THE RELIGION OF THE ANCIENT CELTS
THE GODS OF GAUL AND THE CONTINENTAL CELTS
The passage in which Cæsar sums up the Gaulish pantheon
runs: "They worship chiefly the god Mercury; of him there are many symbols, and they regard
him as the inventor of all the arts, as the guide of travellers, and as possessing great influence
over bargains and commerce. After him they worship Apollo and Mars, Juppiter and Minerva. About
these they hold much the same beliefs as other nations. Apollo heals diseases, Minerva teaches the
elements of industry and the arts, Juppiter rules over the heavens, Mars directs war. . . . All the
Gauls assert that they are descended from Dispater, their progenitor."1
As will be seen in this chapter, the Gauls had many other gods than these, while the
Roman gods, by whose names Cæsar calls the Celtic divinities, probably only approximately
corresponded to them in functions. As the Greeks called by the names of their own gods those of
Egypt, Persia, and Babylonia, so the Romans identified Greek, Teutonic, and Celtic gods with theirs.
The identification was seldom complete, and often extended only to one particular function or
attribute. But, as in Gaul, it was often part of a state policy, and there the fusion of cults
was intended to break the power of the Druids. The Gauls seem to have adopted Roman civilisation
easily, and to have acquiesced in the process of assimilation of their divinities to those of their
conquerors. Hence we have thousands of inscriptions in which a god is called by the name of the
Roman deity to whom he was assimilated and by his own Celtic name--Jupiter
Taranis, Apollo Grannus,
etc. Or sometimes to the name of the Roman god is added a descriptive Celtic epithet or a word
derived from a Celtic place-name. Again, since Augustus reinstated the cult of the
himself as chief Lar, the epithet Augustus was given to all gods to whom the character of the
Lares could be ascribed, e.g. Belenos Augustus. Cults of local gods became cults of the
genius of the place, coupled with the genius of the emperor. In some cases, however, the native
name stands alone. The process was aided by art. Celtic gods are represented after Greco-Roman or
Greco-Egyptian models. Sometimes these carry a native divine symbol, or, in a few cases, the type
is purely native, e.g. that of Cernunnos. Thus the native paganism was largely transformed
before Christianity appeared in Gaul. Many Roman gods were worshipped as such, not only by the
Romans in Gaul, but by the Gauls, and we find there also traces of the Oriental cults affected
by the Romans.2
There were probably in Gaul many local gods, tribal or otherwise, of roads and
commerce, of the arts, of healing, etc., who, bearing different names, might easily be identified
with each other or with Roman gods. Cæsar's Mercury, Mars, Minerva, etc., probably include
many local Minervas, Mars, and Mercuries. There may, however, have been a few great gods common to
all Gaul, universally worshipped, besides the numerous local gods, some of whom may have been
adopted from the aborigines. An examination of the divine names in Holder's Altceltischer
Sprachschatz will show how numerous the local gods of the continental Celts must have been.
Professor Anwyl reckons that 270 gods are mentioned once on inscriptions, 24 twice, 11 thrice,
10 four times, 3 five times, 2 seven times, 4 fifteen times, 1 nineteen times (Grannos), and 1
thirty-nine times (Belenos).3
The god or gods identified with Mercury were very popular in Gaul, as Cæsar's
words and the witness of place-names derived from the Roman name of the god show. These had
probably supplanted earlier names derived from those of the corresponding native gods. Many
temples of the god existed, especially in the region of the Allobrogi, and bronze statuettes of
him have been found in abundance. Pliny also describes a colossal statue designed for the Arverni
who had a great temple of the god on the Puy de Dôme.4 Mercury was not necessarily
the chief god, and at times, e.g. in war, the native war-gods would be prominent. The
native names of the gods assimilated to Mercury are many in number; in some cases they are
epithets, derived from the names of places where a local "Mercury" was worshipped, in
others they are derived from some function of the gods.5 One of these titles is
Artaios, perhaps cognate with Irish art, "god," or connected with artos,
"bear." Professor Rh•s, however, finds its cognate in Welsh âr,
"ploughed land," as if one of the god's functions connected him with agriculture.6
This is supported by another inscription to Mercurius Cultor at Wurtemberg. Local gods of
agriculture must thus have been assimilated to Mercury. A god Moccus, "swine," was
also identified with Mercury, and the swine was a frequent representative of the corn-spirit
or of vegetation divinities in Europe. The flesh of the animal was often mixed with the seed
corn or buried in the fields to promote fertility. The swine had been a sacred animal among the
Celts, but had apparently become an anthropomorphic god of fertility, Moccus, assimilated to
Mercury, perhaps because the Greek Hermes caused fertility in flocks and herds. Such a god was
one of a class whose importance was great among the Celts as an agricultural people.
Commerce, much developed among the settled Gauls, gave rise to a god or gods who
guarded roads over which merchants travelled, and boundaries where their transactions took place.
Hence we have an inscription from Yorkshire, "To the god who invented roads and paths,"
while another local god of roads, equated with Mercury, was Cimiacinus.7
Another god, Ogmios, a native god of speech, who draws men by chains fastened to
the tip of his tongue, is identified in Lucian with Heracles, and is identical with the Goidelic
Ogma.8 Eloquence and speech are important matters among primitive peoples, and this
god has more likeness to Mercury as a culture-god than to Heracles, Greek writers speaking of
eloquence as binding men with the chains of Hermes.
Several local gods, of agriculture, commerce, and culture, were thus identified with
Mercury, and the Celtic Mercury was sometimes worshipped on hilltops, one of the epithets of the
god, Dumias, being connected with the Celtic word for hill or mound. Irish gods were also associated
Many local gods were identified with Apollo both in his capacity of god of healing
and also that of god of light.9 The two functions are not incompatible, and this is
suggested by the name Grannos, god of thermal springs both in Britain and on the Continent. The name
is connected with a root which gives words meaning "burning," "shining," etc.,
and from which comes also Irish grian, "sun." The god is still remembered in a chant
sung round bonfires in Auvergne. A sheaf of corn is set on fire, and called "Granno
while the people sing, "Granno, my friend; Granno, my father; Granno, my mother."10
Another god of thermal springs was Borvo, Bormo, or Bormanus, whose name is derived from borvo,
whence Welsh berw, "boiling," and is evidently connected with the bubbling of the
springs.11 Votive tablets inscribed Grannos or Borvo show that the offerers desired
healing for themselves or others.
