Celtic Hero.
But we shall return to the Celts. The copy from Val Camonica is independently in Cernunnos's iconography not only due to features of a pose, but also in connection with a break (for three centuries) in creation of images of this god known to us. On time a monument the boiler considered above from Gundestrup can be considered as the following. Here Cernunnos's position with the crossed legs is already crystallised and henceforth it becomes an integral part the god's iconography.
So, except for horns of a deer, the Celtic god's iconography includes three more components - sitting position of a figure with the crossed legs, a ring, ramheaded snake. There are many explanations of Cernunnos's "Buddhist pose". R. Mowat considered it only Gallic, caused by Celtic custom to sit on the ground. Others: Bertrand, Supka, Berstl spoke about influence of India. S. Reinach has put forward the theory of occurrence of the given pose both in Indian and Celtic art under influence archaic Ionic prototypes (see Bober, 1951). Bober believes that then already it is necessary to speak about origin of motive not in Greece, and on Near East. The sacred understanding of such pose is fixed on seals of early dynasties of Mesopotamian Ur. Then it has penetrated in Harappa civilisation of a valley of Indus and into Phoenicia (in the same place). On one of Harappa seals (ill. 23) the god with the bull horns, sitting having crossed legs in an environment of animals is represented: a buffalo, the rhinoceros etc. He reminds a composition from the boiler from Gundestrup vividly. This image then became a part of formed symbolic old Indian Rudra - orgiastic deity connected to a wood and elements of fertility. His animals are the bull, the ram, the weapon is the bow. "In post Vedic mythology the cult of Shiva develops from Rudra's cult. Name of Rudra (and his epithet Pashupati, "the master of cattle ") became one of Shiva's nicknames" (Myths of nations of the world, 1998, ò. 2, with. 389).
The ramheaded snake is other problem. On the boiler from Gundestrup it is shown not only near to Cernunnos, but also separately from him. From this it is possible to draw a conclusion, that the snake represents something the greater, than simply attribute of the horned god. It appears and nears to Gaulish-Roman Mercury and also as a heraldic symbol on Celtic coins from present Western Germany. Both the snake and the ram represent aspect of fertility. Besides in Gallia the ram as the sacral animal was connected to a cult of fire in a fireplace and to some extent connected to a cult dead. In the classical world orphic literature tells about horned serpent, accepted shape of the bull and broken off by titans (variant torment). Later, it the snake began to count an early embodiment great Dionys, the Greek god of terrestrial fertility, vegetation, winemaking - that is the Greek variant of the God of Earth Powers. Dionys's cult had, similarly to cult Shiva/Rudra, orgiastic elements, being perceived as clearing of fetters of life. The Greek god was connected to animals - the bull, the ram, a goat, dolphin (it is similar Cernunnos from the boiler from Gundestrup). Dionys it is frequently submitted with the mutton horns. We can see his images near to
Hermes. Greeks remembered relationship of the God of Earth Powers and the Cultural Hero. Both they were connected to herds. Pan (Hermes's son) belongs to retinue of Dionys. There is on some antique relieves 4 c. B.D. Pan is shown sitting having crossed legs.But in the greater measure, the image of ramheaded snake connected to Hermes. In Greece the ram was his symbol along with the snake. We know about "a history told in mysteries by Mother about Hermes and the ram". "There are the relieves showing Hermes with a phallus which comes to an end a blockhead. One of them is open on Delos. Other in Albania, represents Hermes-phallophorus. Ricard has shown that the most ancient descriptions of Greek Hermes, bearing the huge snake twisted around of a staff, balancing on his shoulder, are wrong. "The snake", taking place between his legs, is generated by two parts double genitals, horned, is similar Delos exemplar" (Bober, 1951). From the point of view of the present research is allowable to assume that ramheaded snake is somewhat embodiment of Cultural Hero as primogenitor of mankind. It sometimes can be replaced by a horn of plenty which in the Gaulish-Roman epoch began to be represented as Cernunnos's attribute. It is difficult to find the image of this Celtic god where a horn of plenty and the snake would be submitted simultaneously that can confirm their interchangeability. For the benefit of this assumption the manner speaks also to decorate a horn for drink a head of the ram, accepted in ancient Iran and zones of its cultural influence - to Asia Minor, Thrace, Scythia. Here we leave for an image the snake in mythology and folklore, but it is special, very big theme.
Result of development of the ideas connected with Cernunnos in the Gaulish-Roman epoch, the monumental relief on stella from Rheims (ill. 24) can be considered. It is dated 2 c. A.D. In the centre of a relief it is shown Cernunnos, sitting on a throne in the usual pose. To the right of him Apollo stands, at the left - Hermes. Cernunnos holds a bag from which the money on the spot eaten with the bull and a deer are strewed whether grains, whether. It revives in memory an image Roman Dis Pater correlated with Pluto. It is necessary to recollect Caesar's words that the Celts considered as their ancestor a certain deity which he (Caesar) has named Dis Pater.
