The triple spiral, or triskele, is a Celtic and pre-Celtic symbol found on a number of Irish Megalithic and Neolithic sites, most notably inside the Newgrange passage tomb, on the entrance stone, and on some of the curbstones surrounding the mound.
Believed by many people to be an ancient symbol of pre-Celtic and Celtic beliefs, the triple spiral appears in various forms in pre-Celtic and Celtic art, with the earliest examples having been carved on pre-Celtic stone monuments, and later examples found in the Celtic Christian illuminated manuscripts of Insular art. The triple spiral was possibly the precursor to the later triskele design found in the manuscripts.
What the symbol meant to the pagans who built Newgrange and other monuments is unknown; but, as Christianity came into the forefront in Ireland before the 5th century, AD, the triskele took on new meaning, as a symbol of the Trinity (i.e., Father, Son, and Holy Spirit) and, therefore, also a symbol of eternity. Its popularity continues today as a decorative symbol of faith for Christians of Celtic descent around the world. Neopagan religions such as Celtic Reconstructionist Paganism and Wicca use the symbol to represent a variety of triplicities from their belief systems.
The triple spiral is one of the main symbols of Celtic Reconstructionist Paganism, often standing for the “three realms” – Land, Sea and Sky, or for one of a number of deities who are described in the lore as “threefold” or triadic. The god Manannán is probably most often the one symbolized by the triskele, though some also use it for the goddess Brighid. Some Celtic-inspired Wiccans also use the triple spiral symbol, most often to represent the concept of the triple goddess.
According to Uriel’s Machine by Knight and Lomas (2003), the triple spiral may represent the nine-month period of human pregnancy, since the sun takes a fourth of a year to go from the celestial equator (an equinox) to extreme north or south declination (a solstice), and vice versa. During each three-month period, the sun’s path across the sky appears to form a closely wound quasi-helical shape, which can be likened to a spiral, so that three spirals could represent nine months, providing an explanation for a link between fertility and the triple-spiral symbol. In recent years, modern archaeology has been successful in reconstructing an echo of the “voice” of the ancient Celts. Facets of Celtic society, economy, and religion completely ignored by Classical texts have been brought to light. The classical image of Celtic life describes barbaric men and women dressed in uncured animal skins in primitive villages, people who worshipped strange deities and whose lives were consumed in blood feuds. Because of the authority of the classical authors, these ancient misconceptions were pervasive. They are visible, for example, hundreds of years later in some of the Shakespearean characters that people Cymbeline and King Lear.
The Celts impressed the Greeks and Romans with their bold dress and powerful appearance. Generally characterized by classical observers as a people of fair hair, of red or gold, and fair complexions, (although the people of the British Isles were described as small and dark-haired) most Celtic women apparently stood taller than the average Roman citizen. Celtic women, upon reaching maturity, adopted a complex braided style for their hair, and wore dyed and embroidered dresses. Plaids, or wrapped woven cloaks, were common for men and women alike, and gold and silver torques and arm rills, as well as rings, adorned wealthy Celts. Brooches that held closed the openings of dresses and plaids were another common feature of Celtic dress. Gallic men commonly spiked their hair and bleached it to an almost white color with chalky water, and wore their beards long, while the Bretons and Picts tattooed their arms and faces with blue. Many Danish and English bogs have yielded archaeological evidence of cloth and dress, and Roman historians such as Tacitus also document some of the customs of everyday Celtic life.
Some features of Celtic life were not as closely chronicled in classical sources. The quality of Celtic metal-work was technically and artistically advanced. Most Celtic people lived in well-populated farming villages, with larger towns linking smaller settlements and acting as meeting sites for economic and cultural activity. Fortified cities and shrines were erected along well-traveled roadways. This evidence of a more complex society in pre-Roman Europe has led some scholars to rethink conclusions drawn from classical texts by such authors as Caesar, Polybius, and Strabo. Celtic societies, once considered “barbaric” as seen through the lens of classical observers, are now looked upon as advanced cultures networked through the bond of a common linguistic heritage.
Piecing together the culture and lives of the ancient Celts, in the absence of clear archaeological or textual record, is not an easy task. No one is even sure where the term “Celtic” comes from. With a great deal of inconsistency, classical sources provide tantalizing but incomplete information about the peoples called Keltoi and Galatea by the Greeks, and Celtae or Galli by the Romans. Two thousand years ago, the term Celt was used specifically for peoples inhabiting continental Europe; the denizens of England and Ireland were not to be called “Celts” until seventeenth and eighteenth-century linguistic scholarship began to identify the inhabitants of the pre-Roman British Isles as Celtic peoples.
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