gallo roman

2

♞ CELTIC MYTHOLOGY: Epona (/ɨˈpnə/)

↳ In Gallo-Roman religion, Epona was a protector of horses, donkeys, and mules. She was particularly a goddess offertility, 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.

Cernunnos by Milek Jakubiec.

Cernunnos is the conventional name given in Celtic studies to depictions of the “horned god” of Celtic polytheism. Cernunnos was a Celtic god of fertility, life, animals, wealth, and the underworld. The name itself is only attested once, on the 1st-century Pillar of the Boatmen, but he appears all over Gaul, and among the Celtiberians. Cernunnos is depicted with the antlers of a stag, sometimes carries a purse filled with coin, often seated cross-legged and often associated with animals and holding or wearing torcs, are known from over 50 examples in the Gallo-Roman period, mostly in north-eastern Gaul.

Thoughts on the worship of little-known gods

I have a real fondness for little-known gods, gods whose names are known only from a handful of sites, or even those who make a single (known) appearance. There’s no way of knowing just how localized these deities were, how long they enjoyed a cult following, or just how many worshippers they had over the years. But I think that it’s worth paying attention to these deities nonetheless, if you feel called to do so.

When you’re researching gods with little or no literary trail, such as the continental Celtic and Germanic deities, you’re often limited to what has been found in the archaeological record. If you’re lucky there will be statues, votive offerings, and inscriptions with some detail, but sometimes all you’ve got is a name, in which case you may be limited to trying to parse the etymology. None of this is all that easy, and most of it is going to be subject to interpretation.

Here I’m just going to put down a few of my own thoughts on this process and things to keep in mind, in no particular order.

  • Most of the inscriptions we know of date from the era of Roman colonization. This places them chronologically, roughly and depending on where you are geographically, between the 1st and 5th century CE.
  • Gallo-Roman religion was a thing, and that means that even what little information you are able to glean may differ in unknown respects from what the locals were doing before the Romans came around.
  • Inscriptions that predate the Roman era are extremely, extremely rare. There is other archaeological evidence for this era but generally it doesn’t help identify gods.
  • Statuary is likely to reflect the Romans as well although it can help identify deity attributes.
  • Consider the company they kept. I don’t only mean cases where a god appeared with their consort (i.e. Nantosuelta and Sucellus), but where a group of gods were worshipped at the same site; such as in Etrechy where Carantana, Etiona, Gnatus, Isosa and Hidua were found together.
  • Chances are that you will come across more unique female god-names than male. The Romans were more likely to apply the interpretatio romana to male deities than to female, so you have plenty of references to Gaulish Mercuries, Apollos and Marses, who may or may not have their original name attached (i.e. Apollo Grannus).
  • Remember to respect the deity’s original land and context–remember where they came from.
Curing the Common Cold: The Witches’ Way

 Ah, it’s that time of the year again. Nearing the end of summer, and starting up…the cold season. For everytime our craft has drawn us to go outside in cauld winter weather, there’s a time it draws us to an herbal remedy! For more posts like this, check out my Instagram @witches.corner 

This is meant for the common cold only. Do not use in place of medical attention if you suspect something more serious is at hand or if you are immunocompromised. 

Keep reading

PSG Roundtable #9: Practicing Multiple Traditions

We’ll be talking about our perspectives on being someone who practices in multiple traditions.  Before I start, I want to make it clear that I’m coming at this with a series of biases.  I believe that:

  • The gods are separate, unique agents in and of themselves as individuals (hard polytheism);
  • Objects have, or can develop, their own spirits to varying degrees of animistic complexity;
  • Gods, guides, and spirits can communicate with us in a variety of ways
  • By its very nature, practicing in multiple traditions means acknowledging that no single tradition is the only “true” one;
  • My experiences are not reflective of everyone’s and what works for me and mine may not work for you and yours.  While I do have strong personal feelings on this subject, they’re still only my personal opinion.

I’m also approaching this as an Irish polytheist and Kemetic, among other things, who is part of an (offline) group of hard polytheists from various traditions of their own, including Bacchic Orphic, Gallo-Roman, Heathenry, and Santeria.

What does it mean to be “multi-trad” or practice in multiple traditions?

I use “tradition” to refer to any collection of beliefs and behaviors that is coherent and has a recognizable identity of what it means to be a part of that group.

