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Teutates

Teutates, also spelled Toutatis or Teutates, was a major deity in ancient Celtic religion, particularly among the Gauls, revered as the protector and patron of tribes and their peoples. His name derives from the Proto-Celtic root *teutā-, signifying "tribe" or "people," which aligns with his attributed role as a guardian of communal identity and prosperity. He is most prominently attested in the 1st-century AD epic Pharsalia by the Roman poet Lucan, who describes Teutates alongside Esus and Taranis as one of the principal gods of Gaul to whom human sacrifices were made, emphasizing their bloodthirsty rites: "And those who pacify with blood accursed / Savage Teutates, Hesus' horrid shrines, / And Taranis' altars cruel as were those / Loved by Diana, goddess of the north."^[1] Scholia (ancient commentaries) on Lucan's text further identify Teutates with the Roman god Mercury, portraying him as a deity honored through drowning victims in barrels filled with liquid, reflecting a syncretic blend of Celtic and Roman attributes associated with commerce, travel, and tribal welfare. This identification aligns with Julius Caesar's earlier account in his Commentarii de Bello Gallico (Book 6, Chapter 17), where he states that the Gauls chiefly worshipped Mercury as the inventor of arts, guide of journeys and business, and granter of wealth, though Caesar does not provide the native name.^[2] Scholars have linked this Mercury to Teutates based on the scholia and etymological parallels, viewing him as a tribal Mercury figure rather than a universal one like the Irish Lugh.^[3] Epigraphic evidence for Teutates is sparse but significant, appearing in Romano-Celtic contexts where he is syncretized with Mars, the Roman war god, suggesting martial aspects to his cult. A notable example is a 2nd- or 3rd-century CE silver votive plaque from Barkway, Hertfordshire (RIB 219; CIL VII 84), inscribed "DEO MARTI TOTAT[I]" ("To the god Mars Toutatis"), dedicated by a freedman named Tiberius Claudius Primus.^[4] Similar dedications appear in Britain at sites like Old Carlisle and York, and potentially in continental Gaul under variant spellings like Totatis, indicating his worship extended across Celtic territories under Roman influence, though no unambiguous pre-Roman inscriptions survive. Teutates' cult thus embodies the fusion of indigenous tribal protection with Roman imperial religion, highlighting the adaptability of Celtic deities during the Gallo-Roman period.

Name and Etymology

Linguistic Origins

The name Teutates derives from the Proto-Celtic form *Toutātis, which is composed of the root *toutā- meaning "tribe" or "people" and the suffix *-tis, a common theonymic ending in Gaulish divine names indicating agency or belonging.^[5] This reconstruction aligns with the god's attested role as a protector of communal identity, reflecting the semantic core of tribal affiliation.^[6] Comparative philology reveals cognates of *toutā- across Celtic languages, underscoring its widespread use for denoting social groups. In Old Irish, the term appears as *túath, signifying "people" or "tribe," often in contexts of political or ethnic units. Gaulish inscriptions preserve *touta with the same meaning, as in references to tribal lands or assemblies.^[7] These forms demonstrate the root's continuity from Proto-Celtic into historical dialects, with parallels in other Indo-European branches, such as Germanic *þeudō ("people").^[7] In Latin sources, the name evolved into various orthographic forms, including Teutates, Toutates, and Teutatis, reflecting adaptations to Roman phonology and scribal practices. The spelling Teutates is prominent in the works of the Roman poet Lucan, while epigraphic evidence favors Toutatis or Totatis, with variations like Totates appearing in British contexts.^[7] These differences arise from inconsistencies in Latin transcription of Celtic sounds, such as the rendering of initial *t- and medial vowels. A dialectal variant *teutā- appears in some reconstructions, possibly reflecting sound shifts in certain Celtic branches. Phonologically, the name traces back to the Proto-Indo-European root *tewtéh₂, meaning "people" or "tribe," which underwent regular sound changes in the Celtic branch. The sequence *tew- developed into *tou- through vowel shifts and laryngeal effects, yielding Proto-Celtic *toutā.^[5] This evolution highlights the conservative nature of Celtic in preserving PIE sociopolitical vocabulary, with *tewtéh₂ also appearing in Baltic *tautà ("nation") and Italic *toutā ("people").

