Coligny Calendar Based Daily Rituals

Amongst many different customs there is the notion of the daily offering. These are generally small offerings, said with a humble prayer, invocation, etc. The advantage of doing such rites is that it makes dêuocariâ (piety) a habit.

To quote Aristotle:

Excellence, then, being of these two kinds, intellectual and moral, intellectual excellence owes its birth and growth mainly to instruction, and so requires time and experience, while moral excellence is the result of habit or custom.” – written in ‘Nicomachean Ethics, Book II’

While it wouldn’t be correct to say that we developed the idea from this quote, it is quite fitting and the premise agreeable. When we can make our Îanoi (virtues) habits, we are more likely to stick to them. Doing so is incredibly important, as it means we are being good community members, and being right with ourselves. Furthermore, they are actions which are pleasing to the Dêuoi (worshipped beings).

In order to do this, to make the îanos (virtue) of dêuocariâ (piety) a habit, we devised a working system. We asked ourselves, “What kind of setup of daily rites may have made sense to a citizen of a Toutâ (nation, tribe)?”

In doing so, we looked to the most well known piece of Gaulish timekeeping — the Coligny Calendar, which you can read about here. From it, we were able to devise a methodology for daily adaððoues (rituals). We also aimed to keep the structure reasonably simple. It has the happily coincidental byproduct of helping one remember the current Coligny Calendar date.

This structure applies to all months but there will be one difference between 29 and 30 day months that will be discussed later on. As this is a BNG setup, it should come as no surprise that each of our Toutâdeuoi (deities of a group/tribe/nation) are represented with a day each. For more on our Toutâdeuoi, as well as uediâs (invocations) for each, a treatise on them is available here.

The Breakdown

We use the Coligny Calendar app, designed by Ucetion.

Without further ado, from the beginning of the month, our structure is as follows:


1 – Ogmios (Ancestor of the Gauls)

2 – Toutatis (Guardian of the Toutâ)

3 – Suleuiâs (Good Guides)

4 – Materês (Knowers of fate, life givers)

5 – Regentiâ (ancestors)

6 – Dêuos of your choice.

7 – A “free space”. Any of the Dêuoi, or none. Though the former is strongly recommended. Also useful if there is a previous day that one missed.

This cycle repeats for days 8-14. Thus we arrive at the middle of the month.

15 – Carnonos (Way opener, guardian between worlds)

After which, the cycle of the first 14 days repeats. Which covers days 16-29. This means on day 30, another offering is given to Carnonos. However, if the month is only 29 days, Carnonos (unless one chose to give addatus, that is, offering to him on day 7, 14, 22, or 29) only gets one offering in that month.

This isn’t done as an intended slight against revered Carnonos, of course. In fact, we may recall that 30 day months which are marked matis (good, favourable, complete) and anmatis which is the opposite of matis. That space wasn’t made for the ever honourable, wise, and great Carnonos may be part of what makes 29 day months anmatis indeed!

A Few Potential Questions

All said, this schematic may raise questions. Such as: “What about Bituatîs (land beings)?” To which it can be said that generally these adaððoues (rites) are done indoors. Though indeed it could be possible to offer to them indoors, it is generally encouraged to meet them in their domains. This, and taking into account that the Gauls knew of cooler winters, and many places of very cold ones. As such, we didn’t want to put it on anyone to make such a trip in inclement weather when it may be unsafe.

Another salient question is “What if one wishes to do more than the amount of offerings in the structure? Or gives worship to more Dêuoi than the structure accommodates?” To which, it’s worth mentioning that what we’ve done here is merely provide a baseline. One can always do more. Those who do undoubtedly will easily be able to figure out a pattern that works for them. Whether it be multiple adaððoues in the same day, or simply offering to different Dêuoi on the two more open days.

Lastly, in the last two days of the seven day structure, one doesn’t have to stick to the same Dêuoi every week. It could be different Dêuoi each time. The free spots allow for either a set aside space for devotional relations, or a chance to build new relationships. Suiting both those with more and less experience in Galatibessus (Gaulish Custom).


