Celtic mythology can be defined as a collection of myths related to Celtic polytheism and is the religion that was practiced during the Iron Age. The people of Celtic maintained a polytheistic religion, and tradition set-up (Cunliffe, 2018). The scientific study of Celtic beliefs in antique is, however, the activities related to current development due to the shortfall of materials of study as well as the writers involved in the wildest speculative flights. The surface observation within the Romano-Celtic zone of deities mostly related to the spirits of conquers that took part in monuments such as the discoveries made at the same time, symbols, coins, and individual titles. Among the Celts found in Ireland, exists massive information that was recorded and preserved during the 11th and 12th centuries. A better part of the recorded information is based on myths, and so is the rest of the essay. Worthy clues are corrected through ancient religious papers, better still, there exist several others on traditional customs that were retained under the old cult. Folk tales are inquired to distinguish amid what Celtic is and what is common. Lastly, that Celtic funeral-mounds and others remnants yield evidence for ancient beliefs cum customs. Available sources show that the Celtic non-believers are left to speculate on the internal spirit, although we are operating in the line of a massive fragment. The myths of Celts have left no records of faith and practices for the unrecorded poetry works amongst the Druids did not provide any evidence.
Today, Celts are seen as seekers of God, connecting themselves through strong links to the invisible and very anxious over the defeat of the unknown through religion or the art of magic. With the Celts, they believed that nothing in spirit form appears or happens in vain in their souls. In the same period, conventional viewers were trapped within the religious beliefs of the Celts. The Celts were also known not to forget or transgress the laws of the gods, and so they believed that no god befell the man, if at all they never wanted it. The submission of them to Christianity however, is through authority form the druids, where the religion of Celts has been categorized under religious dedication by easily overlooking superstitions, and through devotion to principles and forgotten causes. It is from all those statements that the Celts have been seen to be born dreamers, for their exquisite Elysium beliefs will be seen later in the context, and so is the spiritual and romantic European literature about them.
The earliest aspect of the Celts before they turned out to a divided people, was a spell of natural forces, as well as the life of those demonstrated naturally. Both genders appeared to be of separate cults with those of the women being more important. The men were supposed to worship the animals they slew, as an apology for slaughtering them. The act was done because men were mainly hunters. This apologetic attitude is due to their primitive nature which was due to the cults they believed in. other animals hunted were identified as sacred thus were not supposed to be slain (Gantz, 1981). The animals would, therefore, be kept and worshiped in accordance to the cult. The act of keeping animals was the root cause of pastoral life, with totemism as a notable factor. Under the aspects of earth, the women were supposed to take care of the vegetables, for it was against the cult for the man to take care of the plants. Sooner, men started building interest in farming which resulted in the exchange of the spirits worshiped, going against the cult. Thereafter, an Earthly deity took over the duties of the earthly mum, and in other instances took the place of the male offspring. Vegetable plantations and good spirits would in most times be male however many spirits who were changed into divinities, remained female.
As religion evolved, unclear spiritual beings also turned out to be gods and goddesses. While the worshiped creatures became anthropomorphic theologies, with the creatures appearing as victims, symbols, and attendants. The cultural belief of vegetation, however, focused on the ceremonial sowing and harvesting, hence, the cult of theologies of development personalized during the monumental periodic and agricultural commemorations. This act led to the identification of the Celtic religion. The wandering Celts conquered new territories evolving theologies of warfare, and it is from this that the female influence is still on since most of those involved are female. Trade, poetry, and music resulted in culture spreading, which probably developed from deities of development, since the myth that followed contributed to the beginning of sculptures and crafting and the rearing of home animals by men. Cultural goddesses continued with their practices among other cultural gods regarding them as their mums. The high-class status of the said divinities concludes that the people of Celtic had extra to themselves, and not just the usual race of warriors.
The old nature of spirits and ‘holy’ creatures were not easily lost, specifically amongst the individual who was in charge of the ancient rituals of vegetable plantation spirits, while the spirits of development were honored at the great centenaries. The disposition of the Celt had them close to nature, making them not drop the original essentials of their faith. More so, the female cults of initial inspiration as related to spirits and divine beings was maintained toward the end as the source of principal factor. By then a good number of Celtic divinities were locals in characters with every society attaining its assemblage, and every deity is allocated duties, same as those in other assemblages. Besides, several had attained an extra universe personality, taking after divinities having related functionality. The Celtic religion is however not understood for it contains no information in regards to the inner spiritual life that has been splinted down. It is therefore important to note that the passionate welcome of Christianity and the commitment of ancient saints cum the behavior of the traditional Celtic church all included that the connection of the said church to non-believers was mostly prejudiced but not solely so.
The Celts were known to worship a chiefly god known as mercury. Of him were many symbols that refer to him as the founder of every artwork as the guide to explorers, as well as influencing bargains and commerce. After a while, the Celts changed their god and started worshiping Apollo and Mars, Jupiter and Minerva who had the same beliefs as other nations. Celtic divinities probably kept in touch with them in functions. Today, the Celtic gods are identified after Greco-Roman models carrying a native divine symbol and on other occasions is the type is virtuously inherent, following the example of the Cernuous. The transformation of the innate non-believer’s code was mainly done long before Christianity was introduced in Gaul. The Roman deities were mostly worshiped by the Romans in Gaul and the identification of the roots of the Oriental cults was affected by the Romans.
