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Teutates

"Toutatis" redirects here. For the asteroid, see4179 Toutatis.For the roller coaster, seeToutatis (roller coaster).

Teutates(spelled variouslyToutatis,Totatis,Totates) is aCeltic godattested in literary andepigraphicsources. His name, which is derived from aproto-Celticword meaning "tribe", suggests he was atribal deity.

A large man lowers a warrior, headfirst, into a container. This scene from theGundestrup cauldronmay represent a sacrifice to Teutates.

The Roman poetLucan's epicPharsaliamentions Teutates,Esus,andTaranisas gods to whom theGaulssacrificed humans. This rare mention of Celtic gods under their native names in a Latin text has been the subject of much comment. Almost as often commented on arethe scholia to Lucan's poem(early medieval, but relying on earlier sources) which tell us the nature of these sacrifices: in particular, that victims of Teutates were immersed headfirst into a small barrel and drowned. This sacrifice has been compared with a poorly understood ritual depicted on theGundestrup cauldron,some motifs inIrish mythology,and the death of thebog bodyknown as theLindow Man.

Teutates appears in a number of inscriptions, most of which have been found in border or frontier areas. When these inscriptions pair Teutates with a Roman god, they pair him withMars.Alongside the inscriptions to Teutates, there are inscriptions to a number of etymologically related deities (Teutanus, Toutanicus, Toutiorix). The presence of these similar deity-names have been used to argue that "Teutates" was a generic name, applied to any tribe'stutelary deity.

Teutates has been linked to Roman rings withTOTinscribed on them, of which over 60 examples are known, found aroundLincolnshirein England. These three letters have been repeatedly conjectured to abbreviate "Totatis", a late variant of Teutates's name.

Name

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Etymology and development

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The name Teutates derives from proto-Celtic *teutā( "tribe" ).[1]: 321 This proto-Celtic word is otherwise attested byOld Irishtúath( "tribe" ),Middle Welshtut( "people, country" ), andCornishtus( "people" ).[2]: 386 Sometimes, Teutates is explained as a reflex of proto-Celtic*teuto-tatis( "father of the tribe" ). However, this explanation is problematic, insofar as it assumeshaplology(omission of a syllable) in the development of the word and requires that the "a" beshort(which conflicts with Lucan'sscansion).[3]: 200 [4]: 263 

In line with general Celtic vowel changes, the first vowel in the deity's name developed from/eu/to/ou/to/o/.[5]: 295 Of the spellings attested in the epigraphic record, "Toutatis" attests to the second stage of this development, and "Totates" attests to the third.[1]: 321 Given its date, the spelling "Teutates" in Lucan probably does not attest to the first stage. Latin lacked thediphthong/ou/ofGaulish,so Latin speakers approximated this diphthong with/eu/(the only u-diphthong in Latin).[6]: 8 The epithet "Teutanos" (known from theDanube Valley) does, however, preserve this first stage.[7]: 51 If it is an attestation of the god's name, the spelling "Tutate" on a 5th-century CE inscription fromPoitiersmay show a later vowel development from/o/to/u/.[7]: 54 

Protector of the tribe

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It has been repeatedly suggested (for example, byWolfgang Meid[de]andPatrizia de Bernardo Stempel) that the theonym Teutates was a general title applied to tribal tutelary deities. Each tribe would therefore have its own Teutates.[7]: 54 [8]: 33 As evidence for this interpretation, scholars have pointed to the number of bynames similar to Teutates in the epigraphic record (Teutanus, Toutanicus, Toutiorix) and the inconsistency with which these bynames were associated with Roman deities.[7]: 54 [9]Jürgen Zeidler[de]argues against this contention on the grounds that the suffix "-ati-" is uncommon; if the name was derived independently in each case, we would expect more variants along the lines of "tribal father" (for example,*teut-ater-,*teut-atta-,or*teuto-genos).[10]

In his capacity as tribal deity, Teutates has been compared with the oath taken by several heroes of medieval Irish mythology:Tongu do dia toinges mo thúath( "I swear by the god by whom my tribe swears" ).[8]: 33 [11]: 163 

