Tag Archives: Artifacts

Mystery of the Lady From Elche

I left behind one of the most famous museums in Europe, the Prado, together with my colleague intensely studying in front of the Garden of Earthly Delights by Bosch, and I headed off to the National Archaeological Museum in Madrid. I caught the bus and after twenty minutes I entered the air-conditioned edifice full of ancient artefacts of Egypt, Nubia, the Middle East, Greece, and obviously, Iberian Peninsula of different periods.

Before the Romans Came

Particularly, the pre-Roman epoch was of my special interest. It covers the cultures that developed between the beginnings of the Iron Age and the process of Romanization, that is to say, the First Millennium BC. It was marked by several Mediterranean cultures, namely Iberian, Celtic, Greek, Phoenician, semi-legendary Tartessian, and finally Carthaginian. Many objects in this collection come from archaeological excavations and finds carried out in the Peninsula and its islands since the nineteenth century and even before. The set of Iberian statues are exceptional for their quality and quantity; these are the so-called Ladies of Elche, Baza and Cerro de los Santos. Among them, the most famous is definitely the graceful yet mysterious Lady of Elche – one of Spain’s most famous icons. The statues are usually said to be sculpture made in limestone. However, Adrien Nash (2021) has lately paid my attention to the fact that the Lady of Elche should be actually a hollow casting, and not a sculpture. Such a claim is based on the photos of the head, showing it empty as much as the part in her back (Ibid.).

Lady of Elche. After Max Dashu “[the] sculpture appears to have been cut and may well have originally been a standing figure”.National Archaeological Museum, Madrid. Photo source : Max Dashu (2018). “La Dama de Elche”. In: Suppressed Histories Archives.sourcememory.net. 

Treasure Found Without a Map

The enigmatic sculpture was unearthed by chance in 1897. It is believed that a young farm worker found it while he was clearing an area for planting on a private estate at l’Alcúdia in Elche (part of the Spanish province of Alicante, Valencia). Once he overturned one of the stones, he came across an amazing find. To his surprise, he noticed the woman’s head, neck and shoulders, extending down to her chest.

Once he overturned one of the stones, he came across an amazing find. Drawing from the National Archaeological Museum, Madrid. Copyright©Archaeotravel.

The place of discovery is now an archaeological site, and the Lady of Elche herself has initiated a popular interest in pre-Roman Iberian culture. Shortly after the discovery, the land owner of the sold it to a French archaeological connoisseur, Pierre Paris, and the artifact became a part of the Louvre collection, where it had remained until the beginning of the 1940s, when it was returned to Spain. Initially the artefact was displayed in the Prado Museum, and in 1971, it was relocated to National Archaeological Museum in Madrid, where it has been preserved up to now. Without doubt, the Lady of Elche is one of the most valuable objects housed in this museum edifice. Its replica, in turn, was produced and exposed in the local Museum of Archaeology and History of Elche. The original bust was sent and displayed in Elche only once, in 2006.

Princess Leia from Iberia

The sculpture features a woman wearing an elaborate headdress, composed of two large coils known as rodetes positioned symmetrically on either side of the head and face. Once considered to be just huge spools of hair, they are actually a massive headgear of some sort, which is installed over the Lady’s head and neck.

Others have also indicated the woman’s uniquely Caucasian facial features. National Archaeological Museum, Madrid. Copyright©Archaeotravel.

A number of researchers interpreted it as a highly advanced technological device linking the sculpture with the civilization of Atlantis. It is also somehow reminiscent of the headdress worn by Princess Leia in Star Wars (makers of the movie may have been actually inspired by its design, while creating the character). Actually, the wheel-like carved adornments look like huge flattened snail shells, and some scholars think that their original model was once probably made of basketry or metal. After one theory, it may have been a ceremonial headdress of a priestess, or even a goddess. Accordingly, some scholars associate the statue’s representation with Tanit, the Punic-Iberian fertility deity of Carthage, while others have proposed the Lady reflects an Atlantean Goddess.

