- The Gods and the Supernatural -
an antlered god are without dedications. This image is particularly interesting
because, unlike most Romano-Celtic iconography, there are examples which pre-date
the Roman period: one of the iron age rock carvings at Val Camonica in north Italy,
dating to the fourth century Be, depicts a standing figure with antlers, torques and a
horned serpent (Anati 1965); and the same god appears on the Gundestrup Cauldron,
as we have seen. The presence of semi-zoomorphic images serves to emphasize the
lack of rigid boundaries between animal and human which is central to early Celtic
religious perceptions (Green 1992b). Beasts were revered for their specific qualities
(speed, virility, aggression or beauty) and these qualities were woven into the Celtic
expression of the supernatural.
THE GODS OF THE EARLIEST WRITTEN MYTHS
The mythological traditions of Wales and Ireland are examined by Dr Sioned Davies
(Chapter 39) and Professor Proinsias Mac Cana (Chapter 38). Here, I would like
simply to draw attention to the deities themselves who are presented in this early
Celtic literature. As mentioned at the beginning of this chapter, it is important to
recognize the impossibility of making direct links between the gods of these western
myths and those expressed by the images and inscriptions which are the main
concern of this survey. There is a wide spatial and temporal chasm between the
evidence for Romano-Celtic religion and the Insular divinities to whom we are intro-
duced in - say - the Irish Book of Invasions. The early Welsh and Irish deities have
names and characters, but no idea of cult or ritual associated with them is present in
the documents. They are supernatural heroes rather than true objects of belief.
It is within the Irish vernacular tradition that the pagan gods are most clearly devel-
oped. The most important are those described in the Book of Invasions, the members
of the Tuatha De Danann, the divine race of Ireland, the 'people of the goddess Danu'
(Mac Cana 1983; Green 1993; Carey 1984: 1-22; O'Rahilly 1946: 141). The Tuatha De
consist of deities with specific functions and responsibilities: these include the
Daghdha, who was a specialist in druid lore and magic; Dian Cecht, the physician;
Goibhniu, the divine blacksmith; Lugh, the warrior and god of light, who was also
skilled in arts and crafts; Brigid, a triple goddess of poetry, prophecy and fertility. The
Book of Invasions recounts a series of mythical occupations of Ireland (in order to
explain the presence of the Gaels or Celts). The Tuatha De were one invading group,
who inhabited the island until dispossessed by the Gaels and forced to create a new
magical domain underground. This Otherworld was perceived as a mirror-image of
earthly life, but better, a land of immortality, joy and plenty.
The Ulster Cycle, too, had its supernatural beings, though they are portrayed
as heroes rather than gods sensu stricto. Chief of the Ulster tales is the Tdin
B6 Cuailnge, and here we are introduced to such characters as Cli Chulainn, the
archetypal champion, and the warlike and promiscuous Medb, queen of Connacht,
a euhemerized goddess (Lehmann 1989: 1-10; Kinsella 1969; Jackson 1964; Bhreath-
nach 1982: 243-60; Green 1992a: 70-2, 147-8). These beings are essentially similar to
the heroic characters of the Four Branches of the Mabinogi and the Tale of Culhwch
and Olwen. The Insular and Welsh mythological traditions contain many common