Lucan and the scholia

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Lucan

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Lucan'sPharsaliaorDe Bello Civili(On the Civil War) is an epic poem, begun about 61 CE, on the events ofCaesar's civil war(49–48 BCE). The passage relevant to Teutates occurs in "Gallic excursus", anepic cataloguedetailing the rejoicing of the various Gaulish peoples afterJulius Caesarremoved his legions from Gaul (where they were intended to control the natives) to Italy. The passage thus brings out two themes of Lucan's work, the barbarity of the Gauls and the unpatriotism ofCaesar.[1]: 296 

The substance of the last few lines is this: unspecified Gauls, who made human sacrifices to their gods Teutates, Esus, and Taranis, were overjoyed by the exit of Caesar's troops from their territory.[1]: 298–299 The reference to "Diana of the Scythians" refers to the human sacrifices demanded byDiana at her temple in Scythian Taurica,well known in antiquity.[14]: 66–67 That Lucan says little about these gods is not surprising. Lucan's aims were poetic, and not historical or ethnographic. The poet never travelled to Gaul and relied on secondary sources for his knowledge of Gaulish religion. When he neglects to add more, this may well reflect the limits of his knowledge.[1]: 296 

We have no literary sources prior to Lucan which mention these deities, and the few which mention them after Lucan (in the case of Teutates,Lactantius[a]andPapias[b]) rely on this passage.[1]: 299 The secondary sources on Celtic religion which Lucan relied on in this passage (perhapsPosidonius) have not come down to us.[1]: 297 This passage is one of the very few in classical literature in which Celtic gods are mentioned under their native names,[c]rather thanidentified with Greek or Roman gods.This departure from classical practice likely had poetic intent: emphasising the barbarity and exoticness the Gauls, whom Caesar had left to their own devices.[1]: 298 

Some scholars, such asJan de Vries,have argued that the three gods mentioned together here (Esus, Teutates, and Taranis) formed a divine triad in ancient Gaulish religion. However, there is little other evidence associating these gods with each other. Other scholars, such asGraham Webster,emphasise that Lucan may as well have chosen these deity-names for theirscansionand harsh sound.[1]: 299 

Scholia

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Lucan'sPharsaliawas a very popular school text in late antiquity and the medieval period. This created a demand for commentaries andscholiadealing with difficulties in the work, both in grammar and subject matter.[1]: 312 The earliest Lucan scholia that have come down to us are theCommenta BernensiaandAdnotationes Super Lucanum,both from manuscripts datable between the 9th and 11th centuries.[17]: 453 Also important are comments from aColognecodex (theGlossen ad Lucan), dating to the 11th and 12th centuries.[1]: 312 In spite of their late date, these scholia are thought to incorporate very ancient material, some of it now lost. TheCommentaandAdnotationesare known to contain material at least as old asServius the Grammarian(4th century CE).[17]: 453–454 Below are excerpts from these scholia relevant to Teutates:

Commentary Latin English
Commenta Bernensia ad Lucan,1.445 Mercurius lingua Gallorum Teutates dicitur, qui humano apud illos sanguine colebatur. Teutates Mercurius sic apud Gallos placatur: in plenum semicupium homo in caput demittitur, ut ibi suffocetur. In the language of the Gauls, Mercury is called Teutates, who was worshipped by them with human blood. Teutates Mercury is appeased by the Gauls in this way: a man is lowered headfirst into a small barrel[d]so that he suffocates there.[19]
Commenta Bernensia ad Lucan,1.445 item aliter exinde in aliis invenimus. Teutates Mars "sanguine diro" placatur, sive quod proelia numinis eius instinctu administrantur, sive quod Galli antea soliti ut aliis deis huic quoque homines immolare. We also find it [depicted] differently by other [authors]. Teutates Mars is appeased with "grim blood-offering," either because the battles are directed by the impulse of his divine will, or because the Gauls used to sacrifice men to him as well as to other gods.[19]
Adnotationes super Lucanum,1.445 Teutates Mercurius sic dicitur, qui a Gallis hominibus caesis placatur. Teutates is the name given to Mercury, who is appeased by the Gauls by killing people.[20]
Glossen ad Lucan,1.445 Teutates id est Mercurius, unde Teutonici. Teutates, that is Mercury, from whence theTeutons.[21]

