Ancient Celtic Mythology: A Vision of Gods and Goddesses
Upon investigating the supernatural reality that the Celts endured, it is necessary to somewhat overlook the myths to see what lies behind them. It is essential to find when and from where the myths originated and how true the storytellers, or narrators, really are. The Celtic gods and goddesses, in such an early mythological time defined as " 'a period when beings lived or events happened such as one no longer sees in our days' " (Sjoestedt 1994: 2), require much analysis. A diverse collection of documents, literature and archaeology pave the way to our understanding of the ancient mythology of the Celts. However, these traces lack a sense of closure, leaving the investigation into the nature of these gods and goddesses raw and incomplete. The evidence of the Celtic deities exists in various forms, but the information that we have collected leaves unanswered questions. For instance, in analysing the recorded documents left behind by the Greeks and Romans, we are called to cast some doubt on how closely the Celtic religious rites paralleled those of their classical neighbours. We survey recorded religious practices with apprehension, as we are not truly sure that the Celts too worshipped family gods and a mass of deities who covered all aspects of life.1 How do we know that we are not just reading materials reflecting the Graeco-Roman myths? Is it not plausible that these Greek and Roman writers installed some bias, leaning towards their mythological ideas, within their testimony? The speculation surrounding all of the varied pieces of evidence is just. From the abundance of evidence, though, we can be sure that the Celts believed in a multiplicity of deities. It is apparent that the existence of gods and goddesses in Celtic society was quite a serious affair and an everyday business. However, when focusing on the exact nature of such gods and goddesses, it seems only fair to attempt to construct an overview of the character of each deity. Reconstructing the evidence might be too hopeful because the conclusions would come from mere ignorance and be partially based on what we still do not know. From here we can only address the different types of evidence that piece together the very nature of the Celtic gods and goddesses, but the mixed and slightly unreliable evidence is certainly not easy to sort.
The literary evidence for the existence of deities in Celtic religion is one source that reveals the character of the individual gods and goddesses.
In The Iliad, the gods and goddesses have completely different roles. The females are usually the ones in the battle fighting, while the male gods are putting courage into hearts, but that isn’t to say that is all that they do. This is a completely different role than the mortals have. While the men are out in battle, the women are knitting and cooking. The women are also described so that it seems like they are property and not humans, and that they don’t have any feeling. Where the female gods act and are treated as if they are equal, if not ranked higher.
In 476 AD, centuries of amassed knowledge in science and philosophy, literature and the arts lay in peril of destruction alongside the physical Roman Empire. Thomas Cahill's book How the Irish Saved Civilization sheds light upon the role of the Irish people in the conservation and rebirth of civilization and the Western tradition after the fall of the Roman Empire. It is here that Cahill opens his book and after a brief description of classical civilization, that we are given a look at another people, far different from the Romans and Greeks- the vibrant and intriguing Celts. How these people came in contact with the civilized world and how they assisted in pulling the West out of the Dark ages is, then, the paramount of Cahill's argument.
Morford, Mark P.O., Robert J. Lenardon and Michael Sham. Classical Mythology 9th Edition. New York: Oxford University Press, 2011.
The ancient mythology of Ireland is one of its’ greatest assets. The glorious, poetic tales of battles, super humans, demigods and heroes ranks among the best of ancient literature. The book of the Dun Cow, (Lebor na huidre), was written around 1100 and contains stories from the eighth and ninth centuries. The Book of Invasions, (Lebor Gabala), tells how the mythical ancestors of the Irish, the God-like Tuatha Dé Danann, wrestled Ireland (or Erin) from misshapen Fir Bolg in fantastic battles. The Fir Bolg were traditionally linked to Gaul and Britain so the analogy between them and the invading English was complete.
In the first solution to the disorder of the civilization, the legalist answer was thought of. The philosophers behind this idea thought that “the solution, to China’s problems lay in the rules or laws, clearly spelled out and strictly enforced through a system of rewards and punishments” (Strayer 150). The underlying “sole purpose of the Legalism was to make the rule of the ruler longer for the Legalism [and] to regulate the behavior of each individual so as to establish a social order” (Ma 55). The legalist answer was a good idea because they felt a harsher government
It is thus rational for us to question the validity of preconditions upon which these ideas were acquired and the legitimacy of the ideas; and later but more importantly, how did the Legalists become the only classical thoughts had its teaching adopted as the sole official doctrine of a regime ruling all China and bring about the unification of China; and lastly, the association of the all-too-soon collapse of the ephemeral Qin Dynasty and the Legalists thoughts.
