Related Research Articles
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.
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, Loucetios was a Gallic god known from the Rhine-Moselle region, where he was identified with the Roman Mars. Scholars have interpreted his name to mean ‘lightning’. Mars Loucetius was worshipped alongside the goddess Nemetona.
Lugus 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 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.
The Silures were a powerful and warlike tribe or tribal confederation of ancient Britain, occupying what is now south east Wales and perhaps some adjoining areas. They were bordered to the north by the Ordovices; to the east by the Dobunni; and to the west by the Demetae.
Gobannus was a Gallo-Roman smithing god.
Lenus was a Celtic healing god worshipped mainly in eastern Gaul, where he was almost always identified with the Roman god Mars.
Veraudunus is the name of a Celtic god known only from two votive inscriptions found in Luxembourg. One of these inscriptions suggests that ‘Veraudunus’ may have been an epithet of the important Treveran god Lenus Mars. In both inscriptions, Veraudunus is invoked along with Inciona.
Ocelus is a Celtic god known from three inscriptions in Roman Britain. He is twice invoked on dedications at Caerwent: one stone is the base of a statue of which only a pair of human feet and a pair of goose feet survive. The invocation is to Mars Lenus or Ocelus Vellaunus and the "numen" (spirit) of the emperor, and was dedicated on 23 August AD 152. The second Caerwent inscription dedicates an altar to Mars Ocelus. The god was also venerated at Carlisle, where he was once more equated with Mars and again linked to the imperial cult. So Ocelus seems to have been a British, perhaps Silurian god, associated with Mars, probably in the latter's Celtic capacity as a protector. At Caerwent he is linked with Lenus, a Treveran healing deity, and with Vellaunus, who is recorded among the Gaulish Allobroges.
Cicolluis or Cicoluis is a god in Celtic mythology worshiped by the ancient Gauls and having a parallel in Ireland.
The Alauni were a Gallic tribe dwelling around the lake Chiemsee during the Roman period.
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 Latobici or Latovici were a Celtic tribe dwelling in Pannonia Superior, around present-day Drnovo (Slovenia), during the Roman period.
In ancient Roman religion and mythology, 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, the months which traditionally began and ended the season for both military campaigning and 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.
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 Ambilici were a Gallic tribe dwelling in the valley of Gail river during the Roman period.
The Budenicenses were a small Gallic tribe dwelling in the present-day Gard department, near Nemausos, during the Roman period.
References
- ↑ L'Année épigraphique 1905: 168.
- ↑ Aldhouse-Green, Miranda J. (1992). Dictionary of Celtic myth and legend. New York. ISBN 0-500-01516-3. OCLC 27148782.
{{cite book}}: CS1 maint: location missing publisher (link) - ↑ Corpus Inscriptionum Latinarum 12: 2373.
- ↑ Joseph, Lionel S. (2021). "Varia I: Gaulish divine names Vellaunos and Alaunos, and Old Irish follaithir 'rules'". Ériu. 71: 149–154. doi:10.1353/eri.2021.0005. S2CID 258614270.
- ↑ Kossinna, Gustaf (1893). "Arminius deutsch?". Indogermanische Forschungen. 2: 174–184. doi:10.1515/9783110242447.174. S2CID 202551708.
- 1 2 Xavier Delamarre (2003). Dictionnaire de la langue gauloise : Une approche linguistique du vieux-celtique continental, 2e édition. Éditions Errance. ISBN 2-87772-237-6. p. 310. (in French)
- ↑ De Jubainville, H. d'Arbois (1891). "LES NOMS GAULOIS DONT LE DERNIER TERME EST RIX DANS LE "DE BELLO GALLICO" Leçons faites au Collège de France en décembre 1890 (Suite et fin)". Revue Archéologique. 18: 187–205. JSTOR 41729791.
- ↑ Pierre-Henri Billy (1993). Thesaurus linguae Gallicae. Olms-Weidmann. ISBN 3-487-09746-X. p. 189.
- ↑ Stempel, Patrizia de Bernardo (2014). "Keltische Äquivalente klassischer Epitheta und andere sprachliche und nicht-sprachliche Phänomene im Rahmen der sogenannten 'interpretatio Romana'". Zeitschrift für Celtische Philologie. 61: 7–48. doi:10.1515/zcph.2014.003. S2CID 164850507.
