GrandSisters - Feminine Empowerment Community

09/04/2025

23/02/2025

"Many women do not even have the basic teaching about predators that a wolf mother gives her pups, such as: if it's threatening and bigger than you, flee; if it's weaker, see what you want to do; if it's sick, leave it alone; if it has quills, poison, fangs, or razor claws, back up and go in the other direction; if it smells nice but is wrapped around metal jaws, walk on by."

~ Clarissa Pinkola Estes, PhD, Women Who Run With the Wolves

Art: Gina Litherland

19/02/2025

Forough Farrokhzad was a trailblazing Iranian poet and filmmaker who revolutionized Persian literature and cinema. Born in Tehran in 1934, she defied societal expectations with her fearless exploration of themes such as love, desire, and individuality. Her debut collection, The Captive (1955), introduced a raw and unapologetic voice that resonated deeply, challenging the constraints placed on women in a patriarchal society. Farrokhzad’s work illuminated personal truths while addressing universal struggles, breaking barriers in both form and content.

Her later collections, such as The Rebellion and Another Birth, solidified her as a visionary in Persian modernist poetry. With its rich imagery and introspection, Another Birth remains a cornerstone of Persian literary tradition. Her writing delved into human emotions with an honesty that was both daring and transformative, establishing her as a beacon of artistic authenticity. Farrokhzad’s work transcended cultural boundaries, reflecting a longing for freedom and self-expression.

Farrokhzad’s artistry extended beyond poetry to filmmaking, where she made a profound impact with her 1962 documentary, The House is Black. A poignant portrayal of leprosy patients in Iran, the film fused poetic narration with stark visuals, offering a powerful commentary on human suffering and resilience. It garnered international acclaim and showcased her ability to intertwine art and social issues with unparalleled depth.

Despite facing criticism and ostracism for her unconventional life, Farrokhzad’s legacy endures as a symbol of courage and creativity. Her untimely death in a car accident in 1967, at the age of 32, cut short a life brimming with potential. Yet, her work continues to inspire, reminding us of the transformative power of art. “To be born again, you must first shatter,” she wrote, leaving behind a message of resilience and renewal that echoes across generations.

18/02/2025

"The Absent Father Effect on Daughters: Father Hunger, Father Wounds, and Reclaiming the Core Self" by Susan E. Schwartz.

Drawing from her experience as a Jungian analyst, Schwartz delves into the psychological impact of absent or emotionally unavailable fathers on their daughters. The book explores how this absence shapes a daughter's self-esteem, relationships, and sense of identity, while also offering pathways toward healing.

Susan E. Schwartz begins by describing the concept of the "absent father." This absence can be physical, emotional, or psychological, and it leaves a profound mark on a daughter’s development. Schwartz introduces the idea of "father hunger"—the yearning for connection, validation, and love from a father figure. The book explores how these unmet needs manifest in adulthood and how daughters can reclaim their sense of self.

1. Father Hunger Shapes Identity
A key lesson in the book is that an absent father impacts a daughter’s core sense of self. Without a strong paternal presence to affirm her worth and individuality, a daughter may struggle with self-esteem and self-identity. Schwartz explains that this "father hunger" often creates a sense of incompleteness or longing that persists into adulthood.

2. Emotional Absence Is as Impactful as Physical Absence
Schwartz emphasizes that a father doesn’t have to be physically absent to create a void. Emotional unavailability, neglect, or indifference from a father can have a similarly damaging effect. When a father fails to provide emotional support or validation, daughters may internalize feelings of unworthiness or invisibility.

3. The Absent Father Effect Influences Relationships
The absence of a father often shapes how daughters approach relationships. Many daughters of absent fathers may struggle with trust, boundaries, or intimacy. They may seek validation from external sources, engage in unhealthy relationship patterns, or fear abandonment.

4. Perfectionism as a Coping Mechanism
One common response to an absent father is the development of perfectionism. Schwartz explains that some daughters try to earn love and validation by excelling in academics, careers, or caregiving roles. This coping mechanism often stems from a belief that their worth is tied to their achievements.

5. The Role of the Inner Father
Schwartz introduces the Jungian concept of the "inner father," a symbolic representation of the paternal archetype within the psyche. Even if a father is absent or flawed, daughters can cultivate an inner father figure to provide the guidance, support, and affirmation they lacked. This process is key to healing and reclaiming the core self.

6. Intergenerational Patterns of Father Absence
The book explores how father absence is often part of a larger intergenerational pattern. Daughters may unconsciously repeat their father’s behaviors in their own relationships or pass down unresolved wounds to the next generation. Recognizing these patterns is the first step toward breaking the cycle.

