aranucus (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
revival of the worship of AEsculapius, affected religious views very
strongly in other quarters of the empire. It was in this conception of
the gods as the guides of civilisation and the restorers of health, that
Celtic religion, in some districts at any rate, shows itself emerging
into a measure of light after a long and toilsome progress from the
darkness of prehistoric ideas. What Caesar says of the practice of the
Gauls of beginning the year with the night rather than with the day, and
their ancient belief that they were sprung from Dis, the god of the lower
world, is thus typified in their religious history.

In dealing with the deities of the Celtic world we must not, however,
forget the goddesses, though their history presents several problems of
great difficulty. Of these goddesses some are known to us by
groups--Proximae (the kinswomen), Dervonnae (the oak-spirits), Niskai
(the water-sprites), Mairae, Matronae, Matres or Matrae (the mothers),
Quadriviae (the goddesses of cross roads). The Matres, Matrae, and
Matronae are often qualified by some local name. Deities of this type
appear to have been popular in Britain, in the neighbourhood of Cologne
and in Provence. In some cases it is