The purpose is to build a habit of deuocariâ (piety). To this end, we introduce this Gaulish inspired method to carry out daily offerings, using a uniquely Gaulish calendar to do it. In doing so, it’s a way to both bolster our relationships with the Dêuoi, and strengthen Bessus (custom). This is a way to get started.

A simple offering suffices for these daily rites. One suggested item to offer would be incense. It’s generally accessible, affordable, and generally considered a good offering. Another recommendation would be to work these adaððoues (rituals) into one’s daily routine. When one wakes up, before one goes to bed, or after a bath or shower. Tying them to something else one does daily is very much helpful.

Earlier in this article, we provided both background and Uediâs (invocations) for Toutâdeuoi. For a selection of more widespread Dêuoi, we provide some Uediâs here. With all of this, one has all of the information they need to start. We hope that within, we have provided a methodology that allows one to make a habit of piety.

May the Dêuoi look favourably upon the attempt, and may they give blessings to you all.

** A special thanks to one of our Sentiiâ, Rianorix, for her questions. And to all members of BNG who helped give shape to the idea of the Coligny Calendar based adaððoues.

Sonnocingos Nouios (New Year)

As we follow the Coligny Calendar in Bessus Nouiogalation to determine our holidays, having a calendar at all means the year must start at some point. As the start of a new year is a cause for celebration nearly universally, we are no different in that regard. So the next questions are: When? And how to observe it? To whom and why?

When: Referring to the app linked above, the new year normally starts on 1 Samonios. However, whenever the intercalary month of Quimonios appears, it is 1 Quimonios that we celebrate it. This occurs once every five years, three times in a row. On the fourth cycle, there’s no Quimonios. After that, the cycles start again. At the time of writing this article –17 May, 2020 –, the year starts on 1 Samonios. Which will be 29 May, 2020. Festivities start the evening before that.

How: New Year festivities in this case involve feasting and partying as New Year observances often do. To bring in good luck for the new year, we have a few suggested offerings: mead, honey, coins. Any or all will do.

Mead and the honey that make it carry three important properties. There is the sweetness of it, which we can associate with goodness. There is its incredibly long shelf life, which signifies longevity, the hope for many years to come. And its golden colour, signifying prosperity.

For these things, an offering of coin can do the same thing. And hey, metal doesn’t decompose easily so a longevity association could be concluded from that as well.

Other potential offerings could include antlers, bones or acorns. Which speak to the nature of regeneration.

To whom and why: The first deity that comes to mind here is Carnonos. For whom, Ceisiwr Serith in ‘Cernunnos: Looking Every Which Way‘ makes a strong case of His associations with bi-directionality and prosperity. Carnonos simply being a different spelling.

Also, there’s a thought here that He stands guard between worlds. Protecting our own from creatures of Dubnos, the Underworld. One which has come from observing Him on the Gundestrup Cauldron.

And so, if you are reading this at the right time: Nouiobledanîn dagin tê! (A good New Year to you!)

A big thanks to Canabirix Sapouaððion for mentioning the idea of tying the New Year observances to Carnonos.

