So, main Celtic deities are shown. But it is necessary to give more full analysis of their iconography and functions on the basis of various monuments of art and certificates of antique authors (as druids did not write down the doctrine). Among written sources the important role the message Caesar, giving plays rather full list Celtic gods on their functions. However he does not name their Gallic names, and completely identifies with representatives of the Roman pantheon. "From gods they esteem Mercury above all. He has the greatest quantity of images, the Gauls believe his inventor of all arts and a conductor of all roads and travellers and trust in his authority above trade and commerce. The ambassador, they worship Apollo, to Mars, the Jove and the Minerva. Concerning these deities of the Gauls have almost same representations, as other peoples: Apollo withdraws away illnesses, the Minerva teaches bases of art and skill, the Jove operates heavens and Mars manages military science" (I Quote on Mac Cane (Mac Cana, 1973). In the other place Caesar mentions also "Dis Pater" from which, according to druids, there were the Gauls. To the given classification it is necessary concerns seriously, remembering, that Celtic and the Italic-Greek mythologies are deeply related. After a gain of Gallia and it romanisation, process of merge of both pantheons was developed, and it had intelligent character. The Gauls chose for the gods the Roman names by a principle of conformity iconography and functions (the same as centuries after pagans on all Europe identified mythological characters with Christian saint people). To Caesar's honour, he has managed from set mythological images to allocate almost all basic mythological types which under the Roman names designated by him were esteemed by Gallo-Romans later. Something, he, certainly, has missed. Besides, the direct identification emasculates interesting national features Celtic mythologies.

Therefore here Celtic gods will be considered approximately in that order which exists in the circuit offered above.

The Roman poet 1-th c. A.D. Lucan names a triad of the Supreme Gallic gods (and under their own names) and a way of a gift them of victims. Hes accepted the victims which have been hung up on a tree; Taranis - burnt in wum baskets; Teutat - sunk in a flank with water.

Name "Teutat" conformably Gallic "teuto", Irish "tuath" - "tribe". The description of the sacrifice devoted to him coincides with represented on the boiler from Gundestrup. In the Roman Gallia he was identified with Mars as had, among other, military value, that it is typical of the God of the Sky in Celtic and Germanic cultures. Typical Celt symbol of him was a wild boar.

Name Taranis is translated as "Thunder god" and in a line of inscriptions he was identified with the Jove. Special Celt attributes of this god were a wheel which can be a lightning, and also a spiral representing heavenly fire. As "the God with a wheel", his images were widely distributed in the Roman Gallia. Nevertheless, not casually, that the Gallic Jove is mentioned by Caesar only on the fourth place. Druids recognised his power, but their hearts were given to other gods (that we saw in connection with stages on the boiler from Gundestrup. However, the given monument includes also features of Thracian art, and the last also had no especial sympathy to the God of Thunder).

There are two curious monuments of Celtic arts also considered by Hatt. It, first, an idol from Effinoux (ill. 14.). In terms of Hatt's ideas, the statue, with a specific ring - torques on his neck, represents Hes, the eye sideways - belongs to Taranis, and a wild boar - to Teutatis. We see other image of a triad of the most ancient and powerful gods on a silver cup from Lyons (ill. 15 - 16.), the beginning of 1 age A.D. (Hatt, 1966. N 10, 71). On the one hand a cup the person sitting near to a deer and holding in one hand torques (ring), in another - a horn of plenty is shown. His head has got damage, but it is clear, that the person had sprawling stag horns. It Cernunnos, other embodiment of Hes. Ahead of him there is the tree, and is farther - one more sitting man's figure near to which there is a wild boar. Hatt suggests that the second person is Teutat. Above a hand of him the flying raven is represented. The third stage - the snake twisting a tree ahead is submitted, opposes an eagle - Taranis's birds (Hatt, 1966. N 10,71).

Cernunnos ("Horned One") was the most picturesque mythological image of Celts who was not assimilated by the Roman religion. Certainly, he as one of Celtic images of the God of Earth Powers played more significant role, than Hes. In spite of the fact that name Cernunnos is known from a unique monument - "altar" from Cluny museum (ill. 20.), he everywhere it is good known. We can see the first known image of the given deity on a rock at Val Camonic (the north Italy, 4-th c. B.C.). Here Cernunnos has the most typical features: stag horns, a ring and the snake. However, the god is shown not in usual "buddic" pose, and worth. That Bober writes concerning given monument: "... Near to Cernunnos there is a naked man's figure much the smaller size, with allocated genitals. Its interpretation as worshipping seems plausible and it phallic character is connected to a nature "Horned One". We notice existence of already advanced concept which includes the cult of fertility connected to human fruitfulness and a deer as a symbol of riches <...> There Are supporters of search of sources of Cernunnos's cult in Palaeolith, the cave painting representing the shaman, dressed in a skin and horns of a deer. Doctor Alfred Salmony (Alfred Salmony) has assumed, that the horned motive could exist among steppe peoples which have brought it to China and at the same time have transferred it to the Celts. Scythian burials on Altai and horned horse masks can represent the same concept, as wood stag horned a demon from Changsha or two gold shaman crowns from Silla (Korea) with three stag horned ornaments. On the other hand, if to allocate connections between Scythian both Chinese deer symbolism and ritual use of horns, still there is a lacuna between a paleolithic copy from Trois Freres which is unique also art of steppe nomads" (Bober, 1951). Here it is necessary to add that the image man-bull with horns is not so unique in Palaeolith, in particular, it is necessary to note like figures from caves of France and Spain. It is necessary to remember and horned figures of Bronze Age.

The image of a deer causes in memory treatment of this animal by Holan as symbol of the god of the benefactor. Sometimes Zernunnos is named is "stag god". Here we see an example of rapprochement of symbolics of the God of Earth Powers and the Cultural Hero. In this connection it is necessary to result the important comparison with the most ancient Indo-European tradition - Hittite one.

Other monuments supplement Runda's iconography. There is on Hittite jug (ill. 22.) the god is shown in the typical position, but before it stands the person pouring from a vessel something (a wine, water?). It reminds Hittite ceremony of sacrifice before deers. "King goes from a chariot, he sits on a place circulations. (Around of him) the dancer is turned once, and (then) (he) (the dancer?) passes before deers. Other man holds a gold vessel and makes sacrifice (before) deers " (Ardzinba, 1982, 16). One more relief shows the god - this time the pedestrian, in an environment of animals. One hand he holds a lion for a back leg, other hand - the bull for its horn. There is a deer also. All composition very much reminds image Cernunnos from the boiler from Gundestrup and even more stone relief from medieval Irish church.

The deer god was esteemed in Asia Minor and after final disappearance of the Hittites. In Hellenistic period the most important gods of Cilicia were Tarhunt (Hittite God of Thunder, identified with Zeus) and Runda. A cult of the last, according to Houwink, merged with cult Hermes (see Houwink, 1961, 213), that is very important circumstance to which in the given research it is necessary to return still.