Beauty and The Beast ~ Epona and Rhiannon, Goddesses of Equines
In Gallo-Roman religion, Epona was a protector of horses, donkeys, and mules. She was particularly a goddess of fertility, as shown by her attributes of a patera, cornucopia, ears of grain and the presence of foals in some sculptures. She and her horses might also have been leaders of the soul in the after-life ride, with parallels in Rhiannon of the Mabinogion. Unusual for a Celtic deity, most of whom were associated with specific localities, the worship of Epona, “the sole Celtic divinity ultimately worshipped in Rome itself,” was widespread in the Roman Empire between the first and third centuries AD.
Although known only from Roman contexts, the name Epona, ‘Great Mare’ is from the Gaulish language; it is derived from the inferred proto-Celtic *ekwos ‘horse’ — which gives rise to modern Welsh ebol ‘foal’ — together with the augmentative suffix -on frequently, though not exclusively, found in theonyms (for example Sirona, Matrona) and the usual Gaulish feminine singular -a. In an episode preserved in a remark of Pausanias, an archaic Demeter Erinys (Vengeful Demeter) too had also been a Great Mare, who was mounted by Poseidon in the form of a stallion and foaled Arion and the Daughter who was unnamed outside the Arcadian mysteries. Demeter was venerated as a mare in Lycosoura in Arcadia into historical times.
Fernand Benoit found the earliest attestations of a cult of Epona in the Danubian provinces and asserted that she had been introduced in the limes of Gaul by horsemen from the east. This suggestion has not been generally taken up.
Although the name is Gaulish, dedicatory inscriptions to Epona are in Latin or, rarely, Greek. They were made not only by Celts, but also by Germans, Romans, and other inhabitants of the Roman Empire. An inscription to Epona from Mainz, Germany, identifies the dedicator as Syrian. A long Latin inscription of the first century BC, engraved in a lead sheet and accompanying the sacrifice of a filly and the votive gift of a cauldron, was found in 1887 at Rom, Deux-Sèvres, the Roman Rauranum. The inscription offers to the goddess an archaic profusion of epithets for a goddess, Eponina ‘dear little Epona’: she is Atanta, horse-goddess Potia ‘powerful Mistress’ (compare Greek Potnia), Dibonia (Latin, the ‘good goddess’)”, Catona ‘of battle’, noble and good Vovesia.
Her feast day in the Roman calendar was December 18 as shown by a rustic calendar from Guidizzolo, Italy, although this may have been only a local celebration. She was incorporated into the Imperial cult by being invoked on behalf of the Emperor, as Epona Augusta or Epona Regina.
The supposed autonomy of Celtic civilization in Gaul suffered a further setback with Fernand Benoit’s study of the funereal symbolism of the horseman with the serpent-tailed (“anguiforme”) daemon, which he established as a theme of victory over death, and Epona; both he found to be late manifestations of Mediterranean-influenced symbolism, which had reached Gaul through contacts with Etruria and Magna Graecia. Benoit compared the rider with most of the riders imaged around the Mediterranean shores.
Perceptions of native Celtic goddesses had changed under Roman hegemony: only the names remained the same. As Gaul was Romanized under the early Empire, Epona’s sovereign role evolved into a protector of cavalry. The cult of Epona was spread over much of the Roman Empire by the auxiliary cavalry, alae, especially the Imperial Horse Guard or equites singulares augustii recruited from Gaul, Lower Germany, and Pannonia. A series of their dedications to Epona and other Celtic, Roman and German deities was found in Rome, at the Lateran. As Epane she is attested in Cantabria, northern Spain, on Mount Bernorio, Palencia, as Iccona Loiminna[dubious – discuss] in Portugal on the Lusitanian inscription of Cabeço das Fráguas.
Fulvius Stellus hated women and used to consort with a mare and in due time the mare gave birth to a beautiful girl and they named her Epona. She is the goddess that is concerned with the protection of horses. So Agesilaüs in the third book of his Italian History.