The name Belenos found over a wide area, but mainly in Aquileia, comes from belo-s,
bright, and probably means "the shining one." It is thus the name of a Celtic sun-god,
equated with Apollo in that character. If he is the Belinus referred to by Geoffrey of
Monmouth12 his cult must have extended into Britain from the Continent, and he is often
mentioned by classical writers, while much later Ausonius speaks of his priest in Gaul.13
Many place and personal names point to the popularity of his cult, and inscriptions show that he,
too, was a god of health and of healing-springs. The plant Belinuntia was called after him
and venerated for its healing powers.14 The sun-god's functions of light and fertility
easily passed over into those of health-giving, as our study of Celtic festivals will show.
A god with the name Maponos, connected with words denoting " youthfulness,"
is found in England and Gaul, equated with Apollo, who himself is called Bonus Puer in a
Dacian inscription. Another god Mogons or Mogounos, whose name is derived from Mayo, "to
increase," and suggests the idea of youthful strength, may be a form of the sun-god, though
some evidence points to his having been a sky-god.15
The Celtic Apollo is referred to by classical writers. Diodorus speaks of his circular
temple in an island of the Hyperboreans, adorned with votive offerings. The kings of the city where
the temple stood, and its overseers, were called "Boreads," and every nineteenth year the
god appeared dancing in the sky at the spring equinox.16 The identifications of the
temple with Stonehenge and of the Boreads with the Bards are quite hypothetical. Apollonius says
that the Celts regarded the waters of Eridanus as due to the tears of Apollo--probably a native
myth attributing the creation of springs and rivers to the tears of a god, equated by the Greeks
with Apollo.17 The Celtic sun-god, as has been seen, was a god of healing springs.
Some sixty names or titles of Celtic war-gods are known, generally equated with
Mars.18 These were probably local tribal divinities regarded as leading their worshippers
to battle. Some of the names show that these gods were thought of as mighty warriors, e.g.
Caturix, " battle-king," Belatu-Cadros--a common name in Britain-perhaps meaning
"comely in slaughter,"19 and Albiorix, "world-king."20
Another name, Rigisamus, from rix and samus, "like to," gives the idea
Toutatis, Totatis, and Tutatis are found in inscriptions from
Seckau, York, and
Old Carlisle, and may be identified with Lucan's Teutates, who with Taranis and Esus mentioned
by him, is regarded as one of three pan-Celtic gods.22 Had this been the case we should
have expected to find many more inscriptions to them. The scholiast on Lucan identifies Teutates
now with Mars, now with Mercury. His name is connected with teuta, "tribe," and he
is thus a tribal war-god, regarded as the embodiment of the tribe in its warlike capacity.
Neton, a war-god of the Accetani, has a name connected with Irish nia,
"warrior," and may be equated with the Irish war-god Net. Another god,
from British and continental inscriptions, and figured on British coins with warlike emblems,
has perhaps some connection with Cumal, father of Fionn, though it is uncertain whether Cumal
was an Irish divinity.23
Another god equated with Mars is the Gaulish Braciaca, god of malt. According to
classical writers, the Celts were a drunken race, and besides importing quantities of wine, they
had their own native drinks, e.g. κο•ρ•ι, the Irish
cuirm, and braccat, both made from malt (braich).24 These words,
with the Gaulish brace, "spelt,"25 are connected with the name of this god,
who was a divine personification of the substance from which the drink was made which produced,
according to primitive ideas, the divine frenzy of intoxication. It is not clear why Mars
should have been equated with this god.
Cæsar says that the Celtic Juppiter governed heaven. A god who carries a
wheel, probably a sun-god, and another, a god of thunder, called Taranis, seem to have been
equated with Juppiter. The sun-god with the wheel was not equated with Apollo, who seems to
have represented Celtic sun-gods only in so far as they were also gods of healing. In some cases
the god with the wheel carries also a thunderbolt, and on some altars, dedicated to
a wheel and a thunderbolt are figured. Many races have symbolised the sun as a circle or wheel,
and an old Roman god, Summanus, probably a sun-god, later assimilated to
Juppiter, had as his
emblem a wheel. The Celts had the same symbolism, and used the wheel symbol as an amulet,26
while at the midsummer festivals blazing wheels, symbolising the sun, were rolled down a slope.
Possibly the god carries a thunderbolt because the Celts, like other races, believed that lightning
was a spark from the sun.
Three divinities have claims to be the god whom Cæsar calls
with a hammer, a crouching god called Cernunnos, and a god called Esus or
Silvanus. Possibly the
native Dispater was differently envisaged in different districts, so that these would be local
forms of one god.
