There are many obscure gods in the Belgic lands, and it is the task of Senobessus Bolgon to extrapolate at least one understanding in regards to many (if not all) of them. Vihansa is one such god.
Meaning of Name: Her name is found in one inscription in the regions of the Tungri during the Roman Era. While the Tungri dwelled in Gallia Belgica during the Roman Era, it’s theorized that surviving Atuatuci helped form the Tungri[1]. Therefore, Vihansa falls within the purview of Senobessus Bolgon in every case.
The inscription previously mention reads:
“Vihansae / Q (uintus) Catius Libo Nepos / centurio leg (ionis) III / Cyrenaicae scu / tum et lanceam d (onum) d
“The [goddess] Vihnasa inaugurates Quintus Catius Libo Nepos, Centurion of the III. Legion Cyrenaica his shield and spear ” [2]
Two ideas of regarding the first portion of Her name are present: Vih- from Proto-Germanic *wīga-(fight)[3]or *wiha (holy)[4]. The second portion of the name, *ansa, is agreed upon as being the feminine form of *ansu (god)[5]. Therefore, the two choices are ‘fight/battle goddess’ or ‘holy goddess’.
Pronunciation: Wik-AHN-Sa (Uicansa), Weeg-ansa (Wīgansa)
Function: Given that the centurion mentioned above inaugurated his shield and spear to the goddess, it seems more likely that the former is the correct choice. A similar practice is found among the Batavians with their (and possibly originally Eburonian) god, Magusanus[6], in which former soldiers dedicate their arms in recognition of their god’s protection for military service.
Despite the obvious reading of the evidence presented, we may interpretatio an understanding of Vihansa into something more. While the one inscription has no classical interpretatio, it may be proper to look to Athena and Minerva.
Athena is the Hellenic goddess of wisdom and good counsel, war, protection of towns, heroic endeavors, weaving and other crafts. Minerva was eventually syncretized with Athena within Roman religion. At times, Minerva was depicted with her weaponry pointed downwards in sympathy to the slain[7].
Icongraphy:None
Attested Sources: The inscription mentioned above is the only attestation.
Interpretatio Romana:None in attested in antiquity.
Senobessus Bolgon Interpretation:Uicansa is the Gallicization of Vihansa (which may be Wīgansa in Proto Germanic, due to the context we understand Her. This works well, due to the congnate Uic- found in Gaulish [8]). Uicansa/ Wīgansa/Vihansa is therefore majorly a battle god, but one unconcerned with bloodlust and more of the protection of the city, people, army and individual soldier. She mourns the dead in battle. She is a god that is dedicated to the discipline in crafts, but also a tester and protector of those who undergo heroic endeavors. She is a god who prizes strategy in all things, but especially war for the sake of preserving life. In Uicocerda (martial arts), She is a god that would be well prayed to.
Resources:
1. Celtica, Volume 2, Issue 1 by Lorenz Diefenbach P. 78
2.CIL 13, 03592
3. https://en.wiktionary.org/wiki/Reconstruction:Proto-Germanic/wīgą
4. The Sacred and Its Scholars: Comparative Methodologies for the Study of Primary Religious Data (Numen Books: Studies in the History of Religions) by Thomas A. Idinopulos and Edward A. Yonan p. 45
5.Gothic ansiz and Germanic * ans (u). In: Contributions to the name research p. 231-240
6.De tempel van Empel. Een Hercules-heligdom in het woongebied van de Bataven by Nico Roymans and Ton Derks
7. Ancient History Encyclopedia by Mark Cartwright, Minerva
8. Dictionnaire de la langue gauloise (2nd ed.) by Xavier Delamarre (2003) p. 318
Senobessus Bolgon 