Esus, [1] Esos, [2] Hesus, [3] or Aisus [4] [5] was a Celtic god who was worshipped primarily in ancient Gaul and Britain. He is known from two monumental statues and a line in Lucan's Bellum civile .
Esus, [1] Esos, [2] Hesus, [3] or Aisus [4] [5] was a Celtic god who was worshipped primarily in ancient Gaul and Britain. He is known from two monumental statues and a line in Lucan's Bellum civile .
T. F. O'Rahilly derives the theonym Esus, as well as Aoibheall, Éibhleann, Aoife , and other names, from the Proto-Indo-European root *eis-, which he glosses as 'well-being, energy, passion'. [6]
The personal name Esunertus ('strength of Esus') occurs in a number of Gallo-Roman inscriptions, [7] including one votive inscription dedicated to Mercury, [8] [9] while other theophoric given names such as Esugenus ('born from Esus') are also attested. [10] It is possible that the Esuvii of Gaul, in the area of present-day Normandy, took their name from this deity. [11] [lower-alpha 1] The name also occurs on a Celtic gold coin dated c. 50 BC. [13]
The two sculptures where Esus appears are the Pillar of the Boatmen from among the Parisii, on which Esus is identified by name, [1] and a pillar from Trier among the Treveri with similar iconography. [14] [15] In both of these, Esus is portrayed cutting branches from trees with his axe. [15] Esus is accompanied, on different panels of the Pillar of the Boatmen, alongside Tarvos Trigaranus (the ‘bull with three cranes’), Jupiter, Vulcan, and other gods.
A well-known section in Lucan's Bellum civile (61–65 CE) refers to gory sacrifices offered to a triad of Celtic deities: Teutates, Hesus (an aspirated form of Esus), and Taranis. [3] Variant spellings, or readings, of the name Esus in the manuscripts of Lucan include Hesus, Aesus, and Haesus. [10] Among a pair of later commentators on Lucan's work, one identifies Teutates with Mercury and Esus with Mars. According to the Berne Commentary on Lucan, human victims were sacrificed to Esus by being tied to a tree and flogged to death. [16]
The Gallic medical writer Marcellus of Bordeaux may offer another textual reference to Esus in his De medicamentis, a compendium of pharmacological preparations written in Latin in the early 5th century and the sole source for several Celtic words. The work contains a magico-medical charm decipherable as Gaulish which appears to invoke the aid of Esus (spelled Aisus) in curing throat trouble. [4]
Esus is known from two monumental statues:
Both sources show consistent symbolic images of riverside scenery that have been interpreted to include willow trees and wetland birds that might be egret's or cranes. [lower-alpha 6] [lower-alpha 7]
The iconography suggests an association with wetlands, water margin, and rivers. [lower-alpha 8]
River names that may be derived from Esus:
John Arnott MacCulloch summarized the state of scholarly interpretations of Esus in 1911 as follows:
M. Reinach applies one formula to the subjects of these altars—"The Divine Woodman hews the Tree of the Bull with Three Cranes." The whole represents some myth unknown to us, but M. D'Arbois finds in it some allusion to events in the Cúchulainn saga. In the imagery, the bull and tree are perhaps both divine, and if the animal, like the images of the divine bull, is three-horned, then the three cranes (garanus, "crane") may be a rebus for three-horned (trikeras), or more probably three-headed (trikarenos). In this case, woodman, tree, and bull might all be representatives of a god of vegetation. In early ritual, human, animal, or arboreal representatives of the god were periodically destroyed to ensure fertility, but when the god became separated from these representatives, the destruction or slaying was regarded as a sacrifice to the god, and myths arose telling how he had once slain the animal. In this case, tree and bull, really identical, would be mythically regarded as destroyed by the god whom they had once represented. If Esus was a god of vegetation, once represented by a tree, this would explain why, as the scholiast on Lucan relates, human sacrifices to Esus were suspended from a tree. Esus was worshipped at Paris and at Trèves; a coin with the name Æsus was found in England; and personal names like Esugenos, "son of Esus," and Esunertus, "he who has the strength of Esus," occur in England, France, and Switzerland. Thus the cult of this god may have been comparatively widespread. But there is no evidence that he was a Celtic Jehovah or a member, with Teutates and Taranis, of a pan-Celtic triad, or that this triad, introduced by Gauls, was not accepted by the Druids. Had such a great triad existed, some instance of the occurrence of the three names on one inscription would certainly have been found. Lucan does not refer to the gods as a triad, nor as gods of all the Celts, or even of one tribe. He lays stress merely on the fact that they were worshipped with human sacrifice, and they were apparently more or less well-known local gods. [8]
James McKillop cautions that Arbois de Jublainville's identification of Esus with Cú Chulainn "now seems ill-founded". [19]
Jan de Vries finds grounds of comparison between Esus and Odin, both being patrons of sailors sometimes associated with Mercury to whom human victims were said to be sacrificed by hanging. [11]
Miranda Green suggests that the willow-tree that Esus hews may symbolize "the Tree of Life [...] with its associations of destruction and death in winter and rebirth in the spring". [15] She further suggests that the cranes might represent "the flight of the soul (perhaps the soul of the tree)". [15]
The 18th century Druidic revivalist Iolo Morganwg identified Esus with Jesus on the strength of the similarity of their names. He also linked them both with Hu Gadarn, writing:
Both Hu and HUON were no doubt originally identical with the HEUS of Lactantius, and the HESUS of Lucan, described as gods of the Gauls. The similarity of the last name to IESU [Welsh: Jesus] is obvious and striking. [20]
This identification is still made in certain Neo-Druidic circles. Modern scholars consider the resemblance between the names Esus and Jesus to be coincidental.[ citation needed ]
In ancient Celtic and Gallo-Roman religion, Cernunnos or Carnonos is a god depicted with antlers, seated cross-legged, and is associated with stags, horned serpents, dogs and bulls. He is usually shown holding or wearing a torc and sometimes holding a bag of coins and a cornucopia. He is believed to have originally been a Proto-Celtic God. There are more than fifty depictions and inscriptions referring to him, mainly in the north-eastern region of Gaul.