Refined Female Face

Furthermore, the headdress runs across the forehead, with a pattern of raised marble-shaped bumps. Tassel-like long earrings hang in front of the ears down to the shoulders, and elaborate and heavy necklaces adorn the elegant chest. After Bernardo Graiver (1980), similar peaked headdress topped with a veil was worn in Tunisia into modern times. On the other side, the design of jewellry has Phoenician and Carthaginian analogues. Yet, after Bruno Nua (2021), in terms of the style of the statue, there may be a connection even with ancient Anatolia in Turkey.

The female delicate and refined face contains an expressionless gaze of royal dignity, also characteristic of another bust representing the famous Egyptian Queen – Nefertiti. For some the representation has the appearance of a portrait. Others have also indicated the woman’s uniquely Caucasian facial features.

Mystery History (2017). “High-Tech Ancient Queen” Found In Spain?” In: Youtube Channel.

Other Noble Ladies

According to some scholars, the bust of nearly 54 cm high (21 inches) may originally have been the part of a larger, full-body statue, depicted in a seated position (Lady of Baza) or a standing one (Gran Dama Oferente).

Lady of Guardamar
Lady of Guardamar (Dama de Guardamar). The sculpture “was discovered in 1987 at a Phoenician site of the same name in Guardamar del Segura, Alicante, Spain (Dashu 2018). Originally, the photo was attributed to the User Gafotas (2007). CC BY-SA 3.0. In: “Lady of Guardamar” (2018). In: Wikipedia. The Free Encyclopedia. Modified by Max Dashu (2018).Photo source : Max Dashu (2018). “La Dama de Elche”. In: Suppressed Histories Archives.sourcememory.net.

The Lady is carved from limestone with traces of red and blue polychrome, which means it was originally covered in vivid colours. The stone used suggests it was carved not very far from where it was found centuries later. The statue is generally believed to have been created within the Iberian culture, though the artisanship suggests strong Hellenistic influence. The sculpture is unique, however, there are some less known similar examples, dated back to around fourth century BC. One of them is indisputably the Lady of Guardamar, also known as The Lady of Cabezo Lucero.

Lady of Baza. National Archaeological Museum, Madrid. Copyright©Archaeotravel.

As its name signifies itself, the statue represents a female bust as well, 50 cm high, discovered in fragments in the Phoenician archaeological site in Guardamar del Segura in Alicante province, in 1987. The Lady of Guardamar is adorned with similar, though not identical, jewellery and wheel-like rodetes. The latter seem smaller and of less intricate design without earrings but the resemblance between these two objects is striking. The Ladies’ necklaces with their pendants are also similar to those found on the Lady of Baza. Moreover, all the statues have been discovered in the south-eastern Spain, in Alicante region.

Independent Speculations

The most interesting feature of the statue, however, is her unusual anatomy, namely the remarkable protrusion of a large and significantly elongated skull, covered with a conical cap. It cannot be noticed until the bust is viewed from its profile.

Lady of Elche
As Max Dashu underlines “[a] similar peaked headdress topped with a veil was worn in Tunisia into modern times.” It cannot be noticed until the bust is viewed from its profile. “The jewelry, too, has Phoenician and Carthaginian analogues.” Photo source : Max Dashu (2018). “La Dama de Elche”. In: Suppressed Histories Archives.sourcememory.net.

In the same museum, there are many examples of Iberian figures with elongated heads but hidden from view under their headdresses. Does this mean that some Iberian people were longheads? Or it was just a stylisation or a fashionable haute couture headgear. If so, why did they follow such a style in dressing up their heads at all? There is no answer … Still there is a hope this sculpture may create a new wave of speculation in where the other elongated head peoples originated.

An Elaborate Hoax … ?

