Aeracura seems to have been a a goddess of the underworld and of prosperity, whose cult centered on southern Germany and the north-west of the Balkans. The Roman god Dis Pater sometimes accomapanies her, in inscriptions, a statue, and magic spells. She shares her fruitful attributes with the Mothers, and may be a patron of miners.
In Norse myth Hel is a place and a person, like the Greek Hades. The word hel means “hidden,” linked to hylja, “to cover”. Lindow speculates it may have referred to the grave at first, since that is where the dead live (171). Both he and Rudolf Simek (138) seem to think Hel was just a personification of the place, perhaps because unlike Hades, she has very little myth attached to her.
In the Irish myths a mysterious phrase crops up: the gods and the non-gods (or un-gods). We all know what a god is, but what is an non-god?
Although most of us think of Pluto as the Roman equivalent of the Greek god Hades, it is one of the Greek god’s titles, usually given as Pluton, Wealthy. This referred both to the earth’s fertility and the mineral riches that could be mined from it.
Julius Caesar wrote that the Gauls believed they were descended from Dis Pater. In his writings, he did not give the local names for his deities, substituting ones his readers would recognize. (This was the interpretatio romana, giving foreign deities Roman names and attributes.)
Who tells the ages of the moon, if not I?
Who shows the place where the sun goes to rest, if not I?
Who calls the cattle from the House of Tethra?
On whom do the cattle of Tethra smile?
This comes from the Irish poem The Song of Amairgen. It was sung by the ollamh (poet) named Amairgen Glúingel as he first set foot on Irish soil. (He was one of the Milesians, who conquered Ireland after the Tuatha de Danann.) It is certainly an enigmatic verse, but I will just tackle one riddle in this post: what are the cattle of Tethra?