1. The god Taranis mentioned by Lucan is probably the Taranoos and Taranucnos of
inscriptions, sometimes equated with Juppiter.27 These names are connected with Celtic
words for "thunder"; hence Taranis is a thunder-god. The scholiasts on Lucan identify him
now with Juppiter, now with Dispater. This latter identification is supported by many who regard
the god with the hammer as at once Taranis and Dispater, though it cannot be proved that the god
with the hammer is Taranis. On one inscription the hammer-god is called Sucellos; hence we may
regard Taranis as a distinct deity, a thunder-god, equated with Juppiter, and possibly represented
by the Taran of the Welsh tale of Kulhwych.28
Primitive men, whose only weapon and tool was a stone axe or hammer, must have regarded
it as a symbol of force, then of supernatural force, hence of divinity. It is represented on remains
of the Stone Age, and the axe was a divine symbol to the Mycenæans, a hieroglyph of Neter to
the Egyptians, and a worshipful object to Polynesians and Chaldeans. The cult of axe or hammer may
have been widespread, and to the Celts, as to many other peoples, it was a divine symbol. Thus it
does not necessarily denote a thunderbolt, but rather power and might, and possibly, as the tool
which shaped things, creative might. The Celts made ex voto hammers of lead, or used
axe-heads as amulets, or figured them on altars and coins, and they also placed the hammer in
the hand of a god.29
The god with the hammer is a gracious bearded figure, clad in Gaulish dress, and
he carries also a cup. His plastic type is derived from that of the Alexandrian
of the underworld, and that of Hades-Pluto.30 His emblems, especially that of the
hammer, are also those of the Pluto of the Etruscans, with whom the Celts had been in
contact.31 He is thus a Celtic Dispater, an underworld god, possibly at one time an
Earth-god and certainly a god of fertility, and ancestor of the Celtic folk. In some cases, like
Serapis, he carries a modius on his head, and this, like the cup, is an emblem of
chthonian gods, and a symbol of the fertility of the soil. The god being benevolent, his hammer,
like the tool with which man forms so many things, could only be a symbol of creative
force.32 As an ancestor of the Celts, the god is naturally represented in Celtic
dress. In one bas-relief he is called Sucellos, and has a consort, Nantosvelta.33
Various meanings have been assigned to "Sucellos," but it probably denotes the god's
power of striking with the hammer. M. D'Arbois hence regards him as a god of blight and death,
like Balor.34 But though this Celtic Dispater was a god of the dead who lived on in
the under-world, he was not necessarily a destructive god. The underworld god was the god from
whom or from whose kingdom men came forth, and he was also a god of fertility. To this we shall
2. A bearded god, probably squatting, with horns from each of which hangs a torque,
is represented on an altar found at Paris.35 He is called Cernunnos, perhaps "the
horned," from cerna, "horn," and a whole group of nameless gods, with similar
or additional attributes, have affinities with him.
(a) A bronze statuette from Autun represents a similar figure, probably horned,
who presents a torque to two ram's headed serpents. Fixed above his ears are two small
heads.36 On a monument from Vandœuvres is a squatting horned god, pressing a sack.
Two genii stand beside him on a serpent, while one of them holds a torque.37
Cernunnos may thus have been regarded as a three-headed, horned, squatting god, with
a torque and ram's-headed serpent. But a horned god is sometimes a member of a triad, perhaps
representing myths in which Cernunnos was associated with other gods. The three-headed god may
be the same as the horned god, though on the Beaune altar they are distinct. The various
representations are linked together, but it is not certain that all are varying types of one god.
Horns, torque, horned snake, or even the triple head may have been symbols pertaining to more
than one god, though generally associated with Cernunnos.
(b) Another squatting horned figure with a torque occurs on an altar from
Reims. He presses
a bag, from which grain escapes, and on it an ox and stag are feeding. A rat is represented on the
pediment above, and on either side stand Apollo and Mercury.38 On the altar of Saintes
is a squatting but headless god with torque and purse. Beside him is a goddess with a cornucopia,
and a smaller divinity with a cornucopia and an apple. A similar squatting figure, supported by
male and female deities, is represented on the other side of the altar.39 On the altar
of Beaune are three figures, one horned with a cornucopia, another three-headed, holding a
basket.40 Three figures, one female and two male, are found on the Dennevy altar.
One god is three-faced, the other has a cornucopia, which he offers to a serpent.41
(c) Another image represents a three-faced god, holding a serpent with a ram's
(d) Above a seated god and goddess on an altar from Malmaison is a block carved to
represent three faces. To be compared with these are seven steles from Reims, each with a triple
face but only one pair of eyes. Above some of these is a ram's head. On an eighth stele the heads
The squatting attitude of the god has been differently explained, and its affinities
regarded now as Buddhist, now as Greco-Egyptian.44 But if the god is a
the ancestral god of the Celts, it is natural, as M. Mowat points out, to represent him in the
typical attitude of the Gauls when sitting, since they did not use seats.45 While the
horns were probably symbols of power and worn also by chiefs on their helmets,46 they
may also show that the god was an anthropomorphic form of an earlier animal god, like the wolf-skin
of other gods. Hence also horned animals would be regarded as symbols of the god, and this may
account for their presence on the Reims monument. Animals are sometimes represented beside the
divinities who were their anthropomorphic forms.47 Similarly the ram's-headed serpent
points to animal worship. But its presence with three-headed and horned gods is enigmatic, though,
as will be seen later, it may have been connected with a cult of the dead, while the serpent was
a chthonian animal.48 These gods were gods of fertility and of the underworld of the
dead. While the bag or purse (interchangeable with the cornucopia) was a symbol of Mercury, it
was also a symbol of Pluto, and this may point to the fact that the gods who bear it had the same
character as Pluto. The significance of the torque is also doubtful, but the Gauls offered torques
to the gods, and they may have been regarded as vehicles of the warrior's strength which passed
from him to the god to whom the victor presented it.
Though many attempts have been made to prove the non-Celtic origin of the three-headed
divinities or of their images,49 there is no reason why the conception should not be
Celtic, based on some myth now lost to us. The Celts had a cult of human heads, and fixed them up
on their houses in order to obtain the protection of the ghost. Bodies or heads of dead warriors
had a protective influence on their land or tribe, and myth told how the head of the god Bran saved
his country from invasion. In other myths human heads speak after being cut off.50 It
might thus easily have been believed that the representation of a god's head had a still more
powerful protective influence, especially when it was triplicated, thus looking in all directions,
The significance of the triad on these monuments is uncertain, but since the supporting
divinities are now male, now female, now male and female, it probably represents myths of which the
horned or three-headed god was the central figure. Perhaps we shall not be far wrong in regarding
such gods, on the whole, as Cernunnos, a god of abundance to judge by his emblems, and by the
cornucopia held by his companions, probably divinities of fertility. In certain cases figures
of squatting and horned goddesses with cornucopia occur.51 These may be consorts of
Cernunnos, and perhaps preceded him in origin. We may also go further and see in this god of
abundance and fertility at once an Earth and an Under-earth god, since earth and under-earth are
much the same to primitive thought, and fertility springs from below the earth's surface. Thus
Cernunnos would be another form of the Celtic Dispater. Generally speaking, the images of
Cernunnos are not found where those of the god with the hammer (Dispater) are most numerous.
