ATTENTION THIS IS A VERY IMPORTANT MESSAGE, i need your help

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Well first I have to say, it's about this. This is not a chapter at all. But I'm Celtic so I was thinking about their myths and Gods and all that other stuff, and i decided to make a list of things I could write about from it. I know you probably won't read it all, but hey it was worth a try

Notes

Goddesses
Abnoba: (Gaulish) Goddess of the Black Forest, the rivers and childbirth.
Aerten: (Welsh) is the Goddess of Fate.
Aine: (Irish) Goddess of love, growth, and cattle and light.
Airmid: (Irish) Healing Goddess with a knowledge of medicinal plants.
Arianrhod: (Welch) Goddess of the moon and stars, her silver represents karma, the Wheel of the Year and the web of fate.
Arnemetia: (British) A River Goddess who was worshipped at the Buxton Spring.
Artio: (Gaulish) Celtic Bear Goddess. She was associated with abundance, strength and the harvest.
Aveta: (Gaulish) Goddess of fertility, childbirth and midwives, also linked to fresh water.
Badb: (Irish) A shape shifting warrior Goddess who symbolized the cycles of life and death, wisdom and inspiration.
Belisama: ( Gaulish and British) She was Goddess of the elements of both fire and water associated with lakes and rivers, fire, light and domestic crafts.
Blodeuedd: (Welsh) Goddess of Spring, she was created from flowers. She is also known as Bloddueuth.
Branwen: (Welch) Goddess of love and beauty.
Brigantia: (British) Tribal Goddess of the Brigantes in Northern England.
Brigit: (Irish) A fire Deity and midwife and protector of woman and children. She also ruled over agriculture, healing, divination, occult knowledge, poetry, prophecy and metal work. Other spellings of her name include : Brid, Brig, Brigid, Brighid and Brigindo.
Cailleach Bheur: (Scotish) The hag and destroyer Goddess who presided over disease, death, wisdom, seasonal rites and weather magic.
Caireen: (Irish) A protective Mother Goddess, who looks after of children.
Cally Berry: (Irish) A maiden Goddess, who represents spring, she is the guardian of animals and the hunt. She was also linked to weather magic.
Camma: (Gaulish)) A hunting goddess.
Ceridwen: (Welch ) She was Goddess of moon, magic, agriculture, nature, poetry, music, art, science and astrology. She was also keeper of the cauldron
Coventina: ( Romano-British) Goddess of wells and springs and life cycles. Like many other river deities, she also represented abundance, inspiration, and prophecy
Danu: (Irish) Irish Mother Goddess associated who fertility, prosperity, comfort, health and light. She may originally have been a sun Deity.
Damara: (British) A fertility goddess who was celebrated in May at the festival of Beltaine.
Don: (Welch) Goddess of Heavens, Air and Sea. She was also mother of the Goddess Arianrhod.
Epona: (British, Gaulish) A protector of horses, donkeys, and mules. She was also linked with fertility.
Habondia: (Britain) Goddess of the harvest, abundance and prosperity. She was also known as Abondia, Abunciada, Habonde
Macha: (Irish) linked to fertility and pregnancy, agriculture, justice, war and death.
Modron: (Welsh) Mother Goddess associated with Autumn, the harvest and fertility. She was also responsible for magic and ritual.
Morrigan: The Crow Goddess associated with war and death on the battlefield. She is queen of phantoms, demons,shape-shifters and patroness of priestesses and Witches.
Nehalennia: (Gaulish) A dog Goddess who was the patron deity of sea traders, as she provided them with protection on the water.
Olwen: (Welsh) Her name means "the golden wheel"; she was the Goddess of sunlight.
Rhiannon: (Welsh) This Goddess is associated with horses, birds and the sea. This Deity also signifies travel and fertility.
Scathach: (Scottish): A warrior Goddess and prophetess who taught martial arts healing and protection. She was also known as Scota, Scatha, Scath, Scathach Scathach Buanand, Skatha. Her name means she who strikes fear.

