I'll begin with a famous Gallo-Greek inscription from Vaison-la-Romaine (1830):

σεγομαρος ουιλλονεος τοουτιους ναμαυσατις ειωρου βηλησαμι σοσιν νεμητον

segomaros uilloneos toutius namausatis eiuru bēlēsami sosin nemēton

Translation*:

Segomaros ("Powerful"), chief magistrate of Namausos (Nîmes), dedicated unto Bēlēsama this nemeton.

*There's always some uncertainty reading Gaulish. Segomāros' titles have also been read as, "son of (the chief?), citizen of Nîmes", for example.

#eurises

Stone altars found in Saint-Rémy-de-Provence (1950 and 1954):

ματρεβο γλανεικαβο βρατου δεκαντεν

matrebo glanicabo bratu decanten

"To the Glanican Mothers, due tithe"

κορνελια ρο κλοισιαβο βρατου δεκαντ[εν]

cornelia ro cloisiabo bratu decanten

"Cornelia [gave] unto the Ro Cloisias the due tithe"

#eurises

Saint-Chamas, G-28 (1949), limestone basin.

[ ]πορειζ ιουγιλλιακος δεδε ↑ βρατου ↑ βελεινο

[ ]porix iugilliacos dede ↑ bratu ↑ beleno

"[Vote]porix of Iugillos gave the due [tithe?] unto Belenus"

This dedicant's name is damaged, and it has been variously proposed as Eporix 'Horse King' or Ateporix 'Protector King?' However, I would draw attention to a third name of the same meaning—Voteporix—which unlike the other two is attested elsewhere, in both Ogam and Brittonic.

#eurises

Orgon, G-27 (1886), small stone block.

ουεβρουμαρος δεδε ταρανοου βρατου δεκαντεμ

uebrumaros dede taranou bratu decantem

"Uebrumaros gave unto Taranus due tithe."

#eurises

Without going into too much detail, the dedicant's name may mean 'rich in amber' (amber jewelry being worn by chiefs in Welsh poetry), per Delamarre. However the Welsh cognate gwefr is found in river names and typically alludes to color. Vebrumaros might have been amber-haired.

The Gaulish God to Whom Vebrumaros offered is typically called "Taranis" today, following the spelling in Lucanus' Pharsalia. But Gaulish votive inscriptions like the above imply a nominative of Taranus instead.

It's anybody's guess why Lucanus spelled it as Taranis, and he wasn't necessarily wrong! But the form found in #Gaulish #votives themselves should be given more attention and precedence than they have heretofore received.

#Taranis #Taranus #eurises

Nîmes (1742), capital.

[-]αρταρ[ος ι]λλανουιακος δεδε ματρεβο ναμαυσικαβο βρατου δε[καντεν]

[-]artaros illanuiacos dede matrebo namausicabo bratu decanten

"**Cartaros, (son?) of Illanuios, gave unto the Nîmoises Mothers due tithe"

Nimes (1876), block of stone.

κασσιταλος ουερσικνος δεδε βρατου δεκαντεν αλα[-]εινουι

cassitalos uersicnos dede bratu decanten ala[-]inui

"Cassitalos, Versios' son, gave due tithe unto Ala[-]inos"

#eurises

Montagnac, G-224 (1894), stone capital.

αλλετ[ει]νος καρνονου αλ[ι]σο[ντ]εας

allet[ei]nos carnonu al[i]so[nt]eas

"Alletinos to Carnonos of Alisontia"

There is some debate over how to read the inscription, and whether this is a votive or a funerary monument.

#eurises

If not a funerary epitaph, then this is an abbreviated devotion (no verb or object offered) made to what is now one of the most popular gods in Pagandom (depending on how one looks at things). In spite of its brevity, it is informative.

The word order suggests "Alisonteas" describes #Carnonos rather than the dedicant. This could distinguish Him from #Cernunnos of Lutetia.

Besides the local epithet, His name is spelled differently. It better matches the PClt. etymology proposed: *karno- 'horn'.

The localized form of #Karnonos is just one example of the polyvalence of this theonym.

An elusive inscription to the #Cernunnae (feminine plural) has also been documented. This is frequently overlooked, as antlered, cross-legged female figurines get dismissed by authors as having no connection to male #Cernunnos.

A male, 3-headed statue from Condat, complete with a torc and holes where antlers could be mounted, may further exemplify the polyvalence of #Carnonos in both gender and number, besides locality. Perhaps it is no surprise, then, how diverse religious expressions are to Him today.

#Cernunnos #Karnonos #Polytheism

Collias, G-183 (1869), limestone pillar.

εκιλιος ρ.ουμαν[ι]ος ανδοουναβο δ[ε]δ[ε] βρατου δεκαντεν

ecilios roumanios andounabo dede bratu decanten

"Ecilios of Romanos, unto The Andounnas, gave due tithe"

The Andounnas are another example of plural Gaulish goddesses. Their name is generally agreed to mean something like 'water below', in contrast with another attested theonym, Uxouna ('water above'). These water-based epithets could be similar to nymphae, or derive from placenames.

#eurises

If that's the case, the epithet would fit in the genre of Gallo-Greek votives made to The #Matres, like The Matres of Glanon and Namausos for example.

But De Bernardo Stempel considers it a #chthonic epithet:

"Given the Welsh comparandum annwn 'underworld', older annwfn from *an(de)-dúbno-, a pluralized feminine derivative *An(de)dúbn-ai with haplology still emerges as the most adequate reconstruction for this theonym, which may have meant 'The #underworld [mother #goddesses]'."

That handful of inscriptions concludes the more-or-less complete or intelligible Gallo-Greek #votives I could find so far. To recap:

The #eurises (dedicants) named were:

Alleteinos
[C]artaros Illanuiacos
Cassitalos Uersicnos
Cornelia
Ecillios Roumanios
Segomaros Villoneos
Vebrumaros
Voteporix Iugilliacos

The gods they offered to were:

Ala[-]inos
Andounnas
Belenus
Bēlēsama
Carnonos Alisonteas
Matres Glanicas
Matres Namausicas
[Ro]Cloisias
Taranus

#gaulish #polytheism #gallogreek

#Bratudecantem or -decanten (sometimes shortened as "bratu") was the gift offered in all but two of the inscriptions.

One of the inscriptions was so concise it didn't mention what was offered (if it is a votive at all).

Segomaros famously dedicated a nemēton.

A clear votive formula emerges:

When #bratu is given, the verb dede is almost always used. This verb relates to that found in the touchstone Latin phrase "dō ut des" as well as Irish dán, Welsh dawn.