The tale was passed along in the context of unseemly man-beast coupling in Giambattista Della Porta‘s edition of Magia naturalis (1589), a potpourri of the sensible and questionable, erroneously citing Plutarch’s Life of Solon. It may represent some recollection of Indo-European horse sacrifice, such as the Vedic ashvamedha and the Irish ritual described by Giraldus Cambrensis, both of which have to do with kingship. In the Celtic ritual, the king mates with a white mare thought to embody the goddess of sovereignty.
Sculptures of Epona fall into five types, as distinguished by Benoit: riding, standing or seated before a horse, standing or seated between two horses, a tamer of horses in the manner of potnia theron and the symbolic mare and foal. In the Equestrian type, common in Gaul, she is depicted sitting side-saddle on a horse or (rarely) lying on one; in the Imperial type (more common outside Gaul) she sits on a throne flanked by two or more horses or foals. In distant Dacia, she is represented on a stela (now at the Szépmüvézeti Museum, Budapest) in the format of Cybele, seated frontally on a throne with her hands on the necks of her paired animals: her horses are substitutions for Cybele’s lions.
In Latin literature
Epona is mentioned in The Golden Ass by Apuleius, where an aedicular niche with her image on a pillar in a stable has been garlanded with freshly picked roses. In his Satires, the Roman poet Juvenal also links the worship and iconography of Epona to the area of a stable. Small images of Epona have been found in Roman sites of stables and barns over a wide territory.
In Great Britain
The probable date of ca. 1400 BC ascribed to the giant chalk horse carved into the hillside turf at Uffington, in southern England, is too early to be directly associated with Epona a millennium and more later, but clearly represents a Bronze Age totem of some kind. The English traditional hobby-horse riders parading on May Day at Padstow, Cornwall and Minehead, Somerset, which survived to the mid-twentieth century, even though Morris dances had been forgotten, may have deep roots in the veneration of Epona, as may the English aversion to eating horsemeat. At Padstow formerly, at the end of the festivities the hobby-horse was ritually submerged in the sea.
A provincial though not crude small (7.5 cm high) Roman bronze of a seated Epona, flanked by a small mare and stallion, found in England, is conserved in the British Museum. Lying on her lap and on the patera raised in her right hand are disproportionately large ears of grain; ears of grain also protrude from the mouths of the ponies, whose heads are turned towards the goddess. On her left arm she holds a yoke, which curves up above her shoulder, an attribute unique to this bronze statuette.
The Welsh goddess Rhiannon rides a white horse and has many attributes of Epona. A south Welsh folk ritual call Mari Lwyd (Grey Mare) is still undertaken in December — an apparent survival of the veneration of the goddess. The pantomime horse is thought to be a related survival.
On Mackinac Island, Michigan, Epona is celebrated each June with stable tours, a blessing of the animals and the Epona and Barkus Parade. Mackinac Island does not permit personal automobiles: the primary source of transportation remains the horse, so celebrating Epona has special significance on this island in the upper midwest.
Rhiannon is a prominent figure in Welsh mythology, mother to the Demetian hero Pryderi and wife to Pwyll (and later Manawydan fab Llyr). She is probably a reflex of the Celtic Great Queen goddess Rigantona and may also be associated with the horse goddess Epona.
Role in Welsh mythology
The First Branch
Upon ascending the magical mound of Gorsedd Arberth, the Demetian king Pwyll witnesses the arrival of Rhiannon, appearing to them as a beautiful woman dressed in gold silk brocade and riding a shining white horse. Pwyll sends his best horsemen after her, but she always remains ahead of them, though her horse never does more than amble. After three days, he finally calls out to her, and Rhiannon tells him she has come seeking him because she would rather marry him than her fiancé, Gwawl ap Clud. A year after their meeting, Pwyll accidentally and foolishly promises Rhiannon to Gwawl, before managing to win her back through outwitting, bloodying and dishonouring his rival.
Under the advice of his noblemen, Pwyll and Rhiannon attempt to supply an heir to the kingdom and eventually a boy is born. However, on the night of his birth, he disappears while in the care of six of Rhiannon’s ladies-in-waiting. To avoid the king’s wrath, the ladies smear dog’s blood onto a sleeping Rhiannon, claiming that she had committed infanticide and cannibalism through eating and “destroying” her child. Rhiannon is forced to do penance for her crime.
