Bessus Nouiogalation

Trasnemos (Astronomy)

The idea here is to build the foundation of a Gaulish astronomy. Hoping that we can start a move toward bringing more Galatis focus into our lives and works. The ultimate goal of course being the furthering and expansion of ideas and avenues of exploration for all Galatîs.

Most of this work comes from a work based on Gaulish language scholarship, but is made to be used as a living language: Nouiogalaticos. The works of which have yet to be published.

Be aware, however, that we had to play a little fast and loose with the language. So there are plenty of words that were Gallicised. Others may dispute them, but if we’re waiting to be perfect and always agreeable to everyone, we’ll get nothing done.

Within, you will find that most figures from Mediterranean lore have been given Gaulish figures in their place. As it was common for the Gauls to take something from the Mediterranean world and inject their own worldview and ideas.

Trasnemos Galation (A Galatîs Astrnomy)

Reuîs (Planets):

Mercury – Galatos
Venus – Ðironâ
Earth – Litauiâ
Mars – Camulos
Jupiter – Taranis
Saturn – Sucellos
Uranus – Dêiuos
Neptune – Grannos

Allocarboi (Other Bodies):
Sun – Sonnos
Moon – Lugrâ
Pluto – Iêmonos

Consseriâ (Constellations):

Andromeda – Cammâ (Gaulish heroine)
Argo Navis – Mârolongos (Great Ship)
Aquarius – Alaunâ (A Dêuâ)
Aquila – Etros Taranês (Eagle of Taranis)
Ara – Carnâ (Altar, in this case stacked stones)
Aries – Moltos (Ram)
Auriga – Eponâ (A Dêuâ)
Boötes – Intarabus (A Dêuos)
Cancer – Crancos (Crab)
Canis Major – Cû Sucelli (Hound of Sucellos)
Canis Minor – Colignos (Lap Dog)
Capricorn – Morigabros (Sea Goat)
Cassiopeia – Rosmertâ (A Dêuâ)
Centaurus – Uanderos (Centaur)
Cepheus – Ambicatus (Gaulish King from legend)
Centus – Morimilon (Whale)
Corona Australis – Samorix (Summer King, my own idea)
Corona Borealis – Giamorix (Winter King, ditto)
Corvus – Catuboduâ (A Dêuâ)
Crater – Annâ (Cup)
Cyngus – Elârci (Swan)
Delphinus – Morimoccus (Dolphin, lit. Sea Pig. That’s what I was given. Don’t at me.)
Draco – Angos (Dragon)
Equuelus – Epilos (Little Horse)
Eridanus – Abonâ Ðirânon (River of Stars)
Gemini – Iunoi (Twins)
Hercules – Ogmios (A Dêuos)
Hydra – Andangianos (Eneny of Taranis, our own idea)
Leo – Lugus (A Dêuos)
Lepus – Casnos (Hare)
Libra – Talos (Balance)
Lupus – Lucos (Wolf)
Lyra – Crottos (Lyre)
Ophiuchus – Natrix Carnoni (Serpent of Carnonos)
Orion – Aisus (A Dêuos)
Pegasus – Epos Etrontos (Winged Horse)
Perseus – Loucetios (A Dêuos)
Pisces – Esoges (Salmon)
Piscis Australis – Esoges Dexsiuî (Southern Salmon)
Sagitta – Isos (Arrow)
Sagittarius – Belinos (A Dêuos)
Scorpio – Scorpios (Scorpion)
Serpens – Natrix Ðironiâs (Serpent)
Taurus – Taruos (Bull)
Triangle – Triocelon (Triangle)
Ursa Major – Andarta (A Dêuâ)
Ursa Minor – Artiû (A Dêuâ)
Virgo – Nemetonâ (A Dêuâ)

What isn’t in Nouiogalaticos, but a couple of words, we simply tried to work forward from Proto Indo-European, or directly loaned and Gallicised from Ancient Greek.

As was mentioned, we know that there are a lot of speculations on the Gaulish language and that any diealect of it is impossible to know in full. However, if Galatîs are to move forward, we must have a language.