Significance as Tribal Deity

The reconstructed name *Toutātis for Teutates derives from the Proto-Celtic *toutā, signifying "tribe" or "people," and is interpreted as "he of the tribe" or "god of the people." This etymology emphasizes a deity oriented toward communal welfare and collective defense, distinguishing Teutates from gods focused on personal or universal concerns in Celtic belief systems.^[6] In Iron Age Celtic tribal societies, organized around kinship groups, chieftains, and druidic advisors, such deities were pivotal to group sovereignty and protection, symbolizing the tribe's unified strength, particularly in warfare and territorial integrity, thereby fostering social cohesion and communal prosperity.^[8] Scholars propose that "Teutates" functioned as an epithet or title, applicable to various localized gods who patronized specific tribes, rather than identifying a single overarching figure across Celtic regions. The Proto-Celtic root *toutā-, as explored in linguistic studies, underpins this tribal association. This epithet-like usage connects Teutates to wider Celtic traditions of tribal deities, who safeguarded collective interests and reinforced the interdependence of community members in Iron Age life.^[8]

Literary Sources

Lucan's Pharsalia

The first surviving literary reference to Teutates occurs in the epic poem Pharsalia (also known as Bellum Civile), composed by the Roman poet Marcus Annaeus Lucanus (Lucan) between approximately 60 and 65 CE during the reign of Nero.^[9] This unfinished work chronicles the Roman civil war between Julius Caesar and Pompey the Great (49–45 BCE), framing it as a catastrophic moral and political decline, with vivid descriptions of global repercussions including the mobilization of legions from conquered provinces like Gaul.^[9] Lucan's portrayal of Celtic deities reflects a Roman imperial perspective, emphasizing the "barbaric" otherness of Gallic tribes in the aftermath of Caesar's Gallic Wars (58–50 BCE), where Rome had subjugated and Romanized much of the region.^[10] In Book 1, lines 441–445, Lucan describes the rejoicing of various Gallic peoples, such as the Treviri and Ligurians, as Roman legions depart for Italy, leaving them free from military burdens; amid this, he invokes Teutates as one of three principal gods propitiated through human sacrifice.^[11] The Latin text reads: "et quibus inmitis placatur sanguine diro / Teutates horrensque feris altaribus Esus / et Taranis Scythicae non mitior ara Dianae" ("and those by whose cruel blood / Teutates is appeased, and Esus horrific at savage altars, / and Taranis whose altar yields not to the Scythian shrine of Diana").^[11]^[12] This dramatic grouping positions Teutates, spelled "Teutates" in the original Latin, alongside Esus and Taranis as a triad of stern deities demanding dire offerings, contrasting their ferocity with Roman civilizational norms and heightening the epic's theme of widespread chaos spilling beyond Italy.^[10] Lucan's depiction introduces Teutates to Roman literary audiences as a tribal protector god central to Gallic religion, evoking horror through associations with blood rites to underscore the poem's prophecy of global strife involving Rome's former enemies.^[7] By naming these gods explicitly without further explanation, Lucan assumes familiarity among educated readers, likely drawing from oral reports or earlier historical accounts of Celtic practices during the Gallic conquests, thereby integrating Teutates into the narrative as emblematic of the perilous frontiers Rome must confront.^[10] This reference marks Teutates' entry into classical literature, framing him not as a benevolent figure but as part of a terrifying pantheon amid the civil war's portents.^[7]

