Celtic Mother Goddess
There is no one-universal mother goddess in Celtic religion; it is the concept that is universal. Goddesses were representative of the symbolic and practical importance of women in early society, especially the mother relationship. Relationships between children of the same mother or children of same sisters, were held at be scared (Condren, 1989). All children born to a woman would automatically become part of the tribe; illegitimacy was not a problem. Brothers were responsible for their sister’s children, since the father may not be known; a sister’s child was truly a blood relative (Condren, 1989). In addition, tracing decedents through the mother was a common practice in the Celtic culture as well as in the Irish mythology (Stewart, 1990). The relationship to the mother, in all forms (father, daughter, sister, brother) is also emphasized in Irish mythology.
A main portion of Irish mythology is on the ‘invasion’ myth pertaining to the Tuatha Dè Danann, the ‘People of the Goddess Danu,’ a race of gods and goddesses (Green M. , 1996). Danu is thought to be the great mother to all gods and goddess. It is from her that all the other gods and goddesses emanated. The mother goddess, regardless of the various tribal forms, had a major presence in all Celtic territories. Their image is an essence or spirit of the land. It is found throughout the ancient pagan world and appears in Irish literature and poetry, as the figure of Sovereignty.
Many of the names for Ireland are derived from an actual tradition of female ruling power and goddesses. A nickname for Ireland is Érie, which is derived from the Goddess Ériu (Condren, 1989). This triple goddess, daughters of Danu, is from a famous mythological story about the Celtic invasion, explaining how the Celts came to Ireland. The Goddesses of Sovereignty Ériu, Banba, and Fotla, like many other goddesses, were expressed in three’s. The Celts believed rivers to be a crucial source of life. Besides being used for transportation or as a map to guide travels, rivers more importantly were thought as the womb opening of the Great Mother, the symbol of life. Many of the names in Ireland for rivers are variations or from roots of her name and appear in various forms. Goddesses’ names were also used in naming sacred groves, shrines, hillsides and land sites throughout Ireland.
A main portion of Irish mythology is on the ‘invasion’ myth pertaining to the Tuatha Dè Danann, the ‘People of the Goddess Danu,’ a race of gods and goddesses (Green M. , 1996). Danu is thought to be the great mother to all gods and goddess. It is from her that all the other gods and goddesses emanated. The mother goddess, regardless of the various tribal forms, had a major presence in all Celtic territories. Their image is an essence or spirit of the land. It is found throughout the ancient pagan world and appears in Irish literature and poetry, as the figure of Sovereignty.
Many of the names for Ireland are derived from an actual tradition of female ruling power and goddesses. A nickname for Ireland is Érie, which is derived from the Goddess Ériu (Condren, 1989). This triple goddess, daughters of Danu, is from a famous mythological story about the Celtic invasion, explaining how the Celts came to Ireland. The Goddesses of Sovereignty Ériu, Banba, and Fotla, like many other goddesses, were expressed in three’s. The Celts believed rivers to be a crucial source of life. Besides being used for transportation or as a map to guide travels, rivers more importantly were thought as the womb opening of the Great Mother, the symbol of life. Many of the names in Ireland for rivers are variations or from roots of her name and appear in various forms. Goddesses’ names were also used in naming sacred groves, shrines, hillsides and land sites throughout Ireland.
Stone plaque depicting three mother-goddesses, one with a baby, the second with a napkin and the third with a basin and sponge. From the Romano-Gaulish settlement at Vertillum, near Chatillon-sur Seine, Butgundy.
Through this brief summary of goddesses in Celtic religion and spirituality, one can picture a society in which women are highly honored, the female principle is scared, and the relationship with women through motherhood are the central elements of the social fabric (Condren, 1989). The association of women with the natural world does not equate them with subservience. This would not continue for long as the warrior mentality of the Celts continued to increase; the Roman and Greek influences of patriarchal society had infringed on Celtic society, and last the introduction of Christianity. This would be the final blow to destroy the ancient social and religious conscience of the Celtic Ireland.