Celtic deities

The gods and goddesses of the pre-Christian Celtic peoples are known from a variety of sources, including written Celtic mythology, ancient places of worship, statues, engravings, cult objects and place or personal names.
The locus classicus for the Celtic gods of Gaul is the passage in Julius Caesar's Commentarii de Bello Gallico (The Gallic War, 52–51 BCE) in which he names six of them, together with their functions. He says that Mercury was the most honoured of all the gods and many images of him were to be found. Mercury was regarded as the inventor of all the arts, the patron of travellers and of merchants, and the most powerful god in matters of commerce and gain. After him, the Gauls honoured Apollo, who drove away diseases, Mars, who controlled war, Jupiter, who ruled the heavens, and Minerva, who promoted handicrafts. He adds that the Gauls regarded Dis Pater as their ancestor.Julius Caesar, Commentarii de Bello Gallico 6:17-18
In characteristic Roman fashion, Caesar does not refer to these figures by their native names but by the names of the Roman gods with which he equated them, a procedure that greatly complicates the task of identifying his Gaulish deities with their counterparts in the insular literatures. He also presents a neat schematic equation of god and function that is quite foreign to the vernacular literary testimony. Yet, given its limitations, his brief catalog is a valuable witness.
The gods named by Caesar are well-attested in the later epigraphic record of Gaul and Britain. Not infrequently, their names are coupled with native Celtic theonyms and epithets, such as Mercury Visucius, Lenus Mars, Jupiter Poeninus, or Sulis Minerva. Unsyncretised theonyms are also widespread, particularly among goddesses such as Sulevia, Sirona, Rosmerta, and Epona. In all, several hundred names containing a Celtic element are attested in Gaul. The majority occur only once, which has led some scholars to conclude that the Celtic gods and their cults were local and tribal rather than national. Supporters of this view cite Lucan's mention of a god called Teutates, which they interpret as "god of the tribe" (it is thought that teuta- meant "tribe" in Celtic).Paul-Marie Duval, Les dieux de la Gaule, Éditions Payot, Paris, 1993. ISBN 2-228-88621-1 The multiplicity of deity names may also be explained otherwise – many, for example, may be simply epithets applied to major deities by widely extended cults.
==General characteristics==
Evidence from the Roman period presents a wide array of gods and goddesses who are represented by images or inscribed dedications.Miranda J. Green. (2005) Exploring the world of the druids. London: Thames & Hudson. ISBN 0-500-28571-3. Page 26 Certain deities were venerated widely across the Celtic world, while others were limited only to a single religion or even to a specific locality. Certain local or regional deities might have greater popularity within their spheres than supra-regional deities. For example, in east-central Gaul, the local Burgundian healing goddess Sequana was probably more influential in the minds of her local devotees than the Matres, who were worshipped all over Britain, Gaul and the Rhineland.Miranda J. Green. (2005) Exploring the world of the druids. London: Thames & Hudson. ISBN 0-500-28571-3. Page 27
===Supra-regional cults===
Among the divinities transcending tribal boundaries were the Matres, Cernunnos, the sky-god and Epona, the horse-goddess, who was invoked by devotees living as far apart as Britain, Rome and Bulgaria. A distinctive feature of the mother-goddesses was their frequent depiction as a triad in many parts of Britain, in Gaul and on the Rhine, although it is possible to identify strong regional differences within this group.Miranda J. Green. (2005) Exploring the world of the druids. London: Thames & Hudson. ISBN 0-500-28571-3. Page 27-28
The Celtic sky-god too had variations in the way he was perceived and his cult expressed. Yet the link between the Celtic Jupiter and the solar wheel is maintained over a wide area, from Hadrian's Wall to Cologne and Nîmes.Miranda J. Green. (2005) Exploring the world of the druids. London: Thames & Hudson. ISBN 0-500-28571-3. Page 28
===Local cults===
It is sometimes possible to identify regional, tribal, or sub-tribal divinities. Specific to the Remi of northwest Gaul is a distinctive group of stone carvings depicting a triple-faced god with shared facial features and luxuriant beards. In the Iron Age, this same tribe issued coins with three faces, a motif found elsewhere in Gaul. Another tribal god was Lenus, venerated by the Treveri. He was worshipped at a number of Treveran sanctuaries, the most splendid of which was at the tribal capital of Trier itself. Yet he was also exported to other areas: Lenus has altars set up to him in Chedworth in Gloucestershire and Caerwent in Wales.
