En el idioma galo, Dusios Xavier Delamarre, Dictionnaire de la langue gauloise (Éditions Errance, 2003), p. 158. The Latinized form would be dusius, most often in the plural dusii. era un ser divinoPerhaps a deus. As late as the 13th century, Thomas Cantipratensis asserted that some people still regard groves as consecrated to dusii and entered them to sacrifice to "their own gods" (suis diis, dative plural of deus); see discussion under Surviving tradition below. The 19th-century Celiticist Henri d'Arbois de Jubainville regarded the dusii as divinities who might be compared to aquatic deities of the Homeric tradition in Greece as lovers who begat children with mortal women; see "Esus, Tarvos trigaranus," Revue Celtique 19 (1898), pp. 228, 234–235, 251 online. With reference to a highly speculative etymological connection between dusios and the English word "dizzy," Arbois de Jubainville saw the effects of these spirits as comparable to those of the Greek nymphs or Italic lymphae. J.A. MacCulloch, The Religion of the Ancient Celts (Forgotten Books edition 2007, originally pub. 1911), p. 232 online thought that the dusii "do not appear to represent the higher gods reduced to the form of demons by Christianity, but rather a species of lesser divinities, once the object of popular devotion." entre los celtas continentalesGalli as designated by Augustine and Isidore (see following). In antiquity, Galli refers both to inhabitants of the geographical region Gallia as it was delineated by the Greeks and Romans, and to peoples who spoke a form of Celtic (that is, who spoke gallice, "in Gaulish") or who were perceived by the Greeks and Romans as ethnically "Celtic." See J.H.C. Williams, Beyond the Rubicon: Romans and Gauls in Republican Italy (Oxford University Press, 2001), pp. 1–17 et passim. que se identificaba con el dios Pan de la antigua religión griega y con los dioses Fauno, Inuus, Silvano e íncubos de la antigua religión romana. Como estas deidades, élBoth ancient Greek and Latin categorize nouns within three grammatical genders: masculine, feminine, and neuter. Although grammatical gender is distinguished from biological gender, Latin places humans (homines), animals (animalia), and anthropomorphic beings perceived as having sexual characteristics in their gender-specific category. Some "monsters" are neuter (the sea monster ketos in Greek, for instance). The dusii are masculine in both grammatical gender and in their sexual behavior in all the sources in which they appear, with the possible exception of Gervase of Tilbury, who seems to think they can also be female; see below. The Greco-Roman deities to whom they are compared are aggressively masculine, often depicted as ithyphallic. podría ser visto como de naturaleza múltiple,The multiplicity of the group of deities to which the dusii belong — Pan/panes, Faunus/fauni, Inuus/inui, Silvanus/silvani, Incubus/incubi — is related to the question of monotheistic tendencies in ancient religion: "Lower gods were executors or manifestations of the divine will rather than independent principles of reality. Whether they are called gods, demons, angels, or numina, these immortal beings are emanations of the One": Michele Renee Salzman, "Religious koine in Private Cult and Ritual: Shared Religious Traditions in Roman Religion in the First Half of the Fourth Century CE," in A Companion to Roman Religion (Blackwell, 2007), p. 113. The name of Pan was sometimes etymologized as meaning "All"; although scientific linguistics has shown this derivation to be incorrect, it appears in the Homeric Hymn to Pan (6th century BC) and influenced theological interpretations in antiquity, including the speculations of Plato: see H.J. Rose and Robin Hard, The Routledge Handbook of Greek Mythology (Routledge, 2004), p. 215 online, and David Sedley, Plato's Cratylus (Cambridge University Press) pp. 96–97 online, where Pan as "all" is connected to the logos: "This is the climax of the divine etymologies." The "all-ness" of Pan accounted for his multiple manifestations, reflected by nominal plurals. On the distinction between modern scientific and ancient theological etymology, see Davide Del Bello, Forgotten Paths: Etymology and the Allegorical Mindset (Catholic University of America Press, 2007). y referido en plural (dusios), más comúnmente en latín como dusii. Aunque Dusios no se describe en fuentes de la antigüedad tardía independientemente de las deidades griegas y romanas, su funcionalidad común radica en su capacidad para fecundar animales y mujeres, a menudo por sorpresa o por la fuerza. Los dusii continúan desempeñando un papel en los sistemas de creencias mágico-religiosas de la Galia y Francia como un tipo de íncubo en el paganismo y el cristianismo de la Alta Edad Media.
En Agustín e Isidoro izquierda|miniaturadeimagen|230x230px| San Agustín en un retrato del siglo VI