Trebaruna, also Treborunnis and possibly *Trebarunu, was a Lusitanian deity, probably a goddess. Trebaruna's cult was located in the cultural area of Gallaecia and Lusitania (in the territory of modern Galicia (Spain) and Portugal).
Her name also appears as Trebarune, Trebaronna, Trebarone, Trebaronne and Trebaroni. [1] [2] [3]
Spanish historian José María Blázquez Martínez also lists the following name attestations for the deity: [4]
Her name could be derived from the Celtic *trebo ('home') and *runa ('secret, mystery'). [5] Spanish philologist Antonio Tovar suggested that, like the first part of name Trebopala , this goddess could have been connected to the community. [6] Jürgen Untermann states that the names of this deity are found in the dative case, suggesting a nominative form like *Trebaru or *Trebaro. [7]
Tovar listed three inscriptions wherein their name is attested: one from Idanha-a-Velha, a second from Coria and the third from Lardosa. [8]
Two small altars dedicated to this goddess were found in Portugal, one in Roman-Lusitanian Egitania (current Idanha-a-Velha) and another in Lardosa. The Tavares Proença Regional Museum in Castelo Branco now contains the altar from Lardosa. It was located in an area where the people from a Castro settlement founded a Roman-Lusitanian villa. This altar used to hold a statue of the goddess which has since been lost. Nevertheless, it still preserves this inscription: TREBARONNE V(otum) S(Olvit) OCONUS OCONIS f(ilius) which translates as: Oconus, son of Oco, has fulfilled the vow to Trebaruna. [9]
A name Trebarune (probably in the dative case) also appears on the inscription of Cabeço das Fráguas as a divinity receiving a sacrifice of a sheep.
In an inscription from Fundão in Portugal, a deity Trebarune is invoked by a Toncius Toncetani: [10]
José d'Encarnação lists an inscription from the Roman villa of Freiria (Cascais) (found on August 27, 1985), where a Triborunnis is invoked - a possible reference to this deity. [11] The component Tribo- he interprets as cognate to PIE *treb-. [12] [13]
A more recent inscription from Capera is a dedicatory epigraphy by a person named Marcus Fidius to Augusta Trebaruna. [14]
José Leite de Vasconcellos suggested that Trebaruna was a war goddess, since he found a second votive altar by the same person (Toncius Toncetami), dedicated to Roman goddess Victoria. [15]
Based on a possible etymology of her name, it seems she was a protector or protectress of property, home, and families. [16] In the same vein, Olivares Pedreños cited positions by d'Arbois de Jubainville and Lambrino that interpret her as a protectress of the group or tribe. [17]
Following the announcement in 1895 by José Leite de Vasconcelos of the discovery of Trebaruna as a new theonym, a poem celebrating this was published which likened Trebaruna to the Roman Victoria. [18] She has recently [19] become, among neopagans, a goddess of battles and alliances. [20] The Portuguese metal-band Moonspell composed a song called "Trebaruna" which is a celebration of the goddess.
In Gallo-Roman religion, Epona was a protector of horses, ponies, donkeys, and mules. She was particularly a goddess of fertility, as shown by her attributes of a patera, cornucopia, ears of grain, and the presence of foals in some sculptures. She and her horses might also have been leaders of the soul in the after-life ride, with later literary parallels in Rhiannon of the Mabinogion. The worship of Epona, "the sole Celtic divinity ultimately worshipped in Rome itself", as the patroness of cavalry, was widespread in the Roman Empire between the first and third centuries AD; this is unusual for a Celtic deity, most of whom were associated with specific localities.
Endovelicus is the best known of the pre-Roman Lusitanian and Celtiberian gods of the Iron Age. He was originally a chthonic god. He was the God/Lord of the Underworld and of health, prophecy and the earth, associated with vegetation and the afterlife. Later accepted by the Romans themselves, who assimilated it to Pluto or to Serapis and made him a relatively popular god.
Borvo or Bormo was an ancient Celtic god of healing springs worshipped in Gauls and Gallaecia. He was sometimes identified with the Graeco-Roman god Apollo, although his cult had preserved a high degree of autonomy during the Roman period.
Lusitanian mythology is the mythology of the Lusitanians, an Indo-European speaking people of western Iberia, in what was then known as Lusitania. In present times, the territory comprises the central part of Portugal and small parts of Extremadura and Salamanca.
