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The Religion of the Ancient Celts

Page: 16

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 {24} 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).

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.56 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.57 One of these titles is Artaios, perhaps cognate with Irish art, "god," or connected with artos, "bear." Professor Rh[^y]s, however, finds its cognate in Welsh âr, "ploughed land," as if one of the god's functions connected him with agriculture. 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 {25} 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.59

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.60 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 {26} capacity of god of healing and also that of god of light.61 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." 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.63 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,64 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.65 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 {27} was called after him and venerated for its healing powers. 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.

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.68 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. 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. These were probably local tribal {28} 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," and Albiorix, "world-king." Another name, Rigisamus, from rix and samus, "like to," gives the idea of "king-like."

Toutatis, Totatis, and Tutatis are found in inscriptions from Seckau, York, and Old Carlisle, and may be identified with Lucan's Teutates, who with Taranis and Esus mentioned by him, is regarded as one of three pan-Celtic gods. Had this been the case we should have expected to find many more inscriptions to them. The scholiast on Lucan identifies Teutates now with Mars, now with Mercury. His name is connected with teuta, "tribe," and he is thus a tribal war-god, regarded as the embodiment of the tribe in its warlike capacity.

Neton, a war-god of the Accetani, has a name connected with Irish nia, "warrior," and may be equated with the Irish war-god Nét. Another god, Camulos, known from British and continental inscriptions, and figured on British coins with warlike emblems, has perhaps some connection with Cumal, father of Fionn, though it is uncertain whether Cumal was an Irish divinity.75

Another god equated with Mars is the Gaulish Braciaca, god of malt. According to classical writers, the Celts were {29} drunken race, and besides importing quantities of wine, they made their own native drinks, e.g. [Greek: chourmi], the Irish cuirm, and braccat, both made from malt (braich). These words, with the Gaulish brace, "spelt," are connected with the name of this god, who was a divine personification of the substance from which the drink was made which produced, according to primitive ideas, the divine frenzy of intoxication. It is not clear why Mars should have been equated with this god.

Cæsar says that the Celtic Juppiter governed heaven. A god who carries a wheel, probably a sun-god, and another, a god of thunder, called Taranis, seem to have been equated with Juppiter. The sun-god with the wheel was not equated with Apollo, who seems to have represented Celtic sun-gods only in so far as they were also gods of healing. In some cases the god with the wheel carries also a thunderbolt, and on some altars, dedicated to Juppiter, both a wheel and a thunderbolt are figured. Many races have symbolised the sun as a circle or wheel, and an old Roman god, Summanus, probably a sun-god, later assimilated to Juppiter, had as his emblem a wheel. The Celts had the same symbolism, and used the wheel symbol as an amulet, while at the midsummer festivals blazing wheels, symbolising the sun, were rolled down a slope. Possibly the god carries a thunderbolt because the Celts, like other races, believed that lightning was a spark from the sun.

Three divinities have claims to be the god whom Cæsar calls Dispater—a god with a hammer, a crouching god called Cernunnos, and a god called Esus or Silvanus. Possibly the {30} native Dispater was differently envisaged in different districts, so that these would be local forms of one god.

1. The god Taranis mentioned by Lucan is probably the Taranoos and Taranucnos of inscriptions, sometimes equated with Juppiter.79 These names are connected with Celtic words for "thunder"; hence Taranis is a thunder-god. The scholiasts on Lucan identify him now with Juppiter, now with Dispater. This latter identification is supported by many who regard the god with the hammer as at once Taranis and Dispater, though it cannot be proved that the god with the hammer is Taranis. On one inscription the hammer-god is called Sucellos; hence we may regard Taranis as a distinct deity, a thunder-god, equated with Juppiter, and possibly represented by the Taran of the Welsh tale of Kulhwych.

Primitive men, whose only weapon and tool was a stone axe or hammer, must have regarded it as a symbol of force, then of supernatural force, hence of divinity. It is represented on remains of the Stone Age, and the axe was a divine symbol to the Mycenæans, a hieroglyph of Neter to the Egyptians, and a worshipful object to Polynesians and Chaldeans. The cult of axe or hammer may have been widespread, and to the Celts, as to many other peoples, it was a divine symbol. Thus it does not necessarily denote a thunderbolt, but rather power and might, and possibly, as the tool which shaped things, creative might. The Celts made ex voto hammers of lead, or used axe-heads as amulets, or figured them on altars and coins, and they also placed the hammer in the hand of a god.

