In Gallo-Roman religion, Arduinna (also Arduina, Arduinnae or Arduinne) was the eponymous tutelary goddess of the Ardennes Forest and region, thought to be represented as a huntress riding a boar (primarily in the present-day regions of Belgium and Luxembourg). Her cult originated in the Ardennes region of present-day Belgium, Luxembourg, and France. She was identified with the Roman goddess Diana. [1]
In The Gods of the Celts, Miranda Green states that some depictions of Arduinna show her riding a boar. [2] However, Simone Deyts [3] notes that the bronze Gallo-Roman statue of a woman in a short belted tunic, riding a boar sidesaddle and holding a knife, conserved in the Musée des antiquités nationales, St-Germain-en-Laye, [4] bears no inscription, and was simply assumed to be Arduinna by the 19th century antiquarian who discovered it—perhaps because the modern symbol of the Ardennes region is also a boar. [5] Another such bronze, from the collection of Richard Payne Knight, has been in the British Museum since 1824; it is traditionally identified as "Diana". [6] Both bronze statuettes are now headless.
Arduinna is directly attested from two inscriptions:
The name Arduinna derives from the Gaulish arduo- meaning height. [7] Also Latin: Ardua- steep. It is also found in several placenames, such as the Ardennes Woods (Arduenna silva) and the Forest of Arden in England, in personal names Arduunus and Arda — the latter from coinage of the Treveri [8] — and the Galatian Αρδή. The name Arduenna silva for "wooded heights" was applied to several forested mountains, not just the modern Ardennes: it is found in the départements of Haute-Loire and Puy-de-Dôme and in the French commune of Alleuze. [9]
It has also been suggested that the gemination -nn- is typical to a language of the Belgae, [10] being different from Celtic and thus suggesting a Nordwestblock etymology, which, generally speaking, is also assumed to be closer to Germanic.[ citation needed ]
In 585, Walfroy (Wulfilaich) preached to the local population of Villers-devant-Orval in the Ardennes to persuade them to abandon the worship of Diana. On the hill near Margut, there was, according to Gregory of Tours, a large stone statue of Diana where people would worship. Worshippers would also sing chants in Diana's honour as they drank and feasted. After some difficulties, Walfroy and his followers succeeded in pulling down the statue, which they demolished with hammers. [11]
The Main belt asteroid 394 Arduina, discovered on 19 November 1894, is named for Arduinna.
The French-Belgian television series Black Spot , set in the Ardennes, features a group of eco warriors named the Children of Arduinna (Les Enfants d'Arduinna). [12]
In ancient Celtic and Gallo-Roman religion, Cernunnos or Carnonos is a god depicted with antlers, seated cross-legged, and is associated with stags, horned serpents, dogs and bulls. He is usually shown holding or wearing a torc and sometimes holding a bag of coins and a cornucopia. He is believed to have originally been a Proto-Celtic God. There are more than fifty depictions and inscriptions referring to him, mainly in the north-eastern region of Gaul.
In Gallo-Roman religion, Rosmerta was a goddess of fertility and abundance, her attributes being those of plenty such as the cornucopia. Rosmerta is attested by statues and by inscriptions. In Gaul she was often depicted with the Roman god Mercury as her consort, but is sometimes found independently.
Artio is a Celtic bear goddess. Evidence of her worship has notably been found at Bern in Switzerland. Her name is derived from the Gaulish word for 'bear', artos.
Belisama is a Celtic goddess. She was identified by Roman commentators with Minerva by interpretatio romana.
Borvo or Bormo was an ancient Celtic god of healing springs worshipped in Gaul and Gallaecia. He was sometimes identified with the Graeco-Roman god Apollo, although his cult had preserved a high degree of autonomy during the Roman period.
In Gallo-Roman religion, Damona was a goddess worshipped in Gaul as the consort of Apollo Borvo and of Apollo Moritasgus.
In Celtic polytheism, Sirona was a goddess worshipped predominantly in East Central Gaul and along the Danubian limes. A healing deity, she was associated with healing springs; her attributes were snakes and eggs. She was sometimes depicted with Apollo Grannus or Apollo Borvo. She was particularly worshipped by the Treveri in the Moselle Valley.
Lugos (Gaulish) or Lugus (Latin), also known by other names, is a god of the Celtic pantheon. His name is rarely directly attested in inscriptions, but his importance can be inferred from place names and ethnonyms and status as king of the gods. His nature and attributes are deduced from the distinctive iconography of Gallo-Roman inscriptions to Mercury, who is widely believed to have been identified with him, and from the quasi-mythological narratives involving his later cognates, Welsh Lleu Llaw Gyffes and Irish Lugh Lámhfhada.