The first excerpt, about the sacrifice to Teutates, comes from a passage in theCommentawhich details the human sacrifices offered each of to the three gods (persons were suspended from a tree and dismembered for Esus, persons were burned in a wooden tub for Taranis). This passage, which is not paralleled anywhere else in classical literature, has been much the subject of much comment. It seems to have been preserved in theCommentaby virtue of its author's preference for factual (over grammatical) explanation.[1]: 318 TheAdnotationes,by comparison, tell us nothing about the sacrifices to Esus, Teutates, and Taranis beyond that they were each murderous.[1]: 332 

Interior plate E of the Gundestrup cauldron. To the left, a large man lowers a warrior headfirst into a container. To the right, warriors and horsemen withboar-crested helmetsandcarnyxes.

The sacrifice to Teutates described here has been repeatedly linked to the image on theGundestrup cauldronof a large man immersing a warrior headfirst into a container. However, this connection must remain hypothetical, as the meaning of the scene surrounding this ritual is unknown to us, and we know nothing certain about the iconography of Teutates.[1]: 319 [e]Françoise Le Roux[fr]compared the sacrificial barrel with the various occurrences of cauldrons in medieval Irish mythology (variously beneficent, malevolent, and resurrectory).[23]Jan de Vriesconnected this ritual with the habit of Irish heroes of drowning themselves in vessels when locked in a burning house.[24]: 48 The violent end of thebog bodyknown as theLindow Man—throat slashed, strangled, bludgeoned, and drowned—has also been connected with this sacrificial ritual.[25][26]

All three commentaries offer theinterpretatio romanaof Teutates asMercury,Roman god of commerce.[1]: 320 Thisinterpretatiowas repeated by the Latin lexicographerPapiasin the middle of the 11th century CE.[15]: 532 The scholiast of theCommenta,however, notes that other sources give aninterpretatioof Teutates asMars,[f]Roman god of war. The scholiast connects this secondinterpretatiowith a story he sees in some sources, that Teutates's demand for human sacrifices was a demand for the blood of those slain in war; however, other sources before the scholiast tell him that Taranis's demand for human sacrifices was in analogy with the demands of other Gaulish gods.[1]: 320 

The firstinterpretatioof Teutates as Mercury has caused a minority of scholars to identify Teutates withCaesar's Gaulish Mercury.[27][28]: 206 However, the evident confusion of the sources the scholiast of theCommentahad available to him has been taken to count against the evidentiary value of either of theseinterpretatios.[29]: 27 [23]: 56 In epigraphy, the only Roman god paired with Teutates is Mars. However, similar bynames (Teutanus, Toutanicus, Toutiorix) are paired variously with Mercury,Apollo,Jupiter,and Mars.[11]: 164 The practice ofinterpretatiowas fairly flexible when applied to Celtic gods. Roman gods could have many Celtic equivalents and Celtic gods could have many Roman equivalents.[30]: 156 In the Celtic provinces, Mars seems to have been a particularly multi-functional figure, carrying associations with fertility and healing as well as with war. In Gaul alone, Mars is given about 50 native epithets.[31]

