Belatucadrus appears in many sites in Northern England, but specifically North-Western England, with a possible cult centre at Brougham in Cumbria; he was likely tribal God of the Carvetii (Fairless 1989). He is attested on 29 inscriptions, with various spellings, indicating that He is a God primarily to the local, less educated population (Fairless 1989). Indeed, of the 28 inscriptions, only four are possibly left by members or ex-members of the military (Mann and Vanderspoel 2003). Belatucadrus is also associated with Mars five times (Mann 2003).

Mann and Vanderspoel argue that Belatucadrus (2003) is a God of Spring through the etymology of His name and His symbolism. There are several horned God carvings in North West England, with seemingly Bovine horns. Mann and Vanderspoel argue that this shows the fertility aspects of Belatucadrus, as cattle farming was the primary source of sustenance and indicative of wealth. They further argue that His name translates to “the fair shining one” and “bright beautiful one” in addition to his name variation “Blatucarius”, which may refer to “the time of shoots”, a spelling variation left by Greek-speaking soldiers along Hadrian’s wall. These name meanings and symbology point to a God with definite solar aspects and likely spring associations.

The stone relief of a horned warrior from Maryport, Cumbria, may be Belatucadrus. The horns, spear and phallus represent a God of War and fertility and growth (Green 2004).  The horns, which appear to be Bovine, speak to the territoriality of the God, coupled with the spear and shield, means that Belatucadrus is a God of defence, and this defence may specifically relate to cattle raids as cattle was a major economy in the North of England (Green 2004). Belatucadrus’ associations with Mars strengthen these ideas, as Mars is a God of healing, fertility and borders (Irby-Massie 1999).

Belatucadrus may also have equestrian associations, as Green links the idea of the Celtic Mars with high status, and horses, which themselves have links to the sun. This can be seen with Belatucadrus being associated with spring, and his name meaning ‘bright one’ (Green, 2003). However, as I have already mentioned, Belatucadrus was likely a God worshipped by the non-elite locals, so this may have less merit as an argument.

Due to Belatucadrus’ connection with the Carvetii, a tribe of Northern England whose name means “deer men”, he may also be connected to deer and hunting as well as cows (Fairless 1989).

In conclusion, Belatucadrus is likely to be a God of spring with solar aspects, growth, fertility, renewal, cows and bulls, possibly the economy of the tribe and defence. He was likely called on as a protector and provider of the tribe and would be called on especially during spring, but his aspects would have had relevance all year round.

References:

Aldhouse-Green, M.J., 2004. An archaeology of images: iconology and cosmology in Iron Age and Roman Europe. Routledge.

Fairless, K.J., 1989. Aspects of the archaeology of the brigantes (Doctoral dissertation, Durham University).

Green, M., 2003. Symbol and image in Celtic religious art. Routledge.

Irby-Massie, G., 1999. Military Religion in Roman Britain. Brill.

Mann, M.L. and Vanderspoel, J., 2003. The End of Winter: Belatucadrus as a Spring Deity. Mouseion: Journal of the Classical Association of Canada, 3(3), pp.399-414.