Itzpzpalotl  

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Itzpzpalotl Cover
A goddess of Agriculture representing famine and death shown as Vulture. Obsidian Butterfly. Beautiful, demonic, armed with the claws of a jaguar. The female counterpart of Itzcoliuhqui. Itzpapalotl is the Obsidian or Clawed Butterfly, the Feminine Warrior. Itzpapalotl is often depicted as a skeletal being with jaguar claws and wings edged by obsidian knifes.
She is one of the Tzitzimime, the powerful and dangerous star daemons. With other female deities like the Cihuateteo, Tlaltecuhtli, Coatlicue, Citlalicue and Cihuacoatl, the Tzitzimime are protectors of midwives and women in labor.

Itzpapalotl rules over Tamoachan, the heaven where the gods created the human race. Tamoachan is the home for the victims of infant mortality. Here grows the Suckling Tree which bears 400,000 nipples. Here the children can comfortably regain strength for re-incarnation.

Itzpapalotl stands for purfication or rejuvenation by sacrifice of that what is precious. In the tonalpohualli, Itzpapalotl rules over day Tecpatl (knife) and over trecena 1-Calli (house).

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Varuna  

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Varuna Cover
Varuna (Sanskrit varua ) is a god of the sky, of water and of the celestial ocean, as well as a god of law and of the underworld. He is the most prominent Asura in the Rigveda, and lord of the heavens and the earth. In Hindu mythology, Varuna continued to be considered the god of all forms of the water element, particularly the oceans.

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Pushan  

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Pushan Cover
Pushan (Puan) is a Vedic solar deity and one of the Adityas. He is the god of meeting. Pushan was responsible for marriages, journeys, roads, and the feeding of cattle. He was a psychopomp, conducting souls to the other world. He protected travelers from bandits and wild beasts, and protected men from being exploited by other men. He was a supportive guide, a "good" god, leading his adherents towards rich pastures and wealth. He carried a golden lance, a symbol of activity.

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Sucellus  

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Sucellus Cover
In ancient Celtic religion, Sucellus or Sucellos was the god of agriculture, forests and alcoholic drinks of the Gauls, also part of the Lusitanian mythology. Sucellus may also have been thought of as a creator god, and was particularly revered by the Arverni and the Boii.

He is usually portrayed as a middle-aged bearded man, with a long-handled hammer, or perhaps a beer barrel suspended from a pole. His wife, Nantosuelta, is sometimes depicted alongside him. When together, they are accompanied by symbols associated with prosperity and domesticity.

In this relief from Sarrebourg, near Metz, Nantosuelta, wearing a long gown, is standing to the left. In her left hand she holds a small house-shaped object with two circular holes and a peaked roof – perhaps a dovecote – on a long pole. Her right hand holds a patera which she is tipping onto a cylindrical altar.

To the right Sucellus stands, bearded, in a tunic with a cloak over his right shoulder. He holds his mallet in his right hand and an olla in his left. Above the figures is a dedicatory inscription and below them in very low relief is a bird, of a raven. This sculpture was dated by Reinach (1922, pp.217-232), from the form of the letters, to the end of the first century or start of the second century.

At least eleven inscriptions to Sucellus are known (Jufer & Luginbuhl p.63), mostly from Gaul. One (RIB II, 3/2422.21) is from York in England.

In an inscription from Augst (in antiquity, Augusta Rauricorum) Sucellus is assimilated to Silvanus (AE 1926, 00040):

- In honor(em) / d(omus) d(ivinae) deo Su/ cello Silv(ano) / Spart(us) l(ocus) d(atus) d(ecreto) d(ecurionum)

The assimilation of Sucellus to Silvanus can also be seen in artwork from Narbonensis.

In Gaulish, -cellos is interpreted as 'striker'. It is derived from Proto-Indo-European *-kel-do-s whence also come Latin per-cellere ('striker'), Greek klao ('to break') and Lithuanian kalti ('to hammer, to forge') . The prefix su- means 'good' or 'well' and is found in many Gaulish personal names. Sucellus is therefore widely glossed as 'the good striker.' The name is a systematically corresponding cognate of Early Irish sochell ('kindness') and Old Irish soichell ('liberality, generosity, open-handedness')

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