Epigraphy

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Text Image Context Date Citation Comments
MARTI / TOUTATI / TI(BERIUS) CLAUDIUS PRIMUS / ATTII LIBER(TUS) / V(OTUM) S(OLVIT) L(IBENS) M(ERITO) Inscribed on a votive silver plaque. Found inBarkway,Hertfordshire,England.[32] 3rd century CE[33] CILVII, 84=RIB219 Translated, this inscription reads "To Mars Toutatis, Tiberius Claudius Primus, freedman of Attius, willingly and deservedly fulfilled his vow.".[32]
I(OVI) O(PTIMO) M(AXIMO) ET RIOCALAT(I) / [TO]UTAT(I) M / [AR(TI)] COCID(I)O / [VO]TO FECI / [T] VITA / [LIS] Inscribed on a sandstone altar. Found inCumbria,England.[34] 2nd to 3rd century CE[35] CILVII, 335=RIB1017 The number of separate deities named in the stringRiocalati Toutati Marti Cocidiois uncertain.[1]: 320 The editors of theRoman Inscriptions of Britainopt for three, and translate the inscription "ToJupiter, Best and Greatest,and to Riocalatis, Toutatis, and MarsCocidiusin fulfilment of a vow Vitalis made (this altar). "[34]
MARTI / TOUTATI / S(ACRUM) VINOMA / V(OTUM) L(IBENS) S(OLVIT) Inscribed on atabula ansata.Precise find-spot unknown, but said to have been found nearHadrian's Wall.[36] 2nd century CE[37] AE2001, 1298=RIBBrit.32.20 Translated, this reads "Sacred to Mars Toutatis. Vinoma willing(ly) paid a vow"[36]
TOUTATIS Inscribed on a (fragmentary)grey warejar. Found inKelvedon,Essex,England.[38] 1st century CE (perhapsFlavian)?[38] RIB2503.131 Miranda Greennotes that, at the same site, pottery with stamped decoration of Celtic horsemen was found.[39]: 290 
bisgontaurionanalabisbisgontaurion / ceanalabisbisgontaurioscatalages / uimcanimauimspaternamasta / magiaresetutateiustinaquem / peperit sarra Inscribed on a silver plaque. Found inPoitiers,France.[40] 5th century CE[40] RIGII.2 L-110 =CILXIII, 10026,86 ThisVulgar Latintext (with several Greek borrowings) is quite difficult to interpret. The first two lines seem to be a medical prescription, and the following lines some sort of magical formula.[40]Christoph Dröge proposed that the fourth line contained an invocation of Teutates (in the form Tutate),[41]: 211 an interpretation which has been followed by Patrizia de Bernardo Stempel,[7]: 52 but not by Bernhard Maier[3]: 200 orPierre-Yves Lambert.[40]
TOUTATI // SE(XTUS) COS(IUS) VEBR(US) Inscribed on a bronzestylus.Found inJort,Normandy,France.[42]: 21–22  1st century CE?[42]: 24  AE2013, 1078

(1)TOTATES
(2)TOTA[...]
(3)TOTATI[...]
(4)TOTATIIS
(5)[...]ATIIS

Inscribed on five pottery sherds. Found at the site of Beauclair, inVoingt,Auvergne,France.[11] 2nd century CE?[11]: 159–161  AE2009, 861 A vase found at the same archaeological site, now lost, has a text inscribed on it which may be another attestation of "Totates".[11]: 159–160 
IN H(ONOREM) D(OMUS) D(IVINAE) / APOLLINI TOU/TIORIGI[...] Inscribed on an altar. Found inAquae Mattiacorum(RomanWiesbaden), Germany.[43] 222 to 235 CE[43] CILXIII, 7564 This dedication toApolloToutiorix is the only epigraphic attestation of the epithetToutiorix( "king of the tribe" ), which is perhaps related to Teutates.[11]: 164 
MARTI / LATOBIO / MARMOGIO // TOUTATI // SINATI MOG/[E]TIO C(AIUS) VAL(ERIUS) / [V]ALERINUS / EX VOTO Inscribed on a votive tablet. Found inSeggau Castle,Styria,Austria[1]: 320  Second half of 2nd to first half of 3rd centuries CE[44] CILIII, 5320 This tablet gives a dedication toMarsLatobiusMarmogius Sinatis ToutatisMogetius.This string probably does not denote a single deity, as it would be unusual to attach five native bynames to one Roman god. de Bernardo Stempel has interpreted it as a votive inscription to two deities: Mars Latobius Marmogius and Sinatis Toutatis Mogetius.[1]: 320–321 Adam Daubney has interpreted it as a votive inscription to five: Mars Latobius, Marmogius, Toutatis, Sinatis, Mogetius.[45]: 106 The wordToutatisseems to have been added after the inscription was completed, inserted between two lines.[11]: 164 
PETIGANUS / PLACIDUS / TOUTATI / MEDURINI / VOTUM SOL/VET ANNI/VERSARIUM Inscribed on an altar. Found inRome,Italy.[46] 2nd century CE[46] CILVI, 31182 Votive inscription to Toutati Medurini by one Petiganus Placidus. The site corresponds to ancantonmentof theRoman legion,so the dedicant may have been a Celtic soldier.[11]: 164 Meduri(ni)s,whose name is paired with Teutates's here, is an otherwise unknown deity.[1]: 320 