To be multi-trad, then, is to be able to move between various traditions.  Think of a big, lovely house with a room for each faith tradition: when I’m in the Irish polytheist room, I follow its guidelines for interacting with the Tuatha Dé, leave votive offerings, celebrate the cross-quarter days, understand that words like ‘poetry’ and ‘satire’ have very different meanings in this context.  When I go to the Kemetic room, I might wake up the Netjeru in their statues and worship in specific “praise” postures, share in food and drink (and for me, maybe talk alchemy).  When I visit friends in the Santeria room, I change out of my default black to completely white clothes, greet the Orisha in a way very different from the Tuatha Dé and Netjeru, and try to keep up with a completely different etiquette and sense of hierarchy to show respect for the divine, dead, and living Santo communities.

Can I combine multiple practices?

In my personal opinion, combining multiple traditions into a single “one approach fits all” practice means losing the characteristics that empower those traditions as individual identities.  I mean, you could worship Brighid as a Triple Goddess of Maiden/Mother/Crone, but doing so means taking the Celtic tendency to triplify goddesses to emphasize power and turning it into something that misconstrues much of Brighid’s nature.  YMMV.

That doesn’t mean one practice won’t ever impact another.  Say it’s Samhain and I’m honoring the Morrígan; before beginning my rites for her, I might also acknowledge other deities with whom I share death-related work, like Anpu in his psychopompic aspect, and the spirit allies who help me handle the unhappy dead that come up through my work at the women’s center.  Or perhaps I’ll honor them all in separate rites, not because Samhain has anything to do with Anpu but because my own associations with Samhain overlap with my work with him and doing so doesn’t violate anyone’s etiquette.  In another instance, if you’re oathed to a deity and you agree to a task they give you, you might then turn around to your dead or your guiding spirits and say, “All right, troops, here’s the goal.  I’d like your help to get it done, please,” even if your dead or guides don’t come from that deity’s paradigm.

Can I have events, like rituals, for multiple traditions?

It’s definitely possible to have multi-trad events, but if you try that, you need to be careful that the different entities are getting what they need.  Make sure everyone gets an appropriate offering (within reason, of course - sometimes you have to negotiate, like, “Dude, you can’t have that whole bottle of $50 whiskey, how about a shot of Fireball instead?”) without someone feeling ignored because of another.  Don’t put the shrines of entities who don’t get along beside one another.   Make sure you share the Netjeru’s portion of food, but once you offer something to the Tuatha Dé, it’s theirs.  And so on.  It’s like…having a dinner party with finicky guests of wildly differing temperaments, complete with some cultural barriers.  It can be a lot of fun, especially if you have skillful mediums with you and/or dedicants who are knowledgeable in their respective paths, but it can be a lot of work.  I think it’s well worth it, but I know some people would disagree.

When my own group has multitrad events, we always make sure to have a shrine for each god or pantheon to which the humans have oaths or relationships and plenty of diverse offerings so we can provide proper hospitality for whomever chooses to show up.  We also put a huge emphasis on consent, both human and nonhuman, so we don’t assume who will or won’t be present and willing to work with us - we just make sure the ritual space is available.

If you decide to go the ritualistic route, the hardest part is making sure that your ‘ritual tech’ - that is, your methodology - doesn’t violate the rules of one of the traditions in question.  Some traditions aren’t very strict on some things, like perhaps your method of cleansing yourself spiritually, but there shouldn’t be actual conflict in ideology or application.  Divining for the input of the gods and spirits involved, and maybe asking the opinions of others with knowledge of them, can be invaluable.

How do I switch between the different paradigms?

I think it’s not unlike switching between different environments or groups of people.  When you’re at work, you behave a certain way according to your workplace’s guidelines; when you’re at school, you behave according to those rules.  Even with friends, you probably act one way with a particular group that’s different from how you act with another.  You wouldn’t behave the same way around your conservative grandparents as you do with your mates at the pub.  You’re not lying or ‘faking it’ in any of these scenarios: you’re adjusting your style of communication and behavior to match the requirements and expectations of your environment.  When you’re familiar with the rules, when you have solid relationships with those people, you can start bending those rules a bit and acting more familiar, just as you do with human people.

Does it always have to be so complicated?

Ha, nope.  The things that I do with my group are usually much more involved than what I do privately because there are more traditions being represented, but that also means there are more people present to share the physical and spiritual work.  I maintain only as many relationships as I feel is reasonable for me, my lifestyle, my resources, and my rather limited spoons.  I’d rather have deeper knowledge of a few traditions to make my practice feel that much richer and fulfilling for me than try to juggle many different ones (although having general knowledge is often useful).

But I do take these fewer relationships as seriously as I do human ones, and any kind of mutually beneficial, respectful, healthy relationship takes effort.

