Upon investigating the supernatural reality that the Celts endured, it is necessary to somewhat overlook the myths to see what lies behind them. It is essential to find when and from where the myths originated and how true the storytellers, or narrators, really are. The Celtic gods and goddesses, in such an early mythological time defined as " "a period when beings lived or events happened such as one no longer sees in our days" " (Sjoestedt 1994: 2), require much analysis. A diverse collection of documents, literature and archaeology pave the way to our understanding of the ancient mythology of the Celts. However, these traces lack a sense of closure, leaving the investigation into the nature of these gods and goddesses raw and incomplete. The evidence of the Celtic deities exists in various forms, but the information that we have collected leaves unanswered questions. For instance, in analysing the recorded documents left behind by the Greeks and Romans, we are called to cast some doubt on how closely the Celtic religious rites paralleled those of their classical neighbours. We survey recorded religious practices with apprehension, as we are not truly sure that the Celts too worshipped family gods and a mass of deities who covered all aspects of life.1 How do we know that we are not just reading materials reflecting the Graeco-Roman myths? Is it not plausible that these Greek and Roman writers installed some bias, leaning towards their mythological ideas, within their testimony? The speculation surrounding all of the varied pieces of evidence is just. From the abundance of evidence, though, we can be sure that the Celts believed in a multiplicity of deities. It is apparent that the existence of gods and goddesses in Celtic society was quite a serious affair and an everyday business. However, when focusing on the exact nature of such gods and goddesses, it seems only fair to attempt to construct an overview of the character of each deity.