These two types may thus be different local forms of Dispater. The squatting attitude of Cernunnos
is natural in the image of the ancestor of a people who squatted. As to the symbols of plenty, we
know that Pluto was confounded with Plutus, the god of riches, because corn and minerals came out
of the earth, and were thus the gifts of an Earth or Under-earth god. Celtic myth may have had
the same confusion.
On a Paris altar and on certain steles a god attacks a serpent with a club. The serpent
is a chthonian animal, and the god, called Smertullos, may be a Dispater.52 Gods who
are anthropomorphic forms of earlier animal divinities, sometimes have the animals as symbols or
attendants, or are regarded as hostile to them. In some cases Dispater may have outgrown the
serpent symbolism, the serpent being regarded locally as his foe; this assumes that the god with
the club is the same as the god with the hammer. But in the case of Cernunnos the animal remained
as his symbol.
Dispater was a god of growth and fertility, and besides being lord of the underworld
of the dead, not necessarily a dark region or the abode of "dark" gods as is so often
assumed by writers on Celtic religion, he was ancestor of the living. This may merely have meant
that, as in other mythologies, men came to the surface of the earth from an underground region, like
all things whose roots struck deep down into the earth. The lord of the underworld would then easily
be regarded as their ancestor.53
3. The hammer and the cup are also the symbols of a god called
Silvanus, identified by
M. Mowat with Esus,54 a god represented cutting down a tree with an axe. Axe and hammer,
however, are not necessarily identical, and the symbols are those of Dispater, as has been seen. A
purely superficial connection between the Roman Silvanus and the Celtic Dispater may have been found
by Gallo-Roman artists in the fact that both wear a wolf-skin, while there may once have been a
Celtic wolf totem-god of the dead.55 The Roman god was also associated with the wolf.
This might be regarded as one out of many examples of a mere superficial assimilation of Roman and
Celtic divinities, but in this case they still kept certain symbols of the native
and hammer. Of course, since the latter was also a god of fertility, there was here another link with
Silvanus, a god of woods and vegetation. The cult of the god was widespread--in Spain, S. Gaul, the
Rhine provinces, Cisalpine Gaul, Central Europe and Britain. But one inscription gives the name
Selvanos, and it is not impossible that there was a native god Selvanus. If so, his name may have
been derived from selva, "possession," Irish sealbh, "possession,"
"cattle," and he may have been a chthonian god of riches, which in primitive communities
consisted of cattle.56 Domestic animals, in Celtic mythology, were believed to have come
from the god's land. Selvanus would thus be easily identified with Silvanus, a god of flocks.
Thus the Celtic Dispater had various names and forms in different regions, and could
be assimilated to different foreign gods. Since Earth and Under-earth are so nearly connected,
this divinity may once have been an Earth-god, and as such perhaps took the place of an earlier
Earth-mother, who now became his consort or his mother. On a monument from
Salzbach, Dispater is
accompanied by a goddess called Aeracura, holding a basket of fruit, and on another monument from
Ober-Seebach, the companion of Dispater holds a cornucopia. In the latter instance Dispater holds
a hammer and cup, and the goddess may be Aeracura. Aeracura is also associated with Dispater in
several inscriptions.57 It is not yet certain that she is a Celtic goddess, but her
presence with this evidently Celtic god is almost sufficient proof of the fact. She may thus
represent the old Earth-goddess, whose place the native Dispater gradually usurped.
Lucan mentions a god Esus, who is represented on a Paris altar as a woodman cutting
down a tree, the branches of which are carried round to the next side of the altar, on which is
represented a bull with three cranes--Tarvos Trigaranos. The same figure, unnamed, occurs on
another altar at Trèves, but in this case the bull's head appears in the branches, and on
them sit the birds. M. Reinach applies one formula to the subjects of these altars--"The
divine Woodman hews the Tree of the Bull with Three Cranes."58 The whole represents
some myth unknown to us, but M. D'Arbois finds in it some allusion to events in the Cúchulainn
saga. To this we shall return.59 Bull and tree are perhaps both divine, and if the
animal, like the images of the divine bull, is three-horned, then the three cranes (garanus,
"crane") may be a rebus for three-horned (trikeras), or more probably three-headed
(trikarenos).60 In this case woodman, tree, and bull might all be representatives
of a god of vegetation. In early ritual, human, animal, or arboreal representatives of the god were
periodically destroyed to ensure fertility, but when the god became separated from these
representatives, the destruction or slaying was regarded as a sacrifice to the god, and myths arose
telling how he had once slain the animal. In this case, tree and bull, really identical, would be
mythically regarded as destroyed by the god whom they had once represented. If Esus was a god of
vegetation, once represented by a tree, this would explain why, as the scholiast on Lucan relates,
human sacrifices to Esus were suspended from a tree. Esus was worshipped at Paris and at Trèves;
a coin with the name Æsus was found in England; and personal names like
Esugenos, "son of Esus," and Esunertus, "he who has the strength of
Esus," occur in England, France, and
Switzerland.61 Thus the cult of this god may have been comparatively widespread. But there
is no evidence that he was a Celtic
Jehovah or a member, with Teutates and Taranis, of a pan-Celtic triad, or that this
triad, introduced by Gauls, was not accepted by the Druids.62 Had such a great triad
existed, some instance of the occurrence of the three names on one inscription would certainly have
been found. Lucan does not refer to the gods as a triad, nor as gods of all the Celts, or even of
one tribe. He lays stress merely on the fact that they were worshipped with human sacrifice, and
they were apparently more or less well-known local gods.63
The insular Celts believed that some of their gods lived on or in hills. We do not know
whether such a belief was entertained by the Gauls, though some of their deities were worshipped on
hills, like the Puy de Dome. There is also evidence of mountain worship among them. One inscription
runs, "To the Mountains"; a god of the Pennine Alps, Pœninus, was equated with
Juppiter; and the god of the Vosges mountains was called Vosegus, perhaps still surviving in the
giant supposed to haunt them.64
Certain grouped gods, Dii Casses, were worshipped by Celts on the right bank of
the Rhine, but nothing is known regarding their functions, unless they were road gods. The name
means "beautiful" or "pleasant," and Cassi appears in personal and tribal
names, and also in Cassiterides, an early name of Britain, perhaps signifying that the new
lands were "more beautiful" than those the Celts had left. When tin was discovered in
Britain, the Mediterranean traders called it κασσ•τερος
after the name of the place where it was found, as cupreus, "copper," was so called
Many local tutelar divinities were also worshipped. When a new settlement was founded,
it was placed under the protection of a tribal god, or the name of some divinised river on whose
banks the village was placed, passed to the village itself, and the divinity became its protector.