7. Society Reinforces Father Absence
Schwartz points out that societal norms and expectations often exacerbate the effects of father absence. Patriarchal systems and traditional gender roles frequently limit fathers’ emotional involvement in their children’s lives, perpetuating cycles of neglect. Understanding these dynamics can help daughters contextualize their experiences.

8. Healing Requires Confronting Pain
Healing from the absent father effect involves facing the pain and grief associated with father hunger. Schwartz encourages daughters to acknowledge their feelings of loss, anger, or sadness, rather than suppressing them. This emotional processing is essential for moving forward and reclaiming one’s sense of self.

9. Self-Compassion Is Key to Recovery
A crucial part of healing is cultivating self-compassion. Schwartz urges daughters to release self-blame and recognize that their father’s absence is not a reflection of their worth. By treating themselves with kindness and understanding, they can begin to rebuild their self-esteem.

10. Reclaiming the Core Self
Ultimately, Schwartz guides readers toward reclaiming their "core self"—the authentic, whole, and worthy person that exists beneath the wounds of father absence. This process involves developing a strong inner voice, setting boundaries, and nurturing self-trust. By integrating the lessons of the past, daughters can move forward with a renewed sense of empowerment and wholeness.

In "The Absent Father Effect on Daughters," Susan E. Schwartz provides a compassionate and insightful exploration of the lasting impact of father absence. She blends psychology, personal stories, and Jungian analysis to offer readers both understanding and hope. The key takeaway? While the effects of an absent father can be profound, they are not permanent. Through self-awareness, emotional healing, and the cultivation of an inner father, daughters can transform their wounds into wisdom and reclaim their true selves.

BOOK: https://amzn.to/4hvDJFO

17/02/2025

THE FORGOTTEN MOTHERS
I should probably have posted this one yesterday but bear with me, I get fatigue some days. This is a list of names of so-called “Mothers”, also referred to as “Deae” – goddesses – collectives of female powers worshipped widely during the Iron Age when diverse Germanic and Celtic peoples lived in, or else in close proximity to the Roman Empire.
Thousands of votive altars were raised, a tradition that peaked around 200 A.D, inscribed with Latin letters and Latin texts – and yet, the names themselves are clearly Germanic (and some are Celtic). They tell us of forgotten goddesses that once enjoyed veneration. I will first list their names in translation. Many have assumed that these are the goddesses of home and hearth, women´s cults and so on. But whenever the altars are inscribed with the name of the invocator or patron, it tends to be a man, and several are worshiped by military regiments. So these deities were worshipped broadly by any gender.
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Mothers of the Rivers
Powerful, Creative Mothers.
Prophetic Magic Water Women.
Great, Life-Giving Mothers
All-Giving Mothers
Venerated Mothers
All Divine Goddess
All-Loyal Mothers
Oak Tree Mothers.
Temple Mothers
Elm Path Mothers
Beer Mothers
Mothers of Success
Following Mothers.
Favorable, Generous Kinswomen Mothers
Goddess of Quick Healing
Mothers of the Ancestral Reign
Mothers of Divine Support
Goddesses of Sacred Abundance
Mothers of Destiny
Mothers of the Grain Ears
Goddess of Battle
Oak Mothers
Mountain Mothers
Provider Goddess
Mothers of the Fences/Borders
Mothers of the Old Rivers
Generous, Giving Mothers
Old Great Grandmother Goddess
Goose Women Mothers
Great, Generous Giver Goddess
Goddesses of Pledges
Clothing Mothers
Goddess of Rulers
High Mothers
Jay Bird Mothers
Hard Working Providing Goddess
Goddess of Spring
Mothers of the Justice Court
Necklace Bearing Goddess
Goddess of Seafaring
Goddess of Hidden Death
Mothers of Plentiful Provisions
Mothers of the Fate Wheel
Strong Lady Goddess
Mothers of Magic
Goddess of True Wealth
Sibyl Goddess
Goddess of Hot Springs
Mothers of Hot Springs
Mothers Who Bring Joy
Desired Goddess
Mothers of House Constructions
Mothers of Thurse Power
Mothers of the Otter Dam
Mothers of the Owl Grove
Mothers of the River Flow
Goddess of Warlike Virtues
Clairvoyant Water Mothers
Goddess of Works
Goddess of Birches
Goddess of Dedications
Goddess of Battle
Goddess of Manly Virtue
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*Mothers of Nations, Places and Regiments:
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Mothers of the Borderlands.
Mothers of the Fenced Marchlands.
Mothers of the people of Albiniacum
Mothers of Both Sides of the Rhine.
Mothers of the River Anesus.
Arwagasti´Mothers.
Mothers of the River Aumenau
Mothers of the Eastern Tribes
Mothers of the Romans and the Avitianehae Tribe
Mothers of the Condrusi Tribe
Mothers of the Suebi Tribe
Mothers of the Frisian Ancestors
Mothers of the Germans
Goddess of the Graticha
Mothers of the Guinehae
Mothers of the Chamavi Tribe
Mothers of the peoples of Juliacum
Mothers of the Cannanefatium Regiment
Mothers of Leudiacum
Mothers of the Masanae
Goddesses of the Midland
Mothers of the Roman Settlement
Mothers of the Clan of Secchus
Mothers of the place Teniaveha
Mothers of the People of Vacall
Mothers of the Valamni Clan
Mothers of the People of Wisse
****
Main source: Rudolf Simek “Dictionary of Northern Mythology” Full List in alphabetical order:
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Abiamarcae/Ambiamarcae (Borderland Mothers). Inscriptions: “Matronis Abiamarcis”. “Matronibus Ambiorenesibus”. Where: Floisdorf near Aachen, West Germany (2) Meaning: Abiamarcae = “Land Beyond” (or “Borderland March”). Ambiamarca = “People of the Marches. Matronis Abiamarcis: “Mothers to the March/Rhine people”.

