- Chapter Thirty-One -
celtiques'; and on the other hand, H. von Petrikovits, Rheinische Geschichte 1.1: Altertum,
2nd edn (Dusseldorf: Schwann, 1980), 154-5. Cf. also the goddess Nehalennia, recorded
on votive altars dredged from the East Scheldt estuary, Celtic in iconography, the name
itself ambiguous, though perhaps rather Germanic than Celtic, d. J.E. Bogaers in Deae
Nehalenniae: Gids bij de Tentoonstelling Nehalennia de Zeeuwse Godin, Zeeland in de
Romeinse Tijd, Romeinse Monumenten uit de Oosterschelde (Middelburg: Koninklijk
Zeeuwsch Gertootschap der Wetenschappen, and Leiden: Rijksmuseum van Oudheden,
1971 ), 33-4·
56 Wightman, Gallia Belgica, 224-5; Green, Gods of the Celts, 61-5; Octavio Paz in Mexico:
splendors of thirty centuries (New York: Metropolitan Museum of Art, 1990),23-4, with
crucifixes illustrated pp. 22 and 251, d. mural and carvings, pp. 236, 248, 249, 255. Nancy
M. Farriss, Maya Society under Colonial Rule: the collective enterprise of survival
(Princeton: Princeton University Press, 1984), chapters 10 and I I, suggests parallels in the
ways in which a conquered society adapts its worship to accommodate the conquerors'
religion.