Ancient Scholia

The medieval scholia on Lucan's Pharsalia offer the primary ancient commentaries detailing the worship of Teutates, focusing on ritual practices not elaborated in the original poem. The Commenta Bernensia, a 9th-century compilation preserved in manuscripts from the Carolingian period, equates Teutates with the Roman Mercury and describes his propitiation through human sacrifices involving drowning by submerging victims headfirst in a small barrel or vat until suffocation.^[13] This method is presented as a means to spill blood for the god, emphasizing submersion as the distinctive rite for Teutates among the triad of deities mentioned by Lucan.^[14] These scholia differentiate Teutates' sacrifices from those of the companion gods Esus and Taranis, establishing a tripartite schema of ritual violence. For Teutates, the drowning in a vessel contrasts with Esus (equated to Mars), whose victims were hung from trees and ritually wounded to bleed to death, and Taranis (linked to Dis Pater or Jupiter), who received offerings by burning individuals alive in wicker structures or wooden vessels.^[13] The Adnotationes super Lucanum, another 9th-century set of notes integrated into the Commenta Bernensia tradition, reinforces this distinction without significant variation, attributing the entire triad to Gaulish practices of bloodletting for divine favor. Later commentaries, such as the Glosulae super Lucanum by Arnulf of Orléans (late 12th century), echo these equivalences and methods, specifying Teutates' demand for human blood via submersion while omitting finer details of the barrel or bog. The reliability of these scholia is complicated by their compilation from fragmented ancient ethnographic reports, potentially including lost works by 1st-century BCE historians like Timagenes of Alexandria, whose accounts of Celtic customs influenced Roman perceptions of barbarian rituals.^[15] However, the texts exhibit clear Roman biases, amplifying the savagery of Gaulish sacrifices to align with imperial propaganda, and may incorporate invented or embellished elements not verifiable in contemporary sources. Through Carolingian manuscript traditions, such as those in the Berne codex and Vatican collections, these scholia were transmitted and expanded, profoundly influencing medieval and Renaissance interpretations of Celtic religion by codifying Teutates' association with watery immolation.

Epigraphic Evidence

Inscriptions

Epigraphic evidence for Teutates, also known as Toutatis, is sparse but significant, consisting primarily of votive inscriptions from Roman Gaul and Britain dating to the 1st through 3rd centuries CE. These artifacts indicate a localized cult, with concentrations in northern and central Gaul among tribes such as the Arverni and in Roman military sites in Britain, reflecting his role as a tribal protector rather than a widely pan-Celtic deity. The inscriptions often appear in dative forms like Toutati or Teutati, used in dedicatory contexts to invoke divine favor, and frequently syncretize Teutates with the Roman god Mars, underscoring Roman interpretatio of Celtic beliefs.^[4] A prominent example from Britain is the silver votive plaque discovered at Rookery Wood near Barkway, Hertfordshire, inscribed Marti Toutati / Ti(berius) Claudius Primus / Attii liber(tus) / v(otum) s(olvit) l(ibens) m(erito) ("To Mars Toutatis, Tiberius Claudius Primus, freedman of Attius, willingly and deservedly fulfilled his vow"), dated to the 3rd century CE (CIL VII 84; RIB 219). This dedication, likely from a civilian or auxiliary context near military routes, exemplifies Teutates' association with protection in potentially martial settings. Another British inscription, an altar of uncertain provenance (possibly Cumbria), reads I(ovi) O(ptimo) M(aximo) et Riocalat(i) [To]utat(i) M-[ar(ti)] Cocid(i)o [vo]to feci- Vitalis ("To Jupiter, Best and Greatest, and to Riocalatis, Toutatis, and Mars Cocidius in fulfilment of a vow Vitalis made (this altar)"), from the 2nd or 3rd century CE (RIB 1017), highlighting Teutates' inclusion in a polytheistic military dedication alongside local and Roman deities. Similar dedications are attested at other British sites, including Old Carlisle (e.g., an altar to Mars Toutatis Cocidius, RIB 948) and York.^[4]^[16] In Gaul, inscriptions are rarer and often on portable objects. A bronze stylus unearthed at Jort in Calvados (Normandy), possibly dated to the 1st century CE, bears a votive formula TOUTATI // SE(XTUS) COS(IUS) VEBR(US), interpreted as a personal dedication for tribal or personal safeguarding (AE 2013, 1078). At Beauclair in Puy-de-Dôme (territory of the Arverni), five pottery fragments from a Roman roadside sanctuary feature graffiti such as Totates or variants, likely from the 2nd century CE, suggesting informal offerings at a cult site possibly linked to travel and community protection. These Gaulish examples, with spellings like Totates reflecting phonetic variations in Gaulish script adapted to Latin, underscore Teutates' role in votive practices for security amid Roman provincial life.^[17] Overall, the inscriptions portray Teutates as a deity of communal defense, with dedications typically made by individuals—freedmen, soldiers, or locals—in response to vows for victory, safety, or prosperity in tribal or military contexts, aligning with the etymological sense of his name as "god of the tribe." The scarcity of evidence points to a cult transmitted orally or through non-monumental media, amplified under Roman rule through syncretism with Mars.^[16]^[17]

