Bibliography
Patrice
Lajoye s. xx–xxi
Works edited
Contributions to journals
Lajoye, Patrice, “Note sur une source antique méconnue concernant le culte d’Epona en Cisalpine”, Études Celtiques 42 (2016): 59–64.
abstract:
[FR] Au début du XXe siècle, on ne possédait pas moins de dix textes antiques ou tardo-antiques se rapportant à la déesse Epona, ce qui en faisait déjà la divinité gauloise la mieux attestée d’un point de vue littéraire. Cependant, la découverte et la publication en 1929 d’une homélie du Ve siècle jusque-là ignorée des spécialistes de la religion gauloise permettent d’augmenter encore ce corpus.
[EN] A note about a less known ancient source concerning Epona’s cult in Cisalpine GaulNot less than ten ancient or late Antique texts are known, related to the goddess Epona, which makes her the best attested Gaulish divinity from a documentary point of view. This corpus however was further increased by the discovery and publication in 1929 of a homily from the fifth century, until now ignored by the specialists of Gaulish religion.
[EN] A note about a less known ancient source concerning Epona’s cult in Cisalpine GaulNot less than ten ancient or late Antique texts are known, related to the goddess Epona, which makes her the best attested Gaulish divinity from a documentary point of view. This corpus however was further increased by the discovery and publication in 1929 of a homily from the fifth century, until now ignored by the specialists of Gaulish religion.
Persée – Études Celtiques, vol. 42, 2016: <link>
abstract:
[FR] Au début du XXe siècle, on ne possédait pas moins de dix textes antiques ou tardo-antiques se rapportant à la déesse Epona, ce qui en faisait déjà la divinité gauloise la mieux attestée d’un point de vue littéraire. Cependant, la découverte et la publication en 1929 d’une homélie du Ve siècle jusque-là ignorée des spécialistes de la religion gauloise permettent d’augmenter encore ce corpus.
[EN] A note about a less known ancient source concerning Epona’s cult in Cisalpine GaulNot less than ten ancient or late Antique texts are known, related to the goddess Epona, which makes her the best attested Gaulish divinity from a documentary point of view. This corpus however was further increased by the discovery and publication in 1929 of a homily from the fifth century, until now ignored by the specialists of Gaulish religion.
[EN] A note about a less known ancient source concerning Epona’s cult in Cisalpine GaulNot less than ten ancient or late Antique texts are known, related to the goddess Epona, which makes her the best attested Gaulish divinity from a documentary point of view. This corpus however was further increased by the discovery and publication in 1929 of a homily from the fifth century, until now ignored by the specialists of Gaulish religion.
Lajoye, Patrice, and Claude Lemaître, “Une inscription votive à Toutatis découverte à Jort (Calvados, France)”, Études Celtiques 40 (2014): 21–28.
abstract:
[FR] Bien que très largement connu du grand public, Toutatis n’est finalement que peu attesté par l’épigraphie. Un stylet en bronze portant une dédicace à ce dieu, découvert il y a déjà longtemps à Jort (Calvados), était cependant resté inédit. Nous en proposons ici la publication avec quelques brefs commentaires.
[EN] A votive inscription found in Jort (Calvados, France).Although widely known to the public, Toutatis is ultimately poorly attested by epigraphy. A bronze stylus with a dedication to the god, although discovered a long time ago at Jort (Calvados), had nevertheless remained unpublished. We offer here its publication with some brief comments.
[EN] A votive inscription found in Jort (Calvados, France).Although widely known to the public, Toutatis is ultimately poorly attested by epigraphy. A bronze stylus with a dedication to the god, although discovered a long time ago at Jort (Calvados), had nevertheless remained unpublished. We offer here its publication with some brief comments.
Persée – Études Celtiques, vol. 40, 2014: <link>
abstract:
[FR] Bien que très largement connu du grand public, Toutatis n’est finalement que peu attesté par l’épigraphie. Un stylet en bronze portant une dédicace à ce dieu, découvert il y a déjà longtemps à Jort (Calvados), était cependant resté inédit. Nous en proposons ici la publication avec quelques brefs commentaires.
[EN] A votive inscription found in Jort (Calvados, France).Although widely known to the public, Toutatis is ultimately poorly attested by epigraphy. A bronze stylus with a dedication to the god, although discovered a long time ago at Jort (Calvados), had nevertheless remained unpublished. We offer here its publication with some brief comments.
[EN] A votive inscription found in Jort (Calvados, France).Although widely known to the public, Toutatis is ultimately poorly attested by epigraphy. A bronze stylus with a dedication to the god, although discovered a long time ago at Jort (Calvados), had nevertheless remained unpublished. We offer here its publication with some brief comments.
Lajoye, Patrice, and Guillaume Oudaer, “*Percos/*Ercos: an unknown Celtic theonym”, Journal of Indo-European Studies 42:1–2 (2014): 40–100.
abstract:
Erc is the name of several Irish and Scottish figures belonging to mythology, hagiography and the annals. This anthroponym does not seem to be widespread and is of uncertain significance. However, it appears to be the origin of several place-names both in Ireland and also in other Celtic lands. Given the different usage of the root erc-, if we want to try to understand the cultural concept it covers, we must study it literarily – through an examination ofcharacters with this name or surname.
abstract:
Erc is the name of several Irish and Scottish figures belonging to mythology, hagiography and the annals. This anthroponym does not seem to be widespread and is of uncertain significance. However, it appears to be the origin of several place-names both in Ireland and also in other Celtic lands. Given the different usage of the root erc-, if we want to try to understand the cultural concept it covers, we must study it literarily – through an examination ofcharacters with this name or surname.