Many Celtic divinities were extremely localised, sometimes occurring in just one shrine, perhaps because the spirit concerned was a genius loci, the governing spirit of a particular place. In Gaul, over four hundred different Celtic god-names are recorded, of which at least 300 occur just once. Sequana was confined to her spring shrine near Dijon, Sulis belonged to Bath. The divine couple Ucuetis and Bergusia were worshipped solely at Alesia in Burgundy. The British god Nodens is associated above all with the great sanctuary at Lydney (though he also appears at Cockersand Moss in Cumbria). Two other British deities, Cocidius and Belatucadrus, were both Martial gods and were each worshipped in clearly defined territories in the area of Hadrian's Wall. There are many other gods whose names may betray origins topographical spirits. Vosegus presided over the mountains of the Vosges, Luxovius over the spa-settlement of Luxeuil and Vasio over the town of Vaison in the Lower Rhône Valley.
===Divine couples===
One notable feature of Gaulish and Romano-Celtic sculpture is the frequent appearance of male and female deities in pairs, such as Rosmerta and ‘Mercury’, Nantosuelta and Sucellos, Sirona and Apollo Grannus, Borvo and Damona, or Mars Loucetius and Nemetona.
Category:Celtic mythology
Category:Deities
==Notable deity types==
===Antlered gods===
A recurrent figure in Gaulish iconography is a cross-legged deity with antlers, sometimes surrounded by animals, often wearing or holding a torc. The name usually applied to him, Cernunnos, is attested only a few times, on a relief at Notre Dame de Paris (currently reading ERNUNNOS, but an early sketch shows it as having read CERNUNNOS in the 18th century), an inscription from Montagnac (αλλετ[ει]υος καρνονου αλ[ι]σο[ντ]εας, "Alleteinos [dedicated this] to Karnonos of Alisontia"Recueil des Inscriptions Gauloises I (1985), pp.318-325.), and a pair of identical inscriptions from Seinsel-Rëlent ("Deo Ceruninco"L'Année Épigraphique 1987, no. 772.). Figured representations of this sort of deity, however, are widespread; the earliest known was found at Val Camonica in northern Italy, while the most famous is plate A of the Gundestrup Cauldron, a 1st-century BCE vessel found in Denmark. On the Gundestrup Cauldron and sometimes elsewhere, Cernunnos, or similar figure, is accompanied by a ram-headed serpent. At Reims, the figure is depicted with a cornucopia overflowing with grains or coins.
===Healing deities===
Healing deities are known from many parts of the Celtic world; they frequently have associations with thermal springs, healing wells, herbalism and light.
Brighid, the triple goddess of healing, poetry and smithcraft is perhaps the most well-known of the Insular Celtic deities of healing. She is associated with many healing springs and wells. A lesser-known Irish healing goddess is Airmed, also associated with a healing well and with the healing art of herbalism.
In Romano-Celtic tradition Belenus (possibly from Celtic: *belen- ‘bright’,Delmarre 2003 though other etymologies have been convincingly proposedPeter Schrijver, "On Henbane and Early European Narcotics", Zeitschrift für celtische Philologie vol.51 (1999), pp.17-45) is found chiefly in southern France and northern Italy. Apollo Grannus, though concentrated in central and eastern Gaul, also “occurs associated with medicinal waters in Brittany [...] and far away in the Danube Basin”. Grannus's companion is frequently the goddess Sirona. Another important Celtic deity of healing is Bormo/Borvo, particularly associated with thermal springs such as Bourbonne-les-Bains and Bourbon-Lancy. Such hot springs were (and often still are) believed to have therapeutic value. Green interprets the name Borvo to mean “seething, bubbling or boiling spring water”.
===Deities of sacred waters===
====Goddesses====
In Ireland, there are numerous holy wells dedicated to the goddess Brighid. There are dedications to ‘Minerva’ in Britain and throughout the Celtic areas of the Continent. At Bath Minerva was identified with the goddess Sulis, whose cult there centred on the thermal springs.