Gods
AMAETHON : Welsh God of Agriculture. A son of Don and brother of Gwydion. Associated with plowing and husbandry. The modern Welsh name for a farmer is amaethwr and the Welsh word for plowman is amaeth.
ANGUS MAC OG : Ireland; god of youth, love, and beauty. One of the Tuatha De Danann, name means "young son." He had a harp that made irresistible music, and his kisses turned into birds that carried messages of love.
ARAWN : Wales; god of the dead and the underworld Annwn. God of revenge, terror, and the dead.
BARINTHUS : Welsh, Anglo-Celtic, A charioteer to the residents of the Otherworld who was once probably a sea or sun God.
BELATUCADROS : British Celtic War God. His name means "fair shining one".
BELI : Welsh, The primary Welsh father God, husband of Don, and father of Arianrhod. Also a minor sun God who some feel is the Welsh equivalent of Balor.
BORVO : Breton, God of healing. Borvo's name means 'to boil', and he was a God of the hot springs.
BRAN THE BLESSED : Welsh, Pan-Celtic, Also Bran MacFebal. His name means 'crow', or 'Raven'. Associated with ravens, he is the God of prophecy, the arts, leader, war, the Sun, music, writing.
CAMULOS : British, War God. Known from inscriptions and coinage bearing the symbol of a boar.
CERNUNNOS : Pan-Celtic, Known to all Celtic areas in one form or another. The Horned God; God of Nature; God of the Underworld and the Astral Plane; Great Father; "the Horned One".
CONDATIS : Britain, God who personified the waters, his sacred sites were wherever two rivers or bodies of water met.
DISPATER : Continental, Also Dis Pater. Gaulish God, whose name means "the Father," was a primal God of creation who later merged with both Don and Cernunnos, the Horned God. The Gauls all believed themselves to be descended from him.
DWYVAN : Welsh, Also Dwyfan. Dwyvan and his wife, Swyfach, are the heroes of the Welsh flood myth. Together they built an ark, filled it with animals, and survived the great flood caused by Addanc, a lake God/dragon/fairy. Though later versions of this myth are distorted in order to make it conform to the Biblical Iverson. Later on the Christian church went to great lengths to destroy any records on the truth of this history.
DYLAN : Welsh, God of the Sea. His symbol was a silver fish.
ESUS : Breton, Continental, Also Essus. A harvest God worshipped in Brittany, and in Gaul by the people known as the Essuvi.
GOVANNON : Welsh, God of smiths and metalworkers. The weapons he makes are deadly in their aim, the armor unfailing in its protection.
GRANNOS : Scottish, Anglo-Celtic, Continental, An early continental God of mineral springs whose shrines have been found in the Scotland town of Musselburgh, in Auvergne, France, and near Edinburgh, Scotland.
GWYDDNO : Welsh, This one time sea God came down in myth as a monster of faery of the ocean.
GWYN AP NUAD : Welsh, King of the Fairies and the underworld.
THE HORNED GOD : Pan-Western European, Opener of the Gates of Life and Death; Herne the Hunter; Cernunnos; Green Man; Lord of the Wild Hunt. The masculine, active side of Nature; Earth Father. His sacred animals were the stag, bull, goat, bear.
LLUD : Anglo-Celtic, Welsh, Known in Wales as the son of Beli, and a death God in his own right.
LUGH : Pan-Celtic, The Shining One; Sun God; God of War; "Many Skilled"; "Fair-Haired One"; "White or Shining"; a hero god.
MANDRED : Cornish, In Cornish legends, Mandred is the true name of God which, when pronounced, draws the All-Power to the one speaking it.
MYRRDIN WYLLT : Welsh, A woodland God who deliberately grew feathers so he could leap from tree to tree.
OGHMA : Scottish, Irish, God of communication and writing who invented the Ogham Alphabet and gave it to the Druids.

Fenian & Fianna
The main occupation of the Fenian Cycle is hunting. The Fenians, or Fianna, were a legendary band of heroes who defended Ireland and Scotland and kept law and order. Their leader was the mythical Fionn mac Cumhaill.
Fionn mac Cumhaill was the truest, wisest and kindest of the Fianna. He had two sons, Fergus of the Sweet Speech and Ossian, who is credited with a series of poems known as the 'Ossianic Ballads'. Ossian went to the Land of Youth with Niamh. His mother was Sadb, who was changed into the shape of a deer by a druid.
The warrior Caoilte was Fionn's right hand man, and he is reputed (in the monks' retelling of the ancient tale,) to have extolled the virtues of the Fianna when conversing with St. Patrick in the 'Dialogue of the Elders'. Other notable Fenians include Oscar, the greatest warrior, Conan, Goll mac Morna, and Diarmait O'Duibhne, who eloped with Fionn's betrothed, Grania.
The tales of the Fianna are heroic and fantastic, incorporating much interaction with the gods.
Celtic Myths
Prior to Roman or Christian influence the Celts preferred to pass on their sacred teachings and myths orally. After the coming of Christianity in the fifth century onwards, the monks recorded the myths, and it is thanks to them that so many survive today.
One might expect Christian monks to have qualms about recording pagan tales, but this does not seem to have been the case. St Patrick, who brought Christianity to Ireland in 432, had his doubts about the old stories until he received a vision in which he was told to respect and record them.