Anegion Taranês

Taranis bûe ad tancê

Taruoi eio urextont lanos

Beborbar ara etû blandû

Boues rodîssont blixtus blandus

Ollon buont lanos etic lauenos

Eni sindos diuobi dagobi au sami

Papodius bûe samos

Acitâ ûrâ do aiui

Taranis bûe anuosagitis

Sioxti toutâ doxtont eion

Sepîssonteîa au Crîni

Ueuaseîs rodanon eionon

Crînos gabâsset ollon

Cecameîs rodanon

Eticsiodeîs uer berû

Nauinicos etic tarsusicos

Toutâ uouâdar dû uoretû

Taranis cucloue uediâs eionon

Aisus dedosse brogilos

Duxtir eio Nemetonâ rodîsset

Suanciton etic comarciaton Taranin

Gutuatis dedoue aidûn

Etic rodîsset oigetocâriâ

Do Tigernin Taranin

Eni brogilê râdîssont au Crîni

Cauaros ne cingeð gegalle gonti

Câdareîa tâios etic blinos ion uexti

Dirisetos congestlos eio Belenin

Sindos gestlos Bononiâ exuinnâsset

Tetogiîs deuoressi Crînos

Iâssetîs uritet Crînin uer catumagê

Namanð luciicos, cennâ caletâ etic brussâ

Dercâ eio mextâcâ etic cuuâ, maruicos

Sioxti, Taranis ôde uresson excenos

Ex Crînû bûe anderon, conuidu dextos

Taranis delxti lorgâ eio, Leuceton

Tatanð rodani, eni leucê diuos

Dedosseîs dû catû, entar locâtiê

Au uolti roudi uicii, gutus eni uersî

Crînos delxti cladios eio, etic ceconge

Taranis ueurite beltâ dû beltî, balcos

Condariâ, condariâ, catus coui iâsset

Taranis râdîsset uoxtloi au nitigi

Sinnitigon ne bisiû bâu

Etic ûxamâssetîs Leuceton, bibeîs!

Eni pettî gellî Crînos bogi, aulautos bûe

Taranis bibe bundâ etic râdîsset anegion

“An dagouersâ rinet sindagobundin”

“Rodîumî adbertâ au biuotous”

“Rodîumî adbertâ au brigi”

“Rodîumî adbertâ au bounoniî”

Uoberon atelinâsset, etic rodanâ ateberti

Toutâ rodîssont braton do Taranin

Rodîssont boues, baraos, etic medus

Toutâ comberton eni litû

Sindiu essi iexti Samolitus

Taranis, argos toutîas commantos essi

Urittosergios COVID-19 (Against the sickness COVID-19)

It is not likely to surprise anyone reading this that COVID-19 has spread to all six habitable continents, claimed lives, and significantly disrupted many more. Of course, one must take the mundane steps necessary in order to prevent further spread of the virus. Such as:

  • Washing your hands often.
  • Not touching your face.
  • Keeping a distance from others. (6 feet, or roughly 1.5 to 2 meters)
  • Staying home when reasonably possible.

However, along with that, one in Galatibessus (Galatis Custom) may wish to also turn to the Dêuoi to help us. This is common with people in many other customs. Be it for the desire to ask for more than any one of us can do or for the releasing of our hopes, a ritual is provided below.

Make sure to wash your face and hands at the least, that you may be ritually clean (Glanos) before beginning. Leave offerings at the indicated verses. I kept the Gaulish simple, but the English translations are in parentheses (). If you use a translate function, it should translate into your normal language if it is not English:

Urittosergios COVID-19 / Against the COVID-19 sickness

[This rite is done in plural. Most will likely be doing this rite alone. However, I think it is safe to say that many Galatîs stand with you on this. You are not alone.]

Uediomos nîs Belinon, Tsironan, etic Taranin

(We invoke Belinos, Sironâ, and Taranis)

Bitus anson essi damâton consergiu

(Our world is suffering with sickness)

Gariomos nîs suos, arcîmos uoretû

(We call out to you all. We ask for aid.)

Belinê, leucobertos, deuorbutos sergi

(Belenos, light bringer, vanquisher of disease)

Arcîmos nîs dû uoretû sueson do lobrodonicâ

(We ask for your aid to the sick people)

Rodîmos nîs addatus etic bratûn

(We give offering and thanks to you)

Tsirona, Riganâ tsirânon, uoberî biuorodîmâ

(Sironâ, queen of the stars, of the life giving spring)

Arcîmos anextlû urittosergios etic delgestû nis glanos

(We ask for protection against sickness and to keep us clean)

Rodîmos nîs addatus etic bratûn tê

(We give offering and thanks to you)

Tarani, tigernos nemi, tigernos uirî

(Taranis, Lord of the heavens, Lord of truth)

Arcîmos uiroioniî etic anextlû, tluxtiû etic sergiodonicâ

(We ask for justice and protection for the poor and the sick people.)

Rodîmos nîs addatus etic bratûn tê

(We give offering and thanks to you)

Molâmos Belinon

(We praise Belinos)

Molâmos Tsironan

(We praise Sironâ)

Molâmos Taranin

(We praise Taranis)

Bratûn suos!

(Thanks to you all!)


