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

Cingos Ammanês (Calendar)

Gaulish Polytheism, Coligny Calendar

The Sequanni, or Coligny Calendar (used interchangeably) is a parapegma, that is, a bronze calendar with peg holes in it that marked each day. It was discovered in 1897 in Coligny, Ain, France. It is thought to date to the 2nd century CE. Almost everything about the calendar is hotly debated. Some theories are more popular than others, and perhaps we will never all agree. However, there are some context clues from what little can be reasonably assumed about the calendar, and a workable model will be presented.

With that said, let’s explore a little on the matters of timekeeping that we know. Caesar mentions that the Gaulish people considered the day to start at sundown. This isn’t really unusual, the Jewish people reckon the same with their own calendar, for example. Thus the reason their sabbaths start on Friday night. Considering that where they lived at the time of the Gauls were some distance away from the Gauls, starting the day at sundown was not at all uncommon in the ancient world.

Caesar didn’t likely gain anything from making mention of this, and so it is likely a truthful observation. The history of issues (to put it lightly) between Gauls and Romans were certainly not because of their differing approaches to calendars. With that said, we can safely wager that the day begins at sunset.

All the Gauls assert that they are descended from the god Dis, and say that this tradition has been handed down by the Druids. For that reason they compute the divisions of every season, not by the number of days, but of nights; they keep birthdays and the beginnings of months and years in such an order that the day follows the night.

Julius Caesar in The Gallic Wars states (Caesar, DBG 6.18)

We also have a mention of timekeeping in Gaul by Pliny the Elder.

The mistletoe, however, is but rarely found upon the robur; and when found, is gathered with rites replete with religious awe. This is done more particularly on the fifth day of the moon, the day which is the beginning of their months and years, as also of their ages, which, with them, are but thirty years. This day they select because the moon, though not yet in the middle of her course, has already considerable power and influence; and they call her by a name which signifies, in their language, the all-healing.

Pliny Natural History 16.95

Over The Moons

The months have either 30 or 29 days. 30 day months are noted Matis (MAT), the 29 day months Anmatis (ANM). In this respect, we cannot help but notice that the Attic Calendar, used by ancient Athenians, marks months as “full and “hollow”. It is worth noting that Greek culture was prestigious to the Gauls, especially before their fall to the Romans. Sequanni territory was not very far from the Greek colony of Massalia, and it wouldn’t be surprising if the Greeks had some influence on the Sequanni Calendar. This isn’t to say that the ancient Gauls weren’t already using a lunisolar calendar as it were. Which the Sequanni Calendar certainly is.

A lunisolar calendar attempts to reconcile the lunar months with the solar year. This is a relatively old style of timekeeping. Though purely lunar calendars like the Islamic Calendar do exist. Then, of course, the modern calendar, which gets its start in Rome, who weren’t about lunar months, apparently. They were more interested in the solar year. Now, back to Gaul, where the Sun and Moon must agree, at least somewhat. Most of the time, the Sequanni Calendar has twelve months, the first and third year in a five year cycle have thirteen. The first month is Samonios, something that is not debated.

The months start at the first quarter moon. This is an easy moon phase to spot, and it accents the binary fortnight division explained earlier. This centers the full and new moons in each fortnight, half month.

We offer “Are Ambicatû”, or “Before Ambicatus” as a term to date any years before the reign of Ambicatus, a legendary king. After those years, “Sepans Ambicatû” or “Following Ambicatus”. As opposed to BCE and CE or BC and AD. The app we use (from Ucetion) provides the current year. This work (from Helen Mckay) helps with notations.

The Months

At the most basic, and we’ll get to intercalary months in a minute, the months are as such, with rough Gregorian equivalents:

  • Samonios (May-June)
  • Dumannios (June-July)
  • Riuros (July-August)
  • Anagantios (August-September)
  • Ogronios (September-October)
  • Cutios (October-November)
  • Giamonios (November-December)
  • Simiuisonna (December-January)
  • Equos (January-February)
  • Elembiuos (February-March)
  • Edrinios (March-April)
  • Cantlos (April-May)

These are your basic twelve months in order. So, what about those intercalary months? We are less certain. Quimonios (the end of the first segment of the calendar as “QVIMON”) and Rantaranos  (the “r” is speculative, but “ANTARAN” is read from the fifth line of the 32nd month) are the two intercalary months inserted to even out a five year cycle. Before Samonios and Giamonios respectively.

It’s hard to say what many of the months mean. The foundation of most versions is what they believe the month of Samonios means.  Whether it means “summer” or the end of summer. The latter of which is what leads some to believe Samonios is cognate to Samhain. Some believe Samonios means something like “assembly, gathering”.

However, the frame of reference we use to build a conclusion is not Samonios, but Giamonios. Which has less controversy around it, and is agreed upon to mean something related to “winter”. To our knowledge, no one claims it means “winter’s end”. A poor choice then for a summer month. Buttressed by the infix -on- that is seen in many deity names taken to mean “great, divine”.

Therefore, here the calendar starts in the summer. This is not unheard of, as the Attic Calendar, one of many in Ancient Greece, also started in the summer. The Greeks being a big influence on the Gauls makes this essentially unsurprising.

Usage

As stated before, the month starts at the first quarter moon. This means the third denotes the halfway point of the month. We see on the calendar “ATENOUX”, meaning “renewal, return”. Also, appearing in a half circle, like the first quarter fits the binary division of the month. “Light” and “Dark” halves.

Matis months have 30 days. Anmatis months have 29 days. The first half month is always 15 days, the second is either 15 or 14 days. The month of Equos alternates in days. Can be 30 or 29. This is of course an attempt to keep the calendar in a lunisolar harmony.

The Coligny Calendar operates in 5 year cycles. This is regardless of the 25, 30, or proposed 19 year Metonic cycle. The last only differs in that one intercalary year is dropped in the last 5 year cycle, taking it down to 4 years.

Why use a Metonic model? This is because changes were already thought to have been made to the calendar. The Coligny Calendar could well have been one. It would have taken very little effort to make one from where the calendar during its time of use. A Metonic cycle is an extremely accurate model that works perpetually. In other words, it’s an attempt to save future generations the trouble of having to make changes to one of the other models. This will make tracking and cataloguing history easier. Making this not only a liturgical, but practical option. A full, all purpose calendar. This also allows for history to be recorded.

Year 1 has the month Quimonios starting the year, then the normal 12 months. Year 3 has Rantaranos before Giamonios, thus the 7th of 13 months in that year. The second, fourth and fifth year are 12 month years. This 5 year cycle happens three times. The fourth time, Year 1 is dropped, making it a grand cycle of 19 years, then the calendar starts over again. Every 61 years, one day is dropped from Equos on the 5th year. If someone had a replica plaque, they’d never have to change it. They’d simply cover up the first year of the fourth cycle.

On 8 May, 2022, the next start of the 19 year cycle will begin. Which means, at the time of writing, we’re on the last part of the current one, that which is only four years. Even if you aren’t using the app, you’ll know when a month begins, as it will be the first quarter moon.

At the date of writing, (11 December, 2019), we are in the month of Giamonios. It started on 4 December. This means you can use the normal 12 months until then to know what months come next.

Here is the app again. Check the day, and keep your eyes on the moon!

For the big picture, check this full reconstruction done by Helen Mckay.

Continue reading “Cingos Ammanês (Calendar)”

Cintudoniciâ

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.

Andegenton (Creation)

Written By Suturcos

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.

Andegenton (Creation) English Translation

What was before this world? It is not known.

But the world was born in darkness.

And in a burst of light the world set forth!

Fire and water came together to form mist.

Coming from that mist, (a) cow