TOT Rings and Amulets

Numerous silver and gold finger rings inscribed with the repeated letters "TOT" have been discovered at Romano-British sites, particularly in eastern England such as Lincolnshire and the East Midlands, dating to the 2nd through 4th centuries CE.^[18]^[19] These artifacts, often featuring the inscription within a bordered bezel on a simple hoop, represent a distinctive Romano-Celtic style concentrated in the territory of the Corieltavi tribe.^[20] The "TOT" inscription is widely interpreted as an abbreviation for Toutates (or Teutates), the Celtic tribal protector god, serving as personal talismans to invoke divine safeguarding against harm or to affirm tribal loyalty.^[19]^[21] Their discovery in hoards, graves, and settlement contexts points to use in everyday personal or ritual practices, distinct from larger votive dedications at public altars.^[22] For instance, examples from the Portable Antiquities Scheme database, catalogued by archaeologist Adam Daubney, illustrate their prevalence in domestic and funerary settings across Lincolnshire.^[23] While the rings are predominantly British finds, epigraphic parallels in Gaul—such as pottery fragments inscribed with variants of "TOTATES" from Beauclair—support the connection to Toutates, though no equivalent rings have been confirmed there. Scholars largely accept "TOT" as referring to this deity based on linguistic and contextual evidence, but some debate persists over alternative abbreviations, such as possible references to other tribal or protective terms, informed by broader Gaulish epigraphy.^[18]

Role and Associations

As Protector of the People

In Celtic religious traditions, Teutates functioned primarily as a guardian deity ensuring the unity, welfare, and prosperity of the tribe, often invoked for protection against external threats and internal discord. Literary accounts, such as those in Lucan's Pharsalia, portray Teutates as a recipient of offerings aimed at securing communal safety, with rituals emphasizing the drowning of victims to symbolize purification and renewal for the group's survival. Epigraphic evidence from Gaul and Britain, including inscriptions from sites like York and Old Carlisle, reinforces this role, dedicating altars and votive objects to Toutatis (a variant spelling) as a tribal patron overseeing social cohesion and collective endeavors. Scholars interpret these attributes as extending to domains like warfare, where Teutates bolstered warriors' resolve, and commerce, safeguarding trade networks vital to tribal economies, though direct evidence for the latter remains inferential from contextual associations with prosperity symbols in artifacts.^[24]^[25] Teutates' protective function distinguished him from deities tied to natural forces, such as the thunder god Taranis, positioning him instead as a socio-political figurehead embodying the "touta"—the people or tribe itself—rather than cosmic or elemental powers. This tribal-centric focus aligns him with other localized Celtic protectors or Gaulish genii loci revered in specific regional cults for maintaining social order. Unlike these, however, Teutates' epithet suggests a more abstract embodiment of the collective, potentially linking him to concepts of sovereignty through oaths and alliances that bound the tribe's identity and loyalty, though no explicit inscriptions confirm such rituals. His role thus emphasized human-centered guardianship, fostering oaths of fidelity and communal pacts inferred from the etymological root teutā denoting "tribe" or "people."^[25]^[26] In contrast to more universal Celtic figures like Lugus, who transcended tribal boundaries as a widespread god of skills, oaths, and kingship across Gaul, Iberia, and Ireland, Teutates remained anchored to specific ethnic groups, highlighting the localized nature of many Celtic protector deities. This distinction underscores Teutates' emphasis on immediate tribal welfare over broader cultural or pan-Celtic domains, with inscriptions often appearing in military or civic contexts tied to particular tribes rather than continental networks. Such a focused guardianship likely reinforced social hierarchies and collective resilience, integral to Celtic societal structure.^[27]^[25]