The origin of the sculpture and its purpose is baffling and has sparked lively, sometimes heated, debate. There are scholars who argue that the statue is, in fact, a forgery. Art historian John F. Moffitt argues that the sculpture of the Lady of Elche is too elaborate to have been carved in pre-Christian Spain. This argument has been dismissed by dating the pigments left on the object back to the fifth century BC. Some independent scholars suggest the work comes from a much earlier period though. The bust might have been a funerary vessel as there is an aperture in the rear of the sculpture, which indicates it may have been used as an urn. On the other hand, the cavity in the Lady’s back could have contained something different from human remains, such as an unknown object or documents revealing her mystery. All at once, it could be a depiction of a goddess, or an Iberian princess. The Lady of Elche’s origin can never be known for sure, which leaves the debate open, especially in case of the correct creation date and its obscure origins. Nevertheless, it is widely believed to be one of the most striking examples of sculpture work found on the planet.

Let Her Speak …

The disputes and theories regarding the Lady of Elche prove the importance of the sculpture itself. As an ancient icon of Spain, the artefact slightly unveils the ancient past, not only of Spain, but of the whole human civilisation. I hope the disputes and theories about the bust will continue in order to resolve its riddle. At the same time, I hope by all that the artefact will remain safely preserved as a culturally significant symbol of ancient and mysterious history.

Photo with an Elche star. Let her speak … Copyright©Archaeotravel.

Featured photo: “The Lady of Elche, once polychrome stone bust discovered by chance in 1897 at L’Alcúdia, believed to be a piece of Iberian sculpture from the 4th century BC, National Archaeological Museum of Spain, Madrid”. Photo by the User Butko (2015).  Creative Commons Attribution-Share Alike 2.0 Generic.

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Acrobatic Somersault of the Egyptian Dancer from Turin

One of the world’s greatest museums is situated in Turin, in the north of Italy. It is the only museum other than Cairo’s wholly dedicated to Egyptian art and archaeology.

Drawing from a Scratchpad

Among multiplied and various artifacts exposed there, I would like to pay your attention to one small and a very fragile object of the size of 20 x 15 cm. It’s a painting, or more precisely a drawing on a limestone ostracon representing an Egyptian young girl caught in an acrobatic position. An ostracon itself is a potsherd, usually used as a writing or painting surface. At that time it may have served as a scratchpad.

Turin Museum
Ostracon showing a dancer in an acrobatic position. Limestone, New Kingdom, 19th-20th Dynasty (1292-1076 BC). Deir el-Medina. Drovetti collection (1824). Cat. 7052. Creative Commons (CC). Deir el-Medina. Drovetti collection (1824). Museum location: Sala 06 Vetrina 06. Cat. 7052 (2018). In: Egyptian Museum in Turin, Italy.

An Acrobatic Somersault

The object comes from the ancient Egyptian village, Deir el-Medina, dating back to the period of the New Kingdom  (between 16th and the 11th century BC.). For over four centuries, Deir el-Medina had been home to highly skilled architects, temples and tombs builders, artists and various craftsmen staying in the service of the pharaoh. Thy lived there with their families but usually spent the entire week at work in the Valley of the Kings and Queens. A village artists must have been an author of the drawing probably representing one of girls living in the same community. Village women also served to the pharaoh but as dancers and singers in local temples. Egyptian Dancers played an important role in ancient Egypt. Not only was dancing a form of entertainment but it was mainly associated with religious ceremonies.

The depicted girl is a dancer. She is naked, except for a short black kilt with a decorative patterns on it and circular earrings of gold. The girl is probably performing an acrobatic somersault of a ritual dance. The artist is believed to have drawn first the body and then the head by rotation of the ostracon to a position where the profile could be done in the usual way. After a historian of art, William H. Peck, this way of making the drawing is suggested by the placement of the earring in defiance of the laws of gravity, and a rather unnatural way in which the neck was joined with the shoulders, with strongly elongated arms and legs. Also the shape of the dancer’s breast seemed to be sketched as if the artist imagined a woman’s torso in a standing position.

