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The two religions had quite a lot in common: both were polytheistic and highly eclectic or localized, both centered often around the deeds of a god-like hero, and both acknowledged the existence of Gods other than those being worshipped.Indeed, the Romans even held a belief in genii loci.Similarly, the Celts had no universal Gods, and therefore had an abundance of them, many bearing close resemblance in name and function to others.Worship seems to have been very localised, with many different Gods being worshipped and no specific reasoning behind this, besides perhaps the isolation of the Celts from each other. Collingwood says that, ‘Both unofficially and officially, the Roman was ready not only to tolerate Celtic religion, even in its humblest local manifestations, but to join in it.’ The Romano-British temples, sometimes called Romano-Celtic temples, may be examples of this, as they are temples built traditionally in Roman form, but often associated with Celtic deities.Unlike Christians, the Pagan Celts had little or no objection to burning incense or making animal sacrifices to the Divine Emperor.This participation in the Divine Cult was not threatening to Celtic polytheistic religion.

Yet, this reasoning is similar to the attempts of nineteenth century British colonialists in Africa, explaining their supposed main motivations were bringing Christianity to the non-Christian natives there.

A lack or lessening of Druidic priestly influence could have done nothing to strengthen the sense of a purely Celtic religious identity.

As a result of this, and other factors such as the gradual and near comprehensive Romanisation of the Celtic people, Roman Paganism and Celtic Paganism were bound to mix.

The Druids filled a highly esteemed and vital role in Celtic society.

They acted both as law makers and law enforcers, presided over sacrifices and religious functions, kept the history, mythology, and law system alive through memory and oral tradition, taught the youth, and influenced the nobility.

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