thumb|150px|right|St. Augustine in a 6th-century portrait In the Gaulish language, Dusios was a divine being among the continental Celts who was identified with the god Pan of ancient Greek religion and with the gods Faunus, Inuus, Silvanus, and Incubus of ancient Roman religion. Like these deities, he might be seen as multiple in nature, and referred to in the plural (dusioi), most commonly in Latin as dusii. Although the Celtic Dusios is not described in late-antique sources independently of Greek and Roman deities, the common functionality of the others lay in their ability to impregnate an
thumb|150px|right|St. Augustine in a 6th-century portrait In the Gaulish language, Dusios was a divine being among the continental Celts who was identified with the god Pan of ancient Greek religion and with the gods Faunus, Inuus, Silvanus, and Incubus of ancient Roman religion. Like these deities, he might be seen as multiple in nature, and referred to in the plural (dusioi), most commonly in Latin as dusii. Although the Celtic Dusios is not described in late-antique sources independently of Greek and Roman deities, the common functionality of the others lay in their ability to impregnate animals and women, often by surprise or force. Dusii continue to play a role in the magico-religious belief systems of Gaul and Francia as a type of incubus in early-medieval paganism and Christianity.
==In Augustine and Isidore== References to the dusii appear in the writings of the Church Fathers, where they are treated as demons. Early Christian writers still regarded the traditional religions of antiquity as potent competing belief systems. Rather than denying the existence of rival gods, they often sought to demonstrate their inferior nature through theological argument, ridicule, or demonization. Saint Augustine mentions the dusii in a passage criticizing the belief that early in the history of humanity angels could have bodily intercourse with mortal women, begetting the race of giants or heroes. Augustine redefines traditional beliefs within a Christian framework, and in this passage makes no firm distinction between the essential nature of angels and demons:
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