Egyptian style of art

Creating all the elements of the entire scene separately was very characteristic of Egyptian style of art.

The photo is showing dimensions of the object by means of a ruler, which is 11.5 x 17 x 4 cm. Deir el-Medina. Drovetti collection (1824). Cat. 7052. Creative Commons (CC). Deir el-Medina. Drovetti collection (1824). Museum location: Sala 06 Vetrina 06. Cat. 7052 (2018). In: Turin Museum, Italy.

It is like in a case of a child drawing an object without a three-dimensional perspective, but in a way the object is perceived from their position of watching, with its major characteristics. Looking down on a puddle, they can see its shape and what is inside, but when they observe a tree, they see it in its vertical form, and not from the above (which is not possible without flying over the trees!). Now they put all these observed elements together, on one piece of paper and they receive a similar stylistically incoherent whole, created once by ancient Egyptians.

Crescent of the Goddess Nut

Representation of the Woman Dancer seems slightly naive, yet it is very subtle and graceful in its form, depicted with a great skill and imagination. The artistic quality of the design is exceptional and erotically charged. The bare-breasted female is bending nearly over reaching the floor with her stretched arms and despite the drawing’ simplicity, the young woman seems extremely flexible. You may have an impression she has been caught in a nimble and swift dance at the sound of vibrant music.

Nut Goddess
The air god Shu, assisted by other gods, holds up Nut, the sky, as Geb, the earth, lies beneath. Detail from the Greenfield Papyrus (the Book of the Dead of Nesitanebtashru). Photograph published 1997; artwork created c. 950 BC. Photo source: What Life Was Like on the Banks of the Nile, edited by Denise Dersin. Photographed by the British Museum; original artist unknown. Public domain. {{PD-US}}. In: Wikimedia Commons.  

Her curly long hair touches the ground as her body is bending in a deep bow. As the author, Patrick Hunt has noticed, the Dancer’s pose looks like a reversal of the sky goddess Nut in her downward earth-nourishing bend. Nut connects the earth with the sky, and according to the Heliopolis beliefs, the goddess touches the ground only with the tips of her hands and fingers. Simultaneously, her body covered in stars takes the shape of a semi-circle, which immediately evokes a crescent and its associations with femininity.

Voices of Common Egyptians

Ancient Egyptian Music
Ancient Egyptian Music & Dance. Scene from Tomb of Nakht, 18th Dynasty, Western Thebes. Photo source: Carolinarh (2013). “Ancient Egyptian Tomb Art. Necropolis of Thebes” (unknown artist). In:Ars Artistic Adventure of Mankind. The History of Art through the millennia. 

Female dancers are usually depicted on tomb walls and temple walls. They are represented nearly naked with golden belts around their waits and collars around their necks. They are wearing jangling bracelets on arms, big earrings, and wigs, unlike our Dancer from Deir el Medina who is represented with her natural hair. All of them are caught in various poses – in profile, in three-quarter profile and even en face, free from being frozen in a hieratic posture of the upper class. They seem simply comfortable and full of life.

I came across the drawing of a female dancer while I was studying for an exam in the first year of studies of History of Art. It caught my eye from the very first moment, maybe because it was not created for formal purposes but probably for pleasure or training as a sketch. I don’t know why an artist chose to draw a dancing woman but his work now can tell us a story about simple people who once lived in Egypt.

‘On the outskirts of Deir el-Medina, the villagers once had attempted to find a water source’, explains Joann Fletcher, an Egyptologist. ‘They dug down and eventually they reached more than fifty meters. They wanted to become self-sufficient in water but sadly for them they never did, and what the pit did become was a community dump, and as such became a mine of information. And when this pit and its surroundings were excavated by archaeologists, they made some remarkable discoveries, and the ostracon with the drawing was one of the findings among thousands of these pieces of pottery and stone: some with painted pictures, many with words giving us the real history of the village. These are their notes, reminders, love songs, laundry list, the very voices of common Egyptians.’