Thus Dea Bibracte, Nemausus, and Vasio were tutelar divinities of Bibracte,
Nimes, and Vaison.
Other places were called after Belenos, or a group of divinities, usually the Matres with
a local epithet, watched over a certain district.66 The founding of a town was celebrated
in an annual festival, with sacrifices and libations to the protecting deity, a practice combated by
S. Eloi in the eighth century. But the custom of associating a divinity with a town or region was a
great help to patriotism. Those who fought for their homes felt that they were fighting for their
gods, who also fought on their side. Several inscriptions, "To the genius of the place,"
occur in Britain, and there are a few traces of tutelar gods in Irish texts, but generally local
saints had taken their place.
The Celtic cult of goddesses took two forms, that of individual and that of grouped
goddesses, the latter much more numerous than the grouped gods. Individual goddesses were worshipped
as consorts of gods, or as separate personalities, and in the latter case the cult was sometimes
far extended. Still more popular was the cult of grouped goddesses. Of these the Matres,
like some individual goddesses, were probably early Earth-mothers, and since the primitive
fertility-cults included all that might then be summed up as "civilisation," such goddesses
had already many functions, and might the more readily become divinities of special crafts or even
of war. Many individual goddesses are known only by their names, and were of a purely local
character.67 Some local goddesses with different names but similar functions are equated
with the same Roman goddess; others were never so equated.
The Celtic Minerva, or the goddesses equated with her, "taught the elements
of industry and the arts,"68 and is thus the equivalent of the Irish Brigit.
Her functions are in keeping with the position of woman as the first civiliser--discovering
agriculture, spinning, the art of pottery, etc. During this period goddesses were chiefly
worshipped, and though the Celts had long outgrown this primitive stage, such culture-goddesses
still retained their importance. A goddess equated with Minerva in Southern France and Britain
is Belisama, perhaps from qval, "to burn" or "shine."69 Hence
she may have been associated with a cult of fire, like Brigit and like another goddess Sul,
equated with Minerva at Bath and in Hesse, and in whose temple perpetual fires burned.70
She was also a goddess of hot springs. Belisama gave her name to the Mersey,71 and
many goddesses in Celtic myth are associated with rivers.
Some war-goddesses are associated with Mars--Nemetona (in Britain and Germany),
perhaps the same as the Irish Nemon, and Cathubodua, identical with the Irish war-goddess
Badb-catha, "battle-crow," who tore the bodies of the slain.72 Another goddess
Andrasta, "invincible," perhaps the same as the Andarta of the Voconces, was worshipped by
the people of Boudicca with human sacrifices, like the native Bellona of the Scordisci.73
A goddess of the chase was identified with Artemis in Galatia, where she had a
priestess Camma, and also in the west. At the feast of the Galatian goddess dogs were crowned
with flowers, her worshippers feasted and a sacrifice was made to her, feast and sacrifice being
provided out of money laid aside for every animal taken in the chase.74 Other goddesses
were equated with Diana, and one of her statues was destroyed in Christian times at
Trèves.75 These goddesses may have been thought of as rushing through the forest
with an attendant train, since in later times Diana, with whom they were completely assimilated,
became, like Holda, the leader of the "furious host" and also of witches' revels.76
The Life of Cæsarius of Arles speaks of a "demon" called Diana by the rustics. A
bronze statuette represents the goddess riding a wild boar,77 her symbol and, like
herself, a creature of the forest, but at an earlier time itself a divinity of whom the goddess
became the anthropomorphic form.
Goddesses, the earlier spirits of the waters, protected rivers and springs, or were
associated with gods of healing wells. Dirona or Sirona is associated with Grannos mainly in Eastern
Gaul and the Rhine provinces, and is sometimes represented carrying grapes and grain.78
Thus this goddess may once have been connected with fertility, perhaps an Earth-mother, and if her
name means "the long-lived,"79 this would be an appropriate title for an
Earth-goddess. Another goddess, Stanna, mentioned in an inscription at Perigueux, is perhaps
"the standing or abiding one," and thus may also have been an Earth-goddess.80
Grannos was also associated with the local goddesses Vesunna and Aventia, who gave their names to
Vesona and Avanche. His statue also stood in the temple of the goddess of the Seine,
Sequana.81 With Bormo were associated Bormana in Southern Gaul, and Damona in Eastern
Gaul--perhaps an animal goddess, since the root of her name occurs in Irish dam, "ox,"
and Welsh dafad, "sheep." Dea Brixia was the consort of Luxovius, god of the waters
of Luxeuil. Names of other goddesses of the waters are found on ex votos and plaques which
were placed in or near them. The Roman Nymphæ, sometimes associated with Bormo, were the
equivalents of the Celtic water-goddesses, who survived in the water-fairies of later folk-belief.
Some river-goddesses gave their names to many rivers in the Celtic area--the numerous Avons being
named from Abnoba, goddess of the sources of the Danube, and the many Dees and Dives from Divona.
Clota was goddess of the Clyde, Sabrina had her throne "beneath the translucent wave" of
the Severn, Icauna was goddess of the Yonne, Sequana of the Seine, and Sinnan of the Shannon.
In some cases forests were ruled by goddesses--that of the Ardennes by Dea Arduinna,
and the Black Forest, perhaps because of the many waters in it, by Dea Abnoba.82 While
some goddesses are known only by being associated with a god, e.g. Rosmerta with Mercury
in Eastern Gaul, others have remained separate, like Epona, perhaps a river-goddess merged with
an animal divinity, and known from inscriptions as a horse-goddess.83 But the most
striking instance is found in the grouped goddesses.