It’s too much work and research!

Many of us have busy lives: job(s), kids, schooling, and so on.  Some of us are limited by funds, spoons, or other factors out of our control.  But if your reason for not doing at least some research with the sources you have access to in order to have a baseline understanding of the paradigm from which a specific god is coming is just, “It’s too much work,” I don’t have much sympathy.  Isn’t the relationship you forge with a deity worth that extra effort, which can deepen and strengthen that relationship because of shared language and understanding?  This doesn’t mean you need to go back to school to have a scholar’s understanding, and the gods’ conception of time is different from ours; their sense of ‘hurry up’ is, I think, often very different from ours, and you can take the time you need.  Religion should fit into your life, not the other way around, but you do still have to do the work.

What are the benefits of all this work?

You’d have to ask other people, but for me, some things I’ve gotten out of this include:

  • Showing respect for the gods and spirits and developing deeper, more nuanced relationships because of it
  • Showing respect for the tradition’s ancestors and, if relevant, living culture
  • Enrichment of personal perspective, broadening of horizons, etc.
  • I mean seriously, the world is so weird and people and the gods are so amazing and complex and diverse, why wouldn’t you want to engage with them as they’ve revealed themselves to us rather than try pigeonholing them into something we think they should be?

Do I still need to think about cultural appropriation?

Yes.

Do I still need to be initiated into things?

If initiation is part of the tradition you’re choosing to engage in, then yes.  Hanging out with Santeros, for example, does not make me a Santera myself, nor does it mean I have access to the mysteries of the tradition.  I would still need to undergo the same training and rites that every other Santero in this tradition has had to do.  As it is, I’m perfectly happy just being an invited guest.  Going back to my Big House of Faith metaphor, some rooms have more locked cupboards and drawers than others: initiations are the means by which you earn the keys to unlock them.  There’s actually a lot to be said about initiations, but that should probably be saved for another post.

Here are the “multifaith practice” tag, the resource blog @thepaganstudygroupresourcepage, and our collected links on various traditions and kinds of information.

Now that I’ve talked at great length - do my fellow mods who practice multiple traditions have their own experiences that they’d like to share?

- mountain hound

I don’t have much to add since I think MH covered a lot of the main points. As for my own experiences, you need to know that your discernment may still mean fuck all. If their myths and legends paint them as never getting along (for example, Korean deities versus Greek, though there aren’t any actual myths about that) it’s very fair to assume that if your UPG is that they get along swimmingly and don’t mind you mixing up the two traditions, you’re probably skewing something here. 

Like MH, I make sure to keep my Kemetic shrine in its own space and my Mugyo shrine in its own space. Keep in mind that each tradition may have particular regulations and rules that simply cannot be mixed. Forcing it together is an amalgamation and has a very high risk of offending the gods of both pantheons.

Being properly initiated is a huge deal. No matter what you read or watch as an outsider or fringe-member, you’re kept in the dark about specific hows and whys to the things we do inside the tradition. You’re always going to be missing something, some key information. So if you are able to get initiated into the tradition that you’re vetted for, you should do so.

- trueriptide

The PSG Roundtable Index

A 2nd century AD Gallo-Roman gilt silver charger, showing Mercury, naked. except for his petasus [πέτασος] winged helmet, with his rooster, a goat, a turtle – the future musical instrument- and his Caduceus.

docs.google.com
View and Join the Roman polytheist directory
This link will take you to the spreadsheet. To join, see below.

Hi everyone! I am creating a directory of Roman polytheists and adjacent persons. I intend it to be a resource that we can use to connect with each other, especially people new to cultus deorum/religio Romana.

This is open to anyone who has an interest in Roman polytheism, regardless of whether or not it is their main path! There’s no “you must be this well-read to play” or “you must be dedicated to a Roman god” or anything. If you’re interested, you can join.

The only rule is like…don’t be a bigot. I reserve the right to not put people’s info in if they post content that is hateful toward a marginalized group, and I encourage anyone else who gains editing access to also follow this policy. This is because I do not want someone to go to a coreligionist’s blog thinking they will be cool and finding something that could make them feel unsafe. 

If you would like to be listed in the Roman Polytheism Directory, please send this info via submission or direct message to @rincewinding​:

URL: This is the only piece of information that is required. If you have, say, a religion blog and a main blog, feel free to add both if you like, or you can just do one.

Name: Or nickname, if you prefer.