The god recognized as mercury was very prevalent in Gaul, as Caesar's arguments derived from the Roman name of the god show. Several temples of the gods were present particularly in the zones of the Allobrogi, and his bronze statues have been discovered in the plenty. The instinctive titles of the gods related to mercury are in huge amounts, and in several cases, the local mercury was worshipped, with epithets having been derived from those mercury names, and others derived from some functions of the gods (Waugh, and Principal). Another god is known as Mockus, 'swine' was as well related to mercury. The swine was a constant representation concerning corn-spirit or the vegetation theologies in Europe. Just like with the Celts, acknowledgment of the god related to agriculture so was he important to the Greek Hermes, a god who caused fertility. The Celtic mercury was mostly adored on hilltops, is one of the epithets of the god. Dumas being connected with the Celtic word for hill or mound, so were the Irish gods related with mounds.
Another myth is seen when Celts related to the waters of Eridanus about the tears of Apollo, which is perhaps a native myth contributing to the creation of springs and rivers to the tears of a god, formulated by the Greek with Apollo. Besides, the “sun-god” of the Celtics was seen as a god of healing springs. A visible representation of the Celtic deities is their inordinate stature. The gods have also been seen to have the concept of invisibility, and are only important to those that hope to reveal themselves to or possess the command of disclosing themselves within a magical haze. With the Celts, the animal's names of specific divinities conclude that the Celts ones had animals as pure and simple, but represented themselves to men in these animal shapes. This view of animals led to the transformation of myths. The gods are also immortal, though, through some myths, it is heard that they died. The information about the death of the gods in the animalist nature was mainly founded on ancient mythology which was also thought of ending is a short while. The myths were mostly linked to ritual acts where the human symbols of deities were killed. This passage of rites was an essential part of the Celtic faith. In other regions, the ceremonies of deities like Adonis or Osiris, about their functionality as deities of vegetation connecting them to intricate myths that talk about their revival and death.
The mythic Celtic kings kept in touch with the gods without any ecclesiastical involvement and Queen Boudicca was identified with holy functions. Without much emphasis, the identification of offices would not be done over the Celtic area. The culture of burying goods with the dead does not specifically reveal to the customs of the slain, yet during such occasions pull through over a long time, people tend to assume that it is a cult. These customs were mainly seen to survive with the Celts, and the association with the reverence for the sepulchers of the dead, this worship of ancestral spirits as well as of the great departed heroes. The cult of the dead culminated at the family hearth, in which the dead were buried, and the presence of ancestral ghosts around the hearth was largely distributed, as superstitions demonstrated. In the Celtic districts, a chain is placed over the spot where the violence or death took place. The purpose of doing that was to make sure that the ghosts were appeased, and a stone was added by passersby. This was symbolic of the Celtic culture.it has been noted that the Celtic earth goddess, to whom the Mattress corresponded was the relation of the dead with the female earth spirits being explained.
Some Celtic divinities were changed, with continuity of objects nature in themselves. This also included spirits or minor mysticisms. While bigger mysticisms of growth had changed, the Celts still kept to the minor spirits of vegetation, corn, and fertility. The Celts also believed in the sacred fish of the wells and streams and the fairies associated with the wells are now nameless and are in only a few cases of definite names. The frog was at times a sacred animal, a thing that was not peculiar to the Celts. It was not, peculiar because it was recognized as a divine guardian animal, which took part in a folk tale as a hero, specifically when well is a tabu is women (Lisa and Miller).
Horses were also sacrificed with the connection to the Celtic water divinities. But the issue of sacrificing horses’ in their horse form has experienced a curious deformation due to the later Christian impacts, as evident in the books of invasions. The forming water to some extent suggests another incarnation because the name of the Boyne in Ptolemy was obtained from a primitive 'Ox'. The Celtic water monster, however, has a curious resemblance to the Australian Bunyip. In spite of the twenty centuries, Christianity and the anathemas of saints, the old pagan practices at the healing wells were still carried out meaning that there was human conservatism. It was years later that the papal placed saints at the old pagan wells, but part of the rituals remained unchanged. The oak and human beings representing the spirits of vegetation were burned down due to the new Christianity rules (Mills and Langley, Pg. 35, 2006). Ancestral and individual names pointed out to the beliefs in descent from the tree gods or spirits and possibly to totemism. The Bituriges had the mistletoe men connect with the name bile, to that of the ancestors of the Milesians, pointing out to similar myths of originality from a sacred tree, as it was the case of the Fir Bileor men of the tree. The tree myth was rooted in the oldest nature worship, hence making it difficult for the church to do away with it. The councils fulminated against the cult of trees, by cutting and burning them down to bring to an end to all the Celtic myths and beliefs (MacCulloch, 1991).
The Book of Invasions is used to show the Christian side of view, starting from when God made heaven and earth, as well as the formless mass. It is from the book that the people of God came and landed in a scene from the clear sea. This was to mean that the ancient cult had come to an end. The people had three chieftains, after the death of Agnomain at the surface of the great Caspian Sea. The three were Allot, Lamfhind, and Caicher the druid. Caicher the druid is identified as the main chieftain, for he gave the remedy to the people when sleep overcame the people. The medicine he found was for the people to melt wax in their ears. Caicher also spoke to the people and encouraged them when the great wind drove them into the ocean (Mills and Langley, 2006) (Gill, 2019).
Works cited
Celtic Mythology Anthology . Dr. Glen Gill, 2019.
Cunliffe, Barry. The Ancient Celts. Oxford University Press, 2018.
Gantz, Jeffrey, ed. Early Irish Myths and Sagas. London: Penguin, 1981.
MacCulloch, John Arnott. 'The Religion of the Ancient Celts. 1911.' CL Paton (1991).
Mills, Pat, and Clint Langley. Books of Invasions. 2nd ed., Rebellion, 2006.
The Táin: From the Irish Epic Táin Bó Cuailnge. OUP Oxford, 2002.