The homunculi created by Gordes have somewhat varied personalities and abilities, and Althea is a model that excels in magecraft. Her personality is exactly like that of a homunculus:
He says that Mercury was the most honoured of all the gods and many images of him were to be found. Mercury was regarded as the inventor of all the arts, the patron of travellers and of merchants, and the most powerful god in matters of commerce and gain.
After him the Gauls honoured Apollo, who drove away diseases, Mars, who controlled war, Jupiter, who ruled the heavens, and Minerva, who promoted handicrafts. He adds that the Gauls regarded Dis Pater as their ancestor. In characteristic Roman fashion, Caesar does not refer to these figures by their native names but by the names of the Roman gods with which he equated them, a procedure that greatly complicates the task of identifying his Gaulish deities with their counterparts in the insular literatures.
He also presents a neat schematic equation of god and function that is quite foreign to the vernacular literary testimony. Yet, given its limitations, his brief catalog is a valuable witness. The gods named by Caesar are well-attested in the later epigraphic record of Gaul and Britain.
Unsyncretised theonyms are also widespread, particularly among goddesses such as Sulevia, Sirona, Rosmerta, and Epona. In all, several hundred names containing a Celtic element are attested in Gaul. The majority occur only once, which has led some scholars to conclude that the Celtic gods and their cults were local and tribal rather than national.
Supporters of this view cite Lucan's mention of a god called Teutates, which they interpret as "god of the tribe" it is thought that teuta- meant "tribe" in Celtic. The multiplicity of deity names may also be explained otherwise — many, for example, may be simply epithets applied to major deities by widely extended cults.
General Characteristics Evidence from the Roman period presents a wide array of gods and goddesses who are represented by images or inscribed dedications.
Certain deities were venerated widely across the Celtic world, while others were limited only to a single religion or even to a specific locality. Certain local or regional deities might have greater popularity within their spheres than supra-regional deities.
For example, in east-central Gaul, the local Burgundian healing goddess Sequana was probably more influential in the minds of her local devotees than the Matres, who were worshipped all over Britain, Gaul and the Rhineland.
Supra-Regional Cults Among the divinities transcending tribal boundaries were the Matres, the sky-god and Epona, the horse-goddess, who was invoked by devotees living as far apart as Britain, Rome and Bulgaria.
A distinctive feature of the mother-goddesses was their frequent depiction as a triad in many parts of Britain, in Gaul and on the Rhine, although it is possible to identify strong regional differences within this group.
The Celtic sky-god too had variations in the way he was perceived and his cult expressed.
Local Cults It is sometimes possible to identify regional, tribal, or sub-tribal divinities. Specific to the Remi of northwest Gaul is a distinctive group of stone carvings depicting a triple-faced god with shared facial features and luxuriant beards. In the Iron Age, this same tribe issued coins with three faces, a motif found elsewhere is Gaul.
Another tribal god was Lenus, venerated by the Treveri. He was worshipped at a number of Treveran sanctuaries, the most splendid of which was at the tribal capital of Trier itself.
Yet he was also exported to other areas: Lenus has altars set up to him in Chedworth in Gloucestershire and Caerwent in Wales. Many Celtic divinities were extremely localised, sometimes occurring in just one shrine, perhaps because the spirit concerned was a genius loci, the governing spirit of a particular place.
In Gaul, over four hundred different Celtic god-names are recorded, of which at least occur just once. Sequana was confined to her spring shrine near Dijon, Sulis belonged to Bath. The divine couple Ucuetis and Bergusia were worshipped solely at Alesia in Burgundy.
The British god Nodens is associated above all with the great sanctuary at Lydney though he also appears at Cockersand Moss in Cumbria. There are many other gods whose names may betray origins as topographical spirits. Notable Deity Types Antlered Gods A recurrent figure in Gaulish iconography is a cross-legged deity with antlers, sometimes surrounded by animals, often wearing or holding a torc.
Figured representations of this sort of deity, however, are widespread; the earliest known was found at Val Camonica in northern Italy, while the most famous is plate A of the Gundestrup Cauldron, a 1st-century-BC vessel found in Denmark.
On the Gundestrup Cauldron and sometimes elsewhere, Cernunnos, or similar figure, is accompanied by a ram-headed serpent.
This is a list of minor characters appearing in the many series of TYPE-MOON. Characters in the Carnival Phantasm. The Character of Gawain in Middle English Literature - Cory J. Rushton [.pdf]; The Thematic Use of Biblical Allegory in the Poems of the Ms. Cotton Nero A.X.4 - Susan Welstead [.pdf]; The Quest Theme in Representative English Works of the Thirteenth and. The narrator of Sir Gawain is very clear about what the pentangle (five-pointed star) on Gawain’s shield represents: It is a symbol that Solomon designed long ago As an emblem of fidelity, and ju.
At Reims, the figure is depicted with a cornucopia overflowing with grains or coins. Healing Deities Healing deities are known from many parts of the Celtic world; they frequently have associations with thermal springs, healing wells, herbalism and light.
Brighid, the triple goddess of healing, poetry and smithcraft is perhaps the most well-known of the Insular Celtic deities of healing.edition of Sir Gawain and the Green Knight was translated by J. R. R. Tolkien, a respected scholar of The Ideal Knight In the person of Sir Gawain—a nephew of the legendary King abstract concept is worth dying for.
DISCUSS Get together with several. The sacrament of penance, was once described by the poet T.S. Eliot as, “The rending pain of re-enactment/The shame of ill done and done to other’s harm/Which once you took for exercise of virtue/The exasperated spirit proceeds unless restored by that refining fire ” Perhaps nowhere in the.
The world of Sir Gawain and the Green Knight is governed by well-defined codes of behavior. The code of chivalry, in particular, shapes the values and actions of Sir Gawain and other characters in the poem. CELTIC DEITIES. The gods and goddesses, or deities of the Celts are known from a variety of sources, these include written Celtic mythology, ancient places of worship, statues, engravings, cult objects and place or personal names.
In Sir Gawain and the Green Knight Sir Gawain is the very model of knightly virtue, but in medieval Arthurian romance as a whole his reputation was quite varied. In earlier materials he is generally without peer—noble, strong, and fearless, a paragon among Arthur’s knights.
The Character of Gawain in Middle English Literature - Cory J. Rushton [.pdf]; The Thematic Use of Biblical Allegory in the Poems of the Ms.
Cotton Nero A.X.4 - Susan Welstead [.pdf]; The Quest Theme in Representative English Works of the Thirteenth and.