Confucianism and Daoism are two influential schools of thoughts that have existed in ancient China around the 6th century BCE. The former, led by the politician and philosopher Confucius, proposed that humans live in society according to a set of predefined rules and that they transform society through political action. Whereas the latter, led by the philosopher Lao-Tzu, promoted the idea of inaction; people should go with the flow instead of taking action to control their lives and dominate their surroundings. Although, at first glance Daoism and Confucianism seem to be two opposing philosophies, a more in depth analysis of two of their key ideas –filial piety and education—reveals that they do share some similarities.
Morford, Mark P.O., Robert J. Lenardon and Michael Sham. Classical Mythology 9th Edition. New York: Oxford University Press, 2011.
Foster, Benjamin R. "The Epic of Gilgamesh." The Norton Anthology of World Literature. Gen. Ed. Martin Puchner. 3rd ed. Vol. A. New York: Norton, 2012. 95-151. Print. 13 March 2014.
Dalley, Stephanie. Myths from Mesopotamia. New York: Oxford University Press, 1989. Dundes, Alan, ed. Sacred Narrative: Readings in the Theory of Myth. LA: University of California Press, 1984.
The Epic of Gilgamesh. Trans. Foster, Benjamin R. New York: W W Norton & Co Inc, 2001. Print.
Gilgamesh the king is a myth beholding various heroic traits shared in multiple other stories and myths for that fact. Towards the beginning of Gilgamesh’s myth, he chooses to conquer the beast of the jungle, Humbaba, and sets himself the goal to do so. Heroes must have a goal or else there is nothing for that hero to accomplish, and create a story of. However, once Gilgamesh accomplished his goal of defeating the terrifying Humbaba, he experiences a greater loss than the hero ever imagined possible, the loss of his best friend Enkidu. Although, once Gilgamesh realized what he had done was certainly the wrong choice of action, he devoted all of his time and effort into reviving his friend. On his journey for the search of eternal life, hero Gilgamesh essentially “descends into darkness” both mentally and literally while he enters the underworld to obtain his desire. Here Gilgamesh realizes that what he did was selfish and wrong, and that he is also not the only person who is of value in his life. Subsequent to Enkidu’s death, Gilgamesh becomes aware that his decision to murder Humbaba was once again wrong and resulted in his own depression and loss. Throughout the duration of a myth, the hero mu...
The Epic of Gilgamesh, one of the earliest known stories, recounts the tale of the reckless King Gilgamesh and his adventures with his friend Enkidu, a natural man created by the gods from clay to humble and teach Gilgamesh to become a better ruler. Through Enkidu’s death, the once fearless Gilgamesh becomes fearful of his own inevitable demise and journeys to find immortality. However, by finding compassion for his humanity, he is able to come to terms with his mortality and continue living wholeheartedly as the ruler of Uruk. In the Epic of Gilgamesh, Gilgamesh learns to accept his mortality by gaining compassion for himself.
The beginning of his birth starts the origin of the hero's journey. Because of his unusual birth, it meant that he's still human and will eventually face death. But, Gilgamesh knowing that he can die any moment won’t stop him from going on adventures and completing his quests. Along with Gilgamesh being two-thirds god, it meant that the gods were always on his side. Whether it was making decisions for Uruk or helping Gilgamesh throughout his journey the gods were always there for him. As a result, Gilgamesh's birth is an aspect of him becoming a hero. The text states, “Gilgamesh was the renowned king of the city of Uruk. To his people, Gilgamesh was a tyrant who became a great hero” (175). In other words, Gilgamesh is known to become the king of Uruk. For that reason, the people of Uruk would praise him as a hero. Gilgamesh that was born to be a king was unusual for Gilgamesh
Hundreds of years ago people did not have the technology to explain different forces of nature. They created gods, each with separate powers, to rule their domains. Some of the gods were merciful, some were wicked, and others were merely servants of more powerful gods. Looking at the gods, it is easy to tell what the civilization most valued. I am going to look at the Greek and the Norse gods to compare what was most important to their societies.