(It is done)

Taranis etic Uiducauarix

Ion donicâ bûar iouincon
Sueionon bitus bûe londos
Temellos rîxti anarecomuâde

Sioxti Dêuoi rodîssont
Etic toutâ diuolcâssont
Dû elus ratobo rodâtoi senti

Ambipellon caitoi bûar litanos
Eni bitû io eiobi bebiuar
Dunnon etic anmadâtus

Eni caitê bebiuar Uiducauaroi
Arduos etic caletos carboi uidus
Ducaris etic temenos… Gorgos

Bebanar do toutâs
Comarcîssont adbertâ
Isse eiâ orxont ollon

Elus bledaniâs gegniiar
Toutiâ readdâsset
Nâuinon croudion beborbar

Papos bledani rix tegegousar
Rix uixît Uiducauarix ad basson
Uiducauarix aiui delxtet boudin

Priton tumîsset papos catus
Leius biuotâ caxtoi senti
Toutâ iâssont do uelitin

Siopesî au abertâ uer brigî
Etic segos exalbû
Tassus etic leucos

Uelitâ iâssont con gutuatîr
Sioponî noibouoxtloi
Uâdarî Taranin

Eni Albiê uediâ clutos essi
Berti uer Suauelê
Sindos uoxtloi aditâsset Taranin

Eni rixtû tarui bebaneîs
Reroute aua brigâ ûxelâ
Trê trebâ, entra caitin

Iâssetîs brogilin Uiducuarîgos
Dâmâ rîgos bûont andon
Taranis aremerti catus

Uiducauarix gresiîs dantes
Tetarueîs concacus uiduous
Eni brigê etic latê

Taranis areuâde lorgâ suesonâ
Ericecuteiis Uiducauarix Taranisc
Bêmman urexti muccus

Catus iâsset trê diun
Ion rasson bûe suallis
Boudi bebronne eni tennê!

Carbos Uiducauarigos bebronne
Tennos, mârotennos, ueuase
Taranis delxtetîs boudin

Nitigon Uiducauarix râdîssetîs
Ion sueson toutâ bebronne
Sin tennos brenset Bitus

Sioxti sindiû, berti boudi
Sedon semiti, berton bassos
Sladiâ slattiâs, bruuon bratû

Texton teni, eiore ollon
Anu Taranî, do toutin
Biuos nouios do aissun bratun


Written By Suturcos

Elus aissiâ arepan sindiû.
Tribrateres urextont sinbitus.
Eis uouelîssont uersinbitus.

Elus biuitiâ bebiuton nu.
Ne nenepos biuos gignar.
Sos io Tribrateres gegniiar.

Peis ueuontînt sueionos uerci?
Tritobrater rerine mentiû.
Tribrateres iassont ad mâroambin.

Biuitiâ buont diglentos ad ambû.
Eni rixtus ategnatos ad nos sindiu.
Tribrateres uextont sueionos soiton.

Cintubrater combiie bituitiâ!
Toniîs atedeluâsset eiâ.
Eni rixtû au mî etic tû.

Ollon liuiobi, rixtoubi, etic mantiâ.
Buont sindâ elus doniciâ.
Doniciâ au toutânon ollon.

Allobrater rodissetîs texton.
Anâssetîs biuotus antar eiâ!
Con anatlî bebanar anamanâ.

Tritobrater dede doniciâ eni ambû.
Sepîssetîs uepoi senosoiti.
Uerceconeîs cerdâs biuiâs.

Eni ammani Doniciâ bebiuar lasenos.
Doluâssonteiâ elus toutâs.
Trê aissiâ sin uerbebiie.

(English Translation)

Many ages before today.
Three Brothers made this world.
They watched over this world.

Many creatures lived now.
Yet none living knew.
That which (the) Three Brothers did.

Who would appreciate their works?
(The) Third Brother had (an) idea.
(The) Three Brothers went to (a) great river.

Creatures gathered at (the) river.
In forms familiar to us today.
(The) Three Brothers wove Their magic.

(The) First Brother struck them down!
And then He reshaped them.
In (the) shape of me and you.

(In) all colors, shapes, and sizes.
Were these many peoples.
(The) peoples of all nations.

(The) Second Brother gave His gift.
He breathed life into them!
With (the) breath came souls.

(The) Third Brother placed (the) people in the river.
He spoke words (of) ancient magic.
He taught (the) skills (of) living.