Pronouns:

Location: If you choose to include it, which you don’t have to, you can be as vague as you like. I have this tab in case people want to consider the possibility of meetups, etc.

Focus deities: Any deities you feel that you work with a lot, if there are any! This is included so that we can easily refer people, or so that people can easily find you, if they’re looking for advice or info on a deity.

Type of practice: Here you can list, for instance, if you have a multipath practice, whether you only work with Roman deities, whether you’re Greco-Roman, Gallo-Roman, whatever, whether you’re more revivalist or recon, or whatever else you feel is important.

Other: Anything else you want people to know about your practice! Everything from Roman orgs you’re a member of to background if you want to share a little. Totally up to you.

If you want editing access to the spreadsheet, please add your email to the message. I won’t publish this on the spreadsheet or post it anywhere! I’ll just send you an invite to edit the sheet. You will then be able to add new people.

Please make sure you keep your answers short-ish! They don’t have to be super brief, just keep in mind that we’ve got to put them in a spreadsheet, so you know, only so much room. I’ve put my own info in, so you can see an example in case that is helpful.

Tagging those who expressed an interest: @honorthegods​, @evodije​, @durtalathion​, @hearthglow

Signal boosts are appreciated!

anonymous asked:

Hi,Do you know much about the celtic gods/deities? I come from a place where there are deep celtic roots and kinda wanted to learn more about it but don't know where to begin. Thanks again :) Ella x

It really depends on what you had in mind. There are many Celtic cultures and mythologies. Here are a few resources:

Online Resources:

General:

Celtic Polytheism on Wikipedia - Wikipedia’s portal for Celtic polytheism
CR FAQ - Celtic Reconstructionism Frequently Asked Questions, a nice go-to resource
Celtic Texts on the Sacred Texts Archive - Lots of books and documents well worth a read
CeltNet Celtic Pages - I’m pretty sure this site has literally every Celtic deity in its index
Earth, Sea, and Sky - An e-publication for Celtic Reconstructionism
e-Keltoi: Journal of Interdisciplinary Celtic Studies - what is says; plenty of articles on Iron Age culture and archaeology, with an entire volume devoted to the Celiberians!
Imbas - General CR resources
Kelticos - reenactment-centric forum for the Celtic Iron Age, lots of info
Mary Jones - Home of the Celtic Encyclopedia and the Celtic Literature Collective
Proto-Indo-European Religion - not Celtic, but a good reference for PIE religion and deities for comparison

Gaelic Polytheism:

Gaol Naofa - Gaelic polytheism resources
Ireland Abroad - myths and topics in indexed form
Irish Mythology on MyGuide Ireland - neat page on the survival of Irish mythology in modern times
Mythical Ireland - Irish mythology, sacred sites, and archaeology
The Myths of the Gods: Structures in Irish Mythology by Alan Ward - a nice long analysis on of deity types and classifications in Irish mythology, with cross-Celtic and Indo-European comparisons
Tairis - Gaelic polytheism resources
Voices from the Dawn - ancient monuments in Ireland and their folklore

Gaulish Polytheism:

Acy-Romance - Detailed interactive site on the territory of the Gaulish Remi, their sacred sites, history
À la recherche des fêtes celto-romaines - a short but very useful essay collecting dates of Gaulish deity insciptions across Central Europe
Calendrier Gaulois Astronomique Restitué : Siècle gaulois de -0151 à -0122 - digital version of the Coligny Calendar taking into account the time span between 151 and 122 BCE
Cernunnos: Origin and Transformation of a Celtic Divinity by Phyllis Fray Bober, American Journal of Archaeology - an article on Cernunnos on JSTOR
Condēuios - a Gaulish reconstructionist polytheist’s scribd page full of essays and data on the gods and Gaulish religion; lots of articles in both English and Portuguese
David Ficker-Wilbar - Cernunnos: Looking Another Way - a useful resource on Cernunnos
Deo Mercurio - a very excellent Gallo-Roman resource focusing on the religion of the Treverii
Epona.net - website devoted to Epona, the Gaulish goddess of horses, and perhaps a few other things as well
Télécharger Coligny - Coligny Calendar app with moon phases included
Gaulish Polytheism Facebook Community - Community for Gaulish polytheists on facebook, full of several good resources
L’Arbre Celtique - Great resource if you can read French, though not particularly aimed at religion
Maruadiat es Gaul - an online group on the site Ancient Worlds devoted to discussion of Gaulish history and archaeology

Welsh and Brythonic Polytheism:

