The Argument for Divinity

(Extract from the Introduction to The Isles of the Many Gods)

When considering deities it is inevitable that one must consider their origins in order to understand both their existence and purpose. This then leads to questions in regards to the different types of deity, as well as criteria for when a god becomes a god. In some pantheons this is easier to distinguish than in others.

The Roman inscriptions of the early indigenous gods refer to the gods using the term "deus" or "deae", indicating whether they are a god or goddess, so this is not a problem. Likewise the level of information regarding the deities brought to Britain by the Romans makes determination of the origins of a deity and whether it fits the criteria for inclusion a simple matter. The northern European gods are specifically referred to as deities, and for these pantheons there is no issue as to who is divine.

We have not included deified figures who were humans, such as the Roman emperors, or hero figures from myths who did not have at least one divine parent. Hercules is included due to his divine parentage, whereas Digenis, born of mortal parents, is not. For the gods brought by the Romans, it is a case of, if born a god they are included, but if made into a god they are not.

The most challenging area when considering the origins of deity is that of the Welsh gods. The characters in the Welsh literary myths found in works such as the White Book of Rhydderch are not specifically referred to as deities. Considering the Christian filter put on the tales by the monks who recorded the tales, modern pagan perception declares many of these figures as gods and goddesses, but where is the line drawn? As criteria we have chosen to consider the descriptions of characters and descriptions of their qualities and abilities, and also their relationships.

This can best be illustrated by example. In the tale of Taliesin, none of the characters are described as deities. Why then have we included Ceridwen and none of the others? Ceridwen's husband Tegid Voel is described in passing as a man, with no other reference. Ceridwen herself gives birth to Creirwy, "the fairest maiden in the world", and also has the ability to produce the cauldron of inspiration and shape-shift into a range of animal forms. These facts suggest a more than human character, hence her divinity. This line of argument could then be used to argue that Taliesin is also a god. However he starts off as a mortal, Gwion Bach, is transformed by Ceridwen's potion, and then reborn as Taliesin. This could be considered an apotheosis, which then puts him into the category of transformed mortal.

It could be argued that Cú Chulainn should be included in this work as he is the son of Lugh. However in the Irish tales the emphasis is entirely on his heroism and not on his divinity, and we decided to exclude him on this basis.