In time, humans lived well.
They shaped many nations.
Through (the) ages this (had) happened.


Pad bûe arepan sinbitus? Eðði ne uidrar.

Extos bitus bûe gentos in ueglê.

Etic exbrissû leuci bitus logitos eðði!

Tenos etic dubron segon uregont neglâ.

Anciuogi endo taruos etic bousc.

Duî bûar mâros etic nertos.

Bous sueiâ anuan bûe Bouindâ.

Bebortisî exneglî.

Bûesî lanos blixtuos.

Taruos sueios anuan bûe Uindotaruos.

Bebortiîs blixtuos Bouindiâs.

Bûeîs lanos segos.

Bouindâ bebortisî ara leius neglî.

Etic Uindotaruos rodasset satos Bouindin.

Duî mapates bûar gentos.

Oinos mapað bûe gentos exuambî.

Sueiâ anuan bûe Litauiâ.

Bûesî uimpis etic letanâ.

Oinos mapað bûe gentos exanatlâ.

Sueios anuan bûe Dêiuos.

Bûeîs nertos etic axros.

Bûeîs Uindotaruos lauenos.

Coni îs adpipise ne comarionîsio.

Etic suâ îs urexti tremnâ.

Îs nexet do îs nouioueniî.

Etic roditîs lanocarbos.

Sueios adbertos ossimios.

Ion Dêiuos bûe aissi.

Bûeîs do orxtet Uinodtaruos.

Suâ bûe labarâtar.

Ponc amman aditâssetîs gegniie.

Tetaraueîs, axiîs, etic darnâssetîs!

Uindotaruos câde do sueios basson.

Dêiuos cecate pennos Uindotarui.

Sueios pennos bebue Sonnos.

Sueios dacruâ bebue ðirâs.

Litauiâ gabâsset crouos Uindotarui.

Urextetsî lucaton dubnos.

Etic Drus aucambnocnamis Uindotarui.

Exdrus câde satoi entra lucaton.

Sindos satoi tumîssont eni lucatê.

Adaxti tumon nouiobiuotus!

Senti Anadeuîs, senti Cauaroi.

Eiâ ueuason cicâ Uindotarui.

Eiâ tumîssont abrobalcos.

Dêiuos etic Litauiâ semiti tumîssont.

Cuprinnon ies urextont leius mapates.

Cintamos sindi bûar tri brateres.

Centubrater bûe ratos etic carâtacos.

Allobrater bûe nertos etic matis.

Tritobrater bûe pennosenos etic lugos.

Cauaroi negegniiar sudeaxtos sinueniâ.

Ies urextont agron uritto ollon.

Agron cena anton con mapatobi Dêiui.

Cicâ Uindotarui bûe adgossû ueuase.

Eni biccocomariê, ollon nâuaont.

Cauaroi baniînt etic uasînt mapates Dêiui.

Litauiâ urextet cagron eni aremertê.

Exo ueniâ ne uassont ci do aiuî.

Bouindâ gigne gegniie neððamos.

Bouindâ adberti suesi uenin.

Benontîeiî etic urexont Bitus.

Contrummocradiobi, ies gegniiar sin.

Centubrater beii uer pennos sueiâ.

Allobrater gabâsset anatlâ sueiâ.

Tritobrater sceciie carbos sueiâ.

Canti gabâssont pettiâs sueiâ.

Etic urextont sinbitus excarbos.

Sinmârosueliâ essid Andegenton.

Tribrateres rodîssont Litauian.

Rodîssontiis cicâ Bouindiâs.

Sincicâ texti sueionos matîr.

Tribrateres rodîssont Dêiuos.

Rodîssontiis anatlâ Bouindiâs.

Dêiuos urextet sin sueios tegos.

Tri gabâssont pennos Bouindiâs.

Cecatoniis pennos arduos.

Pennos Bouindiâs bebue lucrâ.

Cruuon Bouindiâs bebue morîa.

Blixtos Bouindiâs bebue abonâs.

Elus cauaroi bâditos buont.

Cnamîs Bouindiâs bebue monedîs.

Dantâ Bouindiâs bebue magnîs.

Uoltoi Bouindiâs bebue caitoi.

Elus biuotoues bebane exbouindî.