The stone monuments to Teutates are clustered along the military frontier of the Roman Empire.[45]: 106 The portable votive objects, by contrast, have mainly been found in shrine or domestic sites.[45]: 107 The cult of Teutates is poorly attested in Gaul; the only certain inscriptions are on a stylus from Jort and five fragments of pottery from Beauclair. Patrice Lajoye and Claude Lemaitre point out that both Jort and Beauclair are on Gaulish tribal borders.[42]: 24–25 

Not included in the above dossier are the attestations of the epithet Teutanus. Many votive altars dedicated toI(OVI) O(PTIMO) M(AXIMO) TEUTANO( "Jupiter Optimus MaximusTeutanus ")[g]have been found in theDanube Valley,with as many as 16 found inGellért Hillalone. InUpper Germania,there are two attestations of aMercurio Touteno[h]and one attestation of aDeo Touteno.[i]Perhaps related is aMars Toutanicus,attested inDacia.[j][11]: 164 The nature of Teutanus is quite obscure. The word seems to mean "protector of the tribe".[11]: 164 Andreas Hofeneder affirms that Teutates and Teutanus seem to be "linguistically and functionally closely related".[1]: 321 Daniel Szabó proposed a local syncretisation of Teutates and Taranis.[47]: 206 

TOTrings

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As many as 68 finger rings with the lettersTOTinscribed on them have been found in Britain. These date between the 2nd and 3rd centuries CE.[45]: 105, 113 The find-spots of these rings are concentrated aroundLincolnshireand, more broadly, within the territory of theCorieltauvitribe.[45]: 107 Emil Hübner,in an 1877 supplement to theCorpus Inscriptionum Latinarum,was the first to propose that these three letters should be thought of as an abbreviation of the deity-nameTot(atis).[27]This suggestion was thereafter taken up byAnne Ross,Martin HenigandJack Ogden,and Adam Daubney (of thePortable Antiquities Scheme).[11]: 161 

Three-letter inscriptions on Roman rings are usually abbreviations of deity-names, for exampleMERrings to Mercury andMINrings toMinerva.[48]Two rings, found in the 2000s, which prefaceTOTwithDEO( "God" ) have been taken to confirm that the god Teutates is referenced here.[45]: 105 However, other explanations of the inscriptionTOThave been given. Hübner proposed, as an alternative reading, that these rings abbreviated the charmtot (annos vivas)( "so many (years you live)" ), a proposal which has been followed byWilli Göber[de]and Hofeneder.[27][1]: 320 Guy de la Bédoyèrehas given a number of additional Latin phrases thatTOTcould abbreviate.[49]: 129 Henig and Ogden entertained the possibility that the letters "may be avox magica",i.e., a meaningless set of letters supposed to have magical properties.[48]

Henig and Ogden have pointed out that thisTOTmotif may appear on some 7th-century Saxonsceats.[48]

  • SilverTOTring from Lincolnshire (Henig Type XI)
  • SilverTOTring from Lincolnshire (Henig Type VIII)
  • DEO TOTAring fromHockliffe,Bedfordshire
  • Saxonsceatwith aTOTmotif