The Lusitanians were a people living in the far west of the Iberian Peninsula, corresponding roughly to Central Portugal and some areas of modern-day Extremadura and Castilla y Leon, in Spain. After its conquest by the Roman Republic the land was subsequently incorporated as a Roman province named after them (Lusitania).
The mythology of the ancient Basques largely did not survive the arrival of Christianity in the Basque Country between the 4th and 12th century AD. Most of what is known about elements of this original belief system is based on the analysis of legends, the study of place names and scant historical references to pagan rituals practised by the Basques.
The Botorrita plaques are four bronze plaques discovered in Botorrita, near Zaragoza, Spain, dating to the late 2nd century BC, known as Botorrita I, II, III and IV.
Lusitanian was an Indo-European Paleohispanic language. There has been support for either a connection with the ancient Italic languages or Celtic languages. It is known from only six sizeable inscriptions, dated from c. 1 CE, and numerous names of places (toponyms) and of gods (theonyms). The language was spoken in the territory inhabited by Lusitanian tribes, from the Douro to the Tagus rivers, territory that today falls in central Portugal and western Spain.
Hispano-Celtic is a term for all forms of Celtic spoken in the Iberian Peninsula before the arrival of the Romans. In particular, it includes:
Tartessian is an extinct Paleo-Hispanic language found in the Southwestern inscriptions of the Iberian Peninsula, mainly located in the south of Portugal, and the southwest of Spain. There are 95 such inscriptions, the longest having 82 readable signs. Around one third of them were found in Early Iron Age necropolises or other Iron Age burial sites associated with rich complex burials. It is usual to date them to the 7th century BC and to consider the southwestern script to be the most ancient Paleo-Hispanic script, with characters most closely resembling specific Phoenician letter forms found in inscriptions dated to c. 825 BC. Five of the inscriptions occur on stelae that have been interpreted as Late Bronze Age carved warrior gear from the Urnfield culture.
The Fountain of the Idol is a Roman fountain located in the civil parish of São José de São Lázaro, in the municipality of Braga, northern Portugal. Located in the former territory of the Callaici Bracari, the granite rock fountain/spring has Latin inscriptions, dedicated to the Gallaecian and Lusitanian gods Tongoenabiagus and Nabia.
The paleo-Hispanic languages are the languages of the Pre-Roman peoples of the Iberian Peninsula, excluding languages of foreign colonies, such as Greek in Emporion and Phoenician in Qart Hadast. After the Roman conquest of Hispania the Paleohispanic languages, with the exception of Proto-Basque, were replaced by Latin, the ancestor of the modern Iberian Romance languages.
Bandua was a theonym used to refer to a god or goddess worshipped in Iberia by Gallaeci and Lusitanians. Whether the name referred to a discrete deity or was an epithet applied to different deities is arguable.
Reo is a name appearing on Latin dedications to a Lusitanian-Gallaecian deity, usually with an epithet relating to a place, such as Reo Paramaeco discovered in Lugo in Galicia. The name Reo is in the Latin dative case, for a Latinized name *Reus.
Trebopala is a Lusitanian name usually interpreted as a theonym, appearing on the Cabeço das Fraguas inscription from Portugal. Trebopala is probably a goddess.
Guarda is a city and a municipality in the District of Guarda and the capital of the Beiras e Serra da Estrela sub-region in central Portugal. The population in 2021 was 40,126, in an area of 712.10 square kilometres (274.94 sq mi) with 31,224 inhabitants in the city proper in 2006. Founded by King Sancho I in 1199, Guarda is the city located at the highest altitude in Portugal and one of the most important cities in the Portuguese region of Beira Alta. Serra da Estrela, the highest mountain range in continental Portugal, is partially located in the district. The city is served by national and international trains on the Beira Alta and Baixa railway lines. The present mayor is Sérgio Costa, as an independent. The municipal holiday is November 27.
Gallaecian or Northwestern Hispano-Celtic is an extinct Celtic language of the Hispano-Celtic group. It was spoken by the Gallaeci in the northwest of the Iberian Peninsula around the start of the 1st millennium. The region became the Roman province of Gallaecia, which is now divided between the Spanish regions of Galicia, western Asturias, the west of the Province of León, and the North Region in Portugal.
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