some are humanised totems, others are in origin deities of vegetation or local natural phenomena.  As already indicated, it is clear that the growth of commercial and civilised life in certain districts had brought into prominence deities identified with Mercury and Minerva as the patrons of civilisation.  Military men, especially in Britain, appear to have favoured deities like Belatucadros (the brilliant in war), identified with Mars.

About fourteen inscriptions mentioning him have been found in the North of England and the South of Scotland.  The goddess Brigantia (the patron-deity of the Brigantes), too, is mentioned on four inscriptions:  Cocidius, identified with Mars, is mentioned on thirteen:  while another popular god appears to have been Silvanus.  Among the most noticeable names of the Celtic gods identified with Mercury are Adsmerius or Atesmerius, Dumiatis (the god of the Puy de Dome), Iovantucarus (the lover of youth), Teutates (the god of the people), Caletos (the hard), and Moccus (the boar).  Several deities are identified with Mars, and of these some of the most noticeable names are Albiorix (world-king), Caturix (battle-king), Dunatis (the god of the fort), Belatucadrus (the brilliant in war), Leucetius (the god of lightning), Mullo (the mule), Ollovidius (the all-knowing) Vintius (the wind-god), and Vitucadrus (the brilliant in energy).  The large number of names identified with Mars reflects the prominent place at one time given to war in the ideas that affected the growth of the religion of the Celtic tribes.  Of the gods identified with Hercules, the most interesting name is Ogmios (the god of the furrow) given by Lucian, but not found on any inscription.  The following gods too, among others, are identified with Jupiter:  Aramo (the gentle), Ambisagrus (the persistent), Bussumarus (the large-lipped), Taranucus (the thunderer), Uxellimus (the highest).  It would seem from this that in historic times at any rate Jupiter did not play a large part in Celtic religious ideas.

There remains another striking feature of Celtic religion which has not yet been mentioned, namely the identification of several deities with Apollo.  These deities are essentially the presiding deities of certain healing-springs and health-resorts, and the growth of their worship into popularity is a further striking index to the development of religion side by side with certain aspects of civilisation.  One of the names of a Celtic Apollo is Borvo (whence Bourbon), the deity of certain hot springs.  This name is Indo-European, and was given to the local fountain-god by the Celtic-speaking invaders of Gaul:  it simply means ’the Boiler.’  Other forms of the name are also found, as Bormo and Bormanus.  At Aquae Granni (Aix-la-Chapelle) and elsewhere the name identified with Apollo is Grannos.  We find also Mogons, and Mogounus, the patron deity of Moguntiacum (Mainz), and, once or twice, Maponos (the great youth).  The essential feature of the Apollo worship was its