The Roman god Silvanus may not be the best-known, but he was popular with the people. He had no official cult or priests dedicated to his worship – his was a cult of country people, farmers, labourers and slaves.
Historically, the interpretatio has been diverse. In late sources, Silvanus and Faunus were equated, as indicated by Peter Dorcey in his Cult of Silvanus (1992, 34). According to the same scholar, Augustine’s reference to a childbirth ritual in Civitas Dei intended to ward off Silvanus may also derive from a confusion between Him and Faunus, but I’ll get to that later. Earlier sources are no less complex, since they appear to refer to the two gods interchangeably, but then there are also cases of distinction: Martial mentions altars to Silvanus and trees of Faunus (
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I know I tend to write about goddesses more than gods, but the slightly mysterious god Condatis has a special place in my heart, because I used to live in Durham. He seems to be a local god, with three altars dedicated to him dotted around the county. A further one was recently unearthed in Cramond, Scotland.
It’s a well known fact that the Celts – and later the early Christians – in Ireland were extraordinarily creative people, regularly expressing their philosophies, beliefs and histories through art. At first this was done through stone carving, metalwork and most likely wood. Celtic society revolved around the concepts of war and wealth, so they spent much of their time creating intricately decorated weapons and jewellery from bronze and gold, to show off their fighting prowess and status in society. They were also a highly spiritual society with an astronomical and seasonal calendar, various ritualistic festivals throughout the year, and revered burial practices. At sites where these ceremonies took place stone monuments were very common and often featured elaborate carvings, sculptures and the like.
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The goddess Litavis or Litavi presents us with a dilemma. If we follow the etymology, her name connects to the Hindu earth-goddess Prithivi, and means something like ‘the Vast One, the Broad One’. On the other hand, the Romans may have equated her to Bellona, the fierce companion of Mars.
So the other day I was thinking about the colors of the rainbow when something I had read in the Prose Edda came back into the back of my mind and began to nag and eat at me. The Prose Edda says that the Bifröst has three colors. Three colors. Three. That just did not compute for a hot minute. I sat there stumped thinking about how a rainbow on even a meagre day has more colors than that.
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This reblog is a chance for me to post another cool picture of the aurora borealis.
The Austrian goddess Noreia, like the British goddess Brigantia, has always been dogged by the suspicion that she was a Roman invention rather than a native deity. They both share their name with a Roman province, and worshippers with Roman or Romanized names made offerings to them.
Although Hekate is frequently described in contemporary Pagan texts as a “Dark Goddess” literature and iconography has linked her, for nearly 3000 years, with light. Curiously however, claiming that Hekate is a Goddess of Light can sometimes awaken an almost irrational reaction from individuals who describe her as a Dark Mother, Goddess of the Underworld, Queen of Hell or even as a Goddess of Darkness. However, her most iconic images, even today, depict her with two torches aloft, illuminating the darkness!
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