A Good Works Translation Cluster
These six short Greek inscriptions preserve a rare Galatian-Anatolian religious layer: Zeus named under local epithets such as Bussurigios, Souolibrogenos, Sarnendenos, and Narenos. The texts are not written in Galatian, but they keep Celtic and Galatian-region cult names alive inside Greek vows, epitaphs, and family dedications.
Translation
Zeus Bussurigios, RECAM II 203
Aurelius Helius, son of Domnus, of the village of the Klossamenoi, temple-warden of Zeus Bussurigios, while living, built the monument for himself.
Zeus Bussurigios, RECAM II 204
Aurelius Philotas, son of Stateilius, of the village of Ikotarion, suppliant and servant to Zeus Bussurigios, while living and in his senses, built the monument for himself in the year 256. Farewell, passer-by.
Zeus Souolibrogenos, RECAM II 191
With good fortune. A vow according to command. To Zeus Souolibrogenos, Most Great, as a vow: Valerius, son of Tibius, in the year 112.
Zeus Sarnendenos, Akyurek-Sahin and Uzunoglu 2025, No. 12
Deiotaros and Ditagas, for themselves, to Zeus Sarnendenos, as a vow.
Zeus Narenos, Akyurek Sahin 2022, No. 1
Asklepios, son of Apollonios, to Zeus Narenos, as a vow.
Zeus Narenos, Akyurek Sahin 2022, No. 2
Asklepiades, for his children, to Zeus Narenos, as a vow.
Cluster Note
The six inscriptions belong together because they show the same religious pattern at different scales. A Greek dedicatory or funerary formula names Zeus with a local epithet whose value is not just generic "Zeus," but a specific cult identity rooted in the Galatian-Anatolian landscape.
The Bussurigios pair is the strongest internal pair. Both inscriptions come from northern Galatia and name Zeus Bussurigios in relation to living self-commemoration. Aurelius Helius is called a temple-warden; Aurelius Philotas is a suppliant and servant.
The Souolibrogenos text is a compact votive inscription. Its phrase "according to command" may point to a divine order, dream, oracle, or cultic instruction. The Sarnendenos text stands on the Phrygian-Galatian borderland and is included because the personal name Deiotaros keeps the Galatian name-world visible in a local Zeus vow. The Narenos pair forms a separate north-west Galatian cult group, with one personal vow and one family vow on behalf of children.
These are Greek inscriptions, not Galatian-language texts. Their Celtic value lies in divine epithets, local cult geography, and Galatian personal-name traces.
Notes on the Epithets
Bussurigios appears in the two RECAM inscriptions as an epithet of Zeus. The two texts should be read together because they preserve the same divine name with different human relationships to the god: temple service, supplication, and personal monument-making.
Souolibrogenos appears with Zeus Most Great and a vow made according to command. The epithet is one of the small Galatian cult-name witnesses that modern scholarship notices, but ordinary English readers rarely meet as complete source text.
Sarnendenos is an Anatolian Zeus epithet in a borderland setting. The Good Works reason for including the text in this cluster is the Galatian personal-name signal, especially Deiotaros, beside the local cult.
Narenos belongs to a north-west Galatian Zeus cult also attested beyond Asia Minor. The two Bozan steles show the same concise votive grammar: personal name or family concern, Zeus Narenos, and the vow-word.
Colophon
This page gathers six already inspected source-close Good Works translations into one Galatian divine-epithet cluster. The individual sources are PHI/RECAM II 203, PHI/RECAM II 204, PHI/RECAM II 191, Akyurek-Sahin and Uzunoglu 2025 no. 12, and Akyurek Sahin 2022 nos. 1-2.
The cluster is included in the Celtic continental expansion because these Greek inscriptions preserve Galatian-region cult names, Celtic-looking divine epithets, and Galatian personal-name traces. The page does not claim that the inscriptions are written in Galatian, and it does not make a public priority claim. Its value is the grouped source text and source-close English for a rare religious evidence set.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: Six Galatian-Region Zeus-Epithet Inscriptions
Greek source text from PHI/RECAM II 191, 203, and 204, Akyurek-Sahin and Uzunoglu 2025 no. 12, and Akyurek Sahin 2022 nos. 1-2. Presented here for reference, study, and verification alongside the English translations above.
