The Celtic World (Routledge Worlds)

(Barry) #1

  • Chapter Twenty-Four -


(Athenaeus IV.I52D), also recognized the symbolic importance of orientation, and
may be describing a rite of circumambulation. In the first century AD Pliny
(XXVIIl.4) noted Gallic circumambulation, apparently in the opposite direction.
Circumambulation is possibly reflected in Posidonius' comment on the Loire tEp6v
(Strabo IV.I.13), which was circled during a roofing rite. Similar rites have tentatively
been evoked to explain the presence of an annular space, delimited by two palisades,
at the St-Maur sanctuary (Oise: Brunaux and Lambot 1991: 178).
Other astronomical considerations may have influenced the structuring of space
within enclosures. The internal structures at Libenice (Prague) were arranged with
reference to the position of the sun and the solstices, and at Gournay (Oise) four
posts at the centre of the enclosure marked the cardinal points.
Caesar's comment (VI.13) on the druidic meeting-place at the centre of Gaul may
suggest the symbolic importance of centrality to Celtic peoples. This may also be
reflected in the widespread occurrence of the element medio-(centre, middle) in
Celtic place-names (Rivet and Smith 1979: 415). The British Medionemeton (ibid.:
417-18) is particularly relevant in this context. It is less clear whether this concept
informed the structuring of sacred spaces on a microcosmic level, although Brunaux
(1988) comments that most temples are placed at the centre of enclosures. Brunaux
(1988) has also argued for a geography in which every natural phenomenon was
deemed sacred by the Celts. At present, however, ideas on Celtic sacred geography
remain speculative, articulated mainly by appeals to the medieval literature.


REFERENCES


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