Roman Syncretism

Under the framework of interpretatio romana, the Roman practice of equating indigenous deities with their own pantheon to facilitate cultural integration in conquered provinces, Teutates was primarily associated with Mercury as a tribal guide and protector in literary traditions, and with Mars as a war god in epigraphic evidence from Roman Britain. This syncretism reflected the blending of Celtic tribal worship with Roman imperial religion, particularly among military and frontier communities in Gaul and Britain during the 1st to 3rd centuries CE. Such equivalences allowed native cults to persist while adopting Roman ritual forms, including votive dedications and iconography that merged Celtic and classical attributes.^[28] In British contexts, Teutates appears syncretized with Mars in several inscriptions, underscoring his role in martial protection. A notable example is a silver votive plaque from Barkway, Hertfordshire, dated to the 2nd century CE, inscribed MARTI TOUTATI TI(BERIUS) CLAUDIUS PRIMUS ATTII LIBER(TUS) V(OTUM) S(OLVIT) L(IBENS) M(ERITO), dedicated by a freedman in fulfillment of a vow. Similarly, an altar from Brough-under-Stainmore, Westmorland (now Cumbria), from the 2nd–3rd century CE, invokes IOVI OPTIMO MAXIMO ET RIOCALATI TOTATIS ET MARTI COCIDIO VITALIS V(otum) S(olvit) L(ibens) M(erito), linking Teutates with Mars Cocidius, a local British war deity, in a hybrid dedication likely by a soldier. These artifacts illustrate how Teutates-Mars received offerings for victory and safety in military campaigns, adapting Celtic tribal guardianship to Roman legions.^[4]^[16]^[29] In Gaul, epigraphic evidence for Teutates is sparser but shows similar Roman overlays, with dedications appearing in votive contexts that suggest associations with commerce and travel under Mercury's influence, though direct Teutates-Mercury inscriptions are rare. A bronze stylus from Jort, Calvados, dated to the Roman period (1st–3rd century CE), bears a simple votive inscription to Toutatis, indicating continued native worship adapted to Roman artifact forms. Hybrid iconography in Gaulish artifacts evidences this cultural fusion, altering traditional Celtic rites by incorporating Roman temple offerings and processional imagery for traders and wayfarers.^[30]

Interpretations in Scholarship

Historical Debates

In the 19th century, scholarly interpretations of Teutates were heavily influenced by classical literary sources, particularly Lucan's Pharsalia, leading many to view him primarily as a war god associated with human sacrifice. However, debates emerged over the reliability of ancient scholia, which expanded on Lucan's brief mention by detailing sacrificial rites; scholars like Sir John Rhŷs argued that these annotations, compiled centuries later, may reflect Roman biases or Christian interpolations rather than authentic Celtic practices, urging caution in accepting Teutates' warlike portrayal without corroboration. Early 20th-century research shifted toward epigraphic evidence, emphasizing Teutates' role as a protector of specific tribes rather than a universal pan-Celtic deity. In his The Religion of the Ancient Celts (1911), John Arnott MacCulloch analyzed inscriptions from the Corpus Inscriptionum Latinarum (CIL), such as those in CIL XIII linking "Toutatis" to local votive offerings in Gaul and Britain, interpreting them as invocations for communal safety and prosperity rather than conquest.^[6] Figures like Georges Dottin, in La religion des Celtes (1904), questioned Teutates' pan-Celtic status, noting the inscriptions' regional variations and suggesting he represented localized tribal guardianship, potentially syncretized with Roman Mars only in frontier contexts. Comparative mythology further shaped these discussions, with scholars drawing parallels between Teutates and the Germanic god Tiwaz (later Tyr), both embodying tribal sovereignty and oaths. Rhŷs, in his 1888 Lectures on the Origin and Growth of Religion as Illustrated by Celtic Heathenism, proposed an Indo-European root connecting teutā- ("tribe" or "people") in Teutates' name to Tiwaz's role as a sky and war deity, positing a shared archetype of protective father-figures across Celtic and Germanic traditions. Meanwhile, artifacts like TOT rings and amulets, bearing inscriptions evoking "Toutatis," were initially dismissed by epigraphers such as those contributing to CIL volumes in the late 19th and early 20th centuries as secular talismans or trade symbols, not explicitly religious items, though this view began to evolve with accumulating evidence of dedicatory parallels.^[31] By the mid-20th century, these foundational debates, documented in key compilations like CIL XIII (edited 1898–1903) for Gallic inscriptions, had established a tentative consensus on Teutates as a tribal protector with martial attributes, tempered by source critiques and regional specificity, setting the stage for later refinements.^[31]