Of these the Deæ Matres, whose name has taken a Latin form and whose
cult extended to the Teutons, are mentioned in many inscriptions all over the Celtic area, save
in East and North-West Gaul.84 In art they are usually represented as three in number,
holding fruit, flowers, a cornucopia, or an infant. They were thus goddesses of fertility, and
probably derived from a cult of a great Mother-goddess, the Earth personified. She may have
survived as a goddess Berecynthia; worshipped at Autun, where her image was borne through the
fields to promote fertility, or as the goddesses equated with Demeter and Kore, worshipped by
women on an island near Britain.85 Such cults of a Mother-goddess lie behind many
religious, but gradually her place was taken by an Earth-god, the Celtic Dispater or Dagda,
whose consort the goddess became. She may therefore be the goddess with the cornucopia, on
monuments of the horned god, or Aeracura, consort of Dispater, or a goddess on a monument at
Epinal holding a basket of fruit and a cornucopia, and accompanied by a ram's-headed
serpent.86 These symbols show that this goddess was akin to the Matres. But
she sometimes preserved her individuality, as in the case of Berecynthia and the Matres,
though it is not quite clear why she should have been thus triply multiplied. A similar
phenomenon is found in the close connection of Demeter and Persephone, while the Celts regarded
three as a sacred number. The primitive division of the year into three seasons--spring, summer,
and winter-may have had its effect in triplicating a goddess of fertility with which the
course of the seasons was connected.87 In other mythologies groups of three goddesses
are found, the Hathors in Egypt, the Moirai, Gorgons, and Graiæ of Greece, the Roman Fates,
and the Norse Nornæ, and it is noticeable that the Matres were sometimes equated with
the Parcæ and Fates.88
In the Matres, primarily goddesses of fertility and plenty, we have one of the
most popular and also primitive aspects of Celtic religion. They originated in an age when women
cultivated the ground, and the Earth was a goddess whose cult was performed by priestesses. But
in course of time new functions were bestowed on the Matres. Possibly river-goddesses and
others are merely mothers whose functions have become specialised. The Matres are found as
guardians of individuals, families, houses, of towns, a province, or a whole nation, as their
epithets in inscriptions show. The Matres Domesticæ are household goddesses; the
Matres Treveræ, or Gallaicæ, or Vediantæ, are the mothers of
Trèves, of the Gallaicæ, of the Vediantii; the Matres Nemetiales are guardians
of groves. Besides presiding over the fields as Matres Campestræ they brought
prosperity to towns and people.89 They guarded women, especially in childbirth, as
ex votos prove, and in this aspect they are akin to the Junones worshipped also
in Gaul and Britain. The name thus became generic for most goddesses, but all alike were the
lineal descendants of the primitive Earth-mother.90
Popular superstition has preserved the memory of these goddesses in the three
bonnes dames, dames blanches, and White Women, met by wayfarers in forests, or
in the three fairies or wise women of folk-tales, who appear at the birth of children. But sometimes
they have become hateful hags. The Matres and other goddesses probably survived in the
beneficent fairies of rocks and streams, in the fairy Abonde who brought riches to houses, or
Esterelle of Provence who made women fruitful, or Aril who watched over meadows, or in beings
like Melusine, Viviane, and others.91 In Gallo-Roman Britain the cult of the Matres
is found, but how far it was indigenous there is uncertain. A Welsh name for fairies, Y Mamau,
"the Mothers," and the phrase, "the blessing of the Mothers" used of a fairy
benediction, may be a reminiscence of such goddesses.92 The presence of similar goddesses
in Ireland will be considered later.93 Images of the Matres bearing a child
have sometimes been taken for those of the Virgin, when found accidentally, and as they are of
wood blackened with age, they are known as Vierges Noires, and occupy an honoured place in
Christian sanctuaries. Many churches of Nôtre Dame have been built on sites where an image of
the Virgin is said to have been miraculously found--the image probably being that of a pagan Mother.
Similarly, an altar to the Matres at Vaison is now dedicated to the Virgin as the "good
In inscriptions from Eastern and Cisalpine Gaul, and from the Rhine and Danube region,
the Matronæ are mentioned, and this name is probably indicative of goddesses like the
Matres.95 It is akin to that of many rivers, e.g. the Marne or Meyrone,
and shows that the Mothers were associated with rivers. The Mother river fertilised a large district,
and thus exhibited the characteristic of the whole group of goddesses.
Akin also to the Matres are the Suleviæ, guardian goddesses, called
Matres in a few inscriptions; the Comedovæ, whose name perhaps denotes
guardianship or power; the Dominæ, who watched over the home, perhaps the Dames
of mediæval folk-lore; and the Virgines, perhaps an appellative of the Matres,
and significant when we find that virgin priestesses existed in Gaul and Ireland.96
The Proxumæ were worshipped in Southern Gaul, and the Quadriviæ, goddesses
of cross-roads, at Cherbourg.97
Some Roman gods are found on inscriptions without being equated with native deities.
They may have been accepted by the Gauls as new gods, or they had perhaps completely ousted similar
native gods. Others, not mentioned by Cæsar, are equated with native deities, Juno with
Clivana, Saturn with Arvalus, and to a native Vulcan the Celts vowed spoils of war.98
Again, many native gods are not equated with Roman deities on inscriptions. Apart from the divinities
of Pyrenæan inscriptions, who may not be Celtic, the names of over 400 native deities, whether
equated with Roman gods or not, are known. Some of these names are mere epithets, and most of the
gods are of a local character, known here by one name, there by another. Only in a very few cases
can it be asserted that a god was worshipped over the whole Celtic area by one name, though some
gods in Gaul, Britain, and Ireland with different names have certainly similar functions.99
The pantheon of the continental Celts was a varied one. Traces of the primitive
agricultural rites, and of the priority of goddesses to gods, are found, and the vaguer aspects of
primitive nature worship are seen behind the cult of divinities of sky, sun, thunder, forests,
rivers, or in deities of animal origin. We come next to evidence of a higher stage, in divinities
of culture, healing, the chase, war, and the underworld. We see divinities of Celtic groups--gods
of individuals, the family, the tribe. Sometimes war-gods assumed great prominence, in time of war,
or among the aristocracy, but with the development of commerce, gods associated with trade and the
arts of peace came to the front.100 At the same time the popular cults of agricultural
districts must have remained as of old. With the adoption of Roman civilisation, enlightened Celts
separated themselves from the lower aspects of their religion, but this would have occurred with
growing civilisation had no Roman ever entered Gaul. In rural districts the more savage aspects of
the cult would still have remained, but that these were entirely due to an aboriginal population is
erroneous. The Celts must have brought such cults with them or adopted cults similar to their own
wherever they came. The persistence of these cults is seen in the fact that though Christianity
modified them, it could not root them out, and in out-of-the-way corners, survivals of the old
ritual may still be found, for everywhere the old religion of the soil dies hard.
