worshipped and supplicated Vintios on the same spot. The curious instance we have here of a Gaulish god being, so to say, split up into two Latin ones, throws some light on the treatment which the Gaulish deities experienced under the influence of Rome. For we are under no necessity to suppose with M. Vallentin[1] that the Gaulish mind regarded the Vintios at Nice as a separate and distinct deity from the Seyssel one. The Gaulish wind-god was more probably one, whether the wind he granted at a particular moment happened to be fair or foul. There was a mythological reason for associating the wind with the Celtic war-god, as will be seen later: hence the difficulty in rendering his personality in the terms of Latin theology. So long as it was a question of the wind as a violent or malignant agency, the equation of Vintios with Mars would doubtless fit; but when the wind was favourable to the mariner, then Mars was probably thought out of place, which led to the preference for Pollux.
The names and epithets borne by the Celtic war-god beyond the limits of the Allobrogic land are too numerous to be discussed one by one here, and I will only call your attention to a few of them. Several inscriptions in honour of Mars Cocidius[2] have been found in this country; but the meaning of the word Cocidius is unknown, as well as that of a related form Cocosus,[3] which also occurs. A more transparent epithet is Belatucadrus, given the god on monuments also found here.[4] This is a Celtic compound
