Celtic religion encompasses the rites and beliefs held by the ancient Celts, a group that played a significant role in early European history. This Indo-European people peaked around the 4th century B.C., when they inhabited vast territories that stretched from Britain to Asia Minor. However, their decline began around the 3rd century B.C., exacerbated by Julius Caesar’s conquest of Gaul between 58 and 51 B.C., which effectively curtailed Celtic autonomy in continental Europe. The erosion of Celtic culture in Britain and Ireland was gradual, as traditional practices were challenged by political domination. Today, the remnants of the Celtic languages persist only in select regions of western Europe, particularly in parts of Ireland, Scotland, Wales, and Brittany—largely influenced by immigration patterns between the 4th and 7th centuries A.D. This turbulent historical backdrop has significantly impacted the preservation and understanding of Celtic beliefs and practices.
Sources of Information on Celtic Religion
Insights into Celtic religion originate from two primary sources: the sculptural remnants found in continental Europe and Roman Britain, and the insular Celtic literatures that have endured since medieval times. The interpretation of these sources, however, comes with challenges. Most existing monuments and their inscriptions are from the Roman era and reflect a blend of Celtic and Roman deities. Whereas some symbols might trace back to pre-Roman customs, deciphering their meanings is difficult without an established literary framework on mythology.
It wasn’t until the 7th century A.D. in Ireland, and subsequently later in Wales, that the mythological aspects of Celtic culture were documented in writing. However, by this time, both Ireland and Wales had undergone significant Christianization, with monks and scholars from monastic backgrounds serving as the primary recorders of this knowledge. This produced a rich and diverse body of literature, but it is inherently separated from its continental roots in both temporal and geographical contexts, reflecting the biases and understanding of Christian scholars of the period. Despite these hurdles, there are notable consistencies between the medieval insular writings and the evidence found on the continent. This alignment is particularly evident in observations recorded by Classical authors, such as Poseidonius, who lived around 135–51 B.C., drawing from either firsthand experiences or accounts from others regarding Celtic traditions.