See also

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Notes

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  1. ^Lactantius's ChristianapologiaThe Divine Institutes(c. 303-311 CE), in discussing human sacrifice among the pagans, very briefly mentions Esus and Teutates as pagan gods to whom the Gauls sacrificed humans. It is almost universally agreed that Lactantius borrows from Lucan here. He is known to have read Lucan's poem, and Lactantius's testimony does not go beyond Lucan's.[15]: 231–232 
  2. ^Papiaswas a Latin lexicographer of the 11th century. His dictionary has entries for Teutates and Taranis, which do no more than giveinterpretatiosof these pagan deities (the origin of whom Papias did not even know). Papias evidently relies on the commentary tradition to Lucan.[15]: 531–532 
  3. ^For the most part, classical sources describe Celtic gods under Greek or Roman names without further comment.Georg Wissowaemphasises that Lucan "stands almost alone" (steht nahezu allein) apart from this tradition.Epona,the Gallo-Roman horse god, is a notable exception; she appears frequently in classical literature, and never under aninterpretatio.[16]: 9–11 Other Celtic gods mentioned under their own name in later literature includeBelenus,Ogmios,Grannus,andAndraste.[15]: 24 
  4. ^The word used for the container that Teutates's victims were lowed into issemicupium.This word posed some difficulties for 19th century Celticists, as it is not found at all in classical Latin literature. It can be analysed assemi-( "half of a",diminutive-forming prefix) +cupa( "barrel"), and so probably denotes either a small barrel or half-barrel.[1]: 319 [18]: 77–79 
  5. ^We have no image which identifies itself as of Teutates.Émile Thévenot[fr]proposed to recognise Teutates in a depiction of a warrior on a stone monument fromMavilly-Mandelot.However, the lack of a legend identifying the figure leaves this identification quite uncertain.[22]
  6. ^TheCommentaoffers two sets ofinterpretatiosof the three Celtic gods mentioned in Lucan. In the first set, Teutates is Mercury, Esus is Mars, and Taranis isDis Pater.In the second set, Teutates is Mars, Esus is Mercury, and Taranis isJupiter.[1]: 317 
  7. ^CILIII, 10418;AE1965, 349;AE1991, 1324;AE2005, 1408-1423.
  8. ^CILXIII, 6122;AE1927, 70
  9. ^AE1997, 1185
  10. ^AE2004, 1204

