Sexuality of the Gallic one

To be interested in the question of sexuality of Gallic, it is to consider the sexuality of this human group, in a sphere: time, of geography, specific culture but nevertheless broad whose sources are very few and far from reliable.

The Gallic ones

The term of Gaulois designates the protohistoric populations of Celtes which resided in Gaulle, ( Latin Gallia in ), i.e. roughly on the current territories of the France, of the Belgium, the Suisse and the Italy of North, probably starting from the first Bronze Age (thousand-year-old IIe front J. - C.).

The Gallic ones were divided into many people which included themselves/understood between them, which thought of descending all from the same stock and which knew the genealogy of it. With these bonds of filiation, realities or mytic, which created obligations of solidarity to them, were added alliances which put some of them in the customers of another to form federations like those of Arvernes and Éduens. Each one of these people was divided into " civitas" identified by a chief town and a territory called in Latin " pagus" , even subdivided to him in " vicus" corresponding about to our cantons.

Gallic civilizations are attached in Archéologie to the Celtic civilization of Tène (of the name of a site discovered at the edge of the Neuchâtel Lake, in Switzerland). The civilization of Tène opens out on the continent with the second age of iron and disappeared in Ireland during the top Moyen-âge.

Considering that the Gaulois term comes from the accounts of conquest of Jules César, a restrictive definition of Gallic is referred, for the archeologists, with what concerns the areas continental relatively close to Rome (on the territories of France, of Belgium, of the extreme west of Germany and Italy of north), and populated by Celts between the end of the IV E and the end of the conquest of the “hairy Gaulle” by Jules César (in -51).

This definition excludes in particular the Celts from Brittany and Ireland, the Celts of Bohemia or Scordisques, but includes the Belgians, “Gallic midday” (subjected by Rome one century before their neighbors of north), and the Gaulois cisalpins.

A contrario , one gathers under the Celtes term the Gallic ones (including the Belgians), the Scordisques (Celtic Danubian), the Celtibères (Celtic of the Iberian peninsula - Spain and Portugal) the Bretons (Celtic of Great Britain), the Welsh of the Early middle ages, the Celts of Ireland or, the Galates of minor Asia.

The question of the sexuality of the Gallic one

However works showed that the Gaulois had a report/ratio with nudity, sexuality, and the erotism different from our but also its characteristics. However this literature “is relatively stripped”.

Although there exist some ancient testimonys resulting from the Greeks and the Romans, the Gallic ones, left us almost anything, if it is not the production of statuettes and some modest testimonys, as private individuals last Gallic period: the Gallo-Roman time.

It is really only at the end of the Nineties, beginning of the year 2000, that in front of the rise of a borrowed nonerudite literature theold one, of neo-druidism and/or ideological that some large works public were born on this question and that approaches truly resulting from the social sciences were born.

For example: The place of warlike or the magician was recovered in our post-modern company, to allow has some to develop ideological concepts in term of war of the sexes or therapy or new religion guided by women etc Without the contributions of psychology and anthropology on the Celtic culture not being heard. This phenomenon is developed however much more in the American northern company than in France.

The book of Peter CHERICI, “Celtic Sexuality. Power, Paradigms and Passion, Duckworth, London, 1995, ISBN 0-7156-2688-4. ” is one of the first has to explicitly try to deviate from a vision " féministe" to start to give direction to this question from the point of view of the social sciences. It is it should be noted that certain feminists criticize also this type of recovery who for them assert feminism to develop false beliefs to with it on the women.

The erudite works are much fewer and vis-a-vis such a literature “with the mode”, they have the appearances of a study or research, often dense and heavy, full with Roman references or Greek or approaches psychological, sociological, or anthropological obscure, with the greatest numbers.

In France they is the works of Jean Markale, Amour and sexuality: among Celts (Stitched), Stitched: 251 pages, Editor: Editions of Connected (October 3rd, 2005), Collection: POCKET (CONNECTS), Langue: French, ISBN-10: 2914916647, ISBN-13: 978-2914916646 but also of Dumas C, Baude JM. Erotism of Gaules, museums of the Beams (150 p. colors ISBN 2-9525039-0-7) which will try to register the question of the “sexuality of Gallic” in approaches of the social sciences.