Abirenae (River Mothers). Inscription: “Matronis Abirenibus”. Where: Deutz, West Germany (1) Meaning: Abirenae= “Of the Rhine Borderland”. Matronis Ambirenae= “Mothers of the Rhine People”

Afliae (Powerful, Creative Mothers). Inscriptions: “Matronis
Afliabus”. “Matronis Aflims”. Where: Cologne, Germany (2). Meaning: Afliae = (ON: Afla= “power”, “procreation”): Matronis Afliabus: “To The Powerful, Procreative Mothers”

Ahinehiae (Mothers Of the River). Meaning: Ahinehiae – from OHG “aha”: “Water, River” – “The River Mothers”Where: Blankenheim, near Aachen, West Germany (1)

Ahueccaniae (Prophetic Magic Water Women)- Inscriptions:”Ahueccanis Avehae et Hellivesae”. Meaning: “Prophetic Magic Water Beings”. From: *ahwo, OHG “aha” – “Water”, “River” + *wiccian, AngloSaxon – “To Conjure”, “Do Magic” or *wicken, MHG – “To Prophecy” Where: Gleuel, Cologne, Germany (1) (dated to 201.A.D)

Alaferhviae (Great, Life-Giving Mothers). Inscriptions: “Matronibus
Alaferhiviabus”. Meaning: Either: “The Great Life Giving Mothers” (*ferh (OHG)/*feorh (AngloSaxon)= “life”) or is else derived from *fereheih (OHG) = “tree, oak”, when we get: “The Mothers Belonging to All Trees” (Trees are metaphors for people and lineages) or “The Mothers Belonging to All Oaks” (Oak is a female tree, symbolizing woman, so that the meaning could be “The Mothers of All Mothers” (of lineages). Where: Jülich, West Germany (several)

Alagabiae (All-Giving Mothers) Inscriptions: “Matronis Alagabius”. Meaning: “Mothers Who Give Everything”. Where: Bürgel, Solingen, West Germany, fourth century AD (1) Thought to be a Germanic counterpart to the partially Celticized matron name Ollogabiae. It is possible that the same matrons were venerated under both names among the mixed Germanic-Celtic population on the lower Rhine.
Alaisiagae (Venerated Mothers) Inscriptions: “Duabus Alaisiabis, Baudihillia et Friagabis”, “Duabus Alaisiabis, Beda et Fimmilena”, “Duabus Alaisiabis et Thingus”. Meaning: “The Two Venerated Ones” (identified as Baudihilla/Beda and Friagabis/Fimmilena) in one instance associated with “Thingus” – Mars (the god of war). The names of the Two Venerated Ones, Baudihilla/Beda and Friagabis/Fimmilena has been associated with the Frisian law terms Bodthing and Fimelthing – “Summon” and “Sentence”, and even when studied on their own the names indicate that the Two Venerated Ones were closely related to a court of justice, and that they may have been goddesses of law and justice. Where: Housesteads on Hadrian´s Wall (Cumbria) (3 inscriptions)

Alateivia (The All Divine One). Inscription: “Alateiviae ex iussu Divos medicus”. Meaning: “To The All Divine One, on her own command, from the physician Divos” – possibly a goddess of healing. Where: Xanten (1)