Other goddesses were also associated with sacred springs, such as Icovellauna among the Treveri and Coventina at Carrawburgh. Damona and Bormana also serve this function in companionship with the spring-god Borvo (see above).
A number of goddesses were deified rivers, notably Boann (of the River Boyne), Sinann (the River Shannon), Sequana (the deified Seine), Matrona (the Marne), Souconna (the deified Saône) and perhaps Belisama (the Ribble).
====Gods====
While the most well-known deity of the sea is the god Manannán, and his father Lir mostly considered as god of the ocean. Nodens is associated with healing, the sea, hunting and dogs.
In Lusitanian and Celtic polytheism, Borvo (also Bormo, Bormanus, Bormanicus, Borbanus, Boruoboendua, Vabusoa, Labbonus or Borus) was a healing deity associated with bubbling spring water.The Religion of the Ancient Celts: Chapter III. The Gods of Gaul and the Continental Celts
Condatis associated with the confluences of rivers in Brittain and Gaul, Luxovius was the god of the waters of Luxeuil, worshipped in Gaul.
Dian Cécht was the god of healing to the Irish people. He healed with the fountain of healing, and he was indirectly the cause of the name of the River Barrow.Celtic Myth and Legend: The Gaelic Gods: Chapter V. The Gods of the Gaels
Grannus was a deity associated with spas, healing thermal and mineral springs, and the sun.
===Horse deities===
====Goddesses====
The horse, an instrument of Indo-European expansion, plays a part in all the mythologies of the various Celtic cultures. The cult of the Gaulish horse goddess Epona was widespread. Adopted by the Roman cavalry, it spread throughout much of Europe, even to Rome itself. She seems to be the embodiment of "horse power" or horsemanship, which was likely perceived as a power vital for the success and protection of the tribe. She has insular analogues in the Welsh Rhiannon and in the Irish Édaín Echraidhe (echraidhe, "horse riding") and Macha, who outran the fastest steeds.
The Irish horse goddess Macha, perhaps a threefold goddess herself, is associated with battle and sovereignty. Though a goddess in her own right, she is also considered to be part of the triple goddess of battle and slaughter, the Morrígan. Other faces of the Morrígan were Badhbh Catha and Nemain.
====God====
Atepomarus in Celtic Gaul was a healing god. Mauvières (Indre). The epithet is sometimes translated as "Great Horseman" or "possessing a great horse".
Category:Celtic mythology
Category:Deities
===Mother goddesses===
Mother goddesses are a recurrent feature in Celtic religions. The epigraphic record reveals many dedications to the Matres or Matronae, which are particularly prolific around Cologne in the Rhineland. Iconographically, Celtic mothers may appear singly or, quite often, triply; they usually hold fruit or cornucopiae or paterae; they may also be full-breasted (or many-breasted) figures nursing infants.
Welsh and Irish tradition preserve a number of mother figures such as the Welsh Dôn, Rhiannon (‘great queen’) and Modron (from Matrona, ‘great mother’), and the Irish Danu, Boand, Macha and Ernmas. However, all of these fulfill many roles in the mythology and symbolism of the Celts, and cannot be limited only to motherhood. In many of their tales, their having children is only mentioned in passing, and is not a central facet of their identity. "Mother" Goddesses may also be Goddesses of warfare and slaughter, or of healing and smithcraft.
Mother goddesses were at times symbols of sovereignty, creativity, birth, fertility, sexual union and nurturing. At other times they could be seen as punishers and destroyers: their offspring may be helpful or dangerous to the community, and the circumstances of their birth may lead to curses, geasa or hardship, such as in the case of Macha's curse of the Ulstermen or Rhiannon's possible devouring of her child and subsequent punishment.
