No mythic birth or narrative origin is preserved in the surviving epigraphic sources. Cicolluis is known from Roman‑period votive inscriptions produced in the civic context of the Lingones; the interpretatio romana in those inscriptions identifies him with Mars and thus situates him within Roman public cult practice as the named tutelary deity of the civitas. Scholarly reconstructions (not attested as narrative in the inscriptions) read his role as emerging from local territorial religion—sanctuaries placed at or near the edges of Lingon territory suggest the god was invoked in defining and protecting the land of the civitas. Comparative linguistic work links the name to roots meaning either bodily strength/muscularity or protection, but these etymologies are scholarly reconstructions rather than records of an origin tale.
There are no surviving iconographic or textual descriptions of Cicolluis's anthropomorphic or zoomorphic appearance in the cited material. The evidence consists of Latin votive inscriptions and sanctuary contexts; none of the provided sources preserve a depiction, statue description, or standardized iconography. Any specific visual attributes sometimes implied by the Mars equation (e.g., martial accoutrements) are interpretive transfers from Roman practice rather than personally attested features of Cicolluis in the inscriptions.
Direct statements of powers or acts are not preserved in the available inscriptions. Interpretative conclusions based on inscriptional formulae and shrine placement indicate a protective, tutelary function: the epithet Mars Cicolluis frames the god within the Roman martial‑protector sphere, and repeated pairing with the earth goddess Litavis implies involvement with territorial fertility, earth or chthonic dimensions. Scholars therefore treat Cicolluis as a civic protector of the Lingones whose sphere likely encompassed defense of community territory and possibly rites concerned with land and fertility; these remain interpretive hypotheses grounded in epigraphic context rather than explicit ritual texts or narratives.
Chông Tị (Four Immortals)
One of the Four Immortals in Vietnamese mythology, associated with immortality and appearing on a golden dragon. (Note: - Power tier: Greater (not Primordial) - Chông Tị is associated with longevity and appears on a divine entity (golden dragon), but not cosmic in scope. - Abilities: Remove "His immortality implies ext)
Chōchin'obake
A Japanese yōkai depicted as an animate or transformed paper/silk lantern (chōchin). Best known from Edo-period and later pictorial, theatrical, and popular-culture imagery, it functions as a stock visual character of an object-turned-obake rather than as a widely attested regional oral spirit.
Chōchinbi
Chōchinbi (提灯火, "paper-lantern fire") are regionally reported Japanese atmospheric spirit-lights treated as a variety of onibi. Tales describe them as lantern-like floating flames seen near footpaths, rice fields, riverbanks, and graveyards, sometimes vanishing when approached and sometimes associated with animal yōkai or resentful human spirits.
Chūjō-hime
Chūjō-hime is a legendary aristocratic woman in Japanese Pure Land devotional tradition who becomes a nun and exemplary holy woman credited in later hagiography with the miraculous weaving of the Taima Mandala; she functions as a model of filial piety, female salvation, and as a focal figure for relics, embroideries, and etoki preaching.
Ciacco
Ciacco is a named damned soul who appears in Dante Alighieri's Divine Comedy (Inferno, Canto VI) among the gluttonous; he converses with Dante and, within the poem, offers a prophetic speech about Florentine political strife. The figure is later reused in medieval and Renaissance literature (notably Boccaccio's Decameron) as a stock gluttonous character.
Ciampolo
Ciampolo is a damned human soul appearing in Dante Alighieri's Inferno (Canto XXII), placed among the grafters in the fifth ditch of the eighth circle (Malebolge). He is depicted as hauled from boiling pitch by the Malebranche devils, speaks to Dante and Virgil identifying fellow sinners, and ultimately deceives the devils to return to the pitch.
Cicones
The Cicones (Greek Κίκονες, Latinized Cicones or Ciconians) are a Homeric Thracian tribe associated with the town of Ismarus (Ismara) on the south coast of Thrace. In epic sources they appear as a martial human people who repel Odysseus' raiders after the sack of Ismarus (Odyssey Book IX) and are listed among allies in the Iliad; they are treated as a human ethnic/political group rather than as supernatural beings.
Cigau
The Cigau is a name used locally in Sumatra for a reported mid-sized feline cryptid, described in contemporary popular and cryptozoology sources as a golden, short-tailed cat seen near Bangko and Mount Kerinci. Sources treat it as a disputed physical animal rather than a figure of indigenous cosmology.
Cigfa
Cigfa (Middle Welsh: Kigua) is a mortal woman in the medieval Welsh Mabinogi cycles, known as the wife of Pryderi of Dyfed. A minor narrative figure in the Third Branch (Manawydan fab Llyr), she remains with Manawydan during the enchantment of Dyfed and functions as a domestic and relational character whose presence highlights Manawydan's virtues.
Ciguapa
The ciguapa is a nocturnal humanoid figure from Dominican and neighboring Caribbean folklore, most often depicted as a wild, preternatural woman of the mountain forests and rivers. Tales present her variously as a seductive siren-like being who lures men, a mischievous nature spirit, a jealous and sorrowful literary figure, or—in some variants—a violent or cannibalistic creature; she functions in oral and literary traditions as a cautionary forest figure and a marker in shifting cultural narratives.
Cihuateteo
In Aztec tradition, the Cihuateteo (Cihuātēteoh; sing. Cihuātēotl) are the spirits of women who died in childbirth. They occupy an honored cosmic role—guiding the sun toward the west—and, on five calendar days, were believed to descend to the earth as dangerous nocturnal spirits who must be propitiated.
Cikavac
Cikavac is a creature of Serbian folklore described as a winged bird kept by an owner through a specific acquisition ritual; in tradition it brings honey and milk taken from others to its owner, fulfills wishes, and enables understanding of animal speech.
Community Record
- [1]Cicolluis — Wikipedia. Wikipedia, article 'Cicolluis'.wiki
- [2]Cicolluis — Wikidata (Pauly‑Wissowa). Wikidata entry referencing Pauly‑Wissowa/encyclopaedic sources.other