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Aengus - god of passionate and romantic love, youth and poetic inspiration; Áine - goddess of parental and familial love, summer, wealth and sovereignty; Banba, Ériu and Fódla - patron goddesses of Ireland
The Celtic religion perceived the presence of the supernatural as integral to, and interwoven with, the material world. Every mountain, river, spring, marsh, tree and rocky outcrop was inspirited. [3]: 29 While the polytheistic cultures of ancient Greece and Rome revolved around urban life, ancient Celtic society was predominantly rural. The ...
Ancient Celtic religion, commonly known as Celtic paganism, [1] [2] [3] 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 (some of them hostile and probably not well-informed), and literature from ...
The Celtic god Sucellus. Though the Celtic world at its height covered much of western and central Europe, it was not politically unified, nor was there any substantial central source of cultural influence or homogeneity; as a result, there was a great deal of variation in local practices of Celtic religion (although certain motifs, for example, the god Lugh, appear to have diffused throughout ...
Druidry has been described as a form of Celtic spirituality, [31] or "Celtic-Based Spirituality". [32] Scholar of religion Marion Bowman described Druidry as the "Celtic spirituality" par excellence. [31] Some practitioners regard Druidry as a form of "native spirituality", [33] and it displays an affinity with folk religions. [25]
From Celtic–Germanic *b h od h wo- ('battle, fight'). [6] [5] Name of a war divinity. Also attested as a personal name in Gaulish Boduos. A term common to Celtic and Germanic, where a war-goddess is known as Badu-henna. The meaning 'crow', a bird symbolizing the carnage in battle, emerged later in Celtic languages.
Celtic Religion in Pre-Christian Times. Andover-Harvard Theological Library. Arenas-Esteban, J. Alberto (2010). Celtic religion across space and time: fontes epigraphici religionvm celticarvm antiqvarvm. Toledo: Junta de Comunidades de Castilla-La Mancha. ISBN 978-84-7788-589-4. de Bernardo Stempel, Patrizia (2003). "Die sprachliche Analyse ...
Celtic pagans have been accused of cultural appropriation and ignoring living Celtic communities, particularly because of the neo-pagan concept of "elective affinity", whereby identification as Celtic is a personal choice; [24] [25] [26] Celtic reconstructionists seek to be aware of this danger and to participate in living Celtic cultures. [27]