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.
Ogmios is a vaguer deity than the Irish god Ogma. Most of what we know about him comes from the Roman writer Lucan, who called him Hercules and described him as a master of persuasion and rhetoric. One inscription seems to record a dedication to him in fulfillment of a vow, and two curse tablets invoke him.
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?
Check out my piece on Cernunnos and Flidais on the Dun Brython blog.
In Irish finn means “fair, bright, white, lustrous, light-hued” (MacKillop: 226), and the Welsh gwyn is similar in meaning, with overtones of sacredness. Similarly, the Gaulish god, Vindonnus, gets his name from a root meaning either “clear light” (Green: 32) or “white, blessed” (Deo Mercurio). Coming at it from another direction, Daithai O hOgain has linked Finn/Vind with the Germanic find and Latin vid, words connected to sight and discovery (208).
From this it has been a short step to assuming a god, *Vindos, lying behind these various figures. However, like the “theoretical goddess” Rigantona, the names is a linguistic construct, and we have no evidence of a cult of Vindos.