Problems of the sources and the study of those:

As soon as one approaches the field Celtic or more precisely Gallic, that it is on the level of the civilization of manners, the druidism or mythology, one is inevitably confronted with the problem of the sources and their studies. The independent sources are first of all the texts of their Greek and Latin contemporaries, in particular Diodore of Sicily ( Histoires ), Strabon ( Géographie ), Pomponius Mela ( De Chorographia ), Lucain ( Pharsale ), Pline Old the ( Natural history ), and especially Jules César with the Guerre of Gaules . Generally, the relative absence of first hand testimonys of which we lay out gave place to a whole of more or less odd interpretations. Actually, knowledge that we have some supports on this whole of external sources, whose matter can be limited to political considerations (César), or to introduce “barbarians”, with the modern direction of the term (Lucain).

Quasi non-existent Celtic sources:

The Druide S which had the role “to think the world” and which could have transmitted this knowledge of Gallic sexuality, could not transmit it to us until today. The Druide S represent the sacerdotal class (first function of the tripartite ideology Indo-European setting in light by Georges Dumézil), systematically privileged an oral transmission to know to them, inducing the memorizing of thousands of worms. Total knowledge (their visions, their concepts, etc) related to sexuality is lost to us thus forever. However certain authors indicates it is under the Roman influence that the things changérent. " Before the establishment of the Romans in Gaules, and as long as the religion of the druids remained pure and without mixture of foreign practices, the worship of the human figures or animals was absolutely banished by it. It is a truth established by several historians of the antiquity, and which is contradicted by no monument former to the introduction of the Roman idolatry. The worship of Priape, which formed part of it, was consequently unknown the Gallic ones or Celts. It is possible however that Phéniciens, which made trade with these people, have, a long time before the conquests of César, tempted to establish this worship among them; but a religion strongly made up, defended by covered priests of a great authority, and consequently little willing to accommodate an innovation which was not their work, which opposed the dogmas, the rites of which they were the guards, did not enable them to succeed. " in Jacques-Antoine Dulaure, generating Divinities, or Worship of the Phallus at the old ones and the modern ones, ED. Dentu, Paris.

Gallo-Roman sources:

However if essence is lost, there remain to us some ends of texts (we have inscriptions using the Greek alphabet like some texts in oghamic writing invented by the druids, obviously also of the erotic objects of natures (as private individuals of the statues of men and nude women, carved representations of male sex and female). The Gallo-Roman period opening even more materials but, the romanisation of the writings Latin, and the objects are acculturent (thus let us can be priasme Gallo-Roman). However other people testify too. For example, concerning nudity, we have the testimony of Diodore of Sicily, a Greek author of Ier century before J. - C. but also of plutarque.

The study of the sources by sciences:

An example: Approaches psychological of Celtic mythology

mythology:

The Celtic Mythologie refers to the religion Celtes of the Protohistoire and to the Druidisme , which structure the Celtic companies. It treats life of the gods and goddesses in the Other World (the Sidh of Irish), of the heroes and their exploits. This civilization gradually disappeared with the romanisation then the monotheism Judeo-Christian.

Within the framework of this mythology existed the Goddess-Mother such as for example Belisama. Gallic goddess woman of Bélénos. Bound it also to the light, heat and it is also fertile goddess. At the Gallic ones, they exist many productions, of statue known as of goddess mother. Nudity, maternity, fertility, sexuality are thus “currency” in the artistic and cultural productions. - See also: The Worship of the Goddess. - See also: Brigit.

psychological Analysis:

For example, Belisama or the Goddess-Mother, is within the framework of an analysis resulting from the analytical Psychologie, one of the prototypes present in the femininity of the man. This denomination is resulting from the analytical Psychologie to indicate unconscious psychic processes, having an importance in the psychic life of the subject. These processes name prototypes. The femininity of the man names the Anima. The Goddess-Mother names within the framework of this theory the woman of sublimation. The woman of sublimation is present also in other cultures for example Kali, the virgin of the Christians, Isis etc " Third level animated is present at the man and " he bring at the same time life, and dead, initation and destruction" in the psychoanalysis jungienne, Essentialis Collection, N°41 Page, Elysabeth Leblanc, ED. Bernet-Danilot, April 2002. Thus the female representations do not reveal a particular presence of the women but well a projection of the men: childhood to the old adult and their waitings with respect to the woman. This theory does not reject in only with the margin there well are been priestesses, magicians, or the warlike ones but endeavors to include/understand in what these picturesque or statufiées reproductions of the woman took part. Who are finally more revealing of the heart of the men than of the place reality of the women. Moreover this analysis with its during on the capacity projective of the women, their creative capacity etc but which is only very with the margin in Celtic productions and even more singularly in the Celtic space of the Gallic one.

