Day: August 31, 2011

Ancient Celtic Culture

Ancient Celtic Culture

by John Patrick Parle

 

The Celts on the main continent were largely ruled by the chieftain of their individual tribe–some chieftains were elected by the free men of the tribe for a limited term of office.

Here are some of the names of ancient Celtic chieftains, to get an idea of what the old Celtic names sounded like: Orgetorix, Sinorix, Dunmorix, Cartismandua (a woman), Prasutagus, Amborix, Clondicus, Luernios, Ariamnes, Adiatorix. (The “rix” ending to the Celtic name signified that the person was a supreme chieftain, perhaps over more than one tribe or over a large land area). Because there was no written Celtic language there, these types of personal names and the names of the tribes themselves are our best idea of what old Celtic words on the mainland of Europe sounded like. The great names of the Gaulish chieftain Vercingetorix and of Boadicea, the female chieftain of Celtic Briton, will come up later in our story.

Classical writers said that the Celts were taller than the Romans, more muscular, had fair skin, and blonde hair was common. The Celts were known for their hospitality, but could be boastful and irritable. They were fond of feasting, were high-spirited, and in general liked excitement. Yet, in Rome, culturally sophisticated Cicero was able to become friends with a Celtic druid from Gaul named Diviciacus, and Cicero said that a Celtic leader from Galatia named Dejotarus was “gentle and honest.” The ancients said that the Celts liked to speak in riddles, and loved to exaggerate. Some Celtic tribes had a sense of wanderlust and were nomadic (often in response to threats from the outside), while others stayed put in farming communities.

The ancient Celts lived in scattered villages without fortified walls. In wartime, they would build hill forts for protection. Their homes were circular and made of wood with thatched domelike roofs. They had little furniture, and ate and drank out of earthen dishes and goblets. They slept on beds of straw.

Agriculture was a major activity of the Celts of old, with many of them owning private farmlands. They produced mostly wheat for bread. In fact, the ancient writers said that this was the main difference between the Celts and the Germanic tribes of the day, the latter of whom did little farming and consumed mostly meat and milk. Whereas the Celts grew crops, the Germanic barbarians then did little of this. The Celts were also large swinehearders (most of the meat they ate was ham and pork), and cattle was common for dairy products. They brewed beer, which they called “cervesia,” and added honey and cumin to beer, which they called “corma.” The Celts also appreciated wine and mead.

In terms of clothing, the Celtic women wore a simple long garment with a cloak. The men wore trousers (sometimes knee length), a sleeved tunic reaching the thigh, a cloak, and sandals or boots. A metal piece of jewelry for around the neck called a torc (torques) was quite popular. Clothing dyed in bright colors was common. Men wore droopy moustaches, sometimes beards, and often long hair, all of this in contrast to the contemporary Romans. Women enjoyed painting their bodies, and some tribes of Celtic warriors went into battle stark naked and painted all over in bright blue.

The basic social structure was threefold: the chieftain, the warrior aristocracy, and the freeman farmers. Woman had a lower place, but some women were able to attain the position of chieftain, which was unknown in other cultures of the period. Slavery was accepted, largely conquered peoples. Three other roles in Celtic society were quite important: the druid, the bard, and the artisan.

The bard was the chief poet of a clan or extended family. He was the keeper of the family or tribal oral history and entertained gatherings with epic tales of Celtic gods and heroes. He was a storyteller and a man of rhymes–a wordsmith. The Celtic bard, as did the Bard of Elizabethan times, tried the best he could to portray his benefactors as well as possible in laudable terms. Bards often sang their verse while playing a lyre (which in Ireland was eventually replaced by the harp). The artisan, who is often overlooked in books about the Celts, made all the wonderful metalwork, carvings, and tools for the tribe. The works of the ancient Celtic artisans exist today in museums all over Europe.

Celtic Magick and Its Uses Today

Celtic Magick and Its Uses Today

 

For several decades there has been a growing interest in the old Pagan beliefs. People are seeking a more practical, personal system of belief, some way to be spiritual yet improve their lives. This includes Pagan Religion and magick, which is both practical and spiritual.

