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.[126] Other goddesses were equated with Diana, and one of her statues was destroyed in Christian times at Treves.[127] 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.[128] The Life of Caesarius of Arles speaks of a “demon” called Diana by the rustics.  A bronze statuette represents the goddess riding a wild boar,[129] 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.[130] Thus this goddess may once have been connected with fertility, perhaps an Earth-mother, and if her name means “the long-lived,"[131] 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.[132] 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.[133] 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 Nymphae, 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.[134] 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.[135] But the most striking instance is found in the grouped goddesses.