In Welsh mythology, Amaethon was the god of agriculture, and the son of the goddess Dôn. His name means "labourer" or "ploughman", and he is cited as being responsible for the Cad Goddeu, or "Battle of Trees", between the lord of the otherworld, Arawn, and the Children of Dôn.
Borvo or Bormo was an ancient Celtic god of healing springs worshipped in Gaul and Gallaecia. He was sometimes identified with the Graeco-Roman god Apollo, although his cult had preserved a high degree of autonomy during the Roman period.
Condatis was an ancient Celtic deity worshipped primarily in northern Britain but also in Gaul. He was associated with the confluences of rivers, in particular within County Durham in the North of England. Condatis is known from several inscriptions in Britain and a single inscription found at Alonnes, Sarthe, France. In each case he is equated with the Roman god Mars.
Lugos (Gaulish) or Lugus (Latin), also known by other names, is a god of the Celtic pantheon. His name is rarely directly attested in inscriptions, but his importance can be inferred from place names and ethnonyms and status as king of the gods. His nature and attributes are deduced from the distinctive iconography of Gallo-Roman inscriptions to Mercury, who is widely believed to have been identified with him, and from the quasi-mythological narratives involving his later cognates, Welsh Lleu Llaw Gyffes and Irish Lugh Lámhfhada.
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In Celtic mythology, Taranis is the god of thunder, who was worshipped primarily in Gaul, Hispania, Britain, and Ireland, but also in the Rhineland and Danube regions, amongst others. Taranis, along with Esus and Toutatis, was mentioned by the Roman poet Lucan in his epic poem Pharsalia as a Celtic deity to whom human sacrificial offerings were made. Taranis was associated, as was the Cyclops Brontes ("thunder") in Greek mythology, with the wheel.
Tarvos Trigaranus or Taruos Trigaranos is a divine figure who appears on a relief panel of the Pillar of the Boatmen as a bull with three cranes perched on his back. He stands under a tree, and on an adjacent panel, the god Esus is chopping down a tree, possibly a willow, with an axe.
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The Pillar of the Boatmen is a monumental Roman column erected in Lutetia in honour of Jupiter by the guild of boatmen in the 1st century AD. It is the oldest monument in Paris and is one of the earliest pieces of representational Gallo-Roman art to carry a written inscription.
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Brigantia or Brigindo was a goddess in Celtic religion of Late Antiquity.
Toutatis or Teutates is a Celtic god who was worshipped primarily in ancient Gaul and Britain. His name means "god of the tribe", and he has been widely interpreted as a tribal protector. According to Roman writer Lucan, the Gauls offered human sacrifices to him.
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The gods and goddesses of the pre-Christian Celtic peoples are known from a variety of sources, including ancient places of worship, statues, engravings, cult objects, and place or personal names. The ancient Celts appear to have had a pantheon of deities comparable to others in Indo-European religion, each linked to aspects of life and the natural world. Epona was an exception and retained without association with any Roman deity. By a process of syncretism, after the Roman conquest of Celtic areas, most of these became associated with their Roman equivalents, and their worship continued until Christianization. Pre-Roman Celtic art produced few images of deities, and these are hard to identify, lacking inscriptions, but in the post-conquest period many more images were made, some with inscriptions naming the deity. Most of the specific information we have therefore comes from Latin writers and the archaeology of the post-conquest period. More tentatively, links can be made between ancient Celtic deities and figures in early medieval Irish and Welsh literature, although all these works were produced well after Christianization.
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Le nom de ce dieu est connu sous des formes assez diverses ... Relevons ici les variantes Esus, Aesus, Aisus, Haesus ...[The god's name is known in many forms ... We list here the variations Esus, Aesus, Aisus, Haesus ...]
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