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. Cernunnos is also associated with the Wiccan Horned God in the modern religious tradition of Wicca, via the discredited Witch-cult hypothesis.
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.
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.
Borvo or Bormo was an ancient Celtic god of healing springs worshipped in Gauls 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 Celtic mythology, Dea Matrona was the goddess who gives her name to the river Marne in Gaul.
Esus, Hesus, or Aisus was a Brittonic and Gaulish god known from two monumental statues and a line in Lucan's Bellum civile.
In ancient Celtic polytheism, Verbeia was a goddess worshipped in Roman Britain. She is known from a single altar-stone dedicated to her at Ilkley. She is considered to have been a deification of the River Wharfe.
Nehalennia is a goddess of unclear origin, perhaps Germanic or Celtic. She is attested on and depicted upon numerous votive altars discovered around what is now the province of Zeeland, the Netherlands, where the Schelde River flowed into the North Sea. Worship of Nehalennia dates back at least to the 2nd century BC, and veneration of the goddess continued to flourish in northern Europe in the 2nd and 3rd centuries AD.
In Norse mythology, Óðr or Óð, sometimes anglicized as Odr or Od, is a figure associated with the major goddess Freyja. The Prose Edda and Heimskringla, written in the 13th century by Snorri Sturluson, both describe Óðr as Freyja's husband and father of her daughter Hnoss. Heimskringla adds that the couple produced another daughter, Gersemi. A number of theories have been proposed about Óðr, generally that he is a hypostasis of the deity Odin due to their similarities.
In the localised Celtic polytheism practised in Great Britain, Sulis was a deity worshiped at the thermal spring of Bath. She was worshiped by the Romano-British as Sulis Minerva, whose votive objects and inscribed lead tablets suggest that she was conceived of both as a nourishing, life-giving mother goddess and as an effective agent of curses wished by her votaries.
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.
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.
Atepomarus in Celtic Gaul was a healing god. Mauvières (Indre), Apollo was associated with this god in the form Apollo Atepomarus.
Moccus is a Celtic god who is identified with Mercury. He is the boar- or swine-god of the continental Celtic tribe of Lingones. Moccus was invoked as the protector of boar hunters and warriors. Boar meat was sacred among the ancient Celts, and features in accounts of feasts in Irish mythology. The Lingones, whose tribal center was at modern-day Langres, were a Gaulish tribe located in the area of the rivers Seine and Marne in what is now northeastern France. They were neighbors to the Celto-Germanic tribe of Treveri. Another tribe known as Lingones was located near the mouth of the Po River in northeastern Italy, and were known for agriculture, weaving and metalworking.
Ritona is a Celtic goddess chiefly venerated in the land of the Treveri in what is now Germany. Her cult is attested at Pachten and at Trier, where she "had a carefully built little temple" in the Altbachtal complex. Ritona's temple was one of several in the Altbachtal to include exedrae and courtyards that may have been used to prepare ritual banquets and/or to place offerings. At Pachten her temple also had a theatre, presumably used for performances of a religious nature.
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 Waterloo Helmet is a pre-Roman Celtic bronze ceremonial horned helmet with repoussé decoration in the La Tène style, dating to circa 150–50 BC, that was found in 1868 in the River Thames by Waterloo Bridge in London, England. It is now on display at the British Museum in London.
Ganventa was a settlement of Roman antiquity near the Zeelandic town of Colijnsplaat. It was situated on the southern shore of the river Scheldt.