Deities
Some of the myths have been Christianized, especially those recorded in Wales. However, a particular feature of Celtic myths may have prevented this from happening more often: namely, the way in which deities have been euhemerized (given human form), so that, unlike the Greek myths, they are not obviously of a religious nature.
The god Lugh
We can see this ‘euhemerization’ clearly in the case of the god Lugh, who gives his name to the Irish summer festival of Lughnasadh. In the earliest Irish myths he is clearly a deity. As such, he offers himself as the saviour of the Tuatha dé Danann, the predecessors of the Milesians or Gaels. Seeking entry at the palace of King Nuada of the Silver Hand, at Tara, he announces each of his skills in turn – ‘Blacksmith, warrior, musician, poet, scholar …’. Each time he is refused entry, until he points out that no one else combines all these skills in one person, as he does.
In the Mabinogion, the main source of British myths, Lugh has become the much more human Lleu Llaw Gyfes, nephew (and possibly son) of the magician Gwydion. He is skilled, and protected by charms, but he is not obviously a god: in fact at one point he appears to be mortal.

The Dagda, father of the gods
Lugh shares some characteristics with the Dagda, a larger-than-life figure prominent in myths of the Tuatha dé Danann. Like Lugh, he is powerful and omnicompetent. Yet he is often represented as a rather comic figure whose short tunic fails to cover his buttocks, and whose huge club has to be carried on wheels. He has great magical powers, and he possesses a harp which comes to him when he calls, and a cauldron of abundance which restores dead warriors to life (but without powers of speech, perhaps in case they say too much about the afterlife).
Goddesses
Powerful though these gods were, the Celtic goddesses were perhaps even more so. They were closely associated with the land, and in this identification they sometimes seem to be aspects of a single all-embracing Goddess. Their link to the seasonal cycles, to fertility and death, may partly account for the fact that a single goddess often takes three forms, or aspects – usually maiden, mother and crone.
Celtic goddesses could be life-giving and sustaining, but were also, in their dark aspect, associated with sex and death, which in Celtic terms are part of the round of life. The most powerful Irish example is the red-haired shape-shifting Morrigan, said to have coupled with the Dagda.

Sources of the myths
The surviving Celtic myths come from Scotland and Ireland, which were at one time closely related, from Wales (though many of these originated orally further east), and from Brittany. No myths survive from Romanized areas, such as Gaul on the Continent. They do not appear to have been written down in Latin.
The greatest body of myth comes from Ireland, which was untouched by the Romans, although much of its mythic material was destroyed by Viking marauders. An Irish myth, ‘The Harp of the Dagda’ is given below.


The Harp of the Dagda
This story concerns the most ancient Irish Celtic gods, the first generation of the Tuatha dé Danaan who had to fight off the giant races of the Firbolgs and the Formorians. Their history is found in the Lebor Gabála, ‘The Book of Invasions’.
When the fairy race of the Tuatha dé Danann arrived in Ireland, they came like a mist across the waters, bringing with them magical gifts. These were the lia fail – the coronation stone, the spear of Lugh, the sword of Nuada, and the great cauldron of the Dagda, which was said to be able to restore life.
The Dagda himself was known as the Good God and he was chief of the gods at this time. Besides his cauldron, he had a harp which was battle-scarred and made of oak. It was covered in rich decorations including a double-headed fish which ran up and down the curved pillar and had jewels for its eyes. Although he had a harper, Uaithne, he could also play it himself.
The Dagda had this harp with him always – he even took it into battle. So it was, that after the second Battle of Mag Tuiread, or Moytura, the Dagda discovered that his harp, together with his harper, had been captured by the Formorians and taken with them in their flight. Angered beyond measure, he set out with his son Aengus Og to reclaim it.
Stealthily they approached the Formorian camp. Soon they could hear the sounds of the feasting hall in which Bres, the Formorian king, was dining. Approaching the doorway, they could just make out through the smoke and candle-flame the outline of the old harp hanging on the wall. Then the Dagda entered boldly and summoned his harp with this chant:
Come Daurdabla, apple-sweet murmurer
Come, Coir-cethair-chuir, four-angled frame of harmony,
Come summer, come winter,
Out of the mouths of harps and bags and pipes!
Immediately the old harp flew to his hand across the hall, killing nine men as it came. A shocked hush fell on the company. In the silence the Dagda laid his hands on the strings and unleashed the Three Noble Strains of Ireland that he had bound into his harp. First he played the goltrai, or strain of weeping, so that all present began to mourn and lament their defeat. Then he played the geantrai, the strain of merriment, so that the company turned to laughter and drunken foolery. Lastly he played the suantrai, or sleep-strain, whereupon the warriors fell into a profound slumber. After this the Dagda and Aengus Og left the camp as quietly as they had come, taking Uaithne and the harp with them.