The Celtic and/or Druidic systems are generally thought of as being Irish, British and Welsh. In fact, the Celts at one time inhabited much of western Europe. Remains of their civilizations range from southern France and areas of Spain north into lowland Germany, the British Isles and Ireland.

It is not necessary to be of those racial backgrounds to practice Celtic magick. All that is needed is an interest in Celtic mythologies and magick itself, a deep sympathetic feeling for Nature and her powers.

Celtic magickal beliefs are firmly rooted in the Earth herself and in the elemental spirits that are the very essence of all Nature. This includes the four basic Elements which make up Nature: Earth, Air, Fire and Water.

The ancient Celts had a vast knowledge of, and respect for the healing and magickal qualities of plants and stones. They knew and used the power flows of the Earth, trees and special outcropping of rock. They called upon the elemental spirits, the “little people” of the Irish, the gnomes and fairies of the British.

But perhaps the strongest belief, almost unique among ancient peoples, was their devotion to the Great Mother, the mother and warrior goddesses. In fact the Celtic peoples, before Roman and Christian intervention, were one of the few races to give their goddesses equal footing with their gods.

This is not to say that other Pagan religions did not honor the Great Mother. But upon close inspection you will find that the male deities of most other pantheons were considered more important, more powerful. The goddesses were allowed their place in worship so long a their followers did not try to usurp the prime position of power which was always held by a male deity.

The goddesses of the Celts did not hold a secondary position in their worship or their legends. This respect bled over into Celtic society. As a result Celtic women were highly respected, having many rights of property, person and status. Priestesses were held in honor. Women were warriors as well as mothers, and had equal rights with men.

Did this harm or weaken the society or lessen the men? According to history, decidedly not. The Celts were one of the fiercest, most spiritually advanced races of the Old World, weakening only when they accepted and bowed to the inroads of Christianity.

The life of a Celt was filled with magick and its uses. Their intertwining artwork on jewelry, clothing, utensils and their houses was a form of magick meant to avert the evil eye and send back curses. They believed that their deities could appear in any place and at any time, that it was the duty of humans to call upon them for aid. They also believed that it was the responsibility of each person to do whatever he or she could to better his or her own life, and that decidedly meant the use of magick both small and large. To accomplish this, a person had to be continually willing to learn and grow.

To practice effective Celtic magick today, you must be willing to learn about and use plant and herb magick. Certain stones must be sought, enticed into your service, and cherished as reservoirs of energy. The powers of the elementals and Elements must be respected, petitioned for help and befriended. You must seek the ancient reservoirs of god-power that were built and fed by Celtic worship and which still exist today.

But most of all, you must suspend all the narrow definitions of reality you have learned. You must rethink what is possible or impossible, realizing that when certain actions are taken, nothing is impossible. The practice of these particular actions is the practice of what is known as magick.

Magick is a suspension of what we see, and a belief in and use of what we cannot see, but know instinctively is there. Celtic magick is simply applying that invisible ingredient in certain ways, using natural or Nature’s powers to improve life.

Magick cannot be tested in a laboratory, dissected and placed under a microscope. Magick lives in the mind of the user, manifesting itself in practical living. Pagan magick is both practical necessity and part of a religious experience. Pagans are people who live very much in reality. Long ago they realized that when you no longer have to struggle for everyday necessities, spitituality can be freely sought and more easily attained. They also know that when you can do for yourself, it is seldom that another person will be able to manipulate or control you against your will.

The time is right for Celtic magick to come back into its own place in the world. More and more people are dissatisfied with what they see as socially accepted religions. They are seeking along old pathways, clouded by disuse and overgrown by falsehoods. But the very search of these people is creating a fresh wind that will scour those ancient tracks. The way will become clear, the old wisdom will once again be found and put into practice. To those who seek, success and growth will come. Success will be visible in the improvement of life itself.

Pagan-thinking people do not tend to be followers of the accepted social norm. They are innovators, thinkers, pursuers of wisdom and spiritual growth. They know that improving you, the person, and your immediate life is as important as perfecting the spiritual you or the soul. A well-balanced personality and a successful life by whatever terms you define success, is the true guidepost along the ancient paths. Striving for these worthy goals and getting there are what really matter, not the opinions of others.