Problems of the sources and their studies

The report/ratio with nudity at the Gallic ones

The Gallic ones use nudity, even with the combat.

Thus already, according to Diodore of Sicily, a Greek author of, the Gallic ones do not hesitate to register their nudity in the social sphere, until in the engagements.

“In the voyages and the battles, they make use of tanks with two horses carrying the driver and side a combatant upright. In their wars, it advance towards the riders, launch to their adversaries the javelin and go down then to continue the combat with the sword. Some scorn death at the point to enter the fight naked, or with simple pants. ”

There also exists in Plutarque in (it) Vie of Crassus a confirmation of this irrefutable fact:

Extract “Then Crassus, pushing its riders, is thrown in the middle of the enemies and the load vigorously. But the combat was too unequal, either in the attack, or in defense: the Romans had only weak and short small swaths, and struck leather or steel armours, while the Barbarians, provided with strong spears, carried terrible blows on the bodies des Gaulois which were almost naked or slightly armés. It was in the latter that the Crassus young person had the most confidence, and it made with them wonders of value. ”

Nudity is not besides the prerogative of the men: the Gallic ones do not hesitate to go naked centres to encourage the men, of another accounts still show how “naked” they are sacrificed and attacked has hands naked the Romans when they are last the lines of defense, before the children or how it could there have “load of naked cavalry” of Gallic woman to the centres.

The expression of nudity is also found as we said it in a passage also preceding in many productions, of statue known as of goddess mother and where “nudity, maternity, fertility, sexuality” are thus “currency” in the artistic and cultural productions. The concept of decency, will only settle much later with the romanisation.

The report/ratio with sexuality at the Gallic ones

The question of how was held, sexuality at the Gallic ones, with often posed. It is finally only in years 2000 that, the first works treating in a central way of this question, appeared. The réponce has this " épineuse" question was supported by historical and sociological approaches.

“ How the people Celtic, Gallic, Breton, Irish, gallates and others did live sexuality in their communities and how tried to solve the enigmas of the love? How did they consider the reports/ratios of the sex and of crowned? This new study tries to answer these vast questions, using precise examples borrowed from the history, sociology and especially from the epic and mythological traditions which constitute irrefutable testimonys on the way in which our ancestors lived the search of Graal in love”. in Love and sexuality: among Celts (Stitched) of Jean Markale, Stitched: 251 pages, Editor: Editions of Connected (October 3rd, 2005), Collection: POCKET (CONNECTS), Langue: French, ISBN-10: 2914916647, ISBN-13: 978-2914916646.

The question of male homosexuality

In antiquity the male Homosexuality and the Sodomie between men, if it were not the privileged sexual position, was practiced in the ancient Greece, like with Rome, within the framework of a relation between an older man, the Master, credit, and its pupil, liability, younger.

The report/ratio with the erotism at the Gallic ones

For many authors the Gallic ones, plus access on the nudity of the goddess and a nudity of provocation little by little will yield the step to the Romans. Certain authors are even more radical is think than those are the Romans who amenérent the Gallic ones with the representations of nudity.

L'" distance what marked initially the Gallic ones for complete nudities and the representation of the sexual parts, was not long life, and could not resist, as it soon will be seen, with the example of the Romans, their dominators. But always it is certain that the worship of the Phallus or Priape was not allowed in Gaules before the conquests of César" in Jacques-Antoine Dulaure, generating Divinities, or Worship of the Phallus at the old ones and the modern ones, ED. Dentu, Paris, 1805.

However authors, more recent, like C. preserving Dumasa of the house Cazenave, conservation of the museums of the monuments and the sites, the 13520 Beams, France, and J. - M. Baudeb Professor at the regional institute of social work, farmhouse of Chevrier, the 13520 Beams, in France also made a book on the subject: " Erotic art as a Gaulle Romaine" estimate that it is still necessary to seek and include/understand.

