Related Research Articles
The Charge of the Goddess is an inspirational text often used in the neopagan religion of Wicca. The Charge of the Goddess is recited during most rituals in which the Wiccan priest/priestess is expected to represent, and/or embody, the Goddess within the sacred circle, and is often spoken by the High Priest/Priestess after the ritual of Drawing Down the Moon.
The Horned God is one of the two primary deities found in Wicca and some related forms of Neopaganism. The term Horned God itself predates Wicca, and is an early 20th-century syncretic term for a horned or antlered anthropomorphic god partly based on historical horned deities.
Irish mythology is the body of myths indigenous to the island of Ireland. It was originally passed down orally in the prehistoric era. In the early medieval era, myths were written down by Christian scribes, who Christianized them to some extent. Irish mythology is the best-preserved branch of Celtic mythology.
The TuathaDé Danann, also known by the earlier name Tuath Dé, are a supernatural race in Irish mythology. Many of them are thought to represent deities of pre-Christian Gaelic Ireland.
In Welsh mythology, Amaethon was the god of agriculture, and the son of the goddess Dôn and Beli Mawr, and brother to Arianrhod, Penarddun, Gilfaethwy, Gofannon, Gwydion, and Nudd. His name means "labourer" or "ploughman", and he is cited as being responsible for the Cad Goddeu, or "Battle of Trees", between the lord of the otherworld, Arawn, and the Children of Dôn.
*Danu is a hypothesised entity in Irish mythology whose sole attestation is in the genitive in the name of the Tuatha dé Danann, which may mean 'the peoples of the goddess Danu' in Old Irish. Despite a complete absence from the primary texts, some later Victorian folklorists attempted to ascribe certain attributes to Danu, such as association with motherhood or agricultural prosperity.
Gwydion fab Dôn is a magician, hero and trickster of Welsh mythology, appearing most prominently in the Fourth Branch of the Mabinogi, which focuses largely on his relationship with his young nephew, Lleu Llaw Gyffes. He also appears prominently in the Welsh Triads, the Book of Taliesin and the Stanzas of the Graves.
In Welsh mythology, Gilfaethwy was a son of the goddess Dôn and brother of Gwydion and Arianrhod in the Fourth Branch of the Mabinogi.
Arianrhod is a figure in Welsh mythology who plays her most important role in the Fourth Branch of the Mabinogi. She is the daughter of Dôn and the sister of Gwydion and Gilfaethwy; the Welsh Triads give her father as Beli Mawr. In the Mabinogi her uncle Math ap Mathonwy is the King of Gwynedd, and during the course of the story she gives birth to two sons, Dylan ail Don and Lleu Llaw Gyffes, through magical means.
In Irish mythology, Goibniu was the metalsmith of the Tuatha Dé Danann. He is believed to have been a smithing god and is also associated with hospitality. His name is related to the Welsh Gofannon and the Gaulish Gobannus.
In Welsh mythology, Arawn was the king of the otherworld realm of Annwn who appears prominently in the first branch of the Mabinogi, and alluded to in the fourth. In later tradition, the role of the king of Annwn was largely attributed to the Welsh psychopomp, Gwyn ap Nudd - meaning "white" a possible kenning for his true name. However, Arawn's memory is retained in a traditional saying found in an old Cardigan folktale:
Dylan ail Don is a character in the Welsh mythic Mabinogion tales, particularly in the fourth tale, "Math fab Mathonwy". The story of Dylan reflects ancient Celtic myths that were handed down orally for some generations before being written down during the early Christian period by clerics. The story as it has been preserved therefore exhibits elements and archetypes characteristic of both Celtic pagan and Christian mythologies. His name translates as "Dylan the Second Wave."
Dôn is an ancestor figure in Welsh legend and literature. She is typically given as the mother of a group known as the "Children of Dôn", including Gwydion, Arianrhod, and Gilfaethwy, among many others. However, antiquarians of the early modern era generally considered Dôn a male figure.
Lludd Llaw Ereint, "Lludd of the Silver Hand", son of Beli Mawr, is a legendary hero from Welsh mythology. As Nudd Llaw Ereint he is the father of Gwyn ap Nudd. He is probably the source of king Lud from Geoffrey of Monmouth's History of the Kings of Britain.