Îuoi (Holidays)

Jump to the list of Îuoi (Holidays)

As with any other custom, a Gaulish custom one needs holidays. Those special times of year where we come together to observe specific Dêuoi for specific reasons. As well as attuning ourselves to the cycle of the seasons and what that means for us. Bessus Nouiogalation is no exception.

In a previous article, we talked about the Sequanni / Coligny Calendar. The IVOS clusters on the calendar are thought to denote holidays. That being the case, it gives us an idea of where to put at least some holidays. Therefore, it’s fitting to use those clusters to put forth a kind of list of holidays. Along with that, using their placements in the year, we’ll try to use that as a guide to figure out both what to call these holidays and what they may be about. In this way, even if we don’t know the original traditions, we can be inspired to develop some of our own. For reference sake, we use the BNG Coligny Calendar.

In the history of the calendar, the length of an age, or where the calendar completed its cycle, went from 30 to 25 years as time went by. As the Metonic cycle is the most accurate as far as lunisolar timekeeping goes, as without it, there is quite an eventual drift. It seems to be a good borrowing. This puts the calendar’s full cycle at 19 years. Remembering that the calendar was originally in a temple to Apollo, who was said to make a journey to the land of the Hyperboreans (a mythic people who lived “beyond the lands of the Celts”) every 19 years. So, it’s far from the least plausible leap. By retaining the names of the months and being able to keep up with the same methodology of a lunisolar calendar, we see a synthesis of retaining the old while being able to adapt and borrow as the Gauls themselves did.

So, with that reference noted, we should also say that even without the Metonic adaptation, the holidays are still in the same time range. Though the purpose of this article is not to discuss the calendar, we wanted to give some background into the frame of reference we use for the holidays. What we see when looking at the calendar is that there are several points in the year where the notation ‘IVOS’ is attached to several days in a row. As Iuos notations cluster around certain times of the year, it can be assumed that they are likely holidays. It cannot be said for sure how long a given holiday was observed. As the clusters may point to a range of time in which it was acceptable to observe a given holiday. The pain with the Iuos clusters is that though they are consistent, they still show up in different months on the calendar throughout the years.

Though intercalations are involved with that slight distortion, the timing of the holidays themselves are actually completely consistent. So, on the calendar, the clusters will show up in one month or another, at most two. However, it is still consistent because these clusters are marked by one specific moon. In other words, an Iuos cluster may show up around 1 Simiuisonna one year, and near 1 Equos the next, but it will be the same moon in the lunar cycle. The months start at the first quarter moon, in line with Pliny the Elder’s statement that the Gauls started their months six days after the new moon. This assumes a first-quarter start, and a first-quarter moon is easily visible. If this sounds confusing —and it did to us at first —it will be made clear in this list of holidays.

Remember that the moon (Lugra) is your friend.

A side note: not all of our holidays fall within the calendar clusters. But most do.

Our wheel of the year.

Sonnocingos Nouios “New Year” – This one needs the calendar linked above for reference. As it’s the first day on the calendar itself. 1 Samonios is the date most years. Whenever there is an intercalary month of Quimonios, it is 1 Quimonios.
Diios Nouiogalation “Day of the New Galatîs” – The Birthday of Bessus Nouiogalation always falls on 9 Samoni.
Cintusamos “Start of Summer” Also called Îuos Nantosueltiâs etic Sucelli. Always two first-quarter moons before the summer solstice.
Samolitus “Summer Feast” Also called Îuos Taranes.
Always the first quarter moon before the summer solstice.
Trinox Samoni “Three nights of Samonios” – This one also requires the app linked above. Starts on 17 Samonios. Usually, the third quarter moon closest to the summer solstice. However, it can be on or just after it. No more than a week after.
Cerdolitus “Crafting Feast” Also called Îuos Gobanon.
Third quarter moon before Cintumessus below.
Cintumessus “First Harvest” Also called Îuos Lugous
Always two first-quarter moons after the summer solstice.
Noxsās Decan Grannī
The second first-quarter moon before the autumn equinox.
Catus Alisiâs “Battle of Alessia” – Third quarter moon closest to the autumn equinox. Always 17 Ogronios.
Cintugiamos “Start of Winter” Also called Îuos Ogmi.
Two first-quarter moons before the winter solstice.
Giamolitus “Winter Feast” Also called Îuos Eponiâs.
The full moon closest to the winter solstice.
Adbiuos “To Life, Quickening” Also called Îuos Suleuiânon.
Two first-quarter moons after the winter solstice.
Ducospia Carnuton “Rebellion of the Carnutians” – Closest to the full moon before the Spring Equinox. Always 9 Elembi.
Uisonnalitus “Spring Feast” Also called Îuos Sironiâs.
Just after the new moon closest to the spring equinox.