Category:Celtic mythology
Category:Deities
===Cult of Lugh===
According to Caesar, the god most honoured by the Gauls was ‘Mercury’, and this is confirmed by numerous images and inscriptions. Mercury's name is often coupled with Celtic epithets, particularly in eastern and central Gaul; the commonest such names include Visucius, Cissonius, and Gebrinius.Jufer, Nicole & Thierry Luginbühl (2001). Les dieux gaulois: répertoire des noms de divinités celtiques connus par l'épigraphie, les textes antiques et la toponymie. Paris: Editions Errance. ISBN 2-87772-200-7. Another name, Lugus, is inferred from the recurrent place-name Lugdunon ('the fort of Lugus') from which the modern Lyon, Laon, and Loudun in France, Leiden in the Netherlands, and Lugo in Galicia, Spain derive their names; a similar element can be found in Carlisle (formerly Castra Luguvallium), Legnica in Poland and the county Louth in Ireland, derived from the Irish "Lú", itself coming from "Lugh". The Irish and Welsh cognates of Lugus are Lugh and Lleu, respectively, and certain traditions concerning these figures mesh neatly with those of the Gaulish god. Caesar's description of the latter as "the inventor of all the arts" might almost have been a paraphrase of Lugh's conventional epithet samildánach ("possessed of many talents"), while Lleu is addressed as "master of the twenty crafts" in the Mabinogi.Patrick K. Ford (ed/trans). 1977. The Mabinogi and other Medieval Welsh Tales. University of California Press, Berkeley. ISBN 0-520-03414-7 An episode in the Irish tale of the Battle of Magh Tuireadh is a dramatic exposition of Lugh's claim to be master of all the arts and crafts.Elizabeth A. Gray (ed/trans). 1982. Cath Maige Tuired: The Second Battle of Mag Tuired. Irish Texts Society (Vol. LII), Naas, Co Kildare Inscriptions in Spain and Switzerland, one of them from a guild of shoemakers, are dedicated to Lugoves, widely interpreted as a plural of Lugus perhaps referring to the god conceived in triple form. The Lugoves are also interpreted as a couple of gods corresponding to the Celtic Dioscures being in this case Lugh and CernunnosDominique Hollard, Daniel Gricourt, Cernunnos le dioscure sauvage. Recherches sur le type dionysiaque chez les Celtes, Éds. de l’Harmattan, 2010
The Gaulish Mercury often seems to function as a god of sovereignty. Gaulish depictions of Mercury sometimes show him bearded and/or with wings or horns emerging directly from his head, rather than from a winged hat. Both these characteristics are unusual for the classical god. More conventionally, the Gaulish Mercury is usually shown accompanied by a ram and/or a rooster, and carrying a caduceus; his depiction at times is very classical.
Lugh is said to have instituted the festival of Lughnasadh, celebrated on 1 August, in commemoration of his foster-mother Tailtiu.R. A. Stewart Macalister (ed/trans). 1941. Lebor Gabála Érenn: The Book of the Taking of Ireland. Part IV. Irish Texts Society (Vol. XLI), Dublin.
In Gaulish monuments and inscriptions, Mercury is very often accompanied by Rosmerta, whom Miranda Green interprets to be a goddess of fertility and prosperity. Green also notices that the Celtic Mercury frequently accompanies the Deae Matres (see below).Miranda Green. 1986. The Gods of the Celts. Alan Sutton, Gloucs. ISBN 0-86299-292-3
===Cult of Taranis===
The Gaulish Jupiter is often depicted with a thunderbolt in one hand and a distinctive wheel in the other. Scholars frequently identify this wheel/sky god with Taranis, who is mentioned by Lucan. The name Taranis may be cognate with those of Taran, a minor figure in Welsh mythology, and Turenn, the father of the 'three gods of Dana' in Irish mythology.
===Cult of Toutatis===
Teutates, also spelled Toutatis (Celtic: "(He of the tribe"), was one of three Celtic gods mentioned by the Roman poet Lucan in the 1st century,Marcus Annaeus Lucanus. c. 61-65. Bellum civile, Book I, ll.498-501. Online translation the other two being Esus ("lord") and Taranis ("thunderer"). According to later commentators, victims sacrificed to Teutates were killed by being plunged headfirst into a vat filled with an unspecified liquid. Present-day scholars frequently speak of ‘the toutates’ as plural, referring respectively to the patrons of the several tribes.
Of two later commentators on Lucan's text, one identifies Teutates with Mercury, the other with Mars. He is also known from dedications in Britain, where his name was written Toutatis.
Paul-Marie Duval, who considers the Gaulish Mars a syncretism with the Celtic toutates, notes that:
Category:Celtic mythology
Category:Deities
===Cult of Esus===
Esus appears in two monumental statues as an axeman cutting branches from trees.