Lajoye, Patrice, “Celto-slavica. Essais de mythologie comparée”, Études Celtiques 38 (2012): 197–227.
abstract:
[FR] Comparer deux mythologies est toujours un exercice difficile, surtout lorsque l’une d’elle n’est essentiellement conservée que dans le folklore contemporain. Si les Celtes bénéficient de sources au mieux antiques, au pire médiévales, les Slaves, eux, doivent le plus souvent se contenter d’un vaste corpus de contes et de chants épiques. Cependant, ces contes et chants sont particulièrement riches en archaïsmes, lesquels bien souvent ne trouvent d’équivalent que dans la mythologie celtique. L’article n’a pas la prétention de proposer un inventaire complet des convergences en question, mais au moins d’ouvrir de nouvelles pistes de réflexion aux mythologues comparatistes et d’apporter parfois un éclairage nouveau sur des éléments que l’on pensait jusqu’ici uniquement celtiques.
[EN] Celto-slavica, essays in comparative mythology.
Comparing two mythologies is always difficult to realise, particularly when one of them has been only kept in modern folklore. Celtic mythology may be collected from ancient and -in the worst case -medieval sources, but for Slavic mythology we must content ourselves with an extensive corpus of tales and epic songs. These tales and songs, however, are richly filled with archaisms, which frequently find no equivalent outside Celtic mythology. This study cannot pretend to propose a complete inventory of these convergences, but it may at least open new grounds for the reflections of comparative mythologists, and shed some new light on narrative elements which has been considered up till now as uniquely Celtic.
[EN] Celto-slavica, essays in comparative mythology.
Comparing two mythologies is always difficult to realise, particularly when one of them has been only kept in modern folklore. Celtic mythology may be collected from ancient and -in the worst case -medieval sources, but for Slavic mythology we must content ourselves with an extensive corpus of tales and epic songs. These tales and songs, however, are richly filled with archaisms, which frequently find no equivalent outside Celtic mythology. This study cannot pretend to propose a complete inventory of these convergences, but it may at least open new grounds for the reflections of comparative mythologists, and shed some new light on narrative elements which has been considered up till now as uniquely Celtic.
Persée – Études Celtiques, vol. 38, 2012: <link>
abstract:
[FR] Comparer deux mythologies est toujours un exercice difficile, surtout lorsque l’une d’elle n’est essentiellement conservée que dans le folklore contemporain. Si les Celtes bénéficient de sources au mieux antiques, au pire médiévales, les Slaves, eux, doivent le plus souvent se contenter d’un vaste corpus de contes et de chants épiques. Cependant, ces contes et chants sont particulièrement riches en archaïsmes, lesquels bien souvent ne trouvent d’équivalent que dans la mythologie celtique. L’article n’a pas la prétention de proposer un inventaire complet des convergences en question, mais au moins d’ouvrir de nouvelles pistes de réflexion aux mythologues comparatistes et d’apporter parfois un éclairage nouveau sur des éléments que l’on pensait jusqu’ici uniquement celtiques.
[EN] Celto-slavica, essays in comparative mythology.
Comparing two mythologies is always difficult to realise, particularly when one of them has been only kept in modern folklore. Celtic mythology may be collected from ancient and -in the worst case -medieval sources, but for Slavic mythology we must content ourselves with an extensive corpus of tales and epic songs. These tales and songs, however, are richly filled with archaisms, which frequently find no equivalent outside Celtic mythology. This study cannot pretend to propose a complete inventory of these convergences, but it may at least open new grounds for the reflections of comparative mythologists, and shed some new light on narrative elements which has been considered up till now as uniquely Celtic.
[EN] Celto-slavica, essays in comparative mythology.
Comparing two mythologies is always difficult to realise, particularly when one of them has been only kept in modern folklore. Celtic mythology may be collected from ancient and -in the worst case -medieval sources, but for Slavic mythology we must content ourselves with an extensive corpus of tales and epic songs. These tales and songs, however, are richly filled with archaisms, which frequently find no equivalent outside Celtic mythology. This study cannot pretend to propose a complete inventory of these convergences, but it may at least open new grounds for the reflections of comparative mythologists, and shed some new light on narrative elements which has been considered up till now as uniquely Celtic.
Contributions to edited collections or authored works
Lajoye, Patrice, “L’épigraphie religieuse mentionnant des théonymes ou des épithètes indigènes en Lyonnaise seconde: un état des lieux”, in: Andreas Hofeneder, and Patrizia de Bernardo Stempel (eds), Théonymie celtique, cultes, interpretatio = Keltische Theonymie, Kulte, interpretatio: X. workshop F.E.R.C.AN., Paris 24.–26.Mai 2010, 79, Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2013. 45–49. URL: <http://www.oapen.org/search?identifier=451552>.
Lajoye, Patrice, “À propos de la Chronique apocryphe bulgare et du Livre des conquêtes de l’Irlande. Le troisième fils et le tiers du peuple”, in: Gaël Hily, Patrice Lajoye, and Joël Hascoët (eds), Deuogdonion: mélanges offerts en l’honneur du professeur Claude Sterckx, 2, Rennes: Tir, 2010. 369–380.