Alaterviae (All Loyal/Oak Tree Mothers). Inscriptions: “Matribus Alatervis (et Matribus Campestribus)”Meaning: “The All-Loyal Mothers (and the Countryland(?)…(?) Mothers)” or “The Mothers of the Oak Trees” (Oak trees=women, lineages). Where: Edinburgh
Albiahenae (Mothers of Albiniacum). Meaning: Possibly connected to the place Albiniacum. Mothers connected to that place and its people.Where: Ober-Elvenich, Euskirchen, West Germany

Alhiahenae (Temple/Oak Mothers). Inscriptions: “Matronis
Alhiahenabus”. Meaning: “Mothers of the Temples”/”Mothers of Oaks” (Oak= feminine tree=Woman, Ancestress, Lineage) Where: Neidenstein, Heidelberg

Almaviaheniae (Elm Path Mothers). Where: Cologne. Meaning: Associated with the river Elm (OHG: Elmaha) or to the tree-sort elm. Possibly a Celtic origin: The “Matrae Almahae” – suggesting a Celtic origin to the name. (Elm=feminine tree=Woman, Ancestress, Lineage)

Alusneihae (Beer Mothers). Where: Inden-Pier, Kreis Düren, West Germany (2)Meaning: From Gmc «aluþ» — «Beer», «Intoxicating Drink» — the second part of the name is uncertain, but is possibly the same as the mysterious “neha” in the goddess name Nehallennia: Is it from LAT *nex, *necare – “To Kill”, or from the verb “helan” – “To Hide”, or from Gmc *neu – associated with words for seafaring or approximation (“Mothers of Beer Approaching”, “Mothers of Beer Ships” or something along that line).

Ambiamarcae/ Ambiomarciae (Mothers of the Fenced in Marchlands). Inscription (LAT) in votive altar at Deutz (dated 252 AD): “In honorem domus divinae et genio loci, Ambiamarcis, Ambiorenesibus, Marti Victori, Mercurio, Neptuno, Cereri, diis deabusque omnibus”. (“In Honor of the divine house and the protective spirits of this place, the Ambiamarcae (Mothers), Ambiorenis (Mothers), the victorious Mars (god of war), Mercury (god of divine messages), Neptun (god of oceans), Ceres (goddess of Earth), and all the gods and goddesses”). Where: Deutz (1), Wardt, West Germany (dated 218 AD) (1), Remagen (1): “et Genio loci, Marti, Herculi, Mercurio, Ambiomarcis” (“and the protective spirits, Mars, Hercules (Thor), Ambiomarcae”). Meaning: The name may be related to a particular place called Ambia (Embt today). The name seems to be a Celtic-Germanic mixed formation with strong Roman influence (although the names Mars, Mercury, Neptun and Ceres and Hercules would have been used in Latin for the gods Týr, Odin, Njord and Frigg/Freyia and Thor).

Ambiorenses (Mothers of Both Sides). Where: Deutz (1). Meaning: “Mothers of Both Sides of the Rhine” (ancestral mothers to people on both sides, perhaps both Celts and Germans, or of two tribes).

Amfratninae (Mothers of Success)- Where: Eschweiler, Germany (12). Meaning: OHG *frad – “capable”, *fradi – “efficiency”, “success”
Amnesahenae. Inscription: «Matronis Amnesahenis» . Where: Cologne, Germany. Meaning: Probably Celtic name
Andrusteinhiae (The Mother Followers). Where: Bonn, Godesberg, Cologne (3). Meaning: Old Franconian “antrustio”- “follower”, same meaning as ON “fylgja” – a female guardian spirit and ancestral mother to a particular lineage or tribe.

Anesiaminehae (The Mothers of the River Anesus). Where: Zülpich (1). Meaning: The name is possibly Celtic and refers to rhe river name Anesus, Anasus (nowadaysEnns) which is however far away from the situation of the find (could be due to migrations, an ancestral mother of a tribe connected to the River Anesus having moved on). Otherwise uncertain meaning.

Annaneptiae (The Favorable/Generous Kinswomen Mothers). Inscription: «Matribus Annaneptis». Where: Xanten (233 AD) (1). Meaning: LAT “Matres” – “Mothers”, OHG “Unnan” – “To Grant”/Gothic “ansts” – “favour”, and ON “Nipt” – “Sister”, “Female Relative”, “Kinswomen” – the name Annaneptiae meaning “Mothers (of/who are) Granting/Favorable/Generous Sisters/Kinswomen”. (Kinswomen could here also mean followers, spirit beings, ancestral mother souls who guard and protect and grant favors to their descendants).