May you find your way down the ancient pathways to the Groves of Wisdom.

Preparing for Celtic Magick

Preparing for Celtic Magick

 
 
Preparation for ritual magick of any kind requires the self-discipline and techniques learned from concentration, focusing visualization and meditation. If you desire to obtain physical manifestation from your efforts, it is essential that you actually do and practice these exercises.
 
Concentration is holding an image or idea in your mind without interruption. It is of great importance during rituals when you must exclude everthing not directly related to what you are doing. No thoughts of the day’s happenings, no extraneous noise, must be allowed to dominate your attention for any length of time. If such things do intrude, they must be immediately dismissed as unimportant at the moment.
 
To strengthen your powers of concentration, you will need to practice two exercises. The first exercise is done with a minimum of supplies. Light a candle and set it on a table before you. Sit comfortably and look at the flame. It is easiest on the eyes to look at the blue around the lower part of the wick instead of bright upper flame. Do not stare; blink your eyes whenever you need to. After a few minutes, close your eyes and look for the flame. You will see it against your closed eyelids. Keep your thoughts on that flame image, and see how long you can maintain the mental picture before your conscious mind begins to intrude.
 
The second exercise is much the same, but uses a picture instead of a candle. Choose a picture that pleases you. Tarot cards are especially good for this. Stand or hang the picture at a comfortable level and look at it for sometime. Close your eyes and see if you can discern a mental image against your eyelids. Hold that image as long as you can.
 
Focusing is important to ritual magick as it is the process of adjusting your “inner eye” or attention on a particular object or goal. You must have a clear idea or picture of what you wish to produce while doing magick. This is very similar to concentration but more refined. An idea is harder to hold in the mental realms than a reflected picture.

It is not necessary to visualize a goal in absolute detail. Too much detail tends to limit the manifestation, especially if you could have had something better. Know what you want, but never restrict yourself. The Gods may be more generous to you than you are to yourself.
 
Focusing and concentrating on performance during ritual will channel your mental powers, thereby clarifying and strengthening the function. The act of casting and consecrating a magickal circle must have focus and concentration if it is to be done properly. If you fail to do this the circle will not provide you with the neutral are in which to perform magick, and most certainly will not give you protection.
 
Again, using the picture or card, this time elicit all associated images. See if you can create movement within the picture.
 
Go through the same exercise with the candle flame, this time changing the size, height and color of the flame. Summon up associated images and follow them through. Some startling ideas have come out of such exercises.
 
Meditation is a great aid to centering yourself, controlling destructive emotions and gaining insight. But it should also bring a greater sense of awareness and increase your ability to visualize. All of these skills are necessary in the practice of magick, especially if you want feasible results.
 
Meditation is really not a complicated exercise, unless you lack self-control. If you do, you need meditation more than ever. Relaxing, smooth music is an excellent background to help mask minor noises and help you relax. Turn off the telephone, hang a “do not disturb” sign on the door, and choose a comfortable chair.
 
Listen to the music while taking a few deep breaths. Relax and let yourself unwind. Next mentally surround yourself with white light for protection. Imagine yourself standing on a wooden bridge over a calm pond. Drop all your problems into the water, and watch it close over them. This is a symbolic release that tells your subconscious mind that you need an answer to solve these troubles. Then visualize yourself walking on across the bridge, leaving everything behind.

To continue the meditation, project yourself into a meadow on the other side of the bridge. A small stream runs through the grass and flowers. Shady trees surround it. Wander through the meadow, soaking up the peacefulness and healing. You may see people or nature spirits. Talk with them if you like.
 
As long as you remain objective and do not push to hear what you want to hear, you can receive very accurate guidance while in meditation. If you strain to hear what you want, you will get only messages from your conscious mind, which does not believe in what you are doing.

When in meditation, you are in an astral state. Therefore, it is always possible that at some time you will meet a being that makes you fearful or uncomfortable. If this should happen, recall the white light and leave.
 
