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Celtic animism
According to classical sources, the ancient Celts were animists. They honoured the forces of nature, saw the world as inhabited by many spirits, and saw the Divine manifesting in aspects of the natural world.〔Juliette Wood. ‘Introduction.’ In Squire, C. (2000). ''The mythology of the British Islands: an introduction to Celtic myth, legend, poetry and romance''. London & Ware: UCL & Wordsworth Editions Ltd. ISBN 1-84022-500-9. Pages 12–13〕
==Overview: the sacred land==
The Celts of the ancient world believed that many spirits and divine beings inhabited the world around them, and that humans could establish a rapport with these beings.〔Miranda Green. (1992:196) ''Animals in Celtic life and myth''. London: Routledge. ISBN 0-415-05030-8〕 The archaeological and the literary record indicate that ritual practice in Celtic societies lacked a clear distinction between the sacred and profane; rituals, offerings, and correct behaviour maintained a balance between gods, spirits and humans and harnessed supernatural forces for the benefit of the community.〔
The pagan Celts 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.〔Miranda J. Green. (2005) ''Exploring the world of the druids.'' London: Thames & Hudson. ISBN 0-500-28571-3. Page 29〕 While the polytheistic cultures of ancient Greece and Rome revolved around urban life, ancient Celtic society was predominantly rural. The close link with the natural world is reflected in what we know of the religious systems of Celtic Europe during the late 1st millennium BCE and early 1st millennium CE. As in many polytheistic systems, the local spirits honoured were those of both the wild and cultivated landscapes and their inhabitants. As Anne Ross observed, "god-types, as opposed to individual universal Gaulish deities, are to be looked for as an important feature of the religion of the Gauls ... and the evidence of epigraphy strongly supports this conclusion."〔Anne Ross, "Chain Symbolism in Pagan Celtic Religion" ''Speculum'' 34.1 (January 1959:39–59) p. 39.〕 As what some may consider spirits are considered by other authors to be deities, the list of Celtic deities derived from local inscriptions can at times be rather long.
The ancient Celts venerated the spirits who inhabited local mountains, forests and springs. Certain animals were seen as messengers of the spirits or gods. In Tribal territories, the ground and waters which received the dead were imbued with sanctity and revered by their living relatives.〔Miranda J. Green. (2005) ''Exploring the world of the druids.'' London: Thames & Hudson. ISBN 0-500-28571-3. Page 24〕 Sanctuaries were sacred spaces separated from the ordinary world, often in natural locations such as springs, sacred groves or lakes. Many topographical features were honored as the abodes of powerful spirits or deities, with geographical features named for tutelary deities. Offerings of jewelry, weapons or foodstuffs were placed in offering pits and bodies of water dedicated to these beings. These offerings linked the donor to the place and spirits in a concrete way.〔
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