Arvagastiae (Arwagasti´s Mothers). Inscription: “Matronis Arvagastis”. Where: Müddersheim near Aachen, West Germany (150 AD) (1). Meaning: From the Germanic personal name *Arwagasti (Franconian Arbogastes, Arvagastes, 4th/5th century). (My interpretation: Possibly the ancestral mothers of a particular clan, either with a male ancestor called Arwagasti or with a male descendant called Arwagasti who raised the altar to his clan-mothers.)

Arvolecia (Goddess of Quick Healing). Inscription: “Deae Arvolecie”.Where: Brough, England (150 AD) (1). Meaning: Arvolecia is probably a Germanic name and perhaps means “The Quick Healer”. The goddess votive altar was raised by one Maiotius in 150 AD England – his name is Celtic. Celtic-German overlapping was very common at this time.

Asericinehae (Mothers of the Ancestral Reign).Inscription: “Matronis
Asericinehabus”, “Matronis Aserecinehis”. Where: at Odenhausen (“Odins Houses”) and Odendorf (“Odins Place”) in Cologne, Germany (3). Meaning: Possibly related to the Germanic personal name *Ansu-rik, according to Simek´s Dictionary of Northern Mythology. Thus they could represent the ancestral mothers of a person called Ansurik and his lineage. But the name Ansurik/Ansoricus means “Ancestral Reign”. I think the name of the goddess collective thus could mean “Mothers of the Ancestral Reign”.

Audrinehae (Mothers of Divine Support – Mothers of Destiny). Inscriptions: “Matronis Audrinehae” (4), “M.Auðrinehae” (1), “M.Authrinaheae” (1), “M.Autrinahenae” (1) .Where: Hermühlheim, Cologne (Germany) (7). Meaning: Proto-Norse *auja – “divine protection”, or ON “auða” – “destiny”, “fate”

Aufanie ( Goddess(es) of Sacred Abundance). Inscriptions: Nearly 90 inscriptions are dedicated to the singular “Deae Aufaniae” (Goddess Aufania) or “Sanctae Aufania” (Sacred Aufania) or else the plural “Matronis Aufaniabus” (Aufania-Mothers).Where: They are found around Bonn, Nettersheim, Cordoba/Spain and Lyon/France, and at the Lower Rhine, dating between 164 AD-235 AD and particularly numerous around the year 200 AD. Meaning: Aufanie suggests “generous ancestral mother” from Gothic “ufjo” – “abundance”
Aumenahae (Mothers of the River Aumenau). Inscriptions: “Matronis” or “Matribus Aumenahenis”Where: Cologne, Germany (2). Meaning: Connected to the river name Oumena/Aumenau near Ems and der Lahn.

Austriahenae (Mothers of the Eastern Tribes). Inscriptions: “Matronis Austriahenis”. Where: More than 150 votive stones from the cult of matrons were found in Morken-Harff, all except one was dedicated to the these mothers. Meaning: “The Eastern Ones” (like the “Austri/Ostro” in Ostrogoths: “The Eastern Goths”)

Aviatinehae. Inscription: “Matronis Rumanehis item Aviatinehis” (“To the Rumanehae mothers and the Aviatinehae”). Where: Bürgel, Solingen, West Germany. Meaning: Uncertain

Axisinginehae (Mothers of the Grain Ears). Where: Cologne (1). Meaning: Related to Gothic “ahs” – “ear” of grain.

Baduhenna (Goddess of Battle). Where: Frisia. Source: Tacitus, in his “Annales”, IV, 73) writes that a grove in Frisia was dedicated to
Baduhenna and that 900 Roman soldiers were slaughtered near this grove in 28 AD. Meaning: Cognate with *batwa – “battle”, and “-henae”, which is uncertain in meaning but often a part of German matron names, possibly having the meaning of “goddess” or “matron”.

Berguiahenae (Oak Mothers, Mountain Mothers).Inscriptions: “Matronis Berhuiahenis” “…rguiahenis”, “…B..guinehis”. Where: Gereonsweiler, Jülich, Germany (2) and Tetz near Aachen (1). Meaning: Possibly related to OHG “fereheih” – “oak”, but uncertain meaning. I wonder if the ON “bergr” – “mountain” could be a possible association.

Borvoboendoa.Where: Utrecht (2). Meaning: Celtic (means I don’t know)

Boudunnehae. Where: Cologne (2). Meaning: Celtic - possibly related to Baduhenna.

