Water Worship
The spirits of watery places were invoked as givers of life and as links between the earthly and the other world. Sequana, for example, seems to have embodied the River Seine at its spring source, and Sulis appears to have been one and the same as the hot spring at Bath, Somerset, (Roman Aquae Sulis) not simply its guardian or possessor.
There is abundant evidence for the veneration of water by the Celts and indeed by their Bronze Age forebears. In the Pre-Roman Iron Age, lakes, rivers, springs and bogs received special offerings of metalwork, wooden objects, animals and, occasionally, of human beings. By the Roman period, the names of some water-deities were recorded on inscriptions or were included in contemporary texts. The ancient name for the River Marne was Matrona ‘Great Mother;’ the Seine was Sequana; the Severn, Sabrina; the Wharfe, Verbeia; the Saône, Souconna, and there are countless others. Natural springs were foci for healing cults: Sulis was invoked as a healer at Aquae Sulis and the goddess Arnemetia was hailed as a healer at Aquae Arnemetiae. Nemausus, for example, was not only the Gallic name for the town of Nîmes but also that of its presiding spring-god. He had a set of three female counterparts, the Nemausicae. In the same region, the town of Glanum possessed a god called Glanis: an altar from a sacred spring is inscribed ‘to Glanis and the Glanicae’.
Read more about this topic: Celtic Nature Worship
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