According to them: “ the erotism as a Gaulle Roman is an ignored subject and little studied. The majority of the objects illustrating this topic did not support the filter of the censure. However, the sexual representations are legions at the time Roman. The erotic iconography is defined by a complete range of homosexual or hétérosexuelles positions, since the gynaecological posture until the most oblique deviations. Today, the obsession of “realism” a new stage with the priority given to the “symbolic system succeeds”. (...) The relevant sociological analysis of these decorations reveals new data revealing the mysteries of marvellous “Gaulle” Mediterranean ”. in Dumas C, Baude JM. Erotism of Gaules, museums of the Beams (150 p. colors ISBN 2-9525039-0-7).

" Erotism of Gaules" gave place in 2005 to an exposure of erotic objets d'art of the " Gaulle Romaine" in France under the title " Pleasures épicuriennes of the II E S. and after, cross glances of a historian, an archeologist and a psychanalyste".

The worship of the phallus at the Gallo-Roman one

The imposition of this worship in the Gallic sphere will not go from oneself at the Gallic ones.

" The modest character of Gallic is still noticed in the first human figures which they set up when they had admitted the practices and the worship of the Romans. A statue of woman, who appears extremely old, preserved at the castle of Quénipili, is represented with a stole of which the two parts go down from its neck until the medium from the figure and cover the sex with it. A statue of Hercules, who exists in the same province, is represented with the amply covered belt of a skin of lion. Several Mercury statues, found on the summit of the Donon mount, located between Lorraine and Alsace, though naked, offer singularities of which it would be difficult to find examples among the purely Roman monuments. The sexual sign absolutely is hidden there or disguised. With its place, one of these statues presents a large button in the shape of head of nail; another door a strip which surrounds its kidneys and which covers the place which characterizes the masculinity; finally, three other Mercury, also naked, instead of the sex, let see two broad last rings one in the autre" in Jacques-Antoine Dulaure, generating Divinities, or Worship of the Phallus at the old ones and the modern ones, ED. Dentu, Paris, 1805.

Thus the worship of the Phallus and Priape was introduced into Gaules by the Romans, and there triumphed. After this period of many testimonys can be found:

On the right here, Priape known as " of Rivery" according to its place of discovered: statuette of Priape made up of two parts, found in Rivery (Somme) in 1771. 2nd half of the 1st century after JC.Musée from Picardy to Amiens. (Photo Assembly showing the two separate and joined together parts.)

the low-reliefs of the bridge of Gard, of the amphitéâtre of Nimes, offer singular varieties in the shapes of the Phallus. One sees the simple ones, doubles with a fastener, and triple, whose three branches are becquetées by birds, and provided with wings, legs of animals and bells. One of these Phallus triple is attached and surmounted by a woman who holds the reins.

In the town of Saint-Bertrand one discovered whole Priape; finished in Hermes, on which the president d' Orbessan lute, in 1770, an essay with the Academy of Toulouse. The idol is characterized by a horn of plenty filled with fruits, and more still by its ordinary sign.

On the right, here, photography of the Gallic furnace bridge of Rheims. The naked gods are identified like (of left in right-hand side) Apollo, Cernunnos, Mercure. The source is the Gallic Gods according to the monuments illustrated by J. - L. Courcelle-Seneuil, published in Paris in 1910.

Several bronze Phalli were discovered in the excavations made on the small mountain of Champagne Châtelet, where was built a Roman city. Here how Mr. Grignon speaks about it, who governed these excavations: “Three Phalli to hang with the neck. These Phallus-amulets prove that the ladies requested the protection of the Priape god. One of these Phalli is triple: the attribute of the medium is in rest; the two collateral ones are in a state of the greatest degree of power. The two others, furnished with their appendices and suspension braces, are simple”.

Several ancient vases carry paintings or low-reliefs offering the image of the festivals of the same god, called Priapées: they were discovered in France, and are preserved in the cabinets of the curious one. “I saw in the sacristy of the church from Saint-Ouen to Rouen, says Mr. Millin, a ciborium decorated with ancient medallions, representing of Priapées and the scenes of sicilian shepherds with their goats.

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