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Erecura or Aerecura was a goddess worshipped in ancient times, often thought to be Celtic in origin, mostly represented with the attributes of Proserpina and associated with the Roman underworld god Dis Pater, as on an altar from Sulzbach. She appears with Dis Pater in a statue found at Oberseebach, Switzerland, and in several magical texts from Austria, once in the company of Cerberus and once probably with Ogmios. A further inscription to her has been found near Stuttgart, Germany. Besides her chthonic symbols, she is often depicted with such attributes of fertility as the cornucopia and apple baskets. She is believed to be similar to Greek Hecate, while the two goddesses share similar names. She is depicted in a seated posture, wearing a full robe and bearing trays or baskets of fruit, in depictions from Cannstatt and Sulzbach. Miranda Green calls Aericura a "Gaulish Hecuba", while Noémie Beck characterizes her as a "land-goddess" sharing both underworld and fertility aspects with Dis Pater.
In Gallo-Roman religion, Arvernus was the tribal god of the Arverni and an epithet of the Gaulish Mercury. Although the name refers to the Arverni, in whose territory Mercury had at important sanctuary at the Puy-de-Dôme in the Massif Central, all of the inscriptions to Mercury Arvernus are found farther away along the Rhenish frontier. The similar name Mercury Arvernorix, ‘king of the Arverni’, is also recorded once. Compare also the title Mercury Dumiatis, found in the territory of the Arverni. The name, like the name of the Arverni and of Auvergne, appears to derive from a Proto-Celtic compound adjective *φara-werno-s ‘in front of alders’.
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.
In Gallo-Roman religion, Damona was a goddess worshipped in Gaul as the consort of Apollo Borvo and of Apollo Moritasgus.
In Gallo-Roman religion, Fagus was a god known from four inscriptions found in the Hautes-Pyrénées. The language of this Aquitanian region has been linked to Proto-Basque, rather than to Celtic. Fāgus is Latin for beech. It is generally believed that Fagus was the god of babies and child worship. Redheads were considered sacred to Fagus, and often his druids were red haired to signify his lust for the color red. Fagus was also prayed to in protection of a child's birth or for an early abortion.
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.
Nemetona, or 'she of the sacred grove', is a Celtic goddess with roots in northeastern Gaul. She is thought to have been the eponymous deity of the Germano-Celtic people known as the Nemetes; evidence of her veneration is found in their former territory along the Middle Rhine as well in the Altbachtal sanctuary in present-day Trier, Germany. She is also attested in Bath, England, where an altar to her was dedicated by a man of the Gallic Treveri people.
In Gallo-Roman religion, Robor or Roboris was a god invoked alongside the genius loci on a single inscription found in Angoulême.
In ancient Celtic religion, Rudianos was a war god worshiped in Gaul. In Roman times he was connected with Mars.
In Gallo-Roman religion, Smertrios or Smertrius was a god worshipped in Gaul and Noricum. In Roman times he was equated with Mars. His name contains the same root as that of the goddess Rosmerta and may mean "The Purveyor" or "The Provider", a title rather than a true name. Smertulitanus may be a variant name for the same god.
Satiada was a Celtic goddess worshipped in Roman Britain. She is known from a single, unadorned altar-stone dedicated to her at Chesterholm (Vindolanda). The inscription reads:
Ancasta was a Celtic goddess worshipped in Roman Britain. She is known from a single dedicatory inscription found in the United Kingdom at the Roman settlement of Clausentum. Ancasta may be taken to be a local goddess, possibly associated with the nearby River Itchen.
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.
The Eburovīcēs or Aulercī Eburovīcēs were a Gallic tribe dwelling in the modern Eure department during the Iron Age and the Roman period. They were part of the Aulerci.
The Lexovii, were a Gallic tribe dwelling immediately west of the mouth of the Seine, around present-day Lisieux, during the Iron Age and the Roman period.
Artaha is the name of an ancient goddess that was worshiped in Southern Gaul, in the region of Aquitania. She is a tutelary goddess that is thought to be associated with bears.
The Dexivates were a small Gallic tribe dwelling in the southern part of modern Vaucluse, near the present-day village of Cadenet, during the Iron Age and the Roman period.
The Vediantii were a Celto-Ligurian tribe dwelling on the Mediterranean coast, near present-day Nice, during the Iron Age and the Roman period.
References
- ↑ Votive inscription to SULEIS NANTUGAICIS, found in Paderne de Allariz. Cf. Luján Martínez, Eugenio R. (3 May 2006). "The Language(s) of the Callaeci" (PDF). E-Keltoi. 6: 722. Retrieved 17 May 2012.
- 1 2 Nicole Jufer & Thierry Luginbühl (2001). Les dieux gaulois : répertoire des noms de divinités celtiques connus par l'épigraphie, les textes antiques et la toponymie. Editions Errance, Paris. pp.15,64. In the original: "Celles qui gouvernent bien".
- ↑ Bernardo Stempel, Patrizia de; Hainzmann, Manfred, and Mathieu, Nicolas. “Celtic and Other Indigenous Divine Names Found in the Italian Peninsula.” In: Théonymie Celtique, Cultes, Interpretatio - Keltische Theonymie, Kulte, Interpretatio. Edited by Patrizia de Bernardo Stempel and Andreas Hofeneder, 1st ed. Austrian Academy of Sciences Press, 2013. p. 88. http://www.jstor.org/stable/j.ctv8mdn28.8.
- ↑ "Roman Britain". www.roman-britain.org. Retrieved 2014-07-21.
- ↑ Allmer, Auguste. "Les dieux de la Gaule. I. - Dieux de la Gaule celtique (suite: Inscriptions 1254 à 1263)". In: Revue épigraphique du Midi de la France, tome 3, N°90, 1898. pp. 548-549. DOI: https://doi.org/10.3406/repig.1898.1357; www.persee.fr/doc/repig_1259-6736_1898_num_3_90_1357
- ↑ Lambert, Pierre-Yves. Hainzmann, Manfred, and Mathieu, Nicolas. “Le Statut Du Théonyme Gaulois.” In: Théonymie Celtique, Cultes, Interpretatio - Keltische Theonymie, Kulte, Interpretatio. Edited by Andreas Hofeneder and Patrizia de Bernardo Stempel, 1st ed. Austrian Academy of Sciences Press, 2013. p. 118. http://www.jstor.org/stable/j.ctv8mdn28.11.
- ↑ William van Andringa (2002). La religion en Gaule romaine: piété et politique (Ier-IIIe siècle apr. J.-C. Editions Errance, Paris ISBN 2877722287 p. 275. In the original: "divinités domestiques indigènes honorés dans tous les milieux sociaux".
- ↑ Edith Mary Wightman (1970). Roman Trier and the Treveri. Rupert Hart-Davis, London.
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