Etic leius exsenolucatû Uindotarui.

Nu rerine comariâ iaont.

Satoi exlucaton beube êscoi.

Rioêscoi bebue craxantoi.

Riocraxantoi bebue natriges.

Rionatriges bebue atares.

Allonatriges bebue mîliâ.

Biuotus tumîsset inammani.

Ollon andederciâ centuuenîas Dêuion.

Cauaroi etic Dêuoi sindiun catus.

Tribrateres gabâsset sueionos comariâ.

Centubrater gabâsset Dumnos.

Allobrater gabâsset Albios.

Tritobrater gabâsset Bitus.

Ne Gallomos-Nîs Butâ Tausos

Normally, when I post on this site, I talk squarely about things like rituals and working on various projects. One of my favorites being crafting myths. The thing about my work is that nothing really exists in a vacuum. As appealing as it may be at times to simply withdraw into a world of studies and pretend not to notice the world… It isn’t something that most people can do. It certainly wouldn’t be right if I did. 

I don’t have to say much about the truth that the world is plagued with all manner of terrible things: environmental destruction, the renewed threat of fascism, racism, war, misogyny, LGBTQIA+ phobias, exploitation of working people, for profit prisons, and that is only scraping the tip of the iceberg. Those directly affected by those things know it far better than I do. Though I know the working class exploitation part well. It isn’t possible to cover all of the ills of the world, and I’m certainly not the best person to do it. However, as I am part of the world, it behooves me to say something. What I will say is this: We have a moral, human, and yes religious duty to speak up! 

We have a duty to extend hospitality to those who enter our lands seeking refuge. Putting people seeking asylum in concentration camps, like the US government has done to folks fleeing violence in Latin America is not hospitable. We bring shame to Gaulish peoples that were said to feed guests before even asking a single question! To think that instead we are separating families and caging children? Now, you might say “I am not doing this!”, and that is probably true. However, if you aren’t at least speaking against it, are you not complicit?

We have a duty to stand with marginalized people in our societies. Failure to do so means the community withers away to nothing. Without the community, there is no society. A strong community was what allowed societies to survive in the past, and it holds true now. That means when fellow members of our community are targeted disproportionately by people who are given guns and playing judge, jury, and executioner – often against unarmed or legally armed people – based on the color of their skin, we have a duty to stand with them and affirm that their lives matter! 

We have a duty to respect the rights of people who aren’t harming others. Without the ability of folks to express who they are, society stagnates and creates misery, violence, and unjustified fear. Chaos. That means we are honor bound to stand in support of who consenting people choose to be with, regardless of gender. It means that when a person tells you what gender they are, that is what it is. It is our duty to respect that.  

We have a duty, especially as Galatîs (and human beings in general) to resist imperialism. This was something that the Gauls literally did. That means when corporations want to build pipelines on the sacred lands of a people, or a telescope on a sacred mountain after the people rejected it, it is our duty to stand with them! It means checking our own behaviors, and doing our part not to contribute to a legacy of unimaginable suffering of indigenous peoples. 

We have a duty to protect our communities from those who intend to do harm and sew strife, and suffering in our communities. Such as fascist presidents giving the green light to arson in the Amazon. That means doing our part to defend our communities from fascists, racists, imperialism, and all of the other hatreds that sew chaos. It means calling these people out. Some of the previous things I have stated were more America-centric, but others are things that apply pretty much anywhere in the world.  

Those of you who are familiar with my work know that I’m deeply involved in Taranis cult. When we look at the wheel He holds, what does it mean? It means He wields the order of the cosmos. What is order? Something decided for us by the rich and powerful? Or something we decide for ourselves? Something that grows from safe communities, where the rights of good people are respected. 

Conversely, His enemies are beings of chaos. Many figured and serpentine enemies that threaten the cosmos. Why are they His enemies? It is simple — they withhold from the people what they need to survive and grow, or they seek to destroy the world and make it uninhabitable. Does that sound familiar? Does it remind you of capitalist robber barons? The same who hoard the world’s wealth so that millions, billions go hungry, and without the bare minimum necessities to live? The same who are destroying the plant, who have brought us to the brink of climate disaster?