Dun Brython - Brythonic polytheism site, aimed at Iron Age religion rather than medieval; many shared concepts and deities with Gaul
The Mabinogion - a website devoted to the Welsh Mabinogion and its history

Offline Resources:

General Celtic:

The Ancient Celts by Barry Cunliffe
Celtic Ornament in the British Isles by E.T. Leeds
Celtic Warrior: 300 BC – AD 100  by Stephen Allen and Wayne Reynolds
The Celtic World edited by Miranda J. Green
The Celts edited by Venceslas Kruta et. al.
Chronicle of Celtic Folk Customs by Brian Day
Coinage in the Celtic World by Daphne Nash
Dictionnaire de la langue gauloise by Xavier Delamarre
Fiery Shapes: Celestial Portents and Astrology in Ireland and Wales 700-1700by Mark Williams
The Forts of Celtic Britain by Angus Konstam and Peter Bull
The Gallic War by Julius Caesar
The Historical Atlas of the Celtic World by John Haywood
The Life and Death of a Druid Prince by Anne Ross and Don Robins
The Philosopher and the Druids by Philip Freeman
Rome’s Enemies (2): Gallic & British Celts by Peter Wilcox and Angus McBride
Rome’s Enemies (4): Spanish Armies by Rafael Martinez and Angus McBride
War, Women, and Druids: Eyewitness Reports and Early Accounts of the Ancient Celts by Philip Freeman
The World of the Celts by Simon James
The World of the Druids by Miranda J. Green

Celtic Myths and Folklore:

Albion: A Guide to Legendary Britain by Jennifer Westwood
Celtic Fairy Tales by Joseph Jacobs
The Mabinogion translated by Lady Charlotte Guest
The Tain translated by Thomas Kinsella

Celtic Religions:

Celtic Curses by Bernard Mees
The Celtic Gauls: Gods, Rites and Sanctuaries by Jean Louis Bruneaux
Celtic Myths by Miranda J. Green
Dictionary of Celtic Myth and Legend by Miranda J. Green
The Druids by Stuart Piggot
The Gods of Roman Britain by Miranda J. Green
Les dieux de la Gaule by Paul-Marie Duval
Monnaies gauloises et mythes celtiques by Paul-Marie Duval
Pagan Celtic Britain by Anne Ross
Symbol & Image in Celtic Religious Art by Miranda J. Green

Ghost

Mythology’s Goddesses - Epona

“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. 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.“(x)

anonymous asked:

So what if our whole timeline is wrong? We know Claudia died in 2004, that sometime during the last ten years the Nemeton was cut down, Deaton left the Hales, Matt died, the happenings of Visionary, Malia's accident and the Hale's were burned - what if all of this is connected? And it either started with the Nemeton being cut down or Claudia dying (likely the latter as it's the only thing with an actual year). Plus Stiles thinks he killed his Mom - so either his Mom died and that's why they cut

And that’s why they cut the Nemeton or cutting the Nemeton killed Claudia - so either his Mom could be the guardian of the Nemeton and(bit of a stretch, I know)Stiles being the avatar of the Nemeton? Claudia made him/it human to save it causeing her to die and him feeling responsible - fitting in with a lot of things, like his abilities and everyone being wary of him but also the whole Nogitsune plot not adding up because Chris actually said cutting the Nemeton would cause despair and all that!

******************************

Linking Claudia Stilinski to the Nemeton is a theory many of us have toyed with quite a bit. And the things you point out here certainly fits. i’m not touching the timeline stuff because i don’t really think we need to rock with that to make a connection that works.

One thing we’ve come back to a few times is that Claudia might have been the goddess Nemetona

Nemetona is a very ancient Goddess of the Celts, specifically those in Gaul (what is now France). As well, She is thought to have been the eponymous deity of the Nemetes, a group of Germano-Celtic people living by the Rhine in an area now called Trier in Germany. The Celts, in general, did not build temples, but rather practiced their spirituality in sacred groves and Nemetona personifies this belief in the sacred land. Her name literally means ‘sacred space’, from the Celtic root ‘nemeto’ which means ‘sacred area’. She is related to the druidic concept of nemeton, the designation of sacred spiritual space

So far so good  - and that would make Stiles half human and half sacred tree spirit. a demigod if you will. which brings to mind this article where Jeff Davis compare Stiles to Perseus who is also a demigod

Here’s the relevant part:

AX: I knew Stiles has this frustration that he has no powers, but in a way you can’t give him powers. You need to have at least somebody who isn’t a hunter or a werewolf. He has to be himself.