Featured image: Dancer, Deir el Medina. Ancient Egyptian depiction of topless dancer with elaborate hairstyle and hoop earrings in gymnastic backbend, on ostrakon (potsherd). Created: 1292-1186 BC. Public Public domain. Photo and caption source: “Dance in “Ancient Egypt” (2021). In: Wikipedia. The Free Encyclopedia.

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Saint Anne of Nubia – “It Will Make You Specheless.”[1]


[1] An advertising slogan accompanying the painting of Saint Anne and promoting Faras Gallery at the National Museum in Warsaw.

Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!

Book of Isaiah 18:2

Kazimierz Michałowski during the excavations at Faras (1960s). Photo by Tadeusz Biniewski – National Museum in Warsaw. CC BY-SA 3.0 pl. (modified). Source: “Kazimierz Michałowski” (2020). In: Wikipedia. The Free Encyclopedia.

Saint Anne is a Nubian wall painting estimated to have been painted between the 8th and 9th centuries, by using the technique al secco with tempera on plaster. This early Christian painting was discovered by a Polish archaeological team led by the Professor Kazimierz Michałowski during a campaign undertaken in the 1960s under the patronage of UNESCO (the Nubian Campaign) in Faras. The image itself belongs to a unique collection of wall paintings and architectural elements from the Faras Cathedral, discovered by an archeological mission. Faras Gallery is the only permanent exhibition in Europe featuring Medieval Nubian paintings from the Nile River Valley south of the First Cataract. The collection of over 60 paintings from the 8th to 14th centuries came from the cathedral in the city of Faras, a large urban centre in the Medieval kingdom of Nobadia, in present-day Sudan.

National Museum of Warsaw (2015). “The Faras Gallery 3D. Treasures from the Flooded Desert. The Collection of Nubian Art in the National Museum of Warsaw”. In: Google Arts&Culture.

Nobadian rulers controlling the Nile Valley from the first to the third cataracts converted to Christianity around 548 AD influenced by missionaries sent from Constantinople by the Empress Theodora.

Excavations at Faras – wall painting on site 1960s. Photo by Tadeusz Biniewski – National Museum in Warsaw. CC BY-SA 3.0 pl. (modified). Source: “Faras Gallery at the National Museum in Warsaw” (2020). In: Wikipedia. The Free Encyclopedia.

The first cathedral was erected in the 7th century, when the city was still known as Pachoras, and likely stood at the exact site where Polish archaeologists taking part in the Nubia Campaign discovered the subsequent 8th century cathedral. The Nubia Campaign was an extensive international mission to preserve ancient legacies threatened by flooding from the imminent construction of the Aswan High Dam in Egypt and the resulting formation of the artificial reservoir, Lake Nasser. Since 1964 the painting is in the collection of the National Museum in Warsaw, of which the image has been used as a logo.

National Museum of Warsaw (2015). “The Faras Gallery. Treasures from the Flooded Desert. The Collection of Nubian Art in the National Museum of Warsaw”. In: Google Arts&Culture. Accessed on 12th of July, 2018.

Saint Anne, of David’s house and line, was the mother of Mary and grandmother of Jesus according to apocryphal Christian tradition. Mary’s mother is not named in the canonical gospels. In writing, Anne’s name and that of her husband Joachim come only from New Testament apocrypha, of which the Gospel of James (written perhaps around 150 AD) seems to be the earliest that mentions them. In the painting, St Anne places her finger against her mouth, asking for silence, which may allude to the ‘divine silence’. The finger on the mouth could also indicate that the saint is praying.

Restoration work on the paintings from Faras at the National Museum in Warsaw. Dewaxing the surface of the painting depicting Bishop Petros with Saint Peter the Apostle, and applying compresses in 1960s. Published by National Museum of Warsaw (2016). Public domain (image modified). Source: Wikipedia (2020).

