I just finished reading K. M. Linduff’s article “Epona: A Celt among Romans”, and I confess, my chief reaction was, “How can a scholarly article have so many typos?” Scholarly publishing can perhaps be a bit like making sausage, and some routine processes may be things the reading public doesn’t really want to know about. However, I had the nagging impression that Linduff’s “Epona” article was first machine-translated from French, and then proofread by someone with no knowledge of English…
Be that as it may, Linduff gives a useful typology of Epona depictions as well as their geographic breakdown (so, for example, the mounted sidesaddle motif is the dominant one in the Treveran area, while the motif of Epona feeding horses on either side of her is unique to Spain).
Some of her interpretations seemed a bit vacuous to me—she argues in one place, for example, that Epona is associated with death because some of her depictions are found near water. Still, there is some really useful material here which I can incorporate into the http://www.deomercurio.be page on Epona when I’ve written it. Nantos Aedui and Ceffyl’s http://www.epona.net website, however, remains a considerably superior resource. (Hmm, I wonder if they’re around on WordPress…)
I also drew a bit on one or two of Linduff’s ideas for a hymn to Epona I’ve just written. I vowed her a hymn in exchange for my safe travels in California, and my drives around the Monterey Bay area were no less safe than idyllic. I do like emphasizing the maternal aspect of Epona, i.e. likening her to the nurturing character of a mare towards her foal; that feels fitting. (Of course all goddesses are not mother goddesses—but those who are, are!)