Furthermore, we need to take caution when asserting the time frame in which the works were recorded. When looking at the context of the evidence, some disturbing factors are noticeable. First, the works lack any connection to La Tene, which was a significant ritual burial that laid a foundation for many of the Celtic beliefs in religion and mythology. Second, there is “proof that the background to these tales was earlier than the introduction of Christianity in the fifth century AD” (Green 1993: 15). This statement implies that the period in which the literature was written was pre-Celtic mythology and so is likely to be out of its realm. Likewise, other Irish and Welsh materials appear to have been compiled too late, such as the Ulster Cycle. This era of post-Celtic mythology would inevitably challenge any beliefs that came before its time. Thus the Celtic literature could be ignorant of the actual beliefs of the people about whom they wrote. The descriptions from the pre and post mythological era would most likely compare and contrast, leading to more confusion about the true nature of the Celtic deities. Finally, it is important to take note that the Irish materials focused mostly on the Irish society, leaving out religious beliefs coming from the Celts in Britain and Gaul.5 In a sense, the Irish materials cannot be comprehensive because they could leave out vital information pertaining to gods and goddesses in other areas. Although these sacred tales may be misleading or vague, the Irish and Welsh did have one advantage: the work was composed by a Celtic heritage – those of Irish and Welsh decent. Therefore, this category of evidence can be considered more ‘direct’ compared with other resources that are completely second-hand.

James, Simon. Exploring the World of the Celts. England (1993) Thames and Hudson.

Powell, T.G.E. The Celts. England (1994) Thames and Hudson.

Green, Miranda Jane. Exploring the World of the Druids. England (1997) Thames and Hudson.

Rankin, David. Celts and the Classical World. United States of America (1996) Routledge.

Like any archaeological discoveries, there appears to be difficulties involved with both interpretation and lack of article discovered. First, archaeologists can deal only with what has survived. When there is not enough to conclude, then the words behave more like an hypothesis that has yet to be tested and probably never will. It is possible to study the artefacts further and search for parallels in time or context, but the outcome can never be certain. Second, one’s belief is another person’s disbelief in the world of archaeological evidence. Thus, the archaeological evidence into the nature of Celtic gods and goddesses are merely deductions, or conclusions that breach a closure. The information is highly uncertain, which makes it highly unreliable too. Judgements lead this crusade of discovered archaeological proof, so we can never be completely confident. In the end, we can only offer thoughts on the substantive archaeological evidence that we have collected. This will in tur

Some topics in this essay:
Graeco-Roman8 Mediterranean, Greek Roman, Irish Welsh, Ulster Cycle, , Races’3 Regarding, Greeks Romans, Marcellinus Lucan7, Hence Graeco-Roman, La Tene, gods goddesses, celtic gods, celtic gods goddesses, archaeological evidence, nature celtic, irish welsh, nature celtic gods, celtic deities, celtic mythology, nature gods, celts england, celtic society, green miranda jane, green 1997 24, nature gods goddesses,