by Saigh Kym Lambert (copyright 2000, 2012 © Saigh Kym Lambert, all rights reserved do not republish anywhere)

Along with the hound, cattle and boar, the horse is probably the animal most strongly associated with the Celtic culture. Certainly horses were vital to the lives of all Indo-European cultures. We can only imagine the circumstances that first took humans from hunters of horses for meat, to raisers of horses for meat, milk, packing, haulage and riding. We have evidence that the horses were domesticated in the western Eurasian Steppes, with wild horses continually being bred into the domestic herds making for a great deal of diversity, about 5,500  years ago. This is about 1,000 years earlier than had been previous believed. (Mystery of the Domestication of the Horse Solved, Archaeologists Find Earliest Known Domestic Horse). Evidence has now been found that the unique Arabian may have been domesticated 9,000 years ago in Saudi Arabia. (Discovery points to roots of Arabian breed, Evidence for horse domestication) 

It is clear that this relationship with the horse drastically altered cultures as they came in contact with the animals, it is the horse we owe much of our history.  Hunting, herding, migration and warfare were all enhanced by the greater speed we gained when we took to horseback.(pg. 193-224, and throughout, Anthony)  In many ways, the horse defines the Indo-European cultures as much as their groupings of language, the Celtic speakers were no different. We know that the Gauls were considered excellent horse people, Gaulish cavalries used as mercenaries by Rome. (pg. 11, 22, 141 Speidel).  Strabo noted "Although they are all fighters by nature they are better a cavalry than infantry..." and Arrians noted that the Romans adopted Celtic horsemanship exercises in their cavalry training.   While the German and Celtiberians dismounted to fight on foot, other cavalry bands fought from horseback with spear or sword. (pg. 44- 46  Ritchie, also gg. 74-80 Green 1992, )

As horses were  a vital part of the culture, we naturally see religious and mystical associations. The best known, and possibly most dedicated, equine-related Deity that we know of came from the Gaulish-Roman connection, Epona. Some believe that She was originally a Gaulish Goddess who was adopted by the Romans, but evidence prior to the Roman Conquest does not exist. While Her name is Gaulish, Her worship may have originated as a Gaulish-Roman syncretism. Certainly, what we know of Her comes from Roman worship. (Epona.net - A Scholarly Resource)  She is often depicted with or riding a horse.  (Depictions at Epona.net, pg 40-3 Davidson,  pg 204-207 Green 1992, pg 184-187 Green 1995)  We have no mythology about Her, of course, but there are many depictions, inscriptions, Roman literary references that offer hints of Her worship. (Epona.net)

Other female figures in other areas are also thought to be Horse Goddesses, often considered identical to or related to Epona. This is an area we may wish to be careful about however. The Welsh Rhiannon clearly has horse associations.  She is first seen by her future husband Pwyll riding a horse that, while it never appears to go faster than a walk, can not be caught until he finally thinks to just ask her to stop.  Later when her son Pryderi is born a colt is born at the same time. Every year when a colt was born to this mare it would disappear, on the night of Pryderi's birth he is also abducted and then when the creature goes to take the colt it is confronted by the farmer; it not only fails to take this foal but leaves the boy in the stable. The boy's nurse makes it appear Rhiannon killed her own son. Rhiannon is punished for this alleged infanticide by having to sit at the gates, tell her tale to all guests and carry them, like a mare, on Her back until Her son becomes one of these guests and She is absolved. In a later tale she is forced to wear a horse collar in the Otherworld.  (Gantz) While Rhiannon's name relates to *Rigantona, whether she is a truly a Goddess or related to Epona is called into question. Her story does not relate to any of the information we have on Epona and she does so neatly fit the "Innocent Persecuted Heroine" model that is found in fairy tales.  It may be that she contains some hints, but with heavy later influence. (Wood)

The Mare as Goddess may be, as many propose, the reason for the 12th century Donegal ritual Giraldus Cambrensis reported where the new king mated with a white mare which was then sacrificed and fed to all. While many think there is some basis for this, and the sacrifice of horses would be a likely part of Celtic religious life (sacrifice means you give up your best), it can't be forgotten that there were political reasons to give such a shocking account.  We can't really know what it was that Giraldus witnessed or to what extent he created details, but we should remember that we are talking well into the Christian period which might further bring the story into question. (pg 81 Raftery)

It is romantic to believe that the native pony breeds of the British Isles are the same as these early Celtic horses might have been. It is likely that they do carry the blood of them, however, there is a great deal of influence since then. (pg 27-28, 32  Hughson)  Hughson discusses the horses on the Pictish stones, noting that there is little similarity between any of the modern British pony breeds those horses, aside from the small size. Still, she also points out that there is a wide variety in the conformation and styles of the horses depicted, indicating several different types. (pt 25-28, 32 Hughson)  None of the modern breeds tend to be amblers, although many on the stones are as are shown on the Hilton of Cadboll stone. This ambling gait likely points to the veracity of the claim that Icelandic Horses are also descended from these horses. (pg 37-38 Hughson)

Horses are evocative of the past and connect us with Goddesses and heroes, many Celtic Pagans find a deep love for them even those who may not encounter them in their daily lives.  I have seen some suggestions for those who want to have some contact to go to horse races as horse racing was such an important part of Irish life, but I personally feel that the modern version is far too rift with abuse and the use of the horse slaughter industry to make it a very spiritual event. I instead suggest to those who can't have horses themselves, to consider what they can do for the horses as a way of honoring the Mare Goddess. As I noted above, Rhiannon, Étaín and Macha's stories are those of tragedy and abuse, they may invoke in us some message of what the horse is going through today. Becoming involved in anti-slaughter advocacy, volunteering or donating to horse rescues and education about Premarin and PMU can become acts of worship. Perhaps sponsoring a horse at a sanctuary if you can't own your own.  Many of us who own horses have opted to go through rescues or find other horses in need, rather than buy into industries which over breed.  One of ours came from Spring Hill Horse Rescue Farm in VT, the others have been in need in other ways. Today "horse warrior" often means those of us who fight to defend the horse, in this way we may be on a different road, but it is one to honor the sacredness of the horse and what this species has brought to us from the time of our ancestors to today.

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You may also be interested in my Warriors for the Horse Goddess

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