---

Скачать книгу

---

models. Sometimes these carry a native divine symbol, or, in a few cases, the type is purely native, e.g. that of Cernunnos. Thus the native paganism was largely transformed before Christianity appeared in Gaul. Many Roman gods were worshipped as such, not only by the Romans in Gaul, but by the Gauls, and we find there also traces of the Oriental cults affected by the Romans.²

There were probably in Gaul many local gods, tribal or otherwise, of roads and commerce, of the arts, of healing, etc., who, bearing different names, might easily be identified with each other or with Roman gods. Cæsar's Mercury, Mars, Minerva, etc., probably include many local Minervas, Mars, and Mercuries. There may, however, have been a few great gods common to all Gaul, universally worshipped, besides the numerous local gods, some of whom may have been adopted from the aborigines. An examination of the divine names in Holder's Altceltischer Sprachschatz will show how numerous the local gods of the continental Celts must have been. Professor Anwyl reckons that 270 gods are mentioned once on inscriptions, 24 twice, 11 thrice, 10 four times, 3 five times, 2 seven times, 4 fifteen times, 1 nineteen times (Grannos), and 1 thirty-nine times (Belenos).³

The god or gods identified with Mercury were very popular in Gaul, as Cæsar's words and the witness of place-names derived from the Roman name of the god show. These had probably supplanted earlier names derived from those of the corresponding native gods. Many temples of the god existed, especially in the region of the Allobrogi, and bronze statuettes of him have been found in abundance. Pliny also describes a colossal statue designed for the Arverni who had a great temple of the god on the Puy de Dôme.⁴ Mercury was not necessarily the chief god, and at times, e.g. in war, the native war-gods would be prominent. The native names of the gods assimilated to Mercury are many in number; in some cases they are epithets, derived from the names of places where a local "Mercury" was worshipped, in others they are derived from some function of the gods.⁵ One of these titles is Artaios, perhaps cognate with Irish art, "god," or connected with artos, "bear." Professor Rh^ys, however, finds its cognate in Welsh âr, "ploughed land," as if one of the god's functions connected him with agriculture.⁶ This is supported by another inscription to Mercurius Cultor at Wurtemberg. Local gods of agriculture must thus have been assimilated to Mercury. A god Moccus, "swine," was also identified with Mercury, and the swine was a frequent representative of the corn-spirit or of vegetation divinities in Europe. The flesh of the animal was often mixed with the seed corn or buried in the fields to promote fertility. The swine had been a sacred animal among the Celts, but had apparently become an anthropomorphic god of fertility, Moccus, assimilated to Mercury, perhaps because the Greek Hermes caused fertility in flocks and herds. Such a god was one of a class whose importance was great among the Celts as an agricultural people.

Commerce, much developed among the settled Gauls, gave rise to a god or gods who guarded roads over which merchants travelled, and boundaries where their transactions took place. Hence we have an inscription from Yorkshire, "To the god who invented roads and paths," while another local god of roads, equated with Mercury, was Cimiacinus.⁷

Another god, Ogmíos, a native god of speech, who draws men by chains fastened to the tip of his tongue, is identified in Lucian with Heracles, and is identical with the Goidelic Ogma.⁸ Eloquence and speech are important matters among primitive peoples, and this god has more likeness to Mercury as a culture-god than to Heracles, Greek writers speaking of eloquence as binding men with the chains of Hermes.

      Several local gods, of agriculture, commerce, and culture, were thus identified with Mercury, and the Celtic Mercury was sometimes worshipped on hilltops, one of the epithets of the god, Dumias, being connected with the Celtic word for hill or mound. Irish gods were also associated with mounds.

Many local gods were identified with Apollo both in his capacity of god of healing and also that of god of light.⁹ The two functions are not incompatible, and this is suggested by the name Grannos, god of thermal springs both in Britain and on the Continent. The name is connected with a root which gives words meaning "burning," "shining," etc., and from which comes also Irish grian, "sun." The god is still remembered in a chant sung round bonfires in Auvergne. A sheaf of corn is set on fire, and called "Granno mio," while the people sing, "Granno, my friend; Granno, my father; Granno, my mother."¹⁰ Another god of thermal springs was Borvo, Bormo, or Bormanus, whose name is derived from borvo, whence Welsh berw, "boiling," and is evidently connected with the bubbling of the springs.¹¹ Votive tablets inscribed Grannos or Borvo show that the offerers desired healing for themselves or others.

The name Belenos found over a wide area, but mainly in Aquileia, comes from belo-s, bright, and probably means "the shining one." It is thus the name of a Celtic sun-god, equated with Apollo in that character. If he is the Belinus referred to by Geoffrey of Monmouth,¹² his cult must have extended into Britain from the Continent, and he is often mentioned by classical writers, while much later Ausonius speaks of his priest in Gaul.¹³ Many place and personal names point to the popularity of his cult, and inscriptions show that he, too, was a god of health and of healing-springs. The plant Belinuntia was called after him and venerated for its healing powers.¹⁴ The sun-god's functions of light and fertility easily passed over into those of health-giving, as our study of Celtic festivals will show.

A god with the name Maponos, connected with words denoting "youthfulness," is found in England and Gaul, equated with Apollo, who himself is called Bonus Puer in a Dacian inscription. Another god Mogons or Mogounos, whose name is derived from Mago, "to increase," and suggests the idea of youthful strength, may be a form of the sun-god, though some evidence points to his having been a sky-god.¹⁵

The Celtic Apollo is referred to by classical writers. Diodorus speaks of his circular temple in an island of the Hyperboreans, adorned with votive offerings. The kings of the city where the temple stood, and its overseers, were called "Boreads," and every nineteenth year the god appeared dancing in the sky at the spring equinox.¹⁶ The identifications of the temple with Stonehenge and of the Boreads with the Bards are quite hypothetical. Apollonius says that the Celts regarded the waters of Eridanus as due to the tears of Apollo—probably a native myth attributing the creation of springs and rivers to the tears of a god, equated by the Greeks with Apollo.¹⁷ The Celtic sun-god, as has been seen, was a god of healing springs.

Some sixty names or titles of Celtic war-gods are known, generally equated with Mars.¹⁸ These were probably local tribal divinities regarded as leading their worshippers to battle. Some of the names show that these gods were thought of as mighty warriors, e.g. Caturix, "battle-king," Belatu-Cadros—a common name in Britain—perhaps meaning "comely in slaughter,"¹⁹ and Albiorix, "world-king."²⁰ Another name, Rigisamus, from rix and

---

Скачать книгу