Our understanding of the beliefs which structured the organization of sacred space among Celtic peoples is very uncertain. But the characteristics of cult sites allow us to see some underlying principles at work, if not the reasons for them.
For example, many Celtic cult sites have east-facing entrances. This feature is by no means confined to sacred sites, but the frequent occurrence of easterly orientation suggests it was a symbolic referent informing spatial delimitation in many contexts. Posidonius, who says the KeZxot revere the gods by turning to the right (Athenaeus IV. 15 2D), also recognized the symbolic importance of orientation, and may be describing a rite of circumambulation. In the first century AD Pliny (XXVIII.4) noted Gallic circumambulation, apparently in the opposite direction. Circumambulation is possibly reflected in Posidonius’ comment on the Loire lepdv (Strabo IV.1.13), which was circled during a roofing rite. Similar rites have tentatively been evoked to explain the presence of an annular space, delimited by two palisades, at the St-Maur sanctuary (Oise: Brunaux and Lambot 1991: 178).
Other astronomical considerations may have influenced the structuring of space within enclosures. The internal structures at Libenice (Prague) were arranged with reference to the position of the sun and the solstices, and at Gournay (Oise) four posts at the centre of the enclosure marked the cardinal points.
Caesar’s comment (vi.13) on the druidic meeting-place at the centre of Gaul may suggest the symbolic importance of centrality to Celtic peoples. This may also be reflected in the widespread occurrence of the element medio - (centre, middle) in Celtic place-names (Rivet and Smith 1979: 415). The British Medionemeton (ibid.: 417-18) is particularly relevant in this context. It is less clear whether this concept informed the structuring of sacred spaces on a microcosmic level, although Brunaux (1988) comments that most temples are placed at the centre of enclosures. Brunaux (1988) has also argued for a geography in which every natural phenomenon was deemed sacred by the Celts. At present, however, ideas on Celtic sacred geography remain speculative, articulated mainly by appeals to the medieval literature.
World History
