“, ani „autority“. Je to ale skutečně pravda?

This study examines how Pliny judged the Druids in his Natural History. The beginning of the study focuses on the common opinion concerning the Druids. Following this is an study, a conclusion is drawn about how Pliny depicts the Druids in his work, and what additional information is shared about them.

Lore Olympus is a webtoon that uses color as a  sign for each of its characters. In interpreting symbols,  this study applies Peirce’s semiotic theory related to representamen or signs,  objects, and interpretants. This study aims to describe the meaning of colors in the six characters of gods and goddesses in Lore Olympus. This research used qualitative methods. It was found that the colors in the six characters of gods and goddesses had a general and specific meaning that were used to convey their personalities. The blue color symbolizes  Hades’s cold personality, the pink color represents  Persephone’s kindness, the green color represents Demeter’s overprotective personality, the purple color represents  Zeus as the king of the gods,  the yellow color symbolizes  Hera’s cheerful and jealousy, and lastly, the red color symbolizes  Hermes’s extroverted and passionate personality. Finally, it is hoped that this study can create more insight into color as an aspect that can affect pe...

Lore Olympus is a webtoon that uses color as a  sign for each of its characters. In interpreting symbols,  this study applies Peirce’s semiotic theory related to representamen or signs,  objects, and interpretants. This study aims to describe the meaning of colors in the six characters of gods and goddesses in Lore Olympus. This research used qualitative methods. It was found that the colors in the six characters of gods and goddesses had a general and specific meaning that were used to convey their personalities. The blue color symbolizes  Hades’s cold personality, the pink color represents  Persephone’s kindness, the green color represents Demeter’s overprotective personality, the purple color represents  Zeus as the king of the gods,  the yellow color symbolizes  Hera’s cheerful and jealousy, and lastly, the red color symbolizes  Hermes’s extroverted and passionate personality. Finally, it is hoped that this study can create more insight into color as an aspect that can affect pe...

This study examines how the Romans judged the custom of human sacrifices at the
end of the Republic and during the Principate. The beginning of the study focuses on

the period when Romans still practiced human sacrifices. Following this is an exami-
nation of Strabo’s, Diodorus’ and Caesar’s descriptions concerning Celtic human

sacrifices. At the end of the study, the question is posed whether these authors were
independent or not. The theory of J. J. Tierney is also scrutinized. Regarding Caesar’s
account, it is also proposed that he may have been more independent of Posidonius’

description than scholars believe, and thus his description seems less suitable for re-
constructing Posidonius’ work.

This paper examines Pomponius Mela’s description of the Western and Northern
coastline of Gaul. In the first section of the study, I write about from where Mela
could get his information about Gaul, and I also focus on the data that Mela shared
about the custom of the peoples and the landscape. In the second section of the
study, I translate the chapter concerning Gaul and add a commentary to the text. In
the commentary, I scrutinize several problems, from which the most important one
is connected to the religious customs of Gauls. More precisely, Mela mentioned that
human sacrifices were replaced by another practice, but he did not specify what this
practice was. In conclusion, there are three different interpretations in the special
literature regarding this question, from which the most probable one is that,
according to which at this point Mela referred to the dismemberment of victims

El presente artículo reflexiona en la leyenda de La Llorona como un fenómeno santo cuya cualidad es doble: como relato y como creencia. Noción que exploramos a partir de los conceptos de Rudolf Otto, lo racional y lo irracional de la experiencia santa. Como campo de observación recurrimos al relato oral y a la imagen como insumos investigativos. Como resultado observamos cómo los conceptos racional e irracional se articulan en la leyenda de La Llorona tanto en imagen como en relato, lo que revela que aquella es un complejo mítico contemporáneo donde lo santo, persiste como relato e imagen.