RECAM II 203, Aurelius Helius and Zeus Bussurigios
Αὐρήλιος Ἥλιος
Δόμνου
κώμης Κλωσ-
σαμηνῶν
νεωκόρος
τοῦ Διὸς Βουσ-
σουριγίου
ζῶν ἑαυτῷ
κατεσκεύασεν τὸ
μνημεῖον.
Source-close rendering:
Aurelius Helius, son of Domnus, of the village of the Klossamenoi, temple-warden of Zeus Bussurigios, while living, built the monument for himself.
RECAM II 204, Aurelius Philotas and Zeus Bussurigios
❦ Αὐρ. Φιλώτας
❦ Στατειλίου
κώμης Ἰκο-
ταρίου ἱκέτης
καὶ ὑπηρετῶν
Διὶ Βουσσου-
ριγίῳ ζῶν
φρονῶν ἑαυ-
τῷ τὸ μνη-
μηῖον κατεσ-
κεύασεν
ἔτει βνϛʹ. ❦ χαῖρε, π[α]-
ροδῖτα.
Source-close rendering:
Aurelius Philotas, son of Stateilius, of the village of Ikotarion, suppliant and servant to Zeus Bussurigios, while living and in his senses, built the monument for himself in the year 256. Farewell, passer-by.
RECAM II 191, Valerius and Zeus Souolibrogenos
ἀγαθῇ τύχῃ. εὐχὴ
κατὰ κέλευ[σι]ν. Διὶ
Σουωλιβρογηνῷ
μεγίστῳ εὐχήν,
Οὐαλέριος Τιβίου
ἔτει βιρʹ.
Source-close rendering:
With good fortune. A vow according to command. To Zeus Souolibrogenos, Most Great, as a vow: Valerius, son of Tibius, in the year 112.
Akyurek-Sahin and Uzunoglu 2025, No. 12, Deiotaros, Ditagas, and Zeus Sarnendenos
Δειόταρ̣ος κὲ Διτα-
γας ὑπὲρ ἑαυτῶ-
ν Δὶ Σαρνενδ-
ηνῷ εὐχήν.
Source-close rendering:
Deiotaros and Ditagas, for themselves, to Zeus Sarnendenos, as a vow.
Akyurek Sahin 2022, Nos. 1-2, Zeus Narenos
1
Ἀσκλήπιος Ἀπο-
λλωνίου Διὶ Ναρηνῷ εὐχήν.
2
Ἀσκληπιάδης ὑπὲρ
τέκνων Διὶ Ναρηνῷ εὐχήν.
Source-close rendering:
Asklepios, son of Apollonios, to Zeus Narenos, as a vow.
Asklepiades, for his children, to Zeus Narenos, as a vow.
Source Colophon
The RECAM II 191, 203, and 204 texts were translated from PHI Greek Inscriptions source pages captured and inspected on 2026-05-13: https://inscriptions.packhum.org/text/267824, https://inscriptions.packhum.org/text/267836, and https://inscriptions.packhum.org/text/267837. CIG 4102 was also used as an older control for the Aurelius Helius inscription.
Akyurek-Sahin and Uzunoglu 2025 no. 12 was translated from the inspected Greek text in Neue Weihungen an Zeus im Museum von Eskişehir, OLBA XXXIII (2025), captured from DergiPark. Akyurek Sahin 2022 nos. 1-2 were translated from the inspected Greek texts in Zeus Narenos - Zwei neue Weihungen im Museum von Eskişehir, LIBRI VIII (2022), captured from the journal site.
The source-close English renderings are New Tianmu Anglican Church Good Works Translations made from the inspected Greek inscription texts and the already checked individual Ready dossiers. This cluster page groups the evidence so the rare Galatian-Anatolian Zeus epithets can be read together without erasing their separate source routes.
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