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In characteristic Roman fashion, Caesar does not refer to these figures by their native names but by the names of the Roman gods with which he equated them, a procedure that greatly complicates the task of identifying his Gaulish deities with their counterparts in the insular literatures.
He also presents a neat schematic equation of god and function that is quite foreign to the vernacular literary testimony.
In the Iron Age, this same tribe issued coins with three faces, a motif found elsewhere is Gaul.
Another tribal god was Lenus, venerated by the Treveri.
Certain local or regional deities might have greater popularity within their spheres than supra-regional deities.
For example, in east-central Gaul, the local Burgundian healing goddess Sequana was probably more influential in the minds of her local devotees than the Matres, who were worshipped all over Britain, Gaul and the Rhineland.
The Celtic sky-god too had variations in the way he was perceived and his cult expressed.
Yet the link between the Celtic Jupiter and the solar wheel is maintained over a wide area, from Hadrian's Wall to Cologne and Nîmes.
The gods named by Caesar are well-attested in the later epigraphic record of Gaul and Britain.
He was worshipped at a number of Treveran sanctuaries, the most splendid of which was at the tribal capital of Trier itself.
Yet he was also exported to other areas: Lenus has altars set up to him in Chedworth in Gloucestershire and Caerwent in Wales.
Sequana was confined to her spring shrine near Dijon, Sulis belonged to Bath.
The divine couple Ucuetis and Bergusia were worshipped solely at Alesia in Burgundy.
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Many Celtic divinities were extremely localised, sometimes occurring in just one shrine, perhaps because the spirit concerned was a genius loci, the governing spirit of a particular place.