Modern Perspectives

In the late 20th and early 21st centuries, scholars such as Miranda Aldhouse-Green have advanced understandings of Teutates through analyses of Romano-Celtic religious fusion, highlighting the god's integration with Roman deities like Mercury or Mars in provincial contexts. Green's examinations of amulets and votive deposits, including renewed interpretations of TOT rings—small bronze rings inscribed with the epithet and found in Gaulish and British sites—underscore Teutates' protective attributes during the Roman period, where such objects served as talismans for tribal welfare and commerce. These studies reveal how Teutates' cult adapted to imperial structures, blending indigenous tribal guardianship with Roman civic piety from the 1st century CE onward. Critiques of the ancient scholia to Lucan's Pharsalia have intensified in modern scholarship, with researchers dating these annotations to the 9th–10th centuries CE and questioning their reliability as sources for 1st-century Celtic practices, suggesting they may incorporate medieval fabrications or folklore rather than authentic ancient lore. Bog body discoveries, such as the Lindow Man from 1984 in Cheshire, England, provide archaeological evidence of violent ritual deaths involving multiple injuries such as blows to the head, garroting, and throat slashing around the 1st century CE, tentatively aligning with classical descriptions of sacrifices but lacking any explicit connection to Teutates. Aldhouse-Green's forensic reassessments of such remains emphasize ritual complexity in Iron Age and Roman Britain, yet caution against overlinking them to specific gods without corroborating epigraphy. Recent epigraphic reappraisals confirm Teutates' cult as limited in volume but geographically dispersed across Gaul, Britain, and the Rhineland, spanning roughly 50 BCE to 400 CE, based on dedications like the silver tablet to Marti Toutati from Barkway, Hertfordshire, England (CIL VII 84; RIB 219). Scholars debate whether "Teutates" functioned primarily as a proper name or a generic epithet derived from Proto-Celtic teutā- ("tribe" or "people"), implying a title applied to various local protector gods rather than a singular pan-Celtic figure.^[32] This perspective, advanced in post-2000 analyses, prioritizes inscriptional context over literary invention, revealing a pragmatic, community-focused worship without grand temple complexes. Celtic revival movements of the 19th–20th centuries and depictions in popular media, such as René Goscinny and Albert Uderzo's Asterix comics portraying Teutates as a tribal patron, have influenced public perceptions but face academic rejection as ahistorical romanticizations detached from archaeological evidence. The absence of freestanding statues or distinct iconography for Teutates—unlike more visually attested deities—exposes persistent gaps in understanding his form, with surviving representations confined to syncretic Romano-Celtic reliefs and coins emphasizing martial or mercantile themes.^[33]

