Chamalières sníeddic and binding in Celtic (2024)

Acta Antiqua Hungarice, 2017

There are altogether about six hundred Latin curse texts, most of which are inscribed on lead tablets. The extant Latin defixiones are attested from the 2 nd cent. BCE to the end of the 4 th and beginning of the 5 th century. However, the number of extant tablets is certainly not final, which is clear from the new findings in Mainz recently published by Blänsdorf (2012, 34 tablets), 1 the evidence found in the fountain dedicated to Anna Perenna in Rome 2012, (26 tablets and other inscribed magical items), 2 or the new findings in Pannonia (Barta 2009). 3 The curse tablets were addressed exclusively to the supernatural powers, so their authors usually hid them very well to be banished from the eyes of mortals; not to speak of the randomness of the archaeological findings. Thus, it can be assumed that the preserved defixiones are only a fragment of the overall ancient production. Remarkable diversities in cursing practice can be found when comparing the preserved defixiones from particular provinces of the Roman Empire and their specific features, as this contribution wants to show.

Academia Letters, 2020

Celtic Religions in the Roman period. R. Häussler, A. King, eds. Proceedings of the 13th FERCAN colloquium (Lampeter, 2014), 2017

Voprosy Onomastiki, 2022

The linguistic study of Celtic divinities attested on Latin inscriptions has proved instrumental in disclosing a number of facts about ancient religion, the relationship with the Roman rule, and the spread of indigenous or syncretic cults. In fact, minor divinities were worshipped on a local basis only, but even under such unfavourable circ*mstances they managed to become partly integrated in the religious system of the Roman Empire: they acted in the sphere of the higher gods for a time before they vanished for ever, and they must have been much more common than our fragmentary sources suggest. Crucially, the study of their names also provides priceless clues about the early stages of Celtic phonology and morphology, it also helps illuminate insufficiently known aspects of the evolution of Continental and Insular Celtic and their interaction with Latin. In this work, the authors focus on several hitherto misinterpreted Celtic divine names from Britannia (MEDOCIO, ARNOMECIE, BRACIACAE, ARCIACONI, COROTIACO) and Gaul (MEDVTONI, COBRANDIAE, CENTONDI, ROQVETIO, SINQVATI) and try to test their relative importance for Indo-European language reconstruction, distant cultural relationship of ancient populations, ancient religion with special attention to the interaction of major Roman divinities with minor Celtic ones, Latin and Celtic phonetics and morphology, loan phonology and the spread and adaptation of the Latin alphabet to write texts in the indigenous Celtic languages and foreign names in Latin epigraphy.

Keltische Forschungen 5 (2010–11), 197–227

The date for the demise of the Gaulish language has been a moot point in Celtic historical linguistics since the inception of the discipline in the late 19th century. Because Gaulish text monuments are scarce and limited to Roman Age epigraphy and Late Antique glosses, most linguists have been hesitant in expanding the chronological reach of the Gaulish language beyond the actual attestations. Metalinguistic remarks by Late Antique and Early Medieval commentators talking about a late lingua Gallica are therefore generally regarded in a skeptical manner. An under-appreciated perspective on the Late Gaulish language is offered by several classical and recent etymological studies in French and Romance dialectology. In this lecture, I want to focus on the information on the Late Gaulish language that those investigations offer and how we can reconcile this data with our other sources for Late Gaulish. I will also present some of my own findings about Late Gaulish which will be defended in my dissertation later this year.