Burorina (The Provider Goddess) Where: Walcheren (1) Meaning: From Anglo-Saxon “byrele” – “giver”. The meaning of her name is cognate with Celtic/Germanic goddess Rosmerta (The Great Provider) and the Norse goddess name for Freyia, Gefion/Gefn (The Provider). Very common meaning of many important goddess names.

Caimineae. Where: Euskirchen, Germany (1) Meaning: Unknown. Possibly Celtic.

Cantrusteihiae (Mothers of the Condrusi Tribe) Four 2nd and third century votive stones. Meaning: Unknown, possibly Celtic and derived from the tribal name Condrusi.

Chandrumanehae. Where: Billig near Euskirchen, Germany (1) Meaning: Unknown

Ethrahenae (Mothers of the Fences/Borders).Where: Wollersheim and Rödingen (2). Meaning: OHG “ettar” — fence”, “border”.

Euthungae (Mothers of the Suebi Luthungi Tribe). Inscription: “Matribus Suebis Euthungabus”- Where: Cologne (1) Meaning: From the tribe Luthungi, one of the Suebian tribes. These mothers were obviously tribal ancestral mothers.

Fernovineae (Mothers of the Old Rivers). Inscriptions:”Matronis Fernovineis/Fernovinehis”. Where: Meckenheim and Cologne (2) Meaning: *fern-awi – “Old Streams.”

Frisavae (Mothers of the Frisian Ancestors). Inscription: “Matribus Frisavis Paternis” (To the Mothers of the Frisian Ancestors). Where: Wissen, near Xanten, Germany. Meaning: Matres (LAT): “Mothers”, Frisavae= “Of the Frisian (tribe)”, “Paternis (LAT)=”Ancestors”

Gabiae (The Generous Mothers). Inscription: At least ten votive stones dedicated to “Matronis Gabiabus”, and one saying “Iunonibus Gabiabus” iunones is Latin and means the same as matrons – “mothers”, ancestral mothers). Where: Rövenich near Euskirkchen, Germany. Meaning: Cognate with the ON goddess name Gefion (Gefn, Freyia): Generous, Giving, Providing

Gamaleda (Possibly related to Old Norse Gamall + Edda: “The Old Great Grandmother” - “Dea Gamaleda”: The Old Great Grandmother Goddess). Inscription dedicated to the “Ammacae sive Gamaledae” on votive altar, Where: Maastrich, Netherlands (1) Meaning: Gamaleda is related to ON “gamall” – “old” and ON “Edda” – “Great Grandmother”.

Gantunae (The Goose Women). Inscriptions: “Gantunis Flossia Paterna” (Goose Women, Ancestral Mothers of the Flosi Tribe). Where: Cologne, Germany (1). Meaning: *ganta = “goose” (associated with an ancient cult of water birds and water bird goddesses common in both Indo-European and Finno-Ugric traditions)

Garmangabis (The Great Generous Giver Goddess). Where: Durham, North England (1) dated 238-244 AD. The votive stone was set up by members of the Suebi tribe stationed there.

Gavadiae (The Goddesses of Pledges). Inscriptions: Eight votive stones from around 200 AD dedicated to the “Matronis

Gavadiabus”. Where: Jülich (6), Mönchengradbach (2) Meaning: Related to Gothic “wadi” = “pledge” and “gawadijon” – “betroth”. Goddesses of either vows and oaths or matchmaking.

Gavasiae (The Clothing Mothers). Inscriptions: “Matronis

Gavasiabus”. Where: Cologne (1). Meaning: Gothic “gawasjon” – “clothe”, thought to refer to the making of swaddling clothes for a baby (midwifery). Seeing as women provided clothing in general, I think the name could just refer to the essentially female function of protecting and providing people with clothing.

Matres Germanae (The Mothers of the Germans). Inscription: “Matribus meis Germanis Suebis”, “Matribus Italis Germanis Gallis Britis. Where: Cologne (2). Meaning: “German” (and Italian, Gallic and British), Mothers of the People.
Deae Gratichae (The Graticha Goddess). Where: Euskirchen (several). Meaning: Uncertain

Guinehae (The Guinehae Mothers). Where: Tetz (1). Meaning: Uncertain

Hamavehae (The Mothers of the Chamavi Tribe). Where: Alrdorf (3). Meaning: The name is thought to be derived from the tribal name Chamavi

Dea Hariasa (The Ruler Goddess or the Goddess of Rulers). Where: Cologne (1) 187 AD. Meaning: Related to the ON word for “ruler” – heri, or “to rule” – heria, etymologically connected to a valkyria name: Herja (“To Rule”)
Havae (Matronae Havae: The High Mothers). Where: Merzenich near Düren. Meaning: Semantically close to the ON word for “High” – “háva”/”hárr”

Hiannanefae. Thought to be the same as the Kannanefates

Hiannanefatae. Thought to be the same as the Kannanefates

Hiheriaiae (The Jay Bird Mothers). Where: Enzen near Euskirchen (1). Meaning: From Old Germanic*hihera – “jay”
Deae Hurstaergae (The Hurstaerga Goddesses). Where: Tiel/Holland (2nd/3rd century AD). Meaning: Unknown.