In Gallo-Roman religion, Bricta or Brixta was a Gaulish goddess who was a consort of Luxovius, god of the waters of Luxeuil-les-Bains.
In ancient Celtic religion, Maponos or Maponus is a god of youth known mainly in northern Britain but also in Gaul. In Roman Britain, he was equated with Apollo.
In Celtic mythology, Nantosuelta is the goddess of nature, the earth, fire, and fertility
Cissonius was an ancient Gaulish/Celtic god. After Visucius, Cissonius was the most common name of the Gaulish/Celtic Mercury; around seventeen inscriptions dedicated to him extend from France and Southern Germany into Switzerland.
Icovellauna was a Celtic goddess worshiped in Gaul. Her places of worship included an octagonal temple at Le Sablon in Metz, originally built over a spring, from which five inscriptions dedicated to her have been recovered, and Trier, where Icovellauna was honored in an inscription in the Altbachtal temple complex. Both of these places lie in the valley of the river Moselle of eastern Gaul in what are now Lorraine in France and Rhineland-Palatinate in Germany. One such inscription was, somewhat unusually, inscribed on a copper tablet in Roman cursive letters.
Lenus was a Celtic healing god worshipped mainly in eastern Gaul, where he was almost always identified with the Roman god Mars.
Moccus or Moccos is a Celtic god who is attested in one 2nd or 3rd century AD inscription from Langres, in which he is identified with the Roman god Mercury. Moccus has been connected, on etymological grounds, with pigs and boars. The boar was a potent symbol, of the hunt and of war, but also of prosperity.
Intarabus was a Gaulish god in the pantheon of the Treveri and some neighbouring peoples. His name is known from nine inscriptions from a relatively compact area in what are now Belgium, Luxembourg, western Germany and eastern France. He may have been the tutelary deity of one of the three pagi (subdivisions) of the Treveri. In most cases, Intarabus is invoked alone – without any synthesis to a Roman deity, and without accompanying female deities. However, one inscription invokes him as Mars Intarabus, noting that a fanum and simulacrum of this god had been restored at Trier. Meanwhile, another inscription from Mackwiller in Alsace gives Intarabus the epithet Narius. An inscription at Ernzen in Germany has his name as [In]tarabus, while another from Foy-Noville, invokes Entarabus in conjunction with the Genius Ollodagus.
The gods and goddesses of the pre-Christian Celtic peoples are known from a variety of sources, including ancient places of worship, statues, engravings, cult objects, and place or personal names. The ancient Celts appear to have had a pantheon of deities comparable to others in Indo-European religion, each linked to aspects of life and the natural world. Epona was an exception and retained without association with any Roman deity. By a process of syncretism, after the Roman conquest of Celtic areas, most of these became associated with their Roman equivalents, and their worship continued until Christianization. Pre-Roman Celtic art produced few images of deities, and these are hard to identify, lacking inscriptions, but in the post-conquest period many more images were made, some with inscriptions naming the deity. Most of the specific information we have therefore comes from Latin writers and the archaeology of the post-conquest period. More tentatively, links can be made between ancient Celtic deities and figures in early medieval Irish and Welsh literature, although all these works were produced well after Christianization.
Artaius is a Celtic epithet applied to the Roman god Mercury during the Romano-Celtic period. It is known from a single inscription from Beaucroissant in the Isère:
In Gallo-Roman religion, Sequana is the goddess of the river Seine, particularly the springs at the source of the Seine. Although the origins of the goddess are Celtic, Sequana was subsequently integrated into a Gallo-Roman regional cult of worship after the Roman conquest of Gaul. The main sites dedicated to her are found in northern Burgundy, especially at the source of the Seine, where archeological excavations have unearthed a temple complex and over a thousand votive offerings.
Anvallus was a Gaulish god, known from several public inscriptions at Augustodunum (Autun). Two Latin inscriptions on altars were dedicated by gutuatres in requital of vows; both such dedications began with the formula Aug(usto) sacr(um). The title gutuater is typically understood to mean 'priest'; the gutuatres have at times been taken to be Romanized continuations of the druids. These altars were both discovered in 1900 on the site of Autun's railway station, along with a Greek-style helmet of thin bronze that would have been left there as a votive offering.