This is not coincidence. Hatred for those who deprive others isn’t new. Our ancestors were far from perfect, and sometimes became the things that they hated. Many people today do this as well. This is why the worst offenders often make so many excuses. They know they are in the wrong. But we can learn from the wrongs of our ancestors just as we can learn right from them. We can set out to be the example of a world that puts people before profit, love before hate, and true, real order, over the illusory one in which we were given.

However to do this, it starts by speaking out against the wrongs in our world. It starts by not being silent. Ne gallomos-nîs butâ tausos. (We cannot be silent.)


 (Special thanks to Mârovailis Caitâtis for reminding me of the analogy of the enemy of Taranis.)






Mapað Leuci

Cenos eiânt noxtiâ eni scâtê

Lanolucrâ uotigû Cintugiamos

Aros rerine dagodagrus

Mapað Leuci gentos essi

Taranis, sueios atîr nertos

Eponâ, sueios matîr canis

Taranis garti dû litou mârou

Dedosseîs sueios taruos uerouos

Ollon dalton eni sin Giamolitû

Beton etic otlon daltar

Cantlâ bûar cecanon

Textâ bûar eiorar

Litus urexti ollon loudos

Ollon iâssont eni sounomâros

Sindâ noxtiâ dunnoisanâ bledniâs

Mapað Leuci robudi cintus

Cenos areollonîs rexti

Braxtiîs, sioxti clutos ne senti

Sioxti sin bûe ne gnâtomapað

Siuomeiîs, brodinâssetîs

Uescâssetîs eni braccâbi urê

Exitâsset eni angnatê

Eni baregiê, Eponâ dîsunâsset

Rumelumâros tetroxtesî

Gegalesî do datlan dâmin

Gênion carnucos cucluoe

Gartisî ueranadoi uarinâ

Exalbiû Eponâ uâdesî

Ueranadoi etic anatiâ

Eni remanni sebraci

Uo do bitun itâssont

Sulabarâtoi senti dagrun

Ion eiâ uer râdar

Sioxti uai do baitin

Sosin sistât eni mantalê

Nâ eiâ axâtoi senti

Matos rodîont adbertâs

Melissiâ isse crampettâs

Dede eni noxtiê essi ueramos

Exteges do tegos sioxon

Beborbon, delxtiiâ nertos

Sioxti, mapað ne arenxti

Cecangon do mâroambin

Adsodîssont dû atrê ambi

Carnoi uer pennû sueionos

Extos adbertâ bîeto rodîsset

Ma buet sindos nepos taraset

Eponâ rodîsset sueionâ torcos

Gegandesî taret

Do allocomarin

Eni Dubnê iâssetsî

Bitus alios bûe exougresî

Sioxti appîsssetsî agedos

Agedos sindos gignesî

Temellâsset cennâ canta sonnû

Sueionos dâmâ couîros

Extoutâs elus au bitû

Sueionos uoxtloi delxtînt

Consinoi extabatî do cloustâs

Amarcos dagos dû Eponî

Uidreîs sentus do Mapaten Leuci

Celicnon Sucelli, giamotegos eni Dubnê

Trê magin Riganiâs Nantosueltiâs

Comarciatâ au anderobi cuclouar

Tetarar magoi cadroâcoi

Blandos bûe mantalâ

Arnxton ad celicnû Sucelli

Ueuritareiâ canta Sucellin

Eponâ adgarti sueionâ uindomapos

Iaccolauenos bûe

Bruttos dû delgû

Sulâmis iâi tegos

Sucellos delget soldurios

Nantosueltâ memode mapatê

Eponâ gigne dligiton dlixti

Nantosueltâ rodît uercon

Eponâ uâde dâmâmâros

Nu gneatsî ara olloblêdnî

Sucellos tagi sin uercon

Nu natiâ anarencon tigû

Arenxont mantalon do tegos

Con Ogmios uednis

Eponâ ambisî tetige

Uer cenomantalû do Albiin

Uer trogî sueionâ

Taranis dîsunâssetîs

Ion Eponâ dede mapos do legion

Dîâcus au sounû

Anboudicos autrâtu

Iâsset do sueionos mapin

Rodîssont anuan Maponos

Etic Taranis memande

Maponos sounît leiûs îs