Oddly enough, there is very little mention that any Roman invaders actually dying. Rather, it seems the invaders suffered a combination of being clobbered over the head, pushed several meters in a perfect arc by some great force, or tied up in groups of three while their heads lolled around in a comical fashion. There is some debate on the specifics of this, with most agreeing it conforms to some sort of ritual activity.

Due to the lack of contemporary written accounts from the Gallic side, and the absence of any mention of the siege in Roman texts including Caesar's De Bello Gallico, the only source on that part of the conflict are the folk tales that have lately been adapted into a successful media empire.

These tales, interesting as they are, can not be relied on as proper historical sources. In particular, they show elements typical of foundation myths: the resistance against a devious foreign oppressor, the assistance of a magical device, conflicts between larger-than-life characters, travels by the protagonist heroes around the country to meet with equally mythical leaders and warriors.

However, what scarce material evidence could be recovered during the 2009-2013 Southern Gaul Survey does point to certain elements of truth in the story. The remains of what would have been a small Gallic village were found, together with trenches compatible with a palisade. A large quantity of scraps, bones and other refuse scattered over a wide area around the village suggests the presence of a large Roman military force, much larger than would have been typical of the region. The density of the finds indicates a rather long-lived presence, which is undocumented in written sources. The village itself seems to have disbanded peacefully around the 4th century CE, and the near absence of Roman artifacts suggest a strong conservativism that paint it as a Gallic enclave within a Roman Gaul.

The complete absence of Roman records of this village or even mention of the intensive military campaign that seemingly involved it indicates that Caesar (who would have been the commander of the Roman forces in the region at the time) was unable to conquer it, and suppressed the shameful story for propaganda reasons. Later, after he and his legacy took firm control of the Roman state, the story of the little Gallic village was erased and suppressed; strict orders might have been given to avoid it, so that local stories about Caesar's failure could not spread and be used against the reigning imperial line.

Some modern scholars of early Frankish History (Herge, Coco) actually believe that the "Chanson du Cacaphonix", the dominant chronicle of this time, was actually a 6th century invention, developed during the Merovingian era to justify the Frankish incursions and conquests of Italy.

It is certainly possible that small Gaulish villages in remote regions remained independent of direct Roman intervention; but the strong mythical parallels of the Chanson du Cacaphonix suggest that it is a later myth cycle meant to encourage Gallic unification and participation within the Frankish expansions of the Dark Ages.