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The alchemical symbol for the sun and various sun gods. Also the alchemical symbol for gold which is the metal represented by the Sun which is the astral counterpart. Cross of Saint Peter (Petrine Cross) Peter requested to be crucified upside down, as he felt unworthy to die in the same manner as Christ. Used as a symbol of Saint Peter. A very ...
Cuslanus - a god in Cisalpine Gaul associated with Jupiter [3] Deus Latis - a Brittonic god; Deus Ducavavius - a god known from a lone inscription in Cisalpine Gaul [16] Deus Orevaius - a god known from a lone inscription at Cemenelum [16] Dorminus - god of the hot springs at Aquae Statiellae [16] Intarabus - a Gallic god of the Treveri; Esus ...
In Germanic paganism, the indigenous religion of the ancient Germanic peoples who inhabit Germanic Europe, there were a number of different gods and goddesses. Germanic deities are attested from numerous sources, including works of literature, various chronicles, runic inscriptions , personal names, place names, and other sources.
The list of Lithuanian gods is based on scarce written sources and late folklore. Many of them were outright invented. Lithuania converted to Christianity in 1387, but elements of Lithuanian mythology survived into the 19th century. The earliest written sources, authored by foreigners and Christians, only briefly mention the Lithuanian gods.
Dazhbog is a sun god. His name, meaning "god of giving", may suggest that he was also a god of abundance. [13] He appears in the Primary Chronicle, where he is described as the son of Svarog, in The Tale of Igor's Campaign, [14] as well as in folk songs and proper names.
Description: Various neopagan religious symbols (from left to right): 1st Row Slavic Neopaganism ("Hands of God"); Celtic Neopaganism (or general spiral triskele / triple spiral)
The following section first includes some information on the gods attested during the Roman period, then the four main Germanic gods *Tiwaz (Tyr), Thunraz (Thor), *Wodanaz (Odin), and Frijjō (Frigg), who are securely attested since the early Middle Ages but were probably worshiped during Roman times, [155] and finally some information on other ...
Pre-Roman Celtic art produced few images of deities, and these are hard to identify, lacking inscriptions, but in the post-conquest period many more images were made, some with inscriptions naming the deity. Most of the specific information we have therefore comes from Latin writers and the archaeology of the post-conquest period.