Читать книгу The Celtic Mythology - T. W. Rolleston - Страница 13

But, as we have said before, this territory was by no means inhabited by the Celt alone. In particular we have to ask, who and where were the Germans, the Teuto-Gothic tribes, who eventually took the place of the Celts as the great Northern menace to classical civilisation?

They are mentioned by Pytheas, the eminent Greek traveller and geographer, about 300 B.C., but they play no part in history till, under the name of Cimbri and Teutones, they descended on Italy to be vanquished by Marius at the close of the second century. The ancient Greek geographers prior to Pytheas know nothing of them, and assign all the territories now known as Germanic to various Celtic tribes.

The explanation given by de Jubainville, and based by him on various philological considerations, is that the Germans were a subject people, comparable to those “un-free tribes” who existed in Gaul and in ancient Ireland. They lived under the Celtic dominion, and had no independent political existence. De Jubainville finds that all the words connected with law and government and war which are common both to the Celtic and Teutonic languages were borrowed by the latter from the former. Chief among them are the words represented by the modern German Reich, empire, Amt, office, and the Gothic reiks, a king, all of which are of unquestioned Celtic origin. De Jubainville also numbers among loan words from Celtic the words Bann, an order; Frei, free; Geisel, a hostage; Erbe, an inheritance; Werth, value; Weih, sacred; Magus, a slave (Gothic); Wini, a wife (Old High German); Skalks, Schalk, a slave (Gothic); Hathu, battle (Old German); Helith, Held, a hero, from the same root as the word Celt; Heer, an army (Celtic choris); Sieg, victory; Beute, booty; Burg, a castle; and many others.

The etymological history of some of these words is interesting. Amt, for instance, that word of so much significance in modern German administration, goes back to an ancient Celtic ambhactos, which is compounded of the words ambi, about, and actos, a past participle derived from the Celtic root AG, meaning to act. Now ambi descends from the primitive Indo-European mbhi, where the initial m is a kind of vowel, afterwards represented in Sanscrit by a. This m vowel became n in those Germanic words which derive directly from the primitive Indo-European tongue. But the word which is now represented by amt appears in its earliest Germanic form as ambaht, thus making plain its descent from the Celtic ambhactos.

Again, the word frei is found in its earliest Germanic form as frijo-s, which comes from the primitive Indo-European prijo-s. The word here does not, however, mean free; it means beloved (Sanscrit priya-s). In the Celtic language, however, we find prijos dropping its initial p—a difficulty in pronouncing this letter was a marked feature in ancient Celtic; it changed j, according to a regular rule, into dd, and appears in modern Welsh as rhydd=free. The Indo-European meaning persists in the Germanic languages in the name of the love-goddess, Freia, and in the word Freund, friend, Friede, peace. The sense borne by the word in the sphere of civil right is traceable to a Celtic origin, and in that sense appears to have been a loan from Celtic.

The German Beute, booty, plunder, has had an instructive history. There was a Gaulish word bodi found in compounds such as the place-name Segobodium (Seveux), and various personal and tribal names, including Boudicca, better known to us as the “British warrior queen,” Boadicea. This word meant anciently “victory.” But the fruits of victory are spoil, and in this material sense the word was adopted in German, in French (butin) in Norse (byte), and the Welsh (budd). On the other hand, the word preserved its elevated significance in Irish. In the Irish translation of Chronicles xxix. 11, where the Vulgate original has “Tua est, Domine, magnificentia et potentia et gloria et victoria,” the word victoria is rendered by the Irish búaidh, and, as de Jubainville remarks, “ce n'est pas de butin qu'il s'agit.” He goes on to say: “Búaidh has preserved in Irish, thanks to a vigorous and persistent literary culture, the high meaning which it bore in the tongue of the Gaulish aristocracy. The material sense of the word was alone perceived by the lower classes of the population, and it is the tradition of this lower class which has been preserved in the German, the French, and the Cymric languages.”18

Two things, however, the Celts either could not or would not impose on the subjugated German tribes—their language and their religion. In these two great factors of race-unity and pride lay the seeds of the ultimate German uprising and overthrow of the Celtic supremacy. The names of the German are different from those of the Celtic deities, their funeral customs, with which are associated the deepest religious conceptions of primitive races, are different. The Celts, or at least the dominant section of them, buried their dead, regarding the use of fire as a humiliation, to be inflicted on criminals, or upon slaves or prisoners in those terrible human sacrifices which are the greatest stain on their native culture. The Germans, on the other hand, burned their illustrious dead on pyres, like the early Greeks—if a pyre could not be afforded for the whole body, the noblest parts, such as the head and arms, were burned and the rest buried.