places were called after Belenos, or a group of divinities, usually the Matres with a local epithet, watched over a certain district.66 The founding of a town was celebrated in an annual festival, with sacrifices and libations to the protecting deity, a practice combated by S. Eloi in the eighth century. But the custom of associating a divinity with a town or region was a great help to patriotism. Those who fought for their homes felt that they were fighting for their gods, who also fought on their side. Several inscriptions, "To the genius of the place," occur in Britain, and there are a few traces of tutelar gods in Irish texts, but generally local saints had taken their place.
The Celtic cult of goddesses took two forms, that of individual and that of grouped goddesses, the latter much more numerous than the grouped gods. Individual goddesses were worshipped as consorts of gods, or as separate personalities, and in the latter case the cult was sometimes far extended. Still more popular was the cult of grouped goddesses. Of these the Matres, like some individual goddesses, were probably early Earth-mothers, and since the primitive fertility-cults included all that might then be summed up as "civilisation," such goddesses had already many functions, and might the more readily become divinities of special crafts or even of war. Many individual goddesses are known only by their names, and were of a purely local character.67 Some local goddesses with different names but similar functions are equated with the same Roman goddess; others were never so equated.
The Celtic Minerva, or the goddesses equated with her, "taught the elements of industry and the arts,"68 and is thus the equivalent of the Irish Brigit. Her functions are in keeping with the position of woman as the first civiliser—discovering agriculture, spinning, the art of pottery, etc. During this period goddesses were chiefly worshipped, and though the Celts had long outgrown this primitive stage, such culture-goddesses still retained their importance. A goddess equated with Minerva in Southern France and Britain is Belisama, perhaps from qval, "to burn" or "shine."69 Hence she may have been associated with a cult of fire, like Brigit and like another goddess Sul, equated with Minerva at Bath and in Hesse, and in whose temple perpetual fires burned.70 She was also a goddess of hot springs. Belisama gave her name to the Mersey,71 and many goddesses in Celtic myth are associated with rivers.
Some war-goddesses are associated with Mars—Nemetona (in Britain and Germany), perhaps the same as the Irish Nemon, and Cathubodua, identical with the Irish war-goddess Badb-catha, "battle-crow," who tore the bodies of the slain.72 Another goddess Andrasta, "invincible," perhaps the same as the Andarta of the Voconces, was worshipped by the people of Boudicca with human sacrifices, like the native Bellona of the Scordisci.73
A goddess of the chase was identified with Artemis in Galatia, where she had a priestess Camma, and also in the west. At the feast of the Galatian goddess dogs were crowned with flowers, her worshippers feasted and a sacrifice was made to her, feast and sacrifice being provided out of money laid aside for every animal taken in the chase.74 Other goddesses were equated with Diana, and one of her statues was destroyed in Christian times at Trèves.75 These goddesses may have been thought of as rushing through the forest with an attendant train, since in later times Diana, with whom they were completely assimilated, became, like Holda, the leader of the "furious host" and also of witches' revels.76 The Life of Cæsarius of Arles speaks of a "demon" called Diana by the rustics. A bronze statuette represents the goddess riding a wild boar,77 her symbol and, like herself, a creature of the forest, but at an earlier time itself a divinity of whom the goddess became the anthropomorphic form.
Goddesses, the earlier spirits of the waters, protected rivers and springs, or were associated with gods of healing wells. Dirona or Sirona is associated with Grannos mainly in Eastern Gaul and the Rhine provinces, and is sometimes represented carrying grapes and grain.78 Thus this goddess may once have been connected with fertility, perhaps an Earth-mother, and if her name means "the long-lived,"79 this would be an appropriate title for an Earth-goddess. Another goddess, Stanna, mentioned in an inscription at Perigueux, is perhaps "the standing or abiding one," and thus may also have been Earth-goddess.80 Grannos was also associated with the local goddesses Vesunna and Aventia, who gave their names to Vesona and Avanche. His statue also stood in the temple of the goddess of the Seine, Sequana.81 With Bormo were associated Bormana in Southern Gaul, and Damona in Eastern Gaul—perhaps an animal goddess, since the root of her name occurs in Irish dam, "ox," and Welsh dafad, "sheep." Dea Brixia was the consort of Luxovius, god of the waters of Luxeuil. Names of other goddesses of the waters are found on ex votos and plaques which were placed in or near them. The Roman Nymphæ, sometimes associated with Bormo, were the equivalents of the Celtic water-goddesses, who survived in the water-fairies of later folk-belief. Some river-goddesses gave their names to many rivers in the Celtic area—the numerous Avons being named from Abnoba, goddess of the sources of the Danube, and the many Dees and Dives from Divona. Clota was goddess of the Clyde, Sabrina had her throne "beneath the translucent wave" of the Severn, Icauna was goddess of the Yonne, Sequana of the Seine, and Sinnan of the Shannon.
In some cases forests were ruled by goddesses—that of the Ardennes by Dea Arduinna, and the Black Forest, perhaps because of the many waters in it, by Dea Abnoba.82 While some goddesses are known only by being associated with a god, e.g. Kosmerta with Mercury in Eastern Gaul, others have remained separate, like Epona, perhaps a river-goddess merged with an animal divinity, and known from inscriptions as a horse-goddess.83 But the most striking instance is found in the grouped goddesses.
Of these the Deoe Matres, whose name has taken a Latin form and whose cult extended to the Teutons, are mentioned in many inscriptions all over the Celtic area, save in East and North-West Gaul.84 In art they are usually represented as three in number, holding fruit, flowers, a cornucopia, or an infant. They were thus goddesses of fertility, and probably derived from a cult of a great Mother-goddess, the Earth personified. She may have survived as a goddess Berecynthia; worshipped at Autun, where her image was borne through the fields to promote fertility, or as the goddesses equated with Demeter and Kore, worshipped by women on an island near Britain.85 Such cults of a Mother-goddess lie behind many religions, but gradually her place was taken by an Earth-god, the Celtic Dispater or Dagda, whose consort the goddess became. She may therefore be the goddess with the cornucopia on monuments of the horned god, or Aeracura, consort of Dispater, or a goddess on a monument at Epinal holding a basket of fruit and a cornucopia, and accompanied by a ram's-headed serpent.86 These symbols show that this goddess was akin to the Matres. But she sometimes preserved her individuality, as in the case of Berecynthia and the Matres, though it is not quite clear why
