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 association in Gallo-
Roman civilisation with the idea of healing, an idea which, through the