This gesture is rarely visible in Christian art and probably it refers to the tradition of Egyptian Christians (the Copts) who did so while praying undertone. It was believed to ward off evil powers trying to break into a human heart. Personally, I also understand this gesture as a synonym of a mystery and unuttered truth, which remains in silence. Also it is likely that Nubian women, similar to all women in the Christian world, directed their prayers towards St Anne requesting a child and a successful labour.

Featured image: Saint Anne (fragment) (9th c. AD). Nubian wall painting. By Unknown Author. The National Museum in Warsaw. Public domain (image cropped and modified). Source: “Saint Anne (wall painting)” (2020). In: Wikipedia. The Free Encyclopedia

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Lost Myth of the Gundestrup Cauldron – Wild Hunt, Sacrifice and Rebirth

In 1891 a precious silver cauldron appeared during peat-digging in the bog Rævemosen, near Gundestrup in Himmerland. The vessel, which dates back to the first century BC., had been deposited in the bog – an immensely valuable sacrifice to the powers above. Before this occurred, the cauldron had been taken apart. The rim and the large silver plates, which make up its sides, were taken off and placed in the bottom of the vessel. Among them, there was a set of thirteen silver elements: one round, known as the base plate with a decoration of a round medallion in the center of the interior, five interior panels, long and rectangular and seven exterior ones, shorter and rectangular (the eighth one was not found). These elements, made of 97% silver, were partially gold-plated. In 1892, Sophus Müller reconstructed the Cauldron, arranging all the elements in the shape known today, with five shorter ones on the inside, seven long on the outside and a circular plate as the base. Following the idea by Ole Klindt-Jensen’s, the exterior plates are now denoted by lowercase letters from a to g and interior plates by uppercase letters from A to E.

Life-giving cauldron

Magic cauldrons appear as a leading theme in Celtic mythology, both Irish and Welsh. Some, like the one belonging to the god Dagda, never empty themselves as long as they are not used by cowards. Others, like the cauldron of the god Bran, bring the dead back to life. Still others contain an essence of the knowledge called greals. The name itself is reminiscent of the Christian tradition of the Holy Grail, which ultimately turned the miraculous Celtic cauldron into the Christian relic, described on the pages of medieval romances. As such, it promises immortality to those who find their physical and metaphysical way to its holy powers.

Mixture of influences

Surviving pagan Celtic cauldrons are made of bronze, copper or silver and are richly decorated with mythological scenes. The Gundestrup Silver Cauldron is the greatest known example of European Iron Age goldsmithing. All its plates, except the base, are excessively decorated by using a repoussage (repoussé) technique, which consists of hammering from the reverse side beneath to push out desired parts of the front side and, by these means, obtain an image in low relief. “Other techniques were used to add [details with] extensive gilding and some use of inlaid pieces of glass for the eyes of figures. Other pieces of fittings were [also] found. Altogether the weight [of the object] is just under [nine] kilograms” (“Gundestrup cauldron” 2021).

The style and workmanship suggest a Thracian origin, although the ornamentation points to Celtic origins, including such motifs as torques, horned deity, carnyx, decorative leaves in the style of La Tene. Yet, some of the themes are derived from Ionia (the central part of the coast of Asia Minor), like griffins and seahorses. The lion, leopard and elephants were, in turn, influenced by Eastern cultures. Moreover, the scene evoking Hercules’ fight with a lion comes from the Greek mythology. Figures with raised arms refer to motifs and gestures known from Asia Minor. On the other hand, goddesses supporting breasts are associated with representations of a naked goddess from Mesopotamia and Asia Minor.

Who made it and where did it come from?

The variety of themes and influences created a field for various, often contradictory, theories about the Thracian or Gallic origins of the object. A.K. Bergquist and T. F. Taylor propose that the cauldron was made by Thracian artisans, probably commissioned by the Scordisci, a Celtic-Thracian tribe having lived in present-day Serbia, and later fell into the hands of a Germanic tribe of the Cimbri (Jutland), who invaded the Danube basin in 120 BC. G.S. Olmsted, in turn, interprets the iconography of the Cauldron as a prototype of the Irish myth described in Táin Bó Cuailnge, linking the figure of the horned god with Cúchulainn rather than Cernunnos, with whom, however, such a character in central part of the interior plate A is mostly associated.

