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[German version] A god, also invoked in the plural, of unknown function, which appears on some 50 small and for the most part portable votive altars, all from military sites on Hadrian's Wall or its outposts (Limes II.). In the Latin inscriptions, the vowels of the name vary between i and e ( V., Viteris, Vetiris, Veteris); an h sometimes added before or after the initial v (e.g. Hvitiris, Vheteris) suggests a Germanic name. A connection between the (late Imperial period?) cult of V. and the presence of Germanic troops on the Wall can be assumed. Euskirchen, Marion (Bonn) Bibliography F. M. He…

[German version] (Belinus). Celtic God, equated in the interpretatio Romana with Apollo, especially in his role as a sun god. The syllable bel- appears to derive from Indo-Germanic ‘shine, radiate, burn’. Tertullian reports (Apol. 24,7) that B. is the god of the Noricans, however the majority of the evidence was found in Aquileia and its surrounding areas. This is confirmed by Herodian (8,3,8) who reports that in Aquileia, B. in particular was venerated as Apollo (above all because the god had come in person to the a…

[German version] (Andate). Goddess of the Britannic tribe of the Iceni, mentioned in Cassius Dio (62,6,2; 62,7,3), whom he interpreted to be Nike. When this tribe revolts, during the reign of Nero, their queen  Boudicca appeals to A. for victory, freedom and deliverance. I…

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[German version] (Nodon). Celtic god known from two archaeological sites in Britain. Two statuettes of Mars, with inscriptions dedicating them to the god Mars N. ( Deo Marti Nodonti) from Cockersand Moss (Lancashire) support the connection of the indigenous god with the Roman god ( interpretatio II Romana ). Other dedications to Deus N. or …

[German version] Goddess of the Briton tribe of the Brigantes in two inscriptions. An epithet for Victoria, represented on the stele of Birrens (CIL VII 1062) as Minerva, but shown with Victoria's wings. This iconographic connection is a contemporary expression of a syncretic interpretation of the local goddess. Description of her as Dea Nympha B. (CIL VII 875) and as Caelestia B. (ILS 9318) seems to point to curative powers.…

[German version] The Bivae (Bibiae), together with the Triviae and Quadruviae, are among the goddesses of intersections and forks in roads. The fact that they were thought of as female deities is demonstrated by images of them [1. no. 12, 31] depicting goddesses clothed in the classical manner. Offerings to the Biviae were always made with dedications to the Triviae and Quadruviae, although the latter could be invoked without the Biviae and also individually. Evidence for the Quadruviae predominates. The goddesses were regarded as equal to the (male) …

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[German version] Celtic god known from inscriptions ([1]; CIL XIII 6730 can be ruled out) who was also called mallet or hammer god because he is often seen holding a sceptre-like long-shafted mallet. The iconography of S. is substantiated by the altar of Saarburg, adorned with inscriptions (CIL XIII 4542), showing him with his cultic consort Nantosuelta: S. is here carrying his canonic attributes, the mallet and bowl ( olla), while the goddess holds a sceptre topped by a house-shaped object and a patera . A large number of pictorial dedications, predominantly…

[German version] Celtic goddesses of maternal fertility, canonically represented in three. The two Latin appellations are identical in content. Evidence of the Matres, scattered over a wide area in Gaul, northern Spain, Italy, and in the northwestern and northeastern provinces of the Roman Empire, began in southern Gaul no earlier than the middle of the 1st century AD. Evidence of the Matronae can be divided into two groups: Matronae without epithet are concentrated in Cisalpine Gaul from the 1st …

[German version] According to legend, because of overpopulation, the Gallic king Ambigatus sent his sister's sons B. (the killer) and Segovesus (the victorious) in search of new places to live (Liv. 5,34; 35,1). By drawing lots, B. turned with his army in the direction of Italy where they conquered the Etruscans and founded Mediolanum. The essence of this migratory legend is regarded as authentic. Euskirchen, Marion (Bonn) …

[German version] Celtic god, connected with the Roman Mars. Only a building inscription on a temple in the territory of the Treveri (CIL XIII 11975) has preserved the complete name: Marti Smertrio. The reading Smert[ri]os on a relief on the Nautae Parisiaci monument (CIL XIII 3026c; [1]) is generally accepted; it shows a bearded god naked to the…

[German version] Celtic god with deer's antlers, who is often portrayed seated with crossed legs accompanied by snakes, deer and bulls. The interpretatio Romana does not apply to him; however, through the addition of the snakes, the purse or the coins running out of a sack, there is evidence of allusions to the Gallo-Roman god Mer…

[German version] Celtic goddess of horses, in Gallo-Roman times tutelary goddess of all equines (horses, mules, donkeys), stables, riders, waggoners, travellers, of trade and transport. Diverse images of E. exist, but all display at least one horse. She is frequently ment…

[German version] [1] God of the sacred spring of the place of the same name (mod. Nîmes) God of the sacred spring of the capital of the civitas of the Volcae Arecomici in Gallia [B.] Narbonensis, who also gave his name to the city (N. [2], present-day Nîmes). Among the Imperial-period dedications to N., predominantly from the spring and baths district of the Roman city, a few votive offerings have come to light from the spring basin, where the god was presumably worshipped in a cult building with a square ground-plan, con…

[German version] Celtic god. Luc. 1,443-446 tells of three Gaulish gods worshipped through human sacrifice: Teutates, Esus and T. Of the Late Antiquity and early Mediaeval commentaries on the passage [1], the Adnotationes (p. 28 Endt) equate him with Dis Pater, the Commenta Bernensia (p. 32 Usener) once with Dis Pater, and once with Iuppiter; on inscriptional evidence the latter version is to be preferred. There are no pictorial representations of T. Of the few votive inscriptions a Gaulish inscription from Orgon/Arles [2] gives a Greek genitive of Taranóu, from which a nominative Taran…

[German version] Celtic god mentioned only in Lucian. Heracles 1ff. (about AD 175). Lucian describes O. from a south-Gallic fresco as a smiling old man bearing the attributes of Heracles [1], who pulls along willing people with thin chains of gold and amber, which have been attached to his tongue and to their ears. The iconograp…

[German version] I. Name The name C. is first used by the Greek authors of the 5th cent. BC (Hdt. 4,49: Κελτοί; Keltoí; Scyl. 18). Their settlement area was called Keltikḗ (Κελτική). In around 270 BC, the term ‘Galatians’ (Γαλάται; Galátai) is found in Timaeus, the name exclusively applied to the C. in the east. The Greeks clearly distinguished between C. and Galatians. Confusion arose from the translation of …

[German version] Celtic god, who, along with Esus and Taranis (according to Lucanus 1,443-446), was allegedly worshipped by human sacrifice. Of the Late Antiquity - early mediaeval commentaries on Lucanus, the adnotationes (p. 28 Endt) equate T. with Mercurius II., the commenta Bernensia (p. 32 Usener) both with Mercury and with Mars (cf. [1]). The name T. could have arisen etymologically from a fusion of Celtic …

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