1. Cæsar, de Bell. Gall. vi. 17, 18.
2. Bloch (Lavisse), Hist. de France, i. 2, 419; Reinach, BF 13, 23.
3. Trans. Gaelic Soc. of Inverness, xxvi. p. 411 f.
4. Vallentin, Les Dieux de la cité des Allobroges, 15; Pliny, HN xxxiv. 7.
5. These names are
Alaunius, Arcecius, Artaius, Arvernorix, Arvernus, Adsmerius, Canetonensis,
Clavariatis, Cissonius, Cimbrianus,
Dumiatis, Magniacus, Moccus, Tocirenus, Vassocaletus, Vellaunus, Visucius,
Biausius, Cimiacinus, Naissatis. See Holder, s.v.
6. Rh•s, HL 6.
7. Hübner, vii. 271; CIL iii. 5773.
8. Lucian, Heracles, 1 f. Some Gaulish coins figure a head to which are bound smaller heads. In one
case the cords issue from the mouth (Blanchet,
i. 308, 316-317). These may represent Lucian's Ogmios, but other interpretations have been put
upon them. See Robert, RC vii. 388; Jullian, 84.
9. The epithets and names are
Anextiomarus, Belenos, Bormo, Borvo, or Bormanus, Cobledulitavus, Cosmis (?),
Grannos, Livicus, Maponos, Mogo or Mogounos, Sianus, Toutiorix, Vindonnus,
Virotutis. See Holder, s.v.
10. Pommerol, Ball. de Soc. d'ant. de Paris, ii. fasc. 4.
11. See Holder, s.v. Many place-names are derived from Borvo, e.g. Bourbon
l'Archambaut, which gave its name to the Bourbon dynasty, thus connected with an old Celtic god.
12. See p. 102, infra.
13. Jul. Cap. Maxim. 22; Herodian, viii. 3; Tert. Apol. xxiv. 70; Auson. Prof. xi. 24.
14. Stokes derives belinuntia from beljo-, a tree or leaf, Irish bile, US 174.
15. Holder, s.v.; Stokes, US 197; Rh•s, HL 23; see p. 180, infra.
16. Diod. Sic. ii. 47.
17. Apoll. Rhod. iv. 609.
18. Albiorix, Alator, Arixo, Beladonnis, Barrex, Belatucadros, Bolvinnus,
Braciaca, Britovis, Buxenus, Cabetius, Camulus, Cariocecius, Caturix, Cemenelus,
Cicollius, Carrus, Cocosus, Cociduis, Condatis, Cnabetius, Corotiacus,
Dinomogetimarus, Divanno, Dunatis, Glarinus, Halamardus, Harmogius, Ieusdrinus,
Lacavus, Latabius, Leucetius, Leucimalacus, Lenus, Mullo, p. 28
Medocius, Mogetius, Nabelcus, Neton, Ocelos, Ollondios, Rudianus, Rigisamus,
Randosatis, Riga, Segomo, Sinatis, Smertatius, Toutates, Tritullus, Vesucius,
Vincius, Vitucadros, Vorocius. See Holder, s.v.
19. D'Arbois, ii. 215; Rh•s, HL 37.
20. So Rh•s, HL 42.
21. Hubner, 61.
22. Holder, s.v.; Lucan, i. 444 f. The opinions of writers who take this view are collected by Reinach,
RC xviii. 137.
23. Holder, s.v. The Gaulish name
Camulogenus, "born of Cumel, " represents the same idea as in Fionn's surname,
24. Athen. iv. 36; Dioscorides, ii. 110; Joyce, SH ii. 116, 120; IT i. 437, 697.
25. Pliny, HN xviii. 7.
26. Gaidoz, Le Dieu Gaulois de Soleil; Reinach, CS 98, BF 35; Blanchet, i. 27.
27. Lucan, Phar. i. 444. Another form, Tanaros, may be simply the German Donar.
28. Loth, i. 270.
29. Gaidoz, RC vi. 457; Reinach, CS 65, 138;
Blanchet, i. 160. The hammer is also associated with another Celtic Dispater, equated with
Sylvanus, who was certainly not a thunder-god.
30. Reinach, BF 137 f.; Courcelle-Seneuil, 115 f.
31. Barthelemy, RC i. 1 f.
32. See Flouest, Rev. Arch. v. 17.
33. Reinach, PC xvii. 45.
34. D'Arbois, ii. 126. He explains Nantosvelta as meaning " She who is brilliant in war."
The goddess, however, has none of the attributes of a war-goddess. M. D'Arbois also saw in a
bas-relief of the hammer-god, a female figure, and a child, the Gaulish equivalents of Balor,
Ethne, and Lug (RC xv. 236). M.
Reinach regards Sucellos, Nantosvelta, and a bird which is figured with them, as the same trio, because
pseudo-Plutarch (de Fluv. vi. 4) says that lougos means "crow" in Celtic. This
is more than doubtful. In any case Ethne has no warlike traits in Irish story, and as Lug and Balor
were deadly enemies, it remains to be explained why they appear tranquilly side by side. See RC
xxvi. 129. Perhaps Nantosvelta, like other Celtic goddesses, was a river nymph. Nanto in
Gaulish is "valley," and nant in old Breton is "gorge" or " brook."
Her name might mean "shining river." See Stokes, US 193, 324.