The Tuatha de Danann
The Tuatha dé Danann were the children of the great goddess Dana. They are depicted as magical fairy people who were later overrun by the Milesians who allowed them to reside underground in the sidhe, or fairy mounds. They were traditionally believed to have arrived like a mist, but this is a poetic reflection of the fact that they ritually burned their boats on landing in Ireland so that they could never leave.
The Dagda
The Dagda was the chief of the Tuatha but, because he is much coarser than their other gods, he might be a remnant of a much older deity. His antiquity is demonstrated by the fact that he carried a great club. At the same time, like Lugh, he claimed to be multi-skilled. This is indicated by his name, the Good God: to the Celts, ‘good’ meant skilled, and the Dagda is depicted as being a master of music along with a range of other magical and warrior attributes.
He also had a prodigious appetite and earlier in the Battle of Moyturah was forced by the Formorians to eat a huge amount of porridge which had been prepared in his own cauldron. Undaunted, he ate the lot, after which his stomach was so distended that his tunic no longer covered it.
The Dagda can be seen as an ancient father-god who was symbolically linked to the great mother goddess through his great cauldron of regeneration. (The Dagda’s cauldron became a forerunner of the Arthurian Holy Grail.) Being multi-skilled, he also demonstrates the Celtic understanding that gods were not limited to a single skill or attribute.
The Three Noble Strains
These relate to the three sons that Uaithne, the Dagda’s harper, fathered on the Goddess Boann. She gave birth to the oldest, Goltraiges, in great pain, to the second, Gentraiges, in joy, while, after the third one, Suantres, she became heavy with fatigue. All three were harpers and became representative of the three main effects, or strains, of music.
The power of music
Music was of great importance to the Celts because they believed it had the power to enchant. The names of the Three Noble Strains end in trai, which means enchanter. Music could therefore magically summon or control emotion. It could also take the hearer into a place of dream and vision or bring the soothing of forgetfulness. It was an integral part of the Otherworld.
The sound of beautiful music greeted the entry of every hero into this realm, often being produced by magical birds. Magical birds also attended the silver-stringed harp of Aengus Og who used it, like Apollo, to charm them. For the harp was considered particularly magical. It was often owned and played by gods. It was the favoured accompaniment for telling the old tales, being able to conjure all the different moods as well as to accompany the vocal declamations of poetry. Thus every bard was expected to be skilled on it. Later, broken-stringed, the harp came to symbolize the sorrows of Ireland. Its magical music also retreated, along with the Tuatha, into the sidhe. Some evocative Irish music today is said to have come from tunes overheard in fairy revels. Adapted from Teach Yourself Celtic Myths
The River Boyne, where the Dagda is said to have coupled with the Morrigan. Nearby is the burial mound of Newgrange; its swirling artwork (below) may have been influenced by the swirling of the Boyne.




Information
Celtic mythology is the romantic and heroic tales from the ancient culture of the Celts.
Celtic Mythology is a reflection of the polytheistic religion of the Celtic people. Most of the ancient legends from Celtic countries, like Ireland and Wales, originated before the Christian era. They speak of gods, goddesses, and mythical beings. Most of the tales date from between the Iron Age and the Dark Age in Britain. When the monks came to Ireland and Britain, they recorded many of the native stories and culture. Over time, some of the tales may have been changed to reflect Christian values or icons. Regardless, we are still left with ancient stories that have been retold through the ages