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An difríocht idir athruithe ar: "Déithe Ceilteacha"

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{{Glanadh-mar|ag aistriú go Gaeilge}}
[[Íomhá:Epona.jpg|mion|[[Epona]], the Celtic goddess of horses and riding, lacked a direct Roman equivalent, and is therefore one of the most persistent distinctly Celtic deities. This image comes from Germany, about 200 AD.]]
[[Íomhá:CLUNY-Maquette pilier nautes 1.JPG|mion|Replica of the incomplete [[Pillar of the Boatmen]], from Paris, with four gods, including the only depiction of [[Cernunnos]] to name him (left, 2nd from top).]]
 
'' The ancient [[na Ceiltigh]] appear to have had a pantheon of deities comparable to others in [[Indo-European religion]], each linked to aspects of life and the natural world. They are known from a variety of sources, including ancient places of worship, statues, engravings, cult objects and place or personal names.
 
'' By a [[Interpretatio graeca|process of syncretism]], after the Roman conquest of Celtic areas, the Celtic deities became associated with their Roman equivalents, and their worship continued until [[Christianization]]. Pre-Roman [[Celticealaín artCheilteach]] produced few images of deities, and these are hard to identify, lacking inscriptions, but in the post-conquest period many more images were made, some with inscriptions naming the deity. Most of the specific information we have therefore comes from Latin writers and the archaeology of the post-conquest period. More tentatively, links can be made between ancient Celtic deities and figures in early medieval luath-[[EarlyLitríocht Irishna literature|IrishGaeilge]] andagus [[Medievallitríocht Welshna literature|Welsh literatureBreatnaise]] de chuid na meánaoise, although all these works were produced well after Christianization.
 
== Na Rómhánaigh ==
'' The ''locus classicus'' for the [[List of Celtic deities|Celtic gods]] of [[Gaul]] is the passage in [[Julius Caesar]]'s ''[[Commentarii de Bello Gallico]]'' (''The Gallic War'', 52–51 BC) in which he names six of them, together with their functions. H e says that [[Mercury (mythology)|Mercury]] was the most honoured of all the gods and many images of him were to be found. Mercury was regarded as the inventor of all the arts, the patron of travellers and of merchants, and the most powerful god in matters of commerce and gain. A fter him, the Gauls honoured [[Apollo]], who drove away diseases, [[Mars (mythology)|Mars]], who controlled war, [[Jupiter (mythology)|Jupiter]], who ruled the heavens, and [[Minerva]], who promoted handicrafts. He adds that the Gauls regarded [[Dis Pater]] as their ancestor.<ref>[[Julius Caesar]], ''[[Commentarii de Bello Gallico]]'' [https://archive.today/20120714093800/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Caes.+Gal.+6.17 6:17-18]</ref>▼
'' By a [[Interpretatio graeca|process of syncretism]], after the Roman conquest of Celtic areas, the Celtic deities became associated with their Roman equivalents, and their worship continued until [[Christianization]].
 
▲'' The ''locus classicus'' for the [[List of Celtic deities|Celtic gods]] of [[Gaulan Ghaill]] is the passage in [[Julius Caesar]]'s ''[[Commentarii de Bello Gallico]]'' (''The Gallic War'', 52–51 BC) in which he names six of them, together with their functions. H eHe says that [[Mercury (mythology)Mearcair|Mercury]] was the most honoured of all the gods and many images of him were to be found. Mercury was regarded as the inventor of all the arts, the patron of travellers and of merchants, and the most powerful god in matters of commerce and gain. A fter him, the Gauls honoured [[Apollo]], who drove away diseases, [[Mars (mythology)|Mars]], who controlled war, [[Jupiter (mythology)Iúpatar|Jupiter]], who ruled the heavens, and [[Minerva]], who promoted handicrafts. He adds that the Gauls regarded [[Dis Pater]] as their ancestor.<ref>[[Julius Caesar]], ''[[Commentarii de Bello Gallico]]'' [https://archive.today/20120714093800/http://perseus.mpiwg-berlin.mpg.de/cgi-bin/ptext?lookup=Caes.+Gal.+6.17 6:17-18]</ref>
 
'' In [[interpretatio Romana|characteristic Roman fashion]], Caesar does not refer to these figures by their native names but by the names of the Roman gods with which he equated them, a procedure that complicates the task of identifying his Gaulish deities with their counterparts in the insular Celtic literatures. He also presents a neat schematic equation of god and function that is quite foreign to the vernacular literary testimony. Yet, given its limitations, his brief catalog is a valuable witness.
 
'' The gods named by Caesar are well-attested in the later epigraphic record of Gaul and Britain. Not infrequently, their names are coupled with native Celtic theonyms and epithets, such as Mercury [[Visucius]], [[Lenus]] Mars, Jupiter [[Poeninus]], or [[Sulis]] Minerva. Unsyncretised theonyms are also widespread, particularly among goddesses such as [[Sulevia]], [[Sirona]], [[Rosmerta]], and [[Epona]]. In all, several hundred names containing a Celtic element are attested in Gaul. The majority occur only once, which has led some scholars to conclude that the Celtic gods and their cults were local and tribal rather than national. Supporters of this view cite [[Lucan (poet)|Lucan]]'s mention of a god called [[Teutates]], which they interpret as "god of the tribe" (it is thought that ''teuta-'' meant "tribe" in Celtic).<ref name="Duval">Paul-Marie Duval, ''Les dieux de la Gaule'', Éditions Payot, Paris, 1993. {{ISBN|2-228-88621-1}}</ref> The multiplicity of deity names may also be explained otherwise – many, for example, may be simply epithets applied to major deities by widely extended cults.
 
[[Íomhá:CLUNY-Maquette pilier nautes 1.JPG|mion|Macasamhail den leacht neamhiomlán, [[Gallán na mBádóirí]], as Páras, le ceithre dhia, ina measc an t-aon léiriú amháin den dia [[Cernunnos]] ina dtugtar a ainm (ar chlé, 2a ón mbarr).]]
 
==General characteristics==
Aisghafa ó "https://ga.wikipedia.org/wiki/Déithe_Ceilteacha"