===Gods with hammers===
Sucellos, the 'good striker' is usually portrayed as a middle-aged bearded man, with a long-handled hammer, or perhaps a beer barrel suspended from a pole. His companion, Nantosuelta, is sometimes depicted alongside him. When together, they are accompanied by symbols associated with prosperity and domesticity. This figure is often identified with Silvanus, worshipped in southern Gaul under similar attributes; Dis Pater, from whom, according to Caesar, all the Gauls believed themselves to be descended; and the Irish Dagda, the 'good god', who possessed a cauldron that was never empty and a huge club.
===Gods of strength and eloquence===
A club-wielding god identified as Ogmios is readily observed in Gaulish iconography.
In Gaul, he was identified with the Roman Hercules. He was portrayed as an old man with swarthy skin and armed with a bow and club. He was also a god of eloquence, and in that aspect he was represented as drawing along a company of men whose ears were chained to his tongue.
Ogmios' Irish equivalent was Ogma, who was impressively portrayed as a swarthy man whose battle ardour was so great that he had to be controlled by chains held by other warriors until the right moment. Ogham script, an Irish writing system dating from the 4th century AD, was said to have been invented by him.George Calder, Auraicept na n-Éces, The Scholars Primer, being the texts of the ogham tract from the Book of Ballymote and the Yellow Book of Lecan, and the text of the Trefhocul from the Book of Leinster, ..., John Grant, Edinburgh 1917 (1995 repr.)
===The divine bull===
right|thumb|200px|The relief of Tarvos Trigaranus on the Pillar of the Boatmen.
Another prominent zoomorphic deity type is the divine bull. Tarvos Trigaranus ("bull with three cranes") is pictured on reliefs from the cathedral at Trier, Germany, and at Notre-Dame de Paris. In Irish literature, the Donn Cuailnge ("Brown Bull of Cooley") plays a central role in the epic Táin Bó Cuailnge ("The Cattle-Raid of Cooley").
===The ram-headed snake===
A distinctive ram-headed snake accompanies Gaulish gods in a number of representations, including the horned god from the Gundestrup cauldron, Mercury, and Mars.
==Table==
This table shows some of the Celtic and Romano-Celtic gods and goddesses mentioned above, in Romanized form as well as ancient Gaulish, British or Iberian names as well as those of the Tuatha Dé Danann and characters from the Mabinogion. They are arranged so as to suggest some linguistic or functional associations among the ancient gods and literary figures; needless to say, all such associations are subject to continual scholarly revision and disagreement. In particular, it has been noted by scholars such as Sjoestedt that it is inappropriate to try to fit Insular Celtic deities into a Roman format as such attempts seriously distort the Insular deities.
Interpretatioromana	Gaulish/British 	Welsh 	Old Irish
Apollo 	BelenusBorvoGrannus 	Beli Mawr 	Bel
Victoria 	Bodua 	  	Badb
  	  	Brân 	Bran
  	Brigantia 	 	Brigid
  	Cicolluis 	 	Cichol
(probably Minerva) 	Donau 	Dôn 	Danu
Bacchus 	Cernunnos 	Amaethon 	 
  	Epona 	Rhiannon 	Macha
Vulcan 	Gobannos 	Gofannon 	Goibniu
Mercury Uiducus 	  	Gwydion 	 
Mercury 	Lugus 	Lleu 	Lugh
Neptune 	  	Manawydan 	Manannán
Apollo 	Maponos 	Mabon 	Maccan
  	Matronae 	Modron 	 
Lamiae 	Matronae 	Modron 	Morrígan
Mars 	Nodens 	Lludd/[Nudd	Nuada
Hercules 	Ogmios 	Eufydd 	Ogma
Maia 	Rosmerta 	  	 
Hygieia 	Sirona 	  	 
Silvanus 	Sucellus 	  	Dagda
Minerva 	SulisCoventinaIcovellaunaSequana	  	 
Junones 	Suleviae 	  	 
Jupiter 	Taranis 	Taran 	Turenn
Mars 	Toutatis 	  	 
  	Nemedus (Celtiberian) 	  	Nemed
  	Crouga (Celtiberian) 	  	Crom Cruach
Mars 	Neton (Celtiberian) 	  	Neit
Mars 	Cnabetius (Cenabetius) 	  	 
==References==
Category:Celtic mythology
Category:Deities