In ancient Greek religion, Telesphorus was a minor child-god of healing. He was a possible son of Asclepius and frequently accompanied his sister Hygieia. He was depicted as a dwarf whose head was always covered with a cowl hood or cap.
Belenus is an ancient Celtic healing god. The cult of Belenus stretched from the Italian Peninsula to the British Isles, with a main sanctuary located at Aquileia, on the Adriatic coast. Through interpretatio romana, Belenus was often identified with Apollo, although his cult seems to have preserved a certain degree of autonomy during the Roman period.
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.
Grannus was a Celtic deity of classical antiquity. He was regularly identified with Apollo as Apollo Grannus and frequently worshipped in conjunction with Sirona, and sometimes with Mars and other deities.
In Gallo-Roman religion, Luxovios, Latinized as Luxovius, was the god of the waters of Luxeuil, worshiped in Gaul. He was a consort of Bricta. The thermal spring sanctuary at Luxeuil provided evidence of the worship of other deities, including the sky-horseman who bears a solar wheel, and Sirona, another deity associated with healing springs.
Deus Nemausus is often said to have been the Celtic patron god of Nemausus (Nîmes). The god does not seem to have been worshipped outside this locality. The city certainly derives its name from Nemausus, which was perhaps the sacred wood in which the Celtic tribe of the Volcae Arecomici held their assemblies. Or perhaps it was the local Celtic spirit guardian of the spring that originally provided all water for the settlement, as many modern sources suggest. Or perhaps Stephanus of Byzantium was correct in stating in his geographical dictionary that Nemausos, the city of Gaul, took its name from the Heracleid Nemausios.
Lusitanian mythology is the mythology of the Lusitanians, an Indo-European speaking people of western Iberia, in what was then known as Lusitania. In present times, the territory comprises the central part of Portugal and small parts of Extremadura and Salamanca.
Glanum was an ancient and wealthy city which still enjoys a magnificent setting below a gorge on the flanks of the Alpilles mountains. It is located about one kilometre south of the town of Saint-Rémy-de-Provence.
The word Glan meaning derives from Celtic (Noric) glanos meaning "bright, clear", cf. Glanis, Glanum, Glen and English "clean". Glan (Nahe)
The Glan is a river in Carinthia, Austria, a right tributary of the Gurk. It is 64.3 km (40.0 mi) long. Its drainage basin is 825.2 km2 (318.6 sq mi).
Gallo-Roman religion is a fusion of the traditional religious practices of the Gauls, who were originally Celtic speakers, and the Roman and Hellenistic religions introduced to the region under Roman Imperial rule. It was the result of selective acculturation.
The Gallaeci were a Celtic tribal complex who inhabited Gallaecia, the north-western corner of Iberia, a region roughly corresponding to what is now the Norte Region in northern Portugal, and the Spanish regions of Galicia, western Asturias and western León before and during the Roman period. They spoke a Q-Celtic language related to Northeastern Hispano-Celtic, called Gallaecian or Northwestern Hispano-Celtic. The region was annexed by the Romans in the time of Caesar Augustus during the Cantabrian Wars, a war which initiated the assimilation of the Gallaeci into Latin culture.
The Salyes or Salluvii were an ancient Celto-Ligurian people dwelling between the Durance river and the Greek colony of Massalia during the Iron Age. Although earlier writers called them 'Ligurian', Strabo used the denomination 'Celto-ligurian' in the early 1st century AD. A Celtic influence is noticeable in their religion, which centred on the cult of the tête coupée, as well as in the names of their towns and leaders. During the 2nd century BC, the Salyes were most likely at the head of a political and military confederation that united both Gallic and Ligurian tribes.
Lenus was a Celtic healing god worshipped mainly in eastern Gaul, where he was almost always identified with the Roman god Mars.
Cantabrian mythology refers to the myths, teachings and legends of the Cantabri, a pre-Roman Celtic people of the north coastal region of Iberia (Spain). Over time, Cantabrian mythology was likely diluted by Celtic mythology and Roman mythology with some original meanings lost. Later, the ascendancy of Christendom absorbed or ended the pagan rites of Cantabrian, Celtic and Roman mythology leading to a syncretism. Some relics of Cantabrian mythology remain.
Moritasgus is a Celtic epithet for a healing god found in four inscriptions at Alesia. In two inscriptions, he is identified with the Greco-Roman god Apollo. His consort was the goddess Damona.
According to classical sources, the ancient Celts were animists. They honoured the forces of nature, saw the world as inhabited by many spirits, and saw the Divine manifesting in aspects of the natural world.
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.