The image of the horned god Cernunnos surrounded by a deer and a dog or a wolf. It is the most famous representation from Gundestrup Cauldron. interior plate A. Photo by Nationalmuseet (2007). CC BY-SA 3.0. Photo source: “Kocioł z Gundestrup” (2020). Wikipedia. Wolna Encyklopedia.

On the whole, the variety of Cauldron’s motifs draw the observer into an alien universe far from that of the people who deposited it in the bog in north Jutland. Elephants, lions and several unknown gods, represented in a foreign style, indicate that the cauldron originally came from a distant area to the south or southeast. Exactly where it was made is still open to question. Perhaps it was a gift to a great chieftain or could it have been war booty? Most scholars, however, agree that hammered decorations on the Cauldron depict Celtic deities and rituals. It is for this reason and due to its size (69 centimetres in diameter, 42 centimetres in height) that it is believed that Gundestrup Cauldron may have been used for sacrifice by druids. But was it animal or human sacrifice?

The image of the interior plate E and its interpretation

Silver and gilded interior plate E detail, known as the “Warriors and Cauldron” (La Tene III) is one of the most interesting and intriguing scenes hammered into reliefs on the silver Cauldron. It may represent a ceremonial scene with a larger than life god-like figure on the left and three musicians playing and ancient instrument – carnyx, on the right. In front of the god, there is a row of probably dead warriors standing in the underworld. A depicted dog is to symbolize that sphere. They are wearing helmets, spears and shields – so they must have been killed in the fight.

Above them, there’s a horizontally represented plant stem or a tree trunk with bell-like flowers and roots – maybe the Celtic representation of the Tree of Life. At first, it seems as if it was knocked down on the ground. Nevertheless, as it blossoms, it must be alive. Consequently, if the image is turned 90° left, the tree’s roots actually stem from the cauldron itself, and so the walking warriors are walking down, towards the cauldron, and the horse riders going up, along the trunk. Accordingly, the gigantic god and his cauldron would find themselves underground, and the presence of the dog beside the cauldron supports this idea. In turn, the underworld stands for the kingdom of the dead, who by drinking from or being washed in the cauldron find their the way to the afterlife. But only those who deserve it will be revived for entering it. The warriors with shields seem to be the chosen ones, who are waiting in a queue for a reviving bath in the god’s vessel, which may be interpreted as the gateway to their immortality. Can it be just the same cauldron on which the scene is depicted?

In the representation, one of the warriors is just caught by the god, hanging upside down, held by the leg; he is going to be saved from the dead. The riding horsemen above the tree are apparently the already revived in the afterlife. The appearance of a snake above, guiding them ahead, itself indicates the concept of their being restored to life.

Gundestrup Cauldron is composed of internal (A to E) and external silver plates. Here are visible the external plates, from the left: D, E, C, F. Photo by Nationalmuseet (1992). CC BY-SA 3.0. Photo and caption source: “Gundestrup cauldron” (2021). In: Wikipedia. The Free Encyclopedia.

God “of the Tribe”

The mysterious god is sometimes recognized as Teutates or Toutatis, immersing his victim in a liquid-filled cauldron. His name means “of the Tribe” or “of the Whole People”. He is one of the chief early Celtic gods and occupies a significant place in the Gallic pantheon. In Roman times, Teutates  was identified either with the god Mars or Mercury. Although the former evokes warfare, the former serves as the guide of souls to the underworld. Both roles are embodied by the Celtic Teutates. He described by the Roman writer Lucan, who enumerates him as the major Gaulish gods, together with Taranis and Esus, as deities known for their desire for blood.