DAVIS: He has to remain human and humans in supernatural stories, can for a time wield supernatural objects and be empowered by them. He needs to be ordinary in a way. He needed to be Perseus, given a sword and shield by the Gods, but he has to rely on his own wits when he faces the monster, in the same way Perseus chased Medusa and used his own wits to show her own reflection and turn her to stone. That is Stiles. You give him mountain ash, he can spread a circle around it, but he has to rely on his own wits as well. I go back to Greek myth quite a bit. I love the whole Hitchcockian idea of an ordinary person becoming extraordinary by being thrown into extraordinary circumstances. That’s Stiles. I believe Stiles always has to remain human in this series.

And we’ve also seen that in the mirror verse Stiles has a book of Percy Jackson and the lightning thief very prominently on display in his mirror room. Percy = Perseus. 

Nemetona is also associated or accompanied by Mars Loucetios which also has some interesting light and lightening traits…  

In Gallo-Roman religionLoucetios (Latinized as Leucetius) was a Gallic god invariably identified with the Roman Mars. About a dozen inscriptions in his honour have been recovered, mainly from eastern Gaul, with a particular concentration among the Vangiones(a Rhenish tribe). Mars Loucetios is often accompanied by Nemetona

The name Loucetios may be derived from the Proto-Indo-European root *leuk- (“shine”). It is presumably analogous to Oscan Loucetius, “light-bringer,” an epithet of Jupiter.[2] The Gaulish and Brythonic forms likely derive from Proto-Celtic *louk(k)et-, “bright, shining, flashing,” hence also “lightning,”[3] in reference to either a Celtic commonplace metaphor between battles and thunderstorms (Old Irish torannchless, the “thunder feat”), or the divine aura of the hero (the lúan of Cú Chulainn).

light-bringer… Remember this

As Scott’s loyal and trusted best friend, Stiles brings the brains and often the humor to the operation. Always willing to risk his life to help his supernatural friends, Stiles is the light of Beacon Hills. But this season being part of Scott’s pack will bring new challenges and their friendship will be tested.

And Loucetios is a lightning god and also associated with sacred groves

Even Loucetios, a lightening god, is associated with sacred groves, as the druids associated lightening with sacred trees, in particular oaks. It is very possible the Loucetios would have been associated with ‘drunemeton‘: the sacred oak grove.

Many seem to think Stiles is a druid. I don’t think so. Druids seem to have limited powers, uses the nemeton as a tool and needs to perform rituals etc to tap into it. Stiles seems more to be an extension of the Nemeton - like it flows from him. 

which would also explain why he seemed to be the one with the closest link to it, especially after the ice bath sacrifice. it calls to him, he reaches for it.

and assuming the telluric currents with energy from the nemeton is flowing out in beacon hills, i believe stiles can tap into these energies at will. and that might be why we see him display such a wide range of abilites from telekinesis, strength, faster healing, immunity to electricity etc. 

If Claudia is connected to the Nemeton then i think cutting it down was what killed her. As the tree died so did she. Trees typically doesn’t just keel over and die like humans and animals. which also give new insight to this little piece of wording from stiles

3x04

Stiles: Wha-okay, so what, I’m just supposed to wait around for someone else to die, then? I’m just supposed to sit there and watch them die? Just wait for them to wither up and die right in front of me?

Lydia: Wither?


Wither up and die - now that sounds like something a tree would do.

there are many teories as for what could be the root of Stiles’ guilt, because i definitely think he’s carrying around a lot of that. But whether he feels guilty because he believe he killed his mother or because his dad seems to blame him is another question altogether. 

no matter, this is fascinating stuff. And i’m going to tag obviouslystiles in this because Rachel was the one who really opened my eyes to the nemetona possibly being something. 

and i know i’ve also got theories about Stiles possibly being connected to Dr valack somehow, especially with the I see you drawing on his wall. But lately i’ve been wondering if this might be a hint that Dr Valack sees Stiles and not that Stiles necessarily sees like he does. Not sure that made any sense. oh well, i’m gonna stop here anyway before i dig myself a too deep meta hole. 

(and yes, i do think claudia was a guardian of the nemeton)

Bronze statuette of the Roman fertility god Priapus, made in two parts (shown here in assembled and disassembled forms). This statuette has been dated to the late 1st century C.E. It was found in Rivery, in Picardy, France in 1771 and is the oldest Gallo-Roman object in the collection of the Museum of Picardy. This figurine represents the deity clothed in a “cuculus”, a Gallic coat with hood. This upper section is detachable and conceals a phallus.