The child is discovered outside a stable by an ex-vassal of Pwyll’s, Teyrnon, the lord of Gwent Is Coed. He and his wife claim the boy as their own and name him Gwri Wallt Euryn (English: Gwri of the Golden hair), for “all the hair on his head was as yellow as gold”. The child grows to adulthood at a superhuman pace and, as he matures, his likeness to Pwyll grows more obvious and, eventually, Teyrnon realises Gwri’s true identity. The boy is eventually reunited with Pwyll and Rhiannon and is renamed Pryderi, meaning “loss”. Some time later, Pwyll dies peacefully and Pryderi ascends to the throne, marrying Cigfa and amalgamating the seven cantrefs of Morgannwg to his kingdom.
Pryderi and Rhiannon’s imprisonment. From Tales of the Enchanted Islands of the Atlantic, Thomas Wentworth Higginson. Image by Albert Herter.
Having honoured the last requests of his brother Bendigeidfran, by burying his head facing France so as to ward off invasion, the usurped British king Manawydan accompanies Pryderi to Dyfed where the latter is reunited with his wife Cigfa. During his stay, Manawydan meets and marries Rhiannon, while Pryderi heads off to Kent to pay homage to the usurper Caswallon. Soon after, a magical mist descends on the land leaving it empty of all domesticated animals and humans apart from the four protagonists.
Pryderi and Manawydan travel to England to make a living from various trades, but are forced to leave one town after another to avoid conflict with other tradesmen who resented their superior skills. Returning to Dyfed, Manaywdan and Pryderi go hunting and, coming across a white boar, follow it to a huge, towering fort. Against Manawydan’s advice, Pryderi enters the fort and is drawn towards a beautiful golden bowl. Upon touching the bowl, his feet stick to the floor, his hands stick to the bowl and he loses the power of speech. Manawydan waits in vain for his return before giving news of his disappearance to Rhiannon. Chiding her husband for his poor companionship, Rhiannon too enters the fort and suffers the same fate as her son. In a “blanket of mist”, Pryderi, Rhiannon and the fort itself, vanish. Cigfa weeps at the loss of her husband, but is comforted by Manawydan, and the two head off to England before being driven out, once again, due to their superior craftmanship.
Upon returning to the wasteland, they sow three fields of wheat but the first field is destroyed before it can be harvested. The next night the second field is destroyed. Manawydan keeps watch over the third field and when he sees it destroyed by mice he catches one and decides to hang it the next day. A scholar, a priest and a bishop in turn offer him gifts if he will spare the mouse but he refuses. When asked what he wants in return for the mouse’s life he demands the release of Pryderi and Rhiannon and the lifting of the enchantment over Dyfed. The bishop agrees because the mouse is in fact his wife. It is revealed that the catalyst of their suffering was the enchanter Llwyd ap Cil Coed, who sought revenge for the humiliation of his friend Gwawl ap Clud at the hands of Pwyll and Rhiannon. The enchantment over Dyfed is lifted.
Interpretation as a goddess
The Mabinogi do not present Rhiannon as anything other than human. Scholars of mythology have nevertheless speculated that Rhiannon may euhemerize an earlier goddess of Celtic polytheism. Similar euhemerisms of pre-Christian deities can be found in other medieval Celtic literature, when Christian scribes and redactors may have felt uncomfortable writing about the powers of pagan gods. In the Táin Bó Cúailnge, for example, Macha and Morrígan appear as larger-than-life figures, but are never described as goddesses, very similar to the presentation of Rhiannon in the Mabinogion.
Proinsias Mac Cana states: “[Rhiannon] reincarnates the goddess of sovereignty who, in taking to her a spouse, thereby ordained him legitimate king of the territory which she personified”. According to Miranda Jane Green, “Rhiannon conforms to two archetypes of myth … a gracious, bountiful queen-goddess; and as the ‘wronged wife’, falsely accused of killing her son”.