The problem is, however, there are no known images of Tetuates and his identification with the colossal image of the god from the Cauldron’s scene is a pure speculation. It is only recorded that the god killed his victims by drowning and hence some scholars associate this feature to the described scene, where a supreme figure is holding a smaller one upside down over the huge vessel. On the other side, the Roman records of human sacrifice ascribed to the Celts may have been just a useful propaganda, in order to underline the superiority of the Roman civilization facing the barbarian and blood-thirsty Gauls, who did not deserve to survive.

It is also worth noticing that the mythological cauldron was to revive and not to destroy. Accordingly, the scene may imply hope for an eternal life after serving his tribe as a courageous warrior who died in a fight.

Christian face of the Celtic cauldron

Similar iconography possibly occurs on later monuments on the lands previously owned by the Celts. Namely, on the bases of some of the High Irish Crosses, such as the Market Cross from Kells, the scene from the Gundestrup Cauldron seems to be recalled on its two separate representations. Neither the colossal god or the cauldron is represented there. Nevertheless, there is a fierce battle on the South Side of the Cross, and the horsemen with shields on the East Face, which is usually dedicated to the Resurrection of Christ represented on the High Crosses of Ireland. The East Face scene additionally resemble the horsemen from the upper part of the Cauldron’s Plate E, hovering over the trunk of the Tree of Life, and implies their victorious parade. Is it then the shaft of the cross itself a counterpart of the Tree of Life in the Christian version?

Simultaneously, on the North Side and West Face of the same base of the cross, there are scenes representing the world of fauna in its two different aspects. Whereas on the West Face, analogously to the East Face, the scene indicates a harmony, where in the former it is held between mankind and forest animals, the North Side, as if referring to the South Side, shows a battle expressed by means of a wild hunt led by two centaurs, armed with bows pointed to the animals. Among them, there are also canine figures, as much as in the Cauldron’s scene. 

Moreover, the imagery of the West Face also greatly resembles the scene on the interior plate A of the Cauldron, where the horned anthropomorphic figure, possibly the god Cernunnos, is surrounded by wild animals, such as a deer and a wolf. His calm attitude, open arms and the yogin’s position evokes but peace and harmony among the animals. Similar atmosphere is very tangible in the scene on the base of Christian cross. Possibly this is why it is also believed to represent the narratives of Genesis, either Noah who is gathering animals on the Ark or Adam who is naming the animals in the Garden of Eden.

Providing that images in bas-relief from High Irish Crosses constitute an undecipherable mystery of their own, there can be apparently a direct link between iconographical elements on the verge between the Paganism and Early Christianity in Ireland. Is it then possible to open the unknown Celtic world by the key provided by the Christian symbolism and iconography?

Featured image: The Gundestrup Cauldron. Iron Age, c. 100 BC–AD 1. Found in Gundestrup, northern Jutland, Denmark. National Museum of Denmark.: the interior Plate E: Warriors and Cauldron or a Ritual initiation. By The British Museum. CC BY-NC-SA 4.0. Photo and caption source: The British Museum (2015). “The Gunderstrup Cauldron” (2018) In: britishmuseum.tumblr.com. 

By Joanna
Faculties of English Philology, History of Art and Archaeology.
University of Silesia in Katowice, Poland;
Cardinal Stefan Wyszyński University in Warsaw, Poland;
University College Dublin, Ireland.

BIBLIOGRAPHY:

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Image of the external plates of the artifact in the “Gundestrup cauldron” (2021). In: Wikipedia. The Free Encyclopedia. Accessed on 12th April, 2021. Available at <https://bit.ly/3tarky4>.

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Photo by SassyGirlJenna729 (2015). Photo source: “From Review by SassyGirlJenna729 (Feb 2015) : Another Cross!! of The Market High Cross”. In The Market Cross”. In: Trip Advisor. Accessed on 11th, June, 2021. Available at <https://bit.ly/3gqVyrh>.

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