23. Sergi, “The Mediterranean Race,” p. 313.
24. At Lökeberget, Bohuslän; see Monteiius, op. cit.
25. See Lord Kingsborough's “Antiquities of Mexico,” passim, and the Humboldt fragment of Mexican painting (reproduced in Churchward's “Signs and Symbols of Primordial Man”).
26. See Sergi, op. cit. p. 290, for the Ankh on a French dolmen.
27. “Bulletin de la Soc. d'Anthropologie,” Paris, April 1893.
28. “The Welsh People,” pp. 616-664, where the subject is fully discussed in an appendix by Professor J. Morris Jones. “The pre-Aryan idioms which still live in Welsh and Irish were derived from a language allied to Egyptian and the Berber tongues.”
29. Flinders Petrie, “Egypt and Israel,” pp. 137, 899.
30. I quote from Mr. H.B. Cotterill's beautiful hexameter version.
31. Valerius Maximus (about A.D 30) and other classical writers mention this practice.
32. Book V.
33. De Jubainville, “Irish Mythological Cycle,” p.191 sqq.
34. The etymology of the word “Druid” is no longer an unsolved problem. It had been suggested that the latter part of the word might be connected with the Aryan root VID, which appears in “wisdom,” in the Latin videre, &c., Thurneysen has now shown that this root in combination with the intensive particle dru would yield the word dru-vids, represented in Gaelic by draoi, a Druid, just as another intensive, su, with vids yields the Gaelic saoi, a sage.
35. See Rice Holmes, “Cæsar's Conquest,” p. 15, and pp. 532-536. Rhys, it may be observed, believes that Druidism was the religion of the aboriginal inhabitants of Western Europe “from the Baltic to Gibraltar” (“Celtic Britain,” p. 73). But we only know of it where Celts and dolmen-builders combined. Cæsar remarks of the Germans that they had no Druids and cared little about sacrificial ceremonies.
36. “Rel. des Gaulois,” leçon xx.
37. Quoted by Bertrand, op. cit. p. 279.
38. “The Irish Mythological Cycle,” by d'Arbois de Jubainville, p. 6l. The “Dinnsenchus” in question is an early Christian document. No trace of a being like Crom Cruach has been found as yet in the pagan literature of Ireland, nor in the writings of St. Patrick, and I think it is quite probable that even in the time of St. Patrick human sacrifices had become only a memory.
39. A representation of human sacrifice has, however, lately been discovered in a Temple of the Sun in the ancient Ethiopian capital, Meroë.
40. “You (Celts) who by cruel blood outpoured think to appease the pitiless Teutates, the horrid Æsus with his barbarous altars, and Taranus whose worship is no gentler than that of the Scythian Diana”, to whom captive were offered up. (Lucan, “Pharsalia”, i. 444.) An altar dedicated to Æsus has been discovered in Paris.
41. Mont Mercure, Mercœur, Mercoirey, Montmartre (Mons Mercurii), &c.
42. To this day in many parts of France the peasantry use terms like annuit, o'né, anneue, &c., all meaning “to-night,” for aujourd'hui (Bertrand, “Rel. des G.,” p. 356).
43. The fili, or professional poets, it must be remembered, were a branch of the Druidic order.
44. For instance, Pelagius in the fifth century; Columba, Columbanus, and St. Gall in the sixth; Fridolin, named Viator, “the Traveller,” and Fursa in the seventh; Virgilius (Feargal) of Salzburg, who had to answer at Rome for teaching the sphericity of the earth, in the eighth; Dicuil, “the Geographer,” and Johannes Scotus Erigena—the master mind of his epoch—in the ninth.
The Gods of Gaul and the Continental Celts
The passage in which Cæsar sums up the Gaulish pantheon runs: "They worship chiefly the god Mercury; of him there are many symbols, and they regard him as the inventor of all the arts, as the guide of travellers, and as possessing great influence over bargains and commerce. After him they worship Apollo and Mars, Juppiter and Minerva. About these they hold much the same beliefs as other nations. Apollo heals diseases, Minerva teaches the elements of industry and the arts, Juppiter rules over the heavens, Mars directs war.... All the Gauls assert that they are descended from Dispater, their progenitor."1
As will be seen in this chapter, the Gauls had many other gods than these, while the Roman gods, by whose names Cæsar calls the Celtic divinities, probably only approximately corresponded to them in functions. As the Greeks called by the names of their own gods those of Egypt, Persia, and Babylonia, so the Romans identified Greek, Teutonic, and Celtic gods with theirs. The identification was seldom complete, and often extended only to one particular function or attribute. But, as in Gaul, it was often part of a state policy, and there the fusion of cults was intended to break the power of the Druids. The Gauls seem to have adopted Roman civilisation easily, and to have acquiesced in the process of assimilation of their divinities to those of their conquerors. Hence we have thousands of inscriptions in which a god is called by the name of the Roman deity to whom he was assimilated and by his own Celtic name—Jupiter Taranis, Apollo Grannus, etc. Or sometimes to the name of the Roman god is added a descriptive Celtic epithet or a word derived from a Celtic place-name. Again, since Augustus reinstated the cult of the Lares, with himself as chief Lar, the epithet Augustus was given to all gods to whom the character of the Lares could be ascribed, e.g. Belenos Augustus. Cults of local gods became cults of the genius of the place, coupled with the genius of the emperor. In some cases, however, the native name stands alone. The process was aided by art. Celtic gods are represented after Greco-Roman or Greco-Egyptian 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