Dea Idbangabia (The Hard Working Provider Goddess) Where: Pier, Düren/Germany (1). Meaning: Possibly from Idiangabia, ON:Iðinn = hard working, OHG Gabia = ON: Gefia – “to give”, “to provide” (like in the goddess name Gefion)

Iulineihiae (The Mothers of Juliacum). Where: Müntz near Jülich. Meaning: From the name of the town Juliacum 😊 Jülich)
Kannanefates (The Mothers of the Ancestors of the Cannanefatium Regiment). Inscription: “Matribus paternis Kannanefatibus”- Where: Cologne. Meaning: The ### legion of the Roman army was called the Canennefatium, and this inscription seems to have been made by Germanic or Celtic soldiers of the Roman army who call on the protection of their ancestral mothers – now the mothers of the regiment.

Leudinae (The Mothers of Leudiacum). Where: Derichsweller near Düren. Meaning: From the town name Leudiacum or Leudium – possibly the same as present day Lüttich.

Mahalinehae (Mothers of the Justice Court). Where: Cologne (2). Meaning: Either from the place name Mecheln, or else to Germanic *mahal – “place of justice”, “parliament”

Masanae (The Masanae Mothers). Inscription: “Matribus Masanabus” (“To the Masanae Mothers”). Where: Cologne (1), Germany. Meaning: Uncertain
Deae Mediotautehae (Goddesses of the Midland). Where: Cologne (1) Meaning: “Midland” – possibly Celtic.

Dea Meduna (Goddess of Spring). Where: Bad Betrich,Germany (1). Meaning: Uncertain, possibly Celtic – probably to do with spring

Dea Menmanhia (Necklace Bearing Goddess (?)Where: Rome, Italy. Meaning: Probably Germanic but uncertain meaning. (ON: Mén=Jewel, Necklace, Menia= “Servant girl”, “Necklace Bearer”)

Naitineae (River Mothers) Where: Cologne. Meaning: Probably derived from the name of a river

Dea Nehalennia (Goddess of Seafaring (?), Goddess of Hidden Death (?). Where: Domburg, Walcheren, Netherlands (28), Colijnsplaat, Nord-Beveland (28), Cologne, Germany (2) – about 58 inscriptions found to Nehalennia altogether. Meanings: From *neu – “ship”, or else from “nex”/ “necare” = Death, To Kill, and *helan = hide. Nervinae (Mothers of the Nervi Tribe). Where: Bavay, North France. Meaning: Derived from the Germanic tribe Nervii.

Ollogabiae (Mothers of Plentiful Provisions). Where: Mainz (2) “Matronae Ollogabiae”. Meaning: A Celtic counterpart to the Germanic Alagabiae and roughly means the same
Ratheithiae (Mothers of the Fate Wheel). Where: Euskirchen, Germany (1) Meaning: Proto-Germanic *raþa, “wheel” (i.e. fate)

Dea Ricagambeda (The Strong Lady Goddess). Where: Hadrian´s Wall, North England “Deae Ricagambedae”. Meaning: Some different possibilities, but related — Simek lands on the meaning “Strong Lady”, which seems to best convey the sense of what is meant in any case.

Rumanehae/Romanehae (Mothers of the Roman Settlement). Where: Lower Rhine around 200 AD, “Matrinos Rumanehis” (more than a dozen found). Meaning: Mothers of Germanic peoples who lived in Roman settlements

Saithchamiae (Mothers of Magic). Where: Hoven near Zülpich (2). Meaning: Related to ON seiðr= magic, divination, witchcraft.
Dea Sandraudiga (Goddess of True Wealth). Where: Zundert, Holland. “Deae Sandraudigae cultores temple”. Meaning: ON “sannr” – true, Gothic “audags” – “rich”

Seccanehae (Mothers of the Clan of Secchus). Where: Aachen, Germany. Meaning: Perhaps related to the personal name Secchus
Dea Sibulca (Sibyl Goddess). Where: Bonn. Meaning: Uncertain (to do with “sibylla”?)

