CONTINENTAL CELTIC RELIGIOUS BELIES AND PRACTICES

Continental Celtic religious belies and practices



Continental Celtic religious belies and practices

Introduction

The Celts, an ancient Indo-European people, reached the apogee of their influence and territorial expansion during the 4th century BC, extending across the length of Europe from Britain to Asia Minor. From the 3rd century BC onward their history is one of decline and disintegration and with Julius Caesar's conquest of Gaul (58-51 BC) Celtic independence came to an end on the European continent.

In Britain and Ireland this decline moved more slowly, but traditional culture was gradually eroded through the pressures of political subjugation; today the Celtic languages are spoken only on the western periphery of Europe, in restricted areas of Ireland, Scotland, Wales, and Brittany (in this last instance largely as a result of immigration from Britain from the 4th to the 7th century AD) (Greenstock, 2001, p.67). It is not surprising, therefore, that the unsettled and uneven history of the Celts has affected the documentation of their culture and religion. 

Sources

Two main types of sources provide information on Celtic religion: the sculptural monuments associated with the Celts of continental Europe and of Roman Britain, and the insular Celtic literatures that have survived in writing from medieval times. Both pose problems of interpretation.

Most of the monuments, and their accompanying inscriptions, belong to the Roman period and reflect a considerable degree of syncretism between Celtic and Roman gods; even where figures and motifs appear to derive from pre-Roman tradition, they are difficult to interpret in the absence of a preserved literature on mythology. Only after the lapse of many centuries--beginning in the 7th century in Ireland, even later in Wales--was the mythological tradition consigned to writing, but by then Ireland and Wales had been Christianized and the scribes and redactors were monastic scholars. (Collingwood, 2000, p.34)

The resulting literature is abundant and varied, but it is much removed in both time and location from its epigraphic and iconographic correlatives on the Continent and inevitably reflects the redactors' selectivity and something of their Christian learning. Given these circumstances it is remarkable that there are so many points of agreement between the insular literatures and the continental evidence. This is particularly notable in the case of the Classical commentators from Poseidonius (c. 135-c. 51 BC) onward who recorded their own or others' observations on the Celts.

The Celtic gods

The locus classicus for the Celtic gods of Gaul is the passage in Caesar's Commentarii de bello Gallico (52-51 BC; The Gallic War) in which he names five of them together with their functions. Mercury was the most honored 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 travelers and of merchants, and the most powerful god in matters of commerce and gain. After him the Gauls honored Apollo, Mars, Jupiter, and Minerva. Of these gods they held almost the same opinions as other peoples did: Apollo drives away ...