relationship_id,subject_entity_id,relationship_type,object_entity_id,confidence,rationale,source_id,review_status,period_id
2368,ENT_IB_ENDOVELICUS,patron_of,ENT_HEALING,high,"Endovelicus's primary function is healing and oracular dreaming (incubation). The São Miguel da Mota sanctuary was a dedicated healing site; votive offerings include anatomical body parts (eyes, hands, limbs) — the standard Mediterranean ex-voto healing dedication. The entire corpus of ~80 inscriptions at the sanctuary is consistent with a healing cult. Blázquez (1962) pp. 147-168.",SRC_BLÁZQUEZ_RELIGIONES,reviewed,PER_IB_IRON_AGE
2369,ENT_IB_ENDOVELICUS,aligned_with,ENT_ASCLEPIUS,medium,"Endovelicus and Asclepius are structurally parallel healing/oracular deities who share the core cult mechanism of incubation (sleeping in the sanctuary to receive healing dreams) and whose sanctuaries attracted pilgrims from wide regions seeking cures. The São Miguel da Mota sanctuary compares to Epidaurus in its function. Confidence medium: no ancient source explicitly equates them — the alignment is structural and functional, not inscriptionally attested. Blázquez (1962) p. 162.",SRC_BLÁZQUEZ_RELIGIONES,reviewed,PER_IB_IRON_AGE
2370,ENT_IB_ATAEGINA,patron_of,ENT_UNDERWORLD,high,"Ataegina's syncretism with Proserpina in the inscriptional formula ""Dea sancta Ataegina Turibrigensis Proserpina"" explicitly places her in the underworld/chthonic domain. The regeneration etymology (*ati-gena-, ""reborn"") and her chthonic function converge on an underworld deity whose power encompasses death and renewal. Blázquez (1962) pp. 125-146.",SRC_BLÁZQUEZ_RELIGIONES,reviewed,PER_IB_IRON_AGE
2371,ENT_IB_ATAEGINA,syncretized_with,ENT_ROM_PROSERPINA,high,"The Roman-period inscriptions from the Turobriga cult site (near Aroche, Huelva) include the explicit formula ""Dea sancta Ataegina Turibrigensis Proserpina"" — the most direct ancient interpretatio equation in the entire Iberian indigenous tradition, linking the Lusitanian chthonic regeneration goddess with the Roman goddess of the underworld and the spring return. This is not merely an alignment but a cultic equation articulated by the ancient worshippers themselves. Blázquez (1962) p. 128.",SRC_BLÁZQUEZ_RELIGIONES,reviewed,PER_IB_IRON_AGE
2372,ENT_IB_TREBARUNA,patron_of,ENT_WAR,low,"Trebaruna's appearance in a sacrifice ritual text (Arronches plaque) alongside other deities in what appears to be a military or oath-covenant context suggests possible warrior/protective functions. The treb- root (""settlement"") combined with the ritual context may imply territorial defense. Confidence low: the Lusitanian language remains incompletely understood and the ritual text's full meaning is uncertain. Olivares Pedreño (2002) p. 155.",SRC_OLIVARES_IBERIAN,reviewed,PER_IB_IRON_AGE
2373,ENT_IB_BANDUA,patron_of,ENT_WAR,medium,"Multiple inscriptions pair Bandua with Mars in the interpretatio romana framework: ""Bandua Araugel- et Marti"" and similar formulae. The bond/obligation etymology (*bondho-) combined with the Mars pairing suggests Bandua presided over warrior oaths and military solidarity — the social bonding function of the war deity tradition. Olivares Pedreño (2002) pp. 57-70.",SRC_OLIVARES_IBERIAN,reviewed,PER_IB_IRON_AGE
2374,ENT_IB_BANDUA,aligned_with,ENT_ROM_MARS,medium,"The interpretatio romana inscriptions pairing Bandua with Mars are the primary evidence for Bandua's function. While not an explicit equation (Bandua's theonym is always preserved alongside Mars, not replaced by him), the pairing reflects the Roman provincial worshippers' perception that Bandua's domain overlapped with Mars's protective and military functions. Blázquez (1962) p. 73.",SRC_BLÁZQUEZ_RELIGIONES,reviewed,PER_IB_IRON_AGE
2375,ENT_IB_NABIA,patron_of,ENT_FERTILITY,medium,Nabia's river/water domain naturally extends to fertility — rivers as the source of agricultural irrigation and landscape fertility in the NW Iberian ecological context. Her distribution along river systems and her association with mountain sources connects to the broader Mediterranean tradition of river deities as fertility powers. Confidence medium: the fertility function is inferred from the river deity domain rather than directly inscribed. Olivares Pedreño (2002) p. 170.,SRC_OLIVARES_IBERIAN,reviewed,PER_IB_IRON_AGE