Why, despite Seemingly Copious Sources, Is Our Knowledge of Celtic Essay

Why, despite Seemingly Copious Sources, Is Our Knowledge of Celtic Mythology So Fragmentary - Essay ExampleThe Romans considered their Celtic neighbours to be barbarians, but their observations provide much of our body indorse in the study of mythology, in particular Julius Caesar, Lucan and Posidonius (Brezina, 2008, p.11). The two cultures co-existed but often clashed, as they were built on entirely different beliefs, traditions and values (Aldhouse-Green, 1998, p. 8). Furthermore, their relationship was also marked by conflict the Romans successfully conquered Celtic Britain in the first-century, only to have their capital sacked by the Celts two centuries later (Brezina, 2008, p. 7). Consequently, historiographers such as Aldhouse-Green, have warned of the problems of using Roman sources as evidence. She argues that that there is a real danger of bias distortion, misinterpret and admission which will affect the authenticity and usefulness of their opinions and observations. Cl assical writers may well have sensationalised or deliberately selected aspects of Celtic behaviour and ideas to create the image of an uncivilised race, and thus add to their own moxie of superiority (1998. p. 8). The Romans may well have singled out or exaggerated particular Celtic ideas and beliefs which seemed extraneous to them. Brezina has commented that they offer confused and fragmentary accounts of the gods especially as they seemed very strange to the Romans ( 2008, p. 11). Their accounts also present difficulties for the historian because they employed Roman terminology when describing Celtic religion. This further compounds the difficulties of interpretation (Maier, 1997, p. 24). The second type of source to be discussed come from the Middle Ages and were compiled throughout Britain. Once again, the historian is immediately confronted with a problem which potentially affects their dependability and authenticity the influence of Christianity (Aldhouse-Green, 1998, p. 9) . Maier argues that this influence means that such accounts are not a true reprehension of pre-Christian mythology and should actually be viewed as a creative interpretation. To be able to use them mighty also requires an excellent knowledge of Medieval Welsh and Irish sources, and a constant reviewing when new fabric is discovered.