Dea Sulevia (Goddess of Hot Springs) Where: Trier (1)- Meaning: Uncertain, possibly related to goddess Sulis from Bath, England: “Goddess of Hot Springs”

Matronae Suleviae (Mothers of Hot Springs). Where: More than forty inscriptions from all over the Roman Empire between 89 AD-160 AD. Meaning: Uncertain, possibly related to goddess Sulis from Bath, England: “Goddess of Hot Springs”. Dea Sunucsal/Sunuxal (Goddess of the Sunuci Tribe). Where: Ten inscriptions from the Lower Rhine, one dated to 239 AD. Meaning: Related to the German tribe Sunuci

Teniavehae (Mothers of Teniaveha). Where: Blankenstein, Aachen, Germany (1) Meaning: Possibly related to a place-name
Textumeihae (Mothers Who Bring Joy /Mohers of the Gods of the Southern People).Where: Several votive stones along the Lower Rhine. Meaning: Gutenbrunner related the name to meaning “gods of the southern people”, perhaps from Gothic “taishwa”, Old Irish “dess” – “right”, “south”, according to Birkhan it may mean “Bringers of Joy

Dea Travalaeha (The Desired Goddess). Where: Cologne, Germany (1). Meaning: Connected with the name þrawija on the Swedish rune stone from Kalleby and with the Proto-Norse þrawo – “to long”, “to desire”

Tummaestiae (Mothers of House Constructions). Where: Sinzenich near Euskirchen, “Matronis Tumaestis”. Meaning: The Helping Goddesses of the House or the Building Site

Turstuahenae (Mothers of Thurse Power). Where: Derichsweiler, Düren, Germany (2), 2nd and 3rd centuries AD. Meaning: Probably from ON þurs – «thurse», «troll» (and OHG duris, thuris), also meaning “mighty”. Some think it is from Gothic þaurstei – «thirst»
Udravarinehae /Udrovarinehae (Mothers of the Otter Dam). Where: Lower Rhine (2). Meaning: to do with otters and dams (associated with the many river mothers)

Ulauhinehae (Mothers of the Owl Grove / Mothers of the River Flow). Where: Gleich near Füssensich (1). Meaning: from *uwa-lauha – “Owl-Grove” or else from *plau/pleu – “flow”, hence “river"
Vacallinehae (Mothers of the River Vahalis and the People of Vacall). Where: Over 130 inscriptions from the 2nd and 3rd centuries from the temple area at Pesch, Kreis Aachen and around that area. Additionally, 10 inscriptions in another place and 150 fragmented inscriptions from around the same area that are probably dedicated to the same goddesses. Also: Vocallinehae, at Pesch, Germany (7) Meaning: derived from the place name *Vacall – probably the same as Wachendorf near Antweiler on the stream Wachenbach, or else from the river name Waal/Vahalis.

Dea Vagdavercustis (Goddess of Warlike Virtues). Where: Seven votive stones around the Lower Rhine, Plumtonwall on Hadrian´s wall in North England and one from Hungary (!) Meaning: “Warlike Virtue”

Vallabnaehiae/Vallamaeneihiae (Mothers of the Valamni clan). Where: Cologne, Germany. Meaning: Related to the Celtic personal name Valamni

Vapthiae (The Vapthia Mothers). Where: Lower Rhine after 150 AD)- Meaning: Uncertain

Vataranehae/Veteranehae¨(The Water Mothers). Where: Embeken near Düren, Germany

Vatviae (The Clairvoyant/Water Mothers). Where: Rödingen (3), Morken-Haff (5), Germany. Meaning: Germanic “Water” or else from Latin “vates” – “seer”

Dea Vercana (Goddess of Works, or Birch Goddess). Where: Bad Betrich (1), Ernstweiler (1). Meaning: *werka – “Work”, or else the name of the b-rune, ON “bjarkan”, from “birch”. The birch played a role in folk medicine.

Vesuneiahenae (Mothers of Wisse). Where: Vettweis (5). Meaning: Possibly from the place Wisse, now Vettweiss.

Dea Vihansa (Goddess of Dedications or Goddess of Battle). Where: Tongern in Belgium, a bronze plaque dedicating shield and spear to this goddess from a centurion of the III legion. Meaning: Germanic *wihan – “to fight”, or from *wihan – “to dedicate”

Viradecdis /Viradestis, Viratehis, Virodacthis (Goddess of Manly Virtue). Where: Vechten (1), Birrens, North England (1), Lower Rhine (2), Trebur (1). Meaning: From Celtic ferdaht – “masculinity”
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Main source: Rudolf Simek “Dictionary of Northern Mythology”