You will be able to escape the meditation any time you choose. Simply become aware of your body and open your eyes. As during ritual, time in meditation is non-existent. Time is a limited idea belonging to the left brain and conscious mind. When working with the right brain and subconscious mind, time has no meaning at all.
 
The symbolism of dropping your problems into the pond is essential. It is never a good idea to go into meditation without doing this, just as it is imprudent not to use the white light. Both are protective measures to eliminate taking negative vibrations into an otherwise productive exercise.
 
Celtic Magic
D. J. Conway

Understanding Celtic Magick

Understanding Celtic Magick

 
To the Celtic peoples, magick was as common as breathing. It was not something set aside for special occasions anymore than was their beautiful twisting artwork. Like their intricate designs that decorated even ordinary utensils, magick was a part of everyday life.
 
The Celts had no difficulty reconciling materialism and spiritual insights because they clearly understood that each is present in the other, that matter is only solidified spirit. Today, we have trouble accepting that magickal law. Our minds have been bombarded by prejudiced opinions until we have become programmed to believe a blend of the material and spiritual is impossible. We have been taught an error: that to be spiritual one cannot be materialistic. In defining materialistic I mean concerned with material well-being, not controlled by material things. By continuing to believe this lie, we place ourselves within a tightly-bound area that prohibits us from manifesting by magick, what we need in our lives.
 
Ritual magick removes this programming sometimes with drastic effect in an unprepared person. The practice of magick will quickly bring out the hidden side of any magician. That is why it is so important for a magician to really, truthfully, know him or herself and exercise self discipline.
 
RItual magick is merely the taking of energy from another plane of existence and weaving that energy, by specific thoughts, words, and practices, into a desired physical form or result in this plane of existence. The whole idea of magick is to contact various energy pools that exists in a dimension other than our own. Magicians do this deliberately because these energies add a vast amount of power to the energy for manifestation. that we hold within ourselves. The prime purpose of ritual is to create a change, and we cannot do that without the combination of these energies. We need the assistance of those energy pools, which can be called gods, deities and elementals.

Everything used during ritual is a symbol of an energy that exists on another plane. Whether or not the magician properly connects with that specific energy and believes he or she can work magick depends upon how well he or she understands its representative symbol which is used on this plane or world. Study of, and meditation on, ritual symbols is an important part of training.
 
In order to bring through the energy of the gods or energy pools, the magician must set up a circuit of communication along which that power can flow. This is done by ritual use of symbols, ritual itself, visualization and meditation. To keep the incoming power from dissipating before being directed toward a particular goal, rituals are performed with a cast and consecrated circle. This provides a neutral energy area which will not siphon off or dissipate the incoming energy.
 
To correctly contact the appropriate energy pool, the magician uses as many symbols as possible that represent a specific deity power. For example, he or she will choose a color, incense, plant, stones, and statue or picture to help his or her visualization.
 
The ability to visualize is extremely important, as the magician must invoke, or call into him or herself, a godform (also called an archetypal energy pool). However, you must realize that you can never invoke the entire power of such an archetypal being into your physical body. Trying to do that would destroy your physical form. That much potent energy simply can never be contained within such a limited mundane structure as the human body. You would not try to use a 440 volt line when a 110 volts is called for. It is rare that total inflow of energy is ever achieved. The gods and magickal laws prohibit this from ordinarily happening.
 
Also be aware that if you consistently call upon one particular deity power to the exclusion of all others, you will eventually begin to manifest characteristics of that energy pool within your personality. If this is done correctly in order to gain positive results, these changes will become an important part of your magickal personality. If not, they can cause changes of a negative kind.


At the end of each ritual, the godform or power is dismissed so that it can manifest the desire formed during the ritual. This enables the magician to gain the manifestation for which the ritual was done and also to be able to function in the physical world again. To continue holding the power after the ritual is completed would make it impossible for you to live a normal life.
 
Ritual magick helps to open the doors to your creative mind and the subconscious. To effectively do magick one must get the creative side of the mind, or right brain, to operate uninhibited by the analytical left brain. This is accomplished by consistent routine of visualization and meditation.
 