In the description Caesar has put Mercury on the first place. And it is valid inscriptions and the monuments devoted to this god, meet in the Roman epoch on all Gallia. Gallic Mercury's iconography it is frequently similar to his Roman double -the young men without beard and moustache, the supplied baton-caduceus, a winged helmet and a purse and the accompanied cock, a goat, the ram and a turtle. But there are images with a beard (ill. 13.), in Gallic clothes and with a raven. This god is accompanied sometimes with the goddess, named Greek name Maya (according to the Greek mythology - Hermes's mother) or Gallic - Rosmerta. Though the primordial name of Gallic Mercury was not kept on continent also, practically it is no doubt, that he and the Irish
Lugh are identical each other. Caesar's told about first the words "the inventor of all arts" almost literally correspond to an epithet Irish Lugh "Master of many arts " (it perfectly certifies the Cultural Hero). The name of Lugh was widely distributed in territories of the Celts: in Silesia - Liegnitz, in Holland - Leiden, in France - Lyon. Mac Cana believes, that last was elected August capital of the Roman Gaulle and a place of the annual festival, which is celebrated August 1, is not casual. "The given festival was obvious continuation ancient Celtic holiday devoted to a divine cartridge of city and important that circumstance, that this day holiday Lughnasadh "memories of Lugh" (Mac Cana, 1973) was marked everywhere in Ireland. Lugh's day was marked at top of a hill while in Gallia Mercury's cult was connected to high places, is similar place where Arverns have established one of the greatest statues of this god in the ancient world.Gaulish Apollo, similarly to the classical god, with whom he was identified, had function of healer. But especially he was esteemed as a divine cartridge of warm sources. One of his epithets - Belenus reminds the Irish name of the May Day - Beltene that can be interpreted as "a shining brilliant" and to specify him solar character. Other epithet -Maponos was connected to art of music.
One more variant of the Cultural Hero is submitted by Gallic Hercules (ill. 17 - 18.). Actually, "the Roman Hercules" (as well as Etruscan Hercle) is version of
Heracles, whose cult was widely distributed over all antique Mediterranean, and whose name and "the glorified Hero" means.As against other Greek heroes, this character not only the person, but also the god, he is between two worlds. As the person becoming the god, for the works, Heracles gave people hope for immortality. Dead men were represented with his attributes sometimes. Heracles were attributed with the numerous feats, most popular of which was a victory above a monstrous dog. The Etruscan art supplements this act iconography: on a fresco from the Tomb of auguries the character in a mask (near to it(him) it is written "Phersu" - from here Roman "person"), setting a dog on the soldier covered, by wounds with club in his hand is represented. On a fresco from other Etruscan tomb Phersu is shown already escaping. The Greek Cerberus belonged to Hades, the lord of the underground world. As it will be shown below, fruitless Hades was not analogue Cernunnos/Hes and it was never identified with him. From Holan's position is allowable to treat his image as underground embodiment of the God of Thunder (for the benefit of what presence hammer of
Etruscan Haru - a demon of the underground world testifies also). It is possible, if the God of Earth Powers was connected to a "soil" layer the lord of the Underworld embodied deeper, "magnetic" layers. It, certainly, demands in addition serious analysis. But it is necessary to note, that in Etruscan culture Hades it was represented in a helmet as the wolf head with open jaws.Heracles also was considered as a primogenitor of many tribes and peoples (Spartan kings erected to him the family tree; the Etruscans trusted, that have taken place from Hercle; the Lydians believed the founder of the dynasty of god Kandaules, a dog winner). Some of his feats were connected to town planning and such acts, as clearing stables. Hercules was considered and as the healer (it is possible, in memory that he was lost from poison of the
Hydra). Sometimes him esteemed together with Hermes . It is not casual, and in Italy Hercules was also the god of enrichment and an agriculture. In Greek comedy "Bird" he appears as a comic figure - the glutton and boozed (that is usually treated as consequence late demythologisation, but can and on the contrary represent revealing ancient features of a deity). But also on a decline of antiquity Hercules keeps the position - some Roman emperors identified with him them selves. Thus, in his person we see one of the most capacious embodiments such as the Cultural Hero.It agrees Lucian (Rome, 2 c. A.D.), Hercules was known the Celts as Ogmios and was represented frowned old man, dressed in an animal skin both armed by a cudgel and a bow. He entailed group of happy people which ears incorporated to language of the god thin chains. The scholar Gaul to whom talked Lucian, has informed him, that the Celts believed the patron of eloquence not Hermes, namely Hercules - for he is very strong. Francoise Le Roux treats image of Ogmios as the "god - connector" similar Indian Varuna, and also psychopomp, conducting souls from this world in another (see Mac Cana, 1973). The plate (ill. 19.) representing the person beating club the snake (a plot, it is possible in terms of the feats of Hercules). Above his head it is possible to disassemble traces of an inscription - "Smertrius" (or "Smertullus"). It allows comparing with character with Ogmios (through their mutual similarity with Hercules). As acknowledgement of similar comparison that stage from the boiler from Gundestrup where Smertrius struggles with animal of
Celt Taranis (as Hercules with a lion or Cerberus) serves also. On other side of a plate it is shown Cernunnos.Under a name of the Minerva the whole class Celtic "goddesses-mothers", frequently united in triads can disappear. (It will perfectly be co-ordinated to idea of the Great Goddess shown on the boiler from Gundestrup). Protection of wisdom concerns to number of their functions, forge craft, spinning and weaving. On British Isles to the Minerva there corresponds goddess Brigit.
(Fantalov Alex)
Chapter 2. Mythological characters of West European barbarians
2.2. Mythological images in Celtic culture
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