with mounds.

Many local gods were identified with Apollo both in his capacity of god
of healing and also that of god of light.[61] The two functions are not
incompatible, and this is suggested by the name Grannos, god of thermal
springs both in Britain and on the Continent. The name is connected with
a root which gives words meaning "burning," "shining," etc., and from
which comes also Irish _grian_, "sun." The god is still remembered in a
chant sung round bonfires in Auvergne. A sheaf of corn is set on fire,
and called "Granno mio," while the people sing, "Granno, my friend;
Granno, my father; Granno, my mother."[62] Another god of thermal
springs was Borvo, Bormo, or Bormanus, whose name is derived from
_borvo_, whence Welsh _berw_, "boiling," and is evidently connected with
the bubbling of the springs.[63] Votive tablets inscribed Grannos or
Borvo show that the offerers desired healing for themselves or others.

The name Belenos found over a wide area, but mainly in Aquileia, comes
from _belo-s_, bright, and probably means "the shining one." It is thus
the name of a Celtic sun-god, equated with Apollo in that character. If
he is the Belinus referred to by Geoffrey of Monmouth,[64] his cult must
have extended into Britain from the Continent, and he is often mentioned
by classical writers, while much later Ausonius speaks of his priest in
Gaul.[65] Many place and personal names point to the popularity of his
cult, and inscriptions show that he, too, was a god of health and of
healing-springs. The plant _Belinuntia_ was called after him and
venerated for its healing powers.[66] The sun-god's functions of light
and fertility easily passed over into those of health-giving, as our
study of Celtic festivals will show.

A god with the name Maponos, connected with words denoting