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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.
Anextiomarus is a Celtic epithet of the sun-god Apollo recorded in a Romano-British inscription from South Shields, England. A variant form, Anextlomarus, appears as a divine style or name attested in a fragmentary Gallo-Roman dedication from Le Mans, France. Anextlomarus is also attested as a Gaulish man's father's name at Langres, and a feminine divine form, Anextlomara, appears in two other Gallo-Roman dedications from Avenches, Switzerland.
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 Germanic mythology, Thor is a hammer-wielding god associated with lightning, thunder, storms, sacred groves and trees, strength, the protection of mankind, hallowing, and fertility. Besides Old Norse Þórr, the deity occurs in Old English as Þunor, in Old Frisian as Thuner, in Old Saxon as Thunar, and in Old High German as Donar, all ultimately stemming from the Proto-Germanic theonym *Þun(a)raz, meaning 'Thunder'.
The Eburones were a Gallic-Germanic tribe dwelling in the northeast of Gaul, in what is now the southern Netherlands, eastern Belgium and the German Rhineland, in the period immediately preceding the Roman conquest of the region. Though living in Gaul, they were also described as being both Belgae and Germani.
*Dyḗus, also *Dyḗus ph₂tḗr, is the reconstructed name of the daylight-sky god in Proto-Indo-European mythology. *Dyēus was conceived as a divine personification of the bright sky of the day and the seat of the gods, the *deywṓs. Associated with the vast diurnal sky and with the fertile rains, *Dyēus was often paired with *Dʰéǵʰōm, the Earth Mother, in a relationship of union and contrast.
The Nordendorf fibulae are two mid 6th to early 7th century Alamannic fibulae found in Nordendorf near Augsburg, Bavaria, Germany.
Continental Germanic mythology formed an element within Germanic paganism as practiced in parts of Central Europe occupied by Germanic peoples up to and including the 6th to 8th centuries. Traces of some of the myths lived on in legends and in the Middle High German epics of the Middle Ages. Echoes of the stories, with the sacred elements largely removed, may appear throughout European folklore and in European fairy tales.
The Texandri were a Germanic people living between the Scheldt and Rhine rivers in the 1st century AD. They are associated with a region mentioned in the late 4th century as Texandria, a name which survived into the 8th–12th centuries.
Vagdavercustis is a Germanic goddess known from a dedicatory inscription on an altar found at Cologne (Köln), Germany. The stone dates from around the 2nd century CE and is now in a museum in Cologne.
The mythology of the modern-day Netherlands, Belgium and Luxembourg has its roots in the mythologies of pre-Christian cultures, predating the region's Christianization under the influence of the Franks in the Early Middle Ages. At the time of the Roman Empire and in the Early Middle Ages, some of the resident peoples of the Low Countries' included:
Sowilo (*sōwilō) meaning "Sun", is the reconstructed Proto-Germanic language name of the s-rune.
Sinthgunt is a figure in Germanic mythology, attested solely in the Old High German 9th- or 10th-century "horse cure" Merseburg Incantation. In the incantation, Sinthgunt is referred to as the sister of the personified sun, Sunna, and the two sisters are cited as both producing charms to heal Phol's horse, a figure also otherwise unattested. The two are then followed by Friia and Uolla, also alliterative and stated as sisters.
Trebopala is a Lusitanian name usually interpreted as a theonym, appearing on the Cabeço das Fraguas inscription from Portugal. Trebopala is probably a goddess.
*Frijjō ("Frigg-Frija") is the reconstructed name or epithet of a hypothetical Common Germanic love goddess, the most prominent female member of the *Ansiwiz (gods), and often identified as the spouse of the chief god, *Wōdanaz (Woden-Odin).
In Norse mythology, the sister-wife of Njörðr is the unnamed wife and sister of the god Njörðr, with whom he is described as having had the twin children Freyr and Freyja. This shadowy goddess is attested in the Poetic Edda poem Lokasenna, recorded in the 13th century by an unknown source, and the Heimskringla book Ynglinga saga, a euhemerized account of the Norse gods composed by Snorri Sturluson also in the 13th century but based on earlier traditional material. The figure receives no further mention in Old Norse texts.
Mercurius Cimbrianus or Cimbrius is a Germanic god mentioned in seven Roman dedicatory inscriptions. These inscriptions are from the territory of the Roman province of Germania Superior from the second to third centuries CE.
Trees hold a particular role in Germanic paganism and Germanic mythology, both as individuals and in groups. The central role of trees in Germanic religion is noted in the earliest written reports about the Germanic peoples, with the Roman historian Tacitus stating that Germanic cult practices took place exclusively in groves rather than temples. Scholars consider that reverence for and rites performed at individual trees are derived from the mythological role of the world tree, Yggdrasil; onomastic and some historical evidence also connects individual deities to both groves and individual trees. After Christianization, trees continue to play a significant role in the folk beliefs of the Germanic peoples.
Hercules Magusanus is a Romano-Germanic deity or hero worshipped during the early first millennium AD in the Lower Rhine region among the Batavi, Marsaci, Ubii, Cugerni, Baetasii, and probably among the Tungri.
Texandria, is a region mentioned in the 4th century AD and during the Middle Ages. It was situated in the southern part of the modern Netherlands and in the northern part of present-day Belgium, currently known as Campine.
References
- ↑ Nordisk Familjebok (1916:665).
- CIL 13, 8774
- Richard M. Meyer: Altgermanische Religionsgeschichte. Quelle & Meyer, Leipzig 1910, S. 401.
- Richard M. Meyer: Beiträge zur altgermanischen Mythologie. – Dea Sandraudtga. In: Axel Kock, et al. (Hrsg.): Arkiv för nordisk filologi (ANF). Neue Folge, Band 19 (= Band 23 der Gesamtausgabe). C. W. K. Gleerups förlag, Lund 1907, S. 249–250 (mehrsprachig, runeberg.org).
- Norbert Wagner. "Die Namen von Lakringen, Sabalingen und Inkrionen". In: Historische Sprachforschung. 111, 1 (1998), S. 169–176; hier 170. Ders. In: Vulgärlateinisches in germanischen Namen bei klassischen Autoren. In: Historische Sprachforschung 116, 1. (2003), S. 132–141; hier 137.
- Ranko Matasovic. Etymological Dictionary of Proto-Celtic. Brill, Leiden/Boston 2009, ISBN 978-90-04-17336-1, S. 315, 334.
- Arend Quak: Lauran Toorians: Keltisch en Germaans in de Nederlanden. Taal in Nederland en België gedurende de Late IJzertijd en de Romeinse periode. Brüssel 2000. In: Amsterdamer Beiträge zur älteren Germanistik 54 (2000), S. 208–210; hier 210.
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