The dominant left brain generally maintains control. It is closely connected with the conscious mind and deals totally with what is calls reality or this world. It is the side of the brain that makes us feel guilty and criticizes us for things we do or do not do.
 
The creative right brain pertains entirely to what we call imagination, or other worlds. It is artistic, visualizing. It is the powerful belief formed in this are of the mind that contacts the deity energy pools and creates manifestation.
 
One of the first things a magician must do is reprogram his or her subconscious mind to eliminate all the old messages of failure and dissatisfaction that are recorded there. From infancy we are programmed by everyone around us with words and actions that express displeasure or approval. Unfortunately, this programming continues throughout life. Therefore, it is important to choose friends carefully at all ages so that the ideas of limitations and failures are kept to a minimum. This programming can be changed into positive actions by the use of certain techniques during meditation.
 
The right brain and the subconscious mind perform best when presented with symbols, since symbology is the language of the creative mind. During ritual, the left brain is lulled into a sense of control by the chants, tools, candles and movements; all tangible, logical things. The left brain becomes so involved that it forgets to monitor the right brain. As the same time these tools and activities become symbols to the right brain for use in its creative work.
 
Emotion is important in ritual magick. Not fluctuating emotions, but controlled emotions. The more emotionally involved you are during spellwork, the more effective the manifestation. There must be a strong desire in order for a manifestation to take place.


Repetition also plays an important part in manifestation and ritual work. Certain numbers hold mystical power; these numbers are 3, 5, 7, and 9. The ancient Celts were well aware of the significance of repetition and numbers. By repeating rituals or spellwork 3, 5, 7, or 9 times consecutively, the creative activity of the right brain and subconscious mind is reinforced. Repetition becomes the pleasure-pain motivator that influences the creative mind to bring forth the desired manifestation.
 
The number thirteen is very ancient, and is the prime number of importance among the WIccan religion. Traditionally, the seventh son of a seventh son, or the seventh daughter of a seventh daughter, was said to be born witch or magician. There is also an old belief that certain years in a person’s life are years of great importance or destiny. These were considered by the odd numbers of 3. 5. 7. and 9.
 
Among the Celts and Druids, the number three was of great significance. It was considered the balance between two extremes. The Druids even expressed their lore in triads. The Druidic symbol was the Tribann, or the Three Rays of Light. The shamrock symbolized this belief, long before St. Patrick used it to explain the Christian doctrine.
 
The importance of numbers is also shown in the relationship between certain numbers and the planets: Sun, 1 and 4; Moon, 2 and 7; Jupiter, 3; Mercury, 5; Venus, 6; Saturn, 8; and Mars, 9.
 
To effectively work magick, you must believe you can cause things to happen, that you have the power within you to change your life. Until you can reprogram your subconscious mind to believe this, manifestations will take longer to come into being.
 
To begin the changes needed to really believe you can do magick, you must begin by working on your hidden or inner self. You must change bad habits: negative thoughts of yourself, lying, cheating, stealing, broken promises, addictive habits. As you start to create changes in the inner self, you will find that magickal results flow more freely. Your life will manifest health, happiness and prosperity.
 
Some schools of magickal thought will tell you that doing magick for yourself is selfish and wrong. This is an erroneous idea held over from Judeo Christian beliefs and has nothing whatsoever to do with ritual magick and spellworking. The truth is, if you cannot manifest for yourself, you have little chance of manifesting for others.
 
This brings us to one great rule of morality in magick: Do what you will if you harm no being. You never really benefit by deliberately harming another creature through magick. The eventual backlash of karma is not worth the risk. However, one must also look at the opposite side, what happens if evil is left to flourish? In Wicca it is believed that allowing a wrong or evil to exist unhampered is harmful to everybody.
 
There are many ways to solve a problem with troublesome people through the use of positive magick. By no means should you be a doormat when it comes to protecting yourself and your loved ones. Be creative in doing protective spellwork. Brainstorm on paper, if necessary, until you are certain you are aware of all the options, have not limited yourself or destructively harmed others. It is essential to think through your reasons for doing magick.
 