References

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  1. ^abcdefghijklmnopqrstuvwxHofeneder, Andreas (2008).Die Religion der Kelten in den antiken literarischen Zeugnissen.Vol. 2. Wien: Österreichischen Akademie der Wissenschaften.
  2. ^Matasović, Ranko (2009).Etymological Dictionary of Proto-Celtic.Leiden Indo-European Etymological Dictionary Series. Vol. 9. Leiden / Boston: Brill.
  3. ^abMaier, Bernhard (2001).Die Religion der Kelten: Götter – Mythen – Weltbild.München: C. H. Beck.
  4. ^Maier, Bernhard (1997).Dictionary of Celtic Religion and Culture.Woodbridge: Boydell Press.ISBN9780851156606.
  5. ^Delamarre, Xavier (2003).Dictionnaire de la langue gauloise: Une approche linguistique du vieux-celtique continental(2nd ed.). Paris: Éditions Errance.
  6. ^McCone, Kim (1996).Towards a Relative Chronology of Ancient and Medieval Celtic Sound Change.Maynooth: Department of Old Irish, St. Patrick’s College.
  7. ^abcdede Bernardo Stempel, Patrizia (2003). "Die sprachliche Analyse keltischer Theonyme".Zeitschrift für celtische Philologie.53(1):41–69.doi:10.1515/ZCPH.2003.41.
  8. ^abMeid, Wolfgang (2003). "Keltische Religion im Zeugnis der Sprache".Zeitschrift für celtische Philologie.53(1):20–40.doi:10.1515/ZCPH.2003.20.
  9. ^Euskirchen, Marion (2006). "Teutates".Der Neue Pauly Online.Brill.doi:10.1163/1574-9347_dnp_e1205840.{{cite encyclopedia}}:CS1 maint: location missing publisher (link)
  10. ^Zeidler, Jürgen (2007). "Review: Maier, Bernhard:Die Religion der Kelten".Zeitschrift für celtische Philologie.55(1):208–230.doi:10.1515/ZCPH.2007.208.
  11. ^abcdefghijkClémençon, Bernard; Ganne, Pierre (2009)."Toutatischez les Arvernes: LesgraffitiàTotatesdu bourg routier antique de Beauclair ".Gallia: Archéologie de la France antique.66(2):153–169.doi:10.3406/galia.2009.3369.JSTOR43608089.
  12. ^Lucan,De Bello Civilo,1.441-446
  13. ^Translation fromBraund, Susan H. (1992).Lucan: Civil War.Oxford World's Classics. Oxford: Oxford University Press.
  14. ^Green, C. M. C. (January 1994). "LucanBellum Civile1.444-46: A Reconsideration ".Classical Philology.89(1):64–69.JSTOR269754.
  15. ^abcdHofeneder, Andreas (2011).Die Religion der Kelten in den antiken literarischen Zeugnissen.Vol. 3. Wien: Österreichischen Akademie der Wissenschaften.
  16. ^Wissowa, Georg (1916–1919)."Interpretatio Romana: Römische Götter im Barbarenlande".Archiv für Religionswissenschaft.19:1–49.
  17. ^abEsposito, Paolo (2011). "Early and MedievalScholiaandCommentariaon Lucan ". In Asso, Paolo (ed.).Brill's Companion to Lucan.Leiden / Boston: Brill. pp.453–463.doi:10.1163/9789004217096_025.ISBN978-90-04-21709-6.
  18. ^Tourneur, Victor (1902). "Semicupium. Percussor".Le musée belge: Revue de philologie classique.6:77–81.
  19. ^abTranslation after the German inHofeneder, Andreas (2008).Die Religion der Kelten in den antiken literarischen Zeugnissen.Vol. 2. Wien: Österreichischen Akademie der Wissenschaften. p. 317.
  20. ^Translation after the German inHofeneder, Andreas (2008).Die Religion der Kelten in den antiken literarischen Zeugnissen.Vol. 2. Wien: Österreichischen Akademie der Wissenschaften. p. 331.
  21. ^Translation after the German inHofeneder, Andreas (2008).Die Religion der Kelten in den antiken literarischen Zeugnissen.Vol. 2. Wien: Österreichischen Akademie der Wissenschaften. p. 334.
  22. ^Balty, Jean Ch. (1997)."Teutates".Lexicon Iconographicum Mythologiae Classicae.Vol. VIII. p. 1197.
  23. ^abLe Roux, Françoise (1955)."Des chaudrons celtiques à l'arbre d'Esus: Lucien et les Scholies Bernoises".Ogam.7:33–58.
  24. ^de Vries, Jan (1961).Keltische Religion.Stuttgart: W. Kohlhammer.
  25. ^MacKillop, James (2004)."Teutates".Dictionary of Celtic Mythology(Online ed.). Oxford University Press.
  26. ^MacKillop, James (2004)."Lindow Man".A Dictionary of Celtic Mythology(Online ed.). Oxford University Press.
  27. ^abcGöber, Willi (1934)."Teutates".Realencyclopädie der classischen Altertumswissenschaft.Vol. V A 1. pp.1153–1156.
  28. ^Hofeneder, Andreas (2005).Die Religion der Kelten in den antiken literarischen Zeugnissen.Vol. 1. Wien: Verlag der Österreichischen Akademie der Wissenschaften.
  29. ^Duval, Paul-Marie (1976).Les Dieux de la Gaule(2 ed.). Paris: Payot.
  30. ^Webster, Jane (1995). "Interpretatio:Roman Word Power and the Celtic Gods ".Britannia.26:153–161.doi:10.2307/526874.JSTOR526874.
  31. ^Lafond, Yves; Strobel, Karl; Euskirchen, Marion (2006). "Celts".Brill's New Pauly Online.Brill.doi:10.1163/1574-9347_bnp_e611870.
  32. ^abRIB219
  33. ^CILVII, 84
  34. ^abRIB1017
  35. ^CILVII, 335
  36. ^abRIBBrit.32.20
  37. ^"HD046894".Epigraphic Database Heidelberg.Retrieved10 January2025.
  38. ^abRIB2503.131
  39. ^Green, Miranda (1997).Dictionary of Celtic Myth and Legend.London: Thames and Hudson Ltd.ISBN978-0-500-27975-5.
  40. ^abcdRIGII.2 L-110 in Lambert, Pierre-Yves (2002).Recueil des inscriptions gauloises. II, fasc. 2, Textes gallo-latins sur instrumentum.Paris: Éd. du CNRS. pp. 313-315.
  41. ^Dröge, Christoph (1989). "Vulgärlatein, Griechisch und Gallisch in der Inschrift von Poitiers".Zeitschrift für celtische Philologie.43(1):207–21.doi:10.1515/zcph.1989.43.1.207.
  42. ^abcLaJoye, Patrice; Lemâitre, Claude (2014). "Une inscription votive à Toutatis découverte à Jort (Calvados, France)".Études celtiques.40:21–28.doi:10.3406/ecelt.2014.2423.
  43. ^abCILXIII, 7564
  44. ^CILIII, 5320
  45. ^abcdefDaubney, Adam (2010)."The Cult of Totatis: Evidence for Tribal Identity in mid Roman Britain".In Worrell, Sally; et al. (eds.).A Decade of Discovery: Proceedings of the Portable Antiquities Scheme Conference 2007.pp.105–116.
  46. ^abCILVI, 31182
  47. ^Szabó, Daniel (2006)."Par Taranis? Par Toutatis? Par Teutanus?: Le culte de Jupiter Teutanus chez les Celtes danubiens".In Goudineau, C. (ed.).Religion et société en Gaule.Paris: Éditions Errance. pp.203–206.
  48. ^abcHenig, Martin; Ogden, Jack (1987). "A finger ring".The Antiquaries Journal.67(2):366–367, fig. 2b.doi:10.1017/S0003581500025488.
  49. ^Bédoyère, Guy de la (2002).Gods with Thunderbolts: Religion in Roman Britain.Gloucestershire: Tempus.ISBN978-0-7524-2518-4.

