Aponianicus Poliscinius is assumed to be a deity, given the inscription found in the area of Poço de Cortes in 1944 during the construction works for an avenue to the city’s airport. It reads G.S. APONIANICO POLISCINIO SACRVM A.L. (Vieira da Silva 1944, 271). It may have been a personal genius, but the possibility of a water god has also been put forward, even if the evidence is at best scarce (Encarnação 1975, 92).
Aturrus is a reconstructed name from the remains of an inscription found in 1903 during the construction works of modern-day Republic’s Avenue. The writing is damaged, with the (assumed) name of the deity showing only a clear ATV followed by parts of letters and then RVM, which has been interpreted differently: Vieira da Silva read them as (s)ATVRN(i)(sac)RVM and claimed it to be an inscription to Saturn, though he interpreted the rest of the text as a memorial to deceased family members of one Tusca, which appears in the next lines (1944, 230-1). Encarnação, however, following others, reads ATVRR(us) (sac)RVM and sees the god as a chthonic deity capable of watching over the dead (1075, 117-8), which would make sense of the rest of the inscription.
Jupiter Assaecus is attested on another votive altar found in Poço de Cortes in 1944, which reads I. ASSAECO VOTVM ANIMO LVBEN M. CAECILIVS CAENO SOLVIT. The nature of this god is unknown: it may be a local deity, given that the place name Asseco occurs in several parts of Portugal, namely rivers (Encarnação 1975, 207). But I’m unsure about the association of an aquatic god with Jupiter, unless we’re talking about a mountain spring, in which case He would be identified with the deity at the rocky top. Still, a local placename is a possibility worth considering.
Mandiceus is mentioned on a votive altar found in 1956 in the area of Madre de Deus, in Sintra’s municipality. The inscription reads CASSIA MATER MANDICEO V.S.L. and the nature of this deity is unknown (Encarnação 1975, 233).
There’s also a god referred to as “niceo”, which may imply an eastern origin in Nicaea. The altar is first mentioned in a 16th century text as being in “Saint Paul”, leading to the assumption that it meant the saint’s church in Lisbon, even if the document doesn’t explicitly say so (Vieira da Silva 1944, 239). Since that particular temple was destroyed in the 1755 earthquake, there is no way of confirming the written information, but in 1966, in a place called Manique, in Cascais’ municipality, the altar was found next to a chapel dedicated to Saint Paul (Encarnação 1975, 96). The question therefore arises on whether that was its location in the 16th century or if it was moved during Lisbon’s reconstruction. In any case, the inscription reads ARACOARANIO NICEO I. MAXIMA AVVI V.A.S.L.S., which has been interpreted differently: Vieira da Silva read the name of the deity as being Coaranio Niceo, believing “ara” to be the altar itself, but Encarnação preferred Aracus Aranius Niceus and proposed an aquatic nature given the element ar-, which he claims to be related to water in Iberian languages. Interestingly, according to Vieira da Silva, there was also a funerary inscription to a Coranicus in Lisbon’s Saint Paul (1944, 239).
Finally, a modern author mentions the possibility of a snake cult on a hill known as Penha de França (Moita 1994, 52), located inside modern Lisbon, but outside what would have been Olisipo, and claims it might have existed without Roman syncretism. So far, I’ve seen little evidences that support that theory.