The “Four Powers of the Magus (Magician)” is a very old teaching in magick. It is: to know, to dare, to will, to be silent. To know means to gain the knowledge to do ritual magick; to dare to practice it; to will the manifestation; and to keep silent about what you are doing. The last part is especially important. Talking about magick diffuses its energy flow. Silence also keeps unsympathetic people from directing negative thought towards your effort. People who talk about their magickal operations never ahieve real magick. I firmly believe that a copy of the Four Powers and the Wiccan law of morality should be in every ritual room.
 
The ancient Latin names for the Four Powers of the Magus were: noscere, audere, velle and tacere. It was believed that to be balanced, all these powers had to be present in the magician. There is also a correspondence between the Four Powers and the Four Elements. Noscere(know) corresponds to Air; audere(dare) to Water; velle(will) to Fire; and tacere(silence) to Earth. A fifth power ire(to progress or evolve) corresponds to Spirit.
 
The Celts knew the powers of the Moon phases and used them. In fact, their calendar was based on the lunar year. It is traditional that spellworking for the decrease or removal of problems takes place from after the Full Moon until the New Moon, with the day or night of the New Moon being strongest. Spellworking for increase, growth and gain takes place from after the New Moon until the Full Moon with they or night of the Full Moon being the most powerful.
 
It is logical that the Moon should affect your body and emotions just as it affects the tides of the Earth. After all, most of the human body is made up of water or liquids. The type of energy from the phases of the Moon conceivably will be reflected in your bodies. It is better for magick to work with the flow of Moon energy than against it.
 
Celtic magick basically works with and employs the powers of planetary and natural energies. It is a magick that is in harmony with our planet, indded with our very being. It is a magick that can change your life.
 
 
“Celtic Magic”
D. J. Conway

Who were the Celts?

Who were the Celts?

The Celts were a group of peoples that occupied lands stretching from the British Isles to Gallatia. The Celts had many dealings with other cultures that bordered the lands occupied by these peoples, and even though there is no written record of the Celts stemming from their own documents, we can piece together a fair picture of them from archeological evidence as well as historical accounts from other cultures.

The first historical recorded encounter of a people displaying the cultural traits associated with the Celts comes from northern Italy around 400 BC, when a previously unkown group of barbarians came down from the Alps and displaced the Etruscans from the fertile Po valley, a displacment that helped to push the Etruscans from history’s limelight. The next encounter with the Celts came with the still young Roman Empire, directly to the south of the Po. The Romans in fact had sent three envoys to the beseiged Etruscans to study this new force. We know from Livy’s The Early History of Rome that this first encounter with Rome was quite civilized:

[The Celts told the Roman envoys that] this was indeed the first time they had heard of them, but they assumed the Romans must be a courageous people because it was to them that the [Etruscans] had turned to in their hour of need. And since the Romans had tried to help with an embassy and not with arms, they themselves would not reject the offer of peace, provided the [Etruscans] ceded part of their seperfluous agricultural land; that was what they, the Celts, wanted…. If it were not given, they would launch an attack before the Romans’ eyes, so that the Romans could report back how superior the Gauls were in battle to all others….The Romans then asked whether it was right to demand land from its owners on pain of war, indeed what were the Celts going in Etruria in the first place? The latter defiantly retorted that their right lay in their arms: To the brave belong all things.

The Roman envoys then preceded to break their good faith and helped the Etruscans in their fight; in fact, one of the envoys, Quintas Fabius killed one of the Celtic tribal leaders. The Celts then sent their own envoys to Rome in protest and demand the Romans hand over all members of the Fabian family, to which all three of the original Roman envoys belonged, be given over to the Celts, a move completely in line with current Roman protocol. This of course presented problems for the Roman senate, since the Fabian family was quite powerful in Rome. Indeed, Livy says that:

The party structure would allow no resolution to be made against such noblemanm as justice would have required. The Senate…therefore passed examination of the Celts’ request to the popular assembly, in which power and influence naturally counted for more. So it happened that those who ought to have been punished were instead appointed for the coming year military tribunes with consular powers (the highest that could be granted).

