CELTIC MYTHOLOGY (Illustrated Edition). T. W. Rolleston

      Animal Worship

       Table of Contents

      Animal worship pure and simple had declined among the Celts of historic times, and animals were now regarded mainly as symbols or attributes of divinities. The older cult had been connected with the pastoral stage in which the animals were divine, or with the agricultural stage in which they represented the corn-spirit, and perhaps with totemism. We shall study here (1) traces of the older animal cults; (2) the transformation of animal gods into symbols; and (3) traces of totemism.

      1.

The presence of a bull with three cranes (Tarvos Trigaranos) on the Paris altar, along with the gods Esus, Juppiter, and Vulcan, suggests that it was a divine animal, or the subject of a divine myth. As has been seen, this bull may be the bull of the Táin bó Cuailgne. Both it and its opponent were reincarnations of the swine-herds of two gods. In the Irish sagas reincarnation is only attributed to gods or heroes, and this may point to the divinity of the bulls. We have seen that this and another altar may depict some myth in which the bull was the incarnation of a tree or vegetation spirit. The divine nature of the bull is attested by its presence on Gaulish coins as a religious symbol, and by images of the animal with three horns—an obvious symbol of divinity.⁶⁴⁴ On such an image in bronze the Cimbri, Celticised Germans, swore. The images are pre-Roman, since they are found at Hallstadt and La Tène. Personal names like Donnotaurus (the equivalent of the Donn Taruos of the Táin) or Deiotaros ("divine bull"), show that men were called after the divine animal.⁶⁴⁵ Similarly many place-names in which the word taruos occurs, in Northern Italy, the Pyrenees, Scotland, Ireland, and elsewhere, suggest that the places bearing these names were sites of a bull cult or that some myth, like that elaborated in the Táin, had been there localised.⁶⁴⁶ But, as possibly in the case of Cúchulainn and the bull, the animal tended to become the symbol of a god, a tendency perhaps aided by the spread of Mithraism with its symbolic bull. A god Medros leaning on a bull is represented at Haguenau, possibly a form of Mider or of Meduris, a surname of Toutatis, unless Medros is simply Mithras.⁶⁴⁷ Echoes of the cult of the bull or cow are heard in Irish tales of these animals brought from the síd, or of magic bulls or of cows which produced enormous supplies of milk, or in saintly legends of oxen leading a saint to the site of his future church.⁶⁴⁸ These legends are also told of the swine,⁶⁴⁹ and they perhaps arose when a Christian church took the place of the site of a local animal cult, legend fusing the old and the new cult by making the once divine animal point out the site of the church. A late relic of a bull cult may be found in the carnival procession of the Boeuf Gras at Paris.

A cult of a swine-god Moccus has been referred to. The boar was a divine symbol on standards, coins, and altars, and many bronze images of the animal have been found. These were temple treasures, and in one case the boar is three-horned.⁶⁵⁰ But it was becoming the symbol of a goddess, as is seen by the altars on which it accompanies a goddess, perhaps of fertility, and by a bronze image of a goddess seated on a boar. The altars occur in Britain, of which the animal may be the emblem—the "Caledonian monster" of Claudian's poem.⁶⁵¹ The Galatian Celts abstained from eating the swine, and there has always been a prejudice against its flesh in the Highlands. This has a totemic appearance.⁶⁵² But the swine is esteemed in Ireland, and in the texts monstrous swine are the staple article of famous feasts.⁶⁵³ These may have been legendary forms of old swine-gods, the feasts recalling sacrificial feasts on their flesh. Magic swine were also the immortal food of the gods. But the boar was tabu to certain persons, e.g. Diarmaid, though whether this is the attenuated memory of a clan totem restriction is uncertain. In Welsh story the swine comes from Elysium—a myth explaining the origin of its domestication, while domestication certainly implies an earlier cult of the animal. When animals come to be domesticated, the old cult restrictions, e.g. against eating them, usually pass away. For this reason, perhaps, the Gauls, who worshipped an anthropomorphic swine-god, trafficked in the animal and may have eaten it.⁶⁵⁴ Welsh story also tells of the magic boar, the Twrch Trwyth, hunted by Arthur, possibly a folk-tale reminiscence of a boar divinity.⁶⁵⁵ Place-names also point to a cult of the swine, and a recollection of its divinity may underlie the numerous Irish tales of magical swine.⁶⁵⁶ The magic swine which issued from the cave of Cruachan and destroyed the young crops are suggestive of the theriomorphic corn-spirit in its occasional destructive aspect.⁶⁵⁷ Bones of the swine, sometimes cremated, have been found in Celtic graves in Britain and at Hallstadt, and in one case the animal was buried alone in a tumulus at Hallstadt, just as sacred animals were buried in Egypt, Greece, and elsewhere.⁶⁵⁸ When the animal was buried with the dead, it may have been as a sacrifice to the ghost or to the god of the underworld.

The divinity of the serpent is proved by the occurrence of a horned serpent with twelve Roman gods on a Gallo-Roman altar.⁶⁵⁹ In other cases a horned or ram's-headed serpent appears as the