Îuoi in Îanê (Holidays in Virtue)

These are the holidays, or as has been jested about, “Gaulidays”

More Information on the Coligny Calendar Here

Sernis Bituion (Cosmology)

In constructing our comprehensive worldview, we draw upon a fusion of academic knowledge and personal spiritual insight rooted in academic research to craft a Nouiogalation Cosmology.

First, we will introduce the concepts of Aidus in Dubron (Fire in Water)

However, not only the Druids, but others as well, say that men’s souls, and also the universe, are indestructible, although both fire and water will at some time or other prevail over them.
Strabo, Geograohy, IV.4

Fire and Water, in their eternal union, birthed the cosmos, holding both creation and destruction within them. Their cosmic dance shapes the destiny of all existence, from stars to souls. While their clash may lead to cataclysmic events, it also holds the potential for renewal, birthing new iterations of the cosmos.

We then have Samos and Giamos, which are the shimmering of Aidus in Dubron. The Rees Brothers and Alexei Kondratiev introduce us to this concept. “Celtic Heritage Ancient Tradition in Ireland and Wales – Alwin and Brinley Rees p. 83-89” “The Apple Branch A Path to Celtic Ritual – Alexei Kondratiev – p. 97-104”

Samos (Summer), associated with summer, embodies qualities of light, order, and the celestial realm. It symbolizes the harmonious and civilized aspects of existence. Samos represents the illuminated path, the guiding force that brings clarity and structure to the cosmos. It is associated with the tamed and mundane aspects of life, where systems and rules govern the order of things.

Giamos (Winter) represents the principle of winter, characterized by darkness, chaos, and the chthonic or primal forces. It symbolizes the wild and magical aspects of existence. Giamos represents the mysterious and transformative energies that dwell within the depths of the cosmos. It is associated with the untamed and unpredictable forces that challenge and disrupt established structures.

Now, we will move on to the three worlds: Albios, Bitus, and Dubnos.
Three is a very common number within various Indo-European cultures. John Shaw, in ‘On Indo-European Cosmic Structure‘ covers this very well. Given that many other cultures had a three-world cosmological structure at their core, it is not a stretch to assume this to be the case with the Gaulish peoples.

Dubnos is the Underworld, the Deep, and can relate not only to Mori (Gaulish for “sea”) but that which is under Bitus (the world in which we live). Under lakes, streams, caves, you name it. That which is under the Earth, home to Andernadoi (chthonic) beings. This includes not only Dêuoi of Dubnos but at least some Regentiâ (Ancestors) and other spirits. Some are benevolent (bestowing riches and fertility of the land), others are malevolent. Here is the womb of Litauiâ (the Earth), as we come from it, and our bodies, at the very least, return to it.

Dubnos is associated with Giamos – that is, darkness, chaotic, chthonic, primal, and of winter.

Bitus is our own world, which, other than being the home of humanity, is home to many other beings. This is also the domain of the Litauiatîs (land spirits), which are Dêuoi and Spirits of the Earth. This includes deities tied to locations such as lakes, rivers, mountains, trees, forests, and, at this point, if not before, cities. Bitus is acted upon in both of the other worlds. Thus, we get both order and chaos, to live and die, the turnings of the seasons, and influences from both of the other worlds. We are subject to the full experience of these cycles.

Albios is the upper world. It is home to Ueranadoi (celestial) beings. The Dêuoi and Spirits of Nemos (the Sky) live here. Generally, these beings provide order, protection, and what is needed for civilization. Classifying them as benevolent or malevolent does them a bit of a disservice, as it is their job to preserve order. However, through reciprocal exchange with Them, as with the Dêuoi of the other two worlds, They, too, may return such gifts with Their benevolence.