The Celts saw this as a mortal insult and a host marched south to Rome. The Celts tore through the countryside and several battalions of Roman soilders to lay seige to the Capitol of the Roman Empire. Seven months of seige led to negotiations wherby the Celts promised to leave their seige for a tribute of one thousand pounds of gold, which the historian Pliny tells was very difficult for the entire city to muster. When the gold was being weighed, the Romans claimed the Celts were cheating with faulty weights. It was then that the Celts’ leader, Brennus, threw his sword into the balance and and uttered the words vae victis “woe to the Defeated”. Rome never withstood another more humiliating defeat and the Celts made an initial step of magnificent proportions into history.

Other Roman historians tell us more of the Celts. Diodorus notes that:

Their aspect is terrifying…They are very tall in stature, with ripling muscles under clear white skin. Their hair is blond, but not naturally so: they bleach it, to this day, artificially, washing it in lime and combing it back from their foreheaads. They look like wood-demons, their hair thick and shaggy like a horse’s mane. Some of them are cleanshaven, but others – especially those of high rank, shave their cheeks but leave a moustache that covers the whole mouth and, when they eat and drink, acts like a sieve, trapping particles of food…The way they dress is astonishing: they wear brightly coloured and embroidered shirts, with trousers called bracae and cloaks fastened at the shoulder with a brooch, heavy in winter, light in summer. These cloaks are striped or checkered in design, with the seperate checks close together and in various colours.[The Celts] wear bronze helmets with figures picked out on them, even horns, which made them look even taller than they already are…while others cover themselves with breast-armour made out of chains. But most content themselves with the weapons nature gave them: they go naked into battle…Weird, discordant horns were sounded, [they shouted in chorus with their] deep and harsh voices, they beat their swords rythmically against their shields.

Diodorus also describes how the Celts cut off their enemies’ heads and nailed them over the doors of their huts, as Diodorus states:

In exactly the same way as hunters do with their skulls of the animals they have slain…they preserved the heads of their most high-ranking victims in cedar oil, keeping them carefully in wooden boxes.

Diodorus Siculus, History.

By: John Patrick Parle

In terms of a starting point, the Celts probably had their birthplace in the Alsace-Lorraine region of eastern France in the years between 1500-1000 B.C. This is roughly the time when Moses and King David were said to be active in Judea. The Celts of this period were a Bronze Age people, although before long they became the first people north of the Mediterranean civilizations to use iron, giving the Celts a superior position in weapons and tools in their geographic region.

Between 800-400 B.C., a period called the Hallstatt Celtic civilization, the various Celtic tribes began to dominate what is now France (called Gaul then), southern Germany, Austria, Switzerland, Czechoslovakia, western Hungary, and excursions into Great Britain. This period corresponds to the high point of Greek civilization, from Homer to the building of the Parthenon.

From about 400-100 B.C., a period called the La Tene Celtic civilization, the Celtic tribes expanded their dominance into Ireland, northern Italy, parts of Spain, parts of Belgium, Bosnia in the Balkans, and had some presence in southern Scandinavia. This time period is when the Romans began to be a powerhouse in the Mediterranean world.

A couple of Celtic military campaigns are worthy of note. In 390 B.C., invading Celtic armies sacked Rome and held it for seven days. These Celts later marauded down the Italian peninsula as far as Sicily, but were driven back.

The Celts also invaded the region around Greece in circa 285 B.C. They raided Thrace (now in Bulgaria), Macedonia, Illyria, and Thessaly (in northern Greece). A coalition of Greeks finally drove the Celts back after the latter had sacked Delphi (in the center of Greece) in 279 B.C.

At about this time, three tribes of Celts crossed the Dardanelles into Asia Minor (modern Turkey) and established the region of Galatia. St. Paul’s epistle to the Galatians was a letter to the descendants of these Celtic peoples.

(Note the similarity of area names derived from the Gaelic root word: Gaul in modern France, Galicia in Spain, Galatia in present-day Turkey–all dominated at one time by Celtic peoples