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The god with the hammer is a gracious bearded figure, clad in Gaulish dress, and he carries also a cup. His plastic type is derived from that of the Alexandrian Serapis, ruler of the underworld, and that of Hades-Pluto. His emblems, especially that of the hammer, are also those of the Pluto of the Etruscans, with whom the Celts had been in contact.83 He is thus a Celtic Dispater, an underworld god, possibly at one time an Earth-god and certainly a god of fertility, and ancestor of the Celtic folk. In some cases, like Serapis, he carries a modius on his head, and this, like the cup, is an emblem of chthonian gods, and a symbol of the fertility of the soil. The god being benevolent, his hammer, like the tool with which man forms so many things, could only be a symbol of creative force. As an ancestor of the Celts, the god is naturally represented in Celtic dress. In one bas-relief he is called Sucellos, and has a consort, Nantosvelta.85 Various meanings have been assigned to "Sucellos," but it probably denotes the god's power of striking with the hammer. M. D'Arbois hence regards him as a god of blight and death, like Balor. But though this Celtic Dispater was a god of the dead who lived on in the underworld, {32} he was not necessarily a destructive god. The underworld god was the god from whom or from whose kingdom men came forth, and he was also a god of fertility. To this we shall return.

2. A bearded god, probably squatting, with horns from each of which hangs a torque, is represented on an altar found at Paris.87 He is called Cernunnos, perhaps "the horned," from cerna, "horn," and a whole group of nameless gods, with similar or additional attributes, have affinities with him.

(a) A bronze statuette from Autun represents a similar figure, probably horned, who presents a torque to two ram's-headed serpents. Fixed above his ears are two small heads.88 On a monument from Vandoeuvres is a squatting horned god, pressing a sack. Two genii stand beside him on a serpent, while one of them holds a torque.89

(b) Another squatting horned figure with a torque occurs on an altar from Reims. He presses a bag, from which grain escapes, and on it an ox and stag are feeding. A rat is represented on the pediment above, and on either side stand Apollo and Mercury.90 On the altar of Saintes is a squatting but headless god with torque and purse. Beside him is a goddess with a cornucopia, and a smaller divinity with a cornucopia and an apple. A similar squatting figure, supported by male and female deities, is represented on the other side of the altar.91 On the altar of Beaune are three figures, one horned with a cornucopia, another three-headed, holding a basket. Three figures, one female and two male, are found on the Dennevy altar. One god is three-faced, the other has a cornucopia, which he offers to a serpent.

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(c) Another image represents a three-faced god, holding a serpent with a ram's head.

(d) Above a seated god and goddess on an altar from Malmaison is a block carved to represent three faces. To be compared with these are seven steles from Reims, each with a triple face but only one pair of eyes. Above some of these is a ram's head. On an eighth stele the heads are separated.95

Cernunnos may thus have been regarded as a three-headed, horned, squatting god, with a torque and ram's-headed serpent. But a horned god is sometimes a member of a triad, perhaps representing myths in which Cernunnos was associated with other gods. The three-headed god may be the same as the horned god, though on the Beaune altar they are distinct. The various representations are linked together, but it is not certain that all are varying types of one god. Horns, torque, horned snake, or even the triple head may have been symbols pertaining to more than one god, though generally associated with Cernunnos.

The squatting attitude of the god has been differently explained, and its affinities regarded now as Buddhist, now as Greco-Egyptian. But if the god is a Dispater, and the ancestral god of the Celts, it is natural, as M. Mowat points out, to represent him in the typical attitude of the Gauls when sitting, since they did not use seats.97 While the horns were probably symbols of power and worn also by chiefs on their helmets,98 they may also show that the god was an anthropomorphic form of an earlier animal god, like the wolf-skin of other gods. Hence also horned animals would be regarded as symbols of the god, and this may account for {34} their presence on the Reims monument. Animals are sometimes represented beside the divinities who were their anthropomorphic forms.99 Similarly the ram's-headed serpent points to animal worship. But its presence with three-headed and horned gods is enigmatic, though, as will be seen later, it may have been connected with a cult of the dead, while the serpent was a chthonian animal. These gods were gods of fertility and of the underworld of the dead. While the bag or purse (interchangeable with the cornucopia) was a symbol of Mercury, it was also a symbol of Pluto, and this may point to the fact that the gods who bear it had the same character as Pluto. The significance of the torque is also doubtful, but the Gauls offered torques to the gods, and they may have been regarded as vehicles of the warrior's strength which passed from him to the god to whom the victor presented it.


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