References

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https://en.wikisource.org/wiki/The_Pharsalia_of_Lucan_(Ridley
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https://topostext.org/work/683#6.17
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is lug to be identified with mercury (bell. gall. vi 17, 1)? new ... - jstor
It goes without saying that the two authors give quite different reasons for the identification of Mercury with Teutates. ... The ensuing summary of Gaulish ideas ...Missing: source | Show results with:source
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RIB 219. Dedication to Mars Toutatis - Roman Inscriptions of Britain
Support. Type of object: Votive plaque; Material: Silver; Dimensions: W 0.26 × H 0.527 m; Decoration and iconography: In an ansate panel.Missing: Gaul epigraphy
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[PDF] On some connections of Celtic and Baltic peoples
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A Celtic war god worshipped with human sacrifices in Gaul. His name may derive from the word 'tribe' or 'people': Gallic, touta; Irish, tuath.
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Little, Lucan: "Pharsalia": The "Civil. War" (Dunedin, 1989); S. H. Braund ... Teutates is not benign (immitis), Esus is horrifying (horrens), and the ...
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M. ANNAEI LVCANI BELLI CIVILIS LIBER PRIMVS. Bella per Emathios plus quam ciuilia campos iusque datum sceleri canimus, populumque potentemMissing: 1.441-445 | Show results with:1.441-445
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I sing of a worse than civil war, of war fought between kinsmen over Pharsalia's plains, of wickedness deemed justice; of how a powerful people turned their ...Missing: Teutates | Show results with:Teutates
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Jul 3, 2006 · The Berne Scholia, also known as the Berne Commentaries or the Commenta Bernensia discusses Lucan's Pharsalia as follows: 442 ET NVNC TONSE ...
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Jun 8, 2022 · Timagenes may have relied, in part, on Poseidonios' slightly earlier account of the Celts, now only existing in brief citations by others ( ...Missing: Teutates scholia
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RIB 1017. Altar dedicated to Riocalatis, Toutatis, and Mars Cocidius
To Jupiter, Best and Greatest, and to Riocalatis, Toutatis, and Mars Cocidius in fulfilment of a vow Vitalis made (this altar).
[19]
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Commentary and notes. TOT abbreviated. The inscription is complete and fills the bezel. Recorded in the PAS database and in the catalogue made available by ...
[21]
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Described in Eboracum as "Finger ring, of silver, circular... inscribed TOT." TOT rings refer to the Gallic deity Toutatis (Teutates); many examples fo ...Missing: amulets Britain
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Brit. 45.23. Finger ring dedicated to Toutatis
Recorded in the PAS database and in the catalogue made available by Adam Daubney, Finds Liaison Officer for Lincolnshire; see further A. Daubney, 'The cult of ...
[24]
Brit. 45.40. Finger ring dedicated to Toutatis
Recorded in the PAS database and in the catalogue made available by Adam Daubney, Finds Liaison Officer for Lincolnshire.
[25]
Record ID: YORYM-B6486A - ROMAN finger ring
TREASURE CASE : 2023 T456. Description: A complete silver 'TOT' type finger ring of Roman date, c.AD 100 – 300. The hoop is circular with an ovate section ...
[26]
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THE RELIGION OF THE ANCIENT CELTS. BY. J.A. MACCULLOCH. HON. D.D.(ST. ANDREWS); HON. CANON OF CUMBRAE CATHEDRAL. AUTHOR OF "COMPARATIVE THEOLOGY"
[28]
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The only other comparable epigraphic attestation comes from a Gallo-Greek inscription from Montagnac (Hérault): Carnonos 3rd century ...
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Toutatis, also known as Teutates, was a major deity in ancient Gaul and Britain, revered as a protector of tribes.<|control11|><|separator|>
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Lugus is identified as a deity shared across Celtic sub-branches through cognate names and narratives. Comparative methodology reveals linguistic and thematic ...
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Esus, Taranis, and Teutates. the result of a phenomenon labelled by historians of religion as interpretatio romana, adopting an expression used by Tacitus in ...
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Gods and goddesses of Roman Britain | British Museum
Often merged with Celtic gods, such as Toutatis – their merged name 'MARTI TOUTATI,' which means Mars Toutatis, is on a silver plaque found in Hertfordshire.
[33]
Une inscription votive à Toutatis découverte à Jort (Calvados, France)
Bien que très largement connu du grand public, Toutatis n'est finalement que peu attesté par l'épigraphie. Un stylet en bronze portant une dédicace à ce dieu, ...
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Lucan Pharsalia 1.444–46: Et quibus inmitis placatur sanguine diro / Teutates horrensque feris altaribus Esus / et Taranis Scythicae non mitior ara Dianae.
[35]
Celtic Literature, by Matthew Arnold - Project Gutenberg
[85] Monsieur Henri Martin, whose chapters on the Celts, in his Histoire de France, are full of information and interest. [97] The above is really a ...
[36]
Corpus Inscriptionum Latinarum: home
CORPUS INSCRIPTIONUM LATINARUM · Volumes · Authors · Inscriptions in the Roman Empire · History of the CIL · News · Showcase.Inscriptions in the Roman Empire · Library · Resources · AuthorsMissing: Teutates | Show results with:Teutates
[37]
Teutates - Brill Reference Works
could have arisen etymologically from a fusion of Celtic touto-tati-s ('father of the tribe') [2]. Among the little epigraphic evidence for T. is a silver ...
[38]
Celtic Deities in Roman Dalmatia: A Reassesment - Academia.edu
The article analyses inscriptions of the area which are thought to be associated with Gaulish Taranis / Taranus, and also discusses the provenance of ...