Albios is associated with Samos – light, order, celestial, civilized, and of summer.

Antumnos (The Otherworld) is between these worlds, akin to the Welsh Otherworld known as Annwn. This word is composed of “ande,” meaning “below,” and “dubno-,” signifying “world” (Lambert 1985, p. 175).

Antumnos is the realm where everything converges, serving as the central point of connection for all things. In this liminal domain, entities exist in a state of interconnectedness, yet simultaneously, they lose their distinct identities. It is the crossing point between Drus and the three realms, linking them to The Otherworld. Carnonos, the ruler of this realm, grants or denies access to this domain. The Otherworld represents an inverted version of the material realms, transforming into an immaterial realm upon passage.

What links and holds all this together is our world tree called Drus.

Drus (the World Tree) is, in this case, the axis mundi, or pillar of worlds. A comparison could be made to Yggdrasil in Norse mythology or Mount Olympus in Greek mythology. The roots of Drus lie within Dubnos, the trunk in Bitus, with a canopy that stretches to Albios. The World Tree sprouts from the primordial waters, its growth shaped by the interplay of fire and water.

Next, let’s delve into the concept of the Soul, known as Anation, derived from the Proto-Celtic term *anatiā, which signifies ‘breath’ (Matasović 2009, pp. 35-36). This connection resembles Latin terms like animus (breath) and anima (soul). Before we proceed, it’s worthwhile to explore the insights of classical writers on this subject.

[For] the belief of Pythagoras prevails among them, that the souls of men are immortal and that after a prescribed number of years they commence upon a new life, the soul entering into another body. Consequently, we are told, at the funerals of their dead some cast letters upon the pyre which they have written to their deceased kinsmen, as if the dead would be able to read these letters.
Diodorus Siculus, Library of History, Book V.28

However, not only the Druids, but others as well, say that men’s souls, and also the universe, are indestructible, although both fire and water will at some time or other prevail over them.
Strabo, Geography, Book IV.4

The cardinal doctrine which they [the Druids] seek to teach is that souls do not die, but after death pass from one to another; and this belief, as the fear of death is thereby cast aside, they hold to be the greatest incentive to valour.
Caesar, Gallic War, Book VI.14

They alone are granted the true knowledge, or the false, of the gods and celestial powers; they live in the furthest groves of the deep forests; they teach that the soul does not descend to Erebus’ silent land, to Dis’ sunless kingdom, but the same spirit breathes in another body. If what they say is true, then our death is merely a moment in the course of continuing life. Thus the tribes on whom the pole star gazes are sweetly deceived, since they are free of the terror of dying, our greatest fear, and the warrior there is eager to meet the steel, is brave in the face of death, convinced it is cowardice to be over-protective of a life that will be renewed.
Lucan, Pharsalia Book I

We consider the soul to be eternal, and it engages in a continuous cycle known as Trasrēdon Anatii, signifying the soul’s journey across different human bodies. Our Anation, or soul, is composed of Aidus (Fire) and Dubron (Water), the same primordial forces that shaped the Cosmos and will eventually bring about its destruction. The Anation serves as the wellspring of anatlā biuiti, the life force breathed into marussion, the state of lifelessness. Anation’s pursuit is encapsulated by uissus, symbolizing knowledge and wisdom to live and experience Îanos that which is right, just, and correct. It seeks to acquire these attributes through experiential learning and active engagement. The Anation carries the accumulated uissus from one lifetime to the next.

Upon concluding its mortal existence in Bitus, the world of the living, the Anation transitions to Antumnos, the Otherworld, where it resides alongside the Regentiâ, the Ancestors. Here, it finds solace and healing from the challenges of past lives. After a certain period, the soul may choose to be reborn in the mortal world. To facilitate this rebirth, it partakes of the Dubrus Dīmanuanti, the Well of Forgetfulness, relinquishing its menmanā, or memories, while retaining its uissus. We believe that the soul is reborn when it is fully prepared to embark on a new life, having undergone purification and rejuvenation in Antumnos.

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