There is general agreement among scholars that the theonym is Germanic; it probably belongs to the Tungrian dialect or language. Vihansa may be a Latinized form of the compound *wiha-ansu-, meaning 'holy deity', or *wīgą-ansu-, meaning 'battle deity'. Marie-Thérèse Raepsaet-Charlier supposes she must have been a warrior deity due to the martial offering mentioned in the inscription.
Dedication
The inscription was engraved by Q. Catius Libo Nepos, centurion with Legio III Cyrenaica, who dedicated his shield and spear to the goddess Vihansa, probably after returning to his homeland from a military service:
Vihansae / Q(uintus) Catius Libo Nepos / centurio leg(ionis) III / Cyrenaicae scu/tum et lanceam d(onum) d(edit)
↑Raepsaet-Charlier, Marie-Thérèse. "Cultes et territoire, Mères et Matrones, dieux «celtiques»: quelques aspects de la religion dans les provinces romaines de Gaule et de Germanie à la lumière de travaux récents". In: L'antiquité classique, Tome 84, 2015. pp. 212-213. DOI: https://doi.org/10.3406/antiq.2015.3872; www.persee.fr/doc/antiq_0770-2817_2015_num_84_1_3872
↑Raepsaet-Charlier, Marie-Thérèse (2017). "Multiculturalisme et multilinguisme dans la cité des Tongres à l'époque romaine". Meertaligheit dan ooit, Tijdschrift van de Alumni Letteren Leuven. Vol.7. pp.119–125.
Bibliography
Neumann, Günter (1999), "Germani cisrhenani — die Aussage der Namen", in Beck, H.; Geuenich, D.; Steuer, H. (eds.), Germanenprobleme in heutiger Sicht, Walter de Gruyter, ISBN978-3110164381