35. RC xviii. 254. Cernunnos may be the Juppiter Cernenos of an inscription from Pesth,
36. Reinach, BF 186, fig. 177.
37. Rev. Arch. xix. 322, pl. 9.
38. Bertrand, Rev. Arch. xv. 339, xvi. pl. 12.
39. Ibid. xv. pl. 9, 10.
40. Ibid. xvi. 9.
41. Ibid. pl. 12 bis.
42. Bertrand, Rev. Arch. xvi.
43. Ibid. xvi. 10f.
44. Ibid. xv., xvi.; Reinach, BF 17, 191.
45. Bull. Epig. i. 116; Strabo, iv. 3; Diod. Sic. v. 28.
46. Diod. Sic. v. 30; Reinach, BF 193.
47. See p. 212, infra.
48. See p. 166, infra.
49. See, e.g., Mowat, Bull. Epig. i. 29; de Witte, Rev. Arch. ii. 387, xvi. 7;
Bertrand, ibid. xvi. 3.
50. See pp. 102, 242, infra; Joyce, SH ii. 554; Curtin, 182; RC xxii. 123, xxiv. 18.
51. Dom Martin, ii. 185; Reinach, BF 192, 199.
52. See, however, p. 136, infra; and for another interpretation of this god as the
equivalent of the Irish Lug slaying Balor, see D'Arbois, ii. 287.
53. See p. 229, infra.
54. Reinach, BF 162, 184; Mowat, Bull. Epig. i. 62, Rev. Epig. 1887, 319, 1891, 84.
55. Reinach, BF 141, 153, 175, 176, 181; see p. 218, infra. Flouest, Rev. Arch. 1885,
i. 21, thinks that the identification was with an earlier chthonian
Silvanus. Cf. Jullian, 17, note 3, who observes that the Gallo-Roman assimilations were made
"sur le domaine archaisant des faits populaires et rustiques de
l'Italie." For the inscriptions, see Holder, s.v.
56. Stokes, US 302; MacBain, 274 RC xxvi. 282.
57. Gaidoz, Rev. Arch. ii. 1898 Mowat, Bull. Epig. i. 119; Courcelle-Seneuil, 80 f.;
Pauly-Wissowa, Real. Lex. i. 667; Daremberg-Saglio, Dict. ii., s.v. "Dispater."
58. Lucan, i. 444; BC xviii. 254, 258.
59. See p. 127, infra.
60. For a supposed connection between this bas-relief and the myth of Geryon, see Reinach, BF 120;
RC xviii. 258 f.
61. Evans, Coins of the Ancient Britons, 386; Holder, i. 1475, 1478.
62. For these theories see Dom Martin, ii. 2; Bertrand, 335 f.
63. Cf. Reinach, BC xviii. 149.
64. Orelli, 2107, 2072; Monnier, 532; Tacitus, xxi. 38.
65. Holder, i. 824; Reinach, Rev. Arch. xx. 262; D'Arbois, Les Celtes, 20. Other grouped
gods are the
Icotii, Ifles, Lugoves, Nervini, and Silvani. See Holder, s.v.
66. For all these see Holder, s.v.
67. Professor Anwyl gives the following statistics: There are 35 goddesses mentioned once, 2 twice, 3
thrice, 1 four times, 2 six times, 2 eleven times, 1 fourteen times
(Sirona), 1 twenty-one times (Rosmerta), 1 twenty-six times (Epona) (Trans. Gael. Soc.
Inverness, xxvi. 413).
68. Cæsar, vi. 17.
69. D'Arbois, Les Celtes, 54; Rev. Arch. i. 201. See Holder, s.v.
70. Solinus, xxii. 10; Holder, s.v.
71. Ptolemy, ii. 2.
72. See p. 71, infra.
73. Dio Cass. lxii. 7; Amm. Marc. xxvii. 4. 4.
74. Plutarch, de Vir. Mul. 20; Arrian, Cyneg. xxxiv. 1.
75. S. Greg. Hist. viii. 15.
76. Grimm, Teut. Myth. 283, 933; Reinach, RC xvi. 261.
77. Reinach, BF 50.
78. Holder, i. 1286; Robert, RC iv. 133.
79. Rh•s, HL 27.
80. Anwyl, Celt. Rev. 1906, 43.
81. Holder, s.v.; Bulliot, RC ii. 22.
82. Holder, i. 10, 89.
83. Holder, s.v.; see p. 213, infra.
84. Holder, ii. 463. They are very numerous in South-East Gaul, where also three-headed gods are
85. See pp. 274-5, infra.
86. Courcelle-Seneuil, 80-81.
87. See my article "Calendar" in Hastings' Encyclop. of Religion and Ethics, iii. 80.
88. CIL v. 4208, 5771, vii. 927; Holder, ii. 89.
89. For all these titles see Holder, s.v.
90. There is a large literature devoted to the Matres. See De Wal, Die Mœder
Gottinen; Vallentin, Le Culte des Matræ;
Daremberg-Saglio, Dict. s.v. Matres; Ihm, Jahrbuch. des Vereins von
Alterth. in Rheinlande, No. 83 Roscher, Lexicon, ii. 2464 f.
91. See Maury, Fées du Moyen Age; Sébillot,
i. 262; Monnier, 439 f.; Wright, Celt, Roman, and Saxon, 286 f.;
Vallentin, RC iv. 29. The Matres may already have had a sinister aspect in Roman times, as they
appear to be intended by an inscription Lamiis Tribus on an altar at Newcastle. Hubner, 507.
92. Anwyl, Celt. Rev. 1906, 28. Cf. Y Foel Famau, "the hill of the Mothers," in the Clwydian range.
93. See p. 73, infra.
94. Vallentin, op. cit. iv. 29; Maury, Croyances du Moyen Age, 382.
95. Holder, s.v.
96. See pp. 69, 317, infra.
97. For all these see Holder, s.v.; Rh•s, HL 103; RC iv. 34.
98. Florus, ii. 4.
99. See the table of identifications, p. 125, infra.
100. We need not assume with Jullian, 18, that there was one supreme god, now a war-god, now a god of
peace. Any prominent god may have become a war-god on occasion.