Further reading

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  • Almagro Gorbea, Martín; Lorrio, Alberto J. (2011).Teutates, el héroe fundador y el culto heroico al antepasado en Hispania y en la Keltiké.Real Academia de la Historia.
  • Arbois de Jubainville, Henri d' (1893)."Teutatès".Revue Celtique.14:249–253.
  • Birkhan, Helmut (1997).Kelten: Versuch einer Gesamtdarstellung ihrer Kultur(2nd ed.). Wien: Österreichischen Akademie der Wissenschaften. pp.552–554.
  • Hübner, Emil (1877). "No. 181".Ephemeris Epigraphica.Vol. 3. Rome. p. 313.{{cite book}}:CS1 maint: location missing publisher (link)
  • Jullian, Camille (1903).Recherches sur la religion gauloise.Bordeaux. pp.14–23.{{cite book}}:CS1 maint: location missing publisher (link)
  • Lajoye, Patrice (2008). "Toutatis: le dieu de la tribu".Des dieux gaulois: Petits essais de mythologie.Budapest: Prime Rate. pp.63–69.
  • Meid, Wolfgang (2005).Keltische Personennamen in Pannonien.Budapest: Archaeolingua. pp.57–62.
  • Rubekeil, Ludwig (2002).Diachrone Studien zur Kontaktzone zwischen Kelten und Germanen.Wien: Österreichischen Akademie der Wissenschaften. p. 191.
  • Thévenot, Émile (1955). "Le monument de Mavilly (Côte-d'Or): Essai de datation et d'interprétation".Latomus.14(1):75–99.JSTOR41520331.
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  • Media related toToutatisat Wikimedia Commons
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