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SAGA-BOOK - Viking Society Web Publications

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Celtic and Germanic Religion II3<br />

trend of modern scholarship, which denies any real value<br />

to Caesar's little essay on the Gaulish religion, a Belgian<br />

scholar has put his full confidence in the inscriptions and<br />

documents which have been brought to light by archaeological<br />

excavations. One could be sure at any rate of<br />

the reliability of these documents, which the pagan<br />

inhabitants of Gaul themselves had dedicated to the gods.<br />

But these documents are mute; their interpretation is<br />

most difficult and uncertain. They inform us of many<br />

curious deities, which seem to have been utterly unknown<br />

to or disregarded by the Roman conqueror. The names.<br />

Mercury and Mars could scarcely have been applied to<br />

monstrous figures like the god with the three faces or that<br />

other one with stag-antlers on his head. Moreover we<br />

are confronted with new names like Cernunnos or Esus.<br />

When we try to decipher the members of this pantheon<br />

by means of their attributes, nearly always borrowed<br />

from the Roman way of representing their gods, we must<br />

consider the fact that these attributes are quite arbitrarily<br />

connected, at one time with the Gaulic Mars, at another<br />

with Mercury. So the modern scholar I just mentioned<br />

arrived at the quite unforeseen conclusion that the great<br />

variety of deities is only an illusion; in fact the Giluls<br />

had, under different forms and names, adored one great<br />

and universal god. By a rather sweeping method of<br />

amalgamation the chaos had been reduced to a kind of<br />

order, even of the utmost simplicity.<br />

Such a treatment of the available material is a warning<br />

for everyone who attempts a solution clear-cut and<br />

logical as scientific solutions ought to be. So the question<br />

is not whether we can arrive at another and better reconstruction<br />

of Gaulish religion, but rather what may have<br />

been the source of such great misunderstandings. It<br />

seems to me that we cannot understand any such complex<br />

documentation as that about the Gaulish religion<br />

without taking into due consideration the social structure<br />

underlying it. We may be sure that Caesar got informa-

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