Celtic Iberia

Moya Maleno, P.R. (2008): “Etnografía y Etnohistoria aplicadas a la Hispania Céltica”, en OrJIA (coords.): Actas de las I Jornadas de Jóvenes en Investigación Arqueológica: dialogando con la cultura material (JIA 2008). Vol. I. Eds. Cersa. Madrid. ISBN: 978-84-92539-25-3. pp. 215-222
.
The Archaeology can not study many features of the social conceptions and religious of the pre-roman societies in Iberia. Such insufficiency is also demonstrated the study of other rituals documented in the classical texts. The application of Ethnography and the Ethnohistory in paleoeconomy and territorial models allows to apply -properly screened and critiqued- oral, written and ethnographical sources to interpret rites and myths in a concrete context like Celtic Iberia.

La lengua celtibérica no es celta recoge el artículo en la contraportada del periódico HERALDO sobre el libro Karuo el secreto ibero, por el cual Enrique Cabrejas o Enric Cabrejas nos relata de modo llano su experiencia personal con lo extraordinario de un descubrimiento. El 21 de Abril de 2012 consiguió lo que parecía imposible: Descifrar la escritura ibérica. El hallazgo más relevante de la cultura universal en nuestro país de los últimos tiempos, sin lugar a dudas. Un hito en la historia de la escritura sin precedentes. Desde este mismo instante la obra Karuo de Enrique Cabrejas lo convierte en un referente destacado a nivel mundial en historia y lingüística. Los innumerables datos, explicaciones, pruebas y significados que nos reporta nunca conocidos antes, son una referencia obligada para todos aquellos que quieran comprender la historia, la lengua antigua e incluso también la moderna de nuestro país o para quienes en el futuro deseen estudiarla e investigarla en profundidad, más si cabe desde el mundo académico.

The Matronae o Matres were very popular goddesses among the Celts, and their sanctuaries are often set up close to rivers, springs, lakes and fountains. This religion was less extended in Spain, where, not surprisingly, almost all evidence is restricted to Celtiberia. This paper lists the altars to the Matres known in Roman Spain: since almost half of them were found in Clunia, it seems safe to assume the existence of a main sanctuary there. Recent underground explorations have shown a a huge karstic cave existing, below the city, which was used as its main water supply, as the evidence of tunneling show. The water was drawn to the surface through ample wells, regularly spaced on the city layout . Precisely, most of the altars could be traced to the vicinity of one of these wells, which was directly bored over a distinct part of the cave. which was often visited , Several Latin graffiti written on fresh clay bear witness of regular visiting, so it had been hypothesized that the place was used either for healing or for cult. I suggest. instead,is that both uses concur with the devotion to the Matres, whose sanctuary was just above the cave.

Moya Maleno, P.R. (2007): “Fratrías y ritos de paso en la Hispania céltica: a propósito de los Tunos de Segóbriga”, en R. Sainero (coord.): Pasado y Presente de los Estudios Celtas. Fundación Ortegalia-Instituto de Estudios Celtas. A Coruña. D.L.: C-3675/2007. pp. 169-242.

Study of ritual periodic celebrations in the Iberian Peninsula led by groups of young males who, for different features, show an initiatic character. The presence of tunos of Saelices (Cuenca) in the Celtiberian-Roman oppidum of Segobriga suggests study in depth in the historical and cultural analysis of other Hispanics and Europeans parallels into his pre-Christian undertone related with the new lines of Ethnoarchaeological interpretation.

Moya Maleno, P.R. (2010): “La sacralidad y los ritos circumambulatorios en la Hispania Céltica a través de las tradiciones populares”, en F. Burillo (ed.): VI Simposio sobre Celtiberos: Ritos y Mitos. Fundación Segeda. Centro de Estudios Celtibéricos. ISBN: 978-84-613-7726-8. pp. 553-562.

Many traditions based on turning around a thing, person or place which are associated with social, territorial and religious rituals with an Indo-European background allow us to penetrate into its research as a sacred expression of Celtic Iberia. It is proposed the critique of oral, written and ethnographic sources to raise hypothesis on the knowledge and interpretation of the circumambulatio.