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Jupiter, also known as Jove, is the god of the sky and thunder, and king of the gods in ancient Roman religion and mythology. Jupiter was the chief deity of Roman state religion throughout the Republican and Imperial eras, until Christianity became the dominant religion of the Empire. In Roman mythology, he negotiates with Numa Pompilius, the second king of Rome, to establish principles of Roman religion such as offering, or sacrifice.
In ancient Roman religion, Sancus was a god of trust, honesty, and oaths. His cult, one of the most ancient amongst the Romans, probably derived from Umbrian influences. Cato and Silius Italicus wrote that Sancus was a Sabine god and father of the eponymous Sabine hero Sabus. He is thus sometimes considered a founder-deity.
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.
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 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.
Lugus was a deity of the Celtic pantheon. His name is rarely directly attested in inscriptions, but his importance can be inferred from place names and ethnonyms. 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 Lugus, and from the quasi-mythological narratives involving his later cognates, Welsh Lleu Llaw Gyffes and Irish Lugh Lámhfhada.
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.
*Nodens or *Nodons is a Celtic healing god worshipped in Ancient Britain. Although no physical depiction of him has survived, votive plaques found in a shrine at Lydney Park (Gloucestershire) indicate his connection with dogs, a beast associated with healing symbolism in antiquity. The deity is known in only one other location, in Cockersand Moss (Lancashire). He was equated on most inscriptions with the Roman god Mars and associated in a curse with Silvanus. His name is cognate with that of later Celtic mythological figures, such as the Irish Nuada and the Welsh Nudd.
Juno was an ancient Roman goddess, the protector and special counsellor of the state. She was equated to Hera, queen of the gods in Greek mythology and a goddess of love and marriage. A daughter of Saturn, she was the sister and wife of Jupiter and the mother of Mars, Vulcan, Bellona and Juventas. Like Hera, her sacred animal was the peacock. Her Etruscan counterpart was Uni, and she was said to also watch over the women of Rome. As the patron goddess of Rome and the Roman Empire, Juno was called Regina ("Queen") and was a member of the Capitoline Triad, centered on the Capitoline Hill in Rome, and also including Jupiter, and Minerva, goddess of wisdom.
Sol Invictus, sometimes simply known as Helios, was long considered to be the official sun god of the later Roman Empire. In recent years, however, the scholarly community has become divided on Sol between traditionalists and a growing group of revisionists.
Ancient Celtic religion, commonly known as Celtic paganism, was the religion of the ancient Celtic peoples of Europe. Because there are no extant native records of their beliefs, evidence about their religion is gleaned from archaeology, Greco-Roman accounts, and literature from the early Christian period. Celtic paganism was one of a larger group of Iron Age polytheistic religions of Europe. It varied by region and over time, but underlying this were broad similarities and "a basic religious homogeneity" among the Celtic peoples.
Brigantia or Brigindo was a goddess in Celtic religion of Late Antiquity.
Visucius was a Gallo-Roman god, usually identified with Mercury. He was worshipped primarily in the east of Gaul, around Trier and on the Rhine; his name is recorded on about ten dedicatory inscriptions. One such inscription has also been found in Bordeaux. Visucius is, along with Gebrinius and Cissonius, among the most common indigenous epithets of the Gaulish Mercury.
Litavis is a Gallic deity whose cult is primarily attested in east-central Gaul during the Roman period. She was probably originally an earth-goddess. In medieval Celtic languages, various terms derived from *Litauia came to designate the Brittany Peninsula.
In ancient Roman religion and myth, Mars was the god of war and also an agricultural guardian, a combination characteristic of early Rome. He was the son of Jupiter and Juno, and was pre-eminent among the Roman army's military gods. Most of his festivals were held in March, the month named for him, and in October, which began the season for military campaigning and ended the season for farming.
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.
Sol is the personification of the Sun and a god in ancient Roman religion. It was long thought that Rome actually had two different, consecutive sun gods: The first, Sol Indiges, was thought to have been unimportant, disappearing altogether at an early period. Only in the late Roman Empire, scholars argued, did the solar cult re-appear with the arrival in Rome of the Syrian Sol Invictus, perhaps under the influence of the Mithraic mysteries. Publications from the mid 1990s have challenged the notion of two different sun gods in Rome, pointing to the abundant evidence for the continuity of the cult of Sol, and the lack of any clear differentiation – either in name or depiction – between the "early" and "late" Roman sun god.
Celtic mythology is the body of myths belonging to the Celtic peoples. Like other Iron Age Europeans, Celtic peoples followed a polytheistic religion, having many gods and goddesses. The mythologies of continental Celtic peoples, such as the Gauls and Celtiberians, did not survive their conquest by the Roman Empire, the loss of their Celtic languages and their subsequent conversion to Christianity. Only remnants are found in Greco-Roman sources and archaeology. Most surviving Celtic mythology belongs to the Insular Celtic peoples. They preserved some of their myths in oral lore, which were eventually written down by Christian scribes in the Middle Ages. Irish mythology has the largest written body of myths, followed by Welsh mythology.