In summary, then, although, pace Bober and others, Cernunnos was considered a god of material prosperity, he was so by means of his nature as a god of the in-between, of bi-directionality, of the reconciliation of opposites. He was both wild and tame, god of healing and god of death, of the hunter and the hunted, of nature and of culture, and in his very person human and animal. Under this interpretation, his iconography seems ambiguous because it was meant to be. He is an ambiguous god, and always was. Ambiguity does not conceal his nature; it reveals it.
And he’s been depicted with Mercury four or five times. BROS.
I tend to agree with the assessment that, at least in one part of Gaul, he was the Celtic Dis Pater spoken of by Caesar. The Gauls were said to believe they were descended from this Dis Pater figure. Cernunnos is therefore a giver of life as he is the progenitor of all life. Being associated with Dis Pater he is therefore also the lord of the dead. Being crowned with antlers bearing dozens of torc, wearing a torc (as do all the gods), and holding torcs, his imagery makes a clear statement about his power and wealth, his sovereignty, and the fact that he is, unlike the other gods, able to bestow or take away that power. He isn’t just wearing torcs, he is wielding one.