Ancient Celtic religion, commonly known as Celtic paganism, was the religion of the ancient Celtic peoples of Europe. Because there are no extant native records of their beliefs, evidence about their religion is gleaned from archaeology, Greco-Roman accounts, and literature from the early Christian period. Celtic paganism was one of a larger group of polytheistic Indo-European religions of Iron Age Europe.
Llŷr is a figure in Welsh mythology, probably originally a deity, probably derived from Irish Ler, father of Manannán mac Lir. Other than his progeny and odd tidbits, his identity remains obscure.
Lenus was a Celtic god of healing, good fortune, and protection in battle, worshipped mainly in eastern Gaul, where he was almost always identified with the Roman god Mars.
Ocelus is a Celtic god known from three inscriptions in Roman Britain. He is twice invoked on dedications at Caerwent: one stone is the base of a statue of which only a pair of human feet and a pair of goose feet survive. The invocation is to Mars Lenus or Ocelus Vellaunus and to the numen of the emperor, and was dedicated on 23 August AD 152. The second Caerwent inscription dedicates an altar to Mars Ocelus. The god was also venerated at Carlisle, where he was once more equated with Mars and again linked to the imperial cult. So Ocelus seems to have been a British, perhaps Silurian god, associated with Mars, probably in the latter's Celtic capacity as a protector. At Caerwent he is linked with Lenus, a Treveran healing deity, and with Vellaunus, who is also recorded among the Gaulish Allobroges; the name "Vellaunus" has been glossed as 'chief' or 'commander'.
The gods and goddesses of the pre-Christian Celtic peoples are known from a variety of sources, including ancient places of worship, statues, engravings, cult objects, and place or personal names. The ancient Celts appear to have had a pantheon of deities comparable to others in Indo-European religion, each linked to aspects of life and the natural world. Epona was an exception and retained without association with any Roman deity. By a process of syncretism, after the Roman conquest of Celtic areas, most of these became associated with their Roman equivalents, and their worship continued until Christianization. Pre-Roman Celtic art produced few images of deities, and these are hard to identify, lacking inscriptions, but in the post-conquest period many more images were made, some with inscriptions naming the deity. Most of the specific information we have therefore comes from Latin writers and the archaeology of the post-conquest period. More tentatively, links can be made between ancient Celtic deities and figures in early medieval Irish and Welsh literature, although all these works were produced well after Christianization.
Celtic mythology is the body of myths belonging to the Celtic peoples. Like other Iron Age Europeans, Celtic peoples followed a polytheistic religion, having many gods and goddesses. The mythologies of continental Celtic peoples, such as the Gauls and Celtiberians, did not survive their conquest by the Roman Empire, the loss of their Celtic languages and their subsequent conversion to Christianity. Only remnants are found in Greco-Roman sources and archaeology. Most surviving Celtic mythology belongs to the Insular Celtic peoples. They preserved some of their myths in oral lore, which were eventually written down by Christian scribes in the Middle Ages. Irish mythology has the largest written body of myths, followed by Welsh mythology.
References
- 1 2 3 4 d'Este, Sorita; Rankine, David (2007). The Isles of the Many Gods: An A-Z of the Pagan Gods & Goddesses of Ancient Britain worshipped during the First Millennium through to the Middle Ages. Avalonia. p. 148.
- 1 2 3 Canney, Maurice Arthur (1921). An Encyclopaedia of Religions. G. Routledge & sons, Ltd. p. 167.
- ↑ Václav Blažek, “Celtic ‘smith’ and his colleagues”, in Evidence and Counter-Evidence: Festschrift for F. Kortlandt 1, eds. Alexander Lubotsky, Jos Schaeken & Jeroen Wiedenhof. Amsterdam; New York: Rodopi, 2008, pp. 35-53.
- ↑ Fee, Christopher R. (2001). Gods, Heroes & Kings. Oxford University Press US. p. 68. ISBN 0-19-517403-8.
- ↑ Koch, John T. (2005). Celtic Culture: A Historical Encyclopedia. ABC-CLIO. p. 862. ISBN 1-85109-440-7.