Celtic Mythology: History of Celts, Religion, Archeological Finds, Legends & Myths. T. W. Rolleston

was replaced by that of anthropomorphic divinities, with the older divine animals as their symbols, sacrificial victims, and the like. This evolution now led to the removal of restrictions upon slaying and eating the animals. On the other hand, the more primitive animal cults may have remained here and there. Animal cults were, perhaps, largely confined to men. With the rise of agriculture mainly as an art in the hands of women, and the consequent cult of the Earth-mother, of fertility and corn-spirits probably regarded as female, the sacramental eating of the divine animal may have led to the slaying and eating of a human or animal victim supposed to embody such a spirit. Later the two cults were bound to coalesce, and the divine animal and the animal embodiment of the vegetation spirit would not be differentiated. On the other hand, when men began to take part in women's fertility cults, the fact that such spirits were female or were perhaps coming to be regarded as goddesses, may have led men to envisage certain of the anthropomorphic animal divinities as goddesses, since some of these, e.g. Epona and Damona, are female. But with the increasing participation of men in agriculture, the spirits or goddesses of fertility would tend to become male, or the consorts or mothers of gods of fertility, though the earlier aspect was never lost sight of, witness the Corn-Mother. The evolution of divine priest-kings would cause them to take the place of the earlier priestesses of these cults, one of whom may have been the divine victim. Yet in local survivals certain cults were still confined to women, and still had their priestesses.⁷¹³

644. Reinach, BF 66, 244. The bull and three cranes may be a rebus on the name of the bull, Tarvos Trikarenos, "the three-headed," or perhaps Trikeras, "three-horned."

645. Plutarch, Marius, 23; Cæsar, vii. 65; D'Arbois, Les Celtes, 49.

646. Holder, s.v. Tarba, Tarouanna, Tarvisium, etc.; D'Arbois, Les Druides, 155; S. Greg. In Glor. Conf. 48.

647. CIL xiii. 6017; RC xxv. 47; Holder, ii. 528.

648. Leahy, ii. 105 f.; Curtin, MFI 264, 318; Joyce, PN i. 174; Rees, 453. Cf. Ailred, Life of S. Ninian, c. 8.

649. Jocelyn, Vita S. Kentig. c. 24; Rees, 293, 323.

650. Tacitus, Germ. xlv.; Blanchet, i. 162, 165; Reinach, BF 255 f., CMR i. 168; Bertrand, Arch. Celt. 419.

651. Pennant, Tour in Scotland, 268; Reinach, RC xxii. 158, CMR i. 67.

652. Pausan, vii. 17, 18; Johnson, Journey, 136.

653. Joyce, SH ii. 127; IT i. 99, 256 (Bricriu's feast and the tale of Macdatho's swine).

654. Strabo, iv. 4. 3, says these swine attacked strangers. Varro, de Re Rustica, ii. 4, admires their vast size. Cf. Polyb. ii. 4.

655. The hunt is first mentioned in Nennius, c. 79, and then appears as a full-blown folk-tale in Kulhwych, Loth, i. 185 f. Here the boar is a transformed prince.

656. I have already suggested, p. 106, supra, that the places where Gwydion halted with the swine of Elysium were sites of a swine-cult.

657. RC xiii. 451. Cf. also TOS vi. "The Enchanted Pigs of Oengus," and Campbell, LF 53.

658. L'Anthropologie, vi. 584; Greenwell, British Barrows, 274, 283, 454; Arch. Rev. ii. 120.

659. Rev. Arch. 1897, 313.

660. Reinach, "Zagreus le serpent cornu," Rev. Arch. xxxv. 210.

661. Reinach, BF 185; Bertrand, 316.

662. "Cúchulainn's Sick-bed," D'Arbois, v. 202.

663. See Reinach, CMR i. 57.

664. CIL xiii. 5160, xii. 2199. Rh^ys, however, derives Artaios from ar, "ploughed land," and equates the god with Mercurius Cultor.

665. CIL xii. 1556-1558; D'Arbois, RC x. 165.

666. For all these place and personal names, see Holder and D'Arbois, op. cit. Les Celtes, 47 f., Les Druides, 157 f.

667. See p. 32, supra; Reinach, CMR i. 72, Rev. Arch. ii. 123.

668. O'Grady, ii. 123.

669. Epona is fully discussed by Reinach in his Epona, 1895, and in articles (illustrated) in Rev. Arch. vols. 26, 33, 35, 40, etc. See also ii. 1898, 190.

670. Reinach suggests that this may explain why Vercingetorix, in view of siege by the Romans, sent away his horses. They were too sacred to be eaten. Cæsar, vii. 71; Reinach, RC xxvii. 1 f.

671. Juvenal, viii. 154; Apul. Metam. iii. 27; Min. Felix, Octav. xxvii. 7.

672. For the inscriptions, see Holder, s.v. "Epona."

673. CIL iii. 7904.

674. CIL xiii. 3071; Reinach, BF 253, CMR i. 64, Répert. de la Stat. ii. 745; Holder, ii. 651-652.

675. Granger, Worship of the Romans, 113; Kennedy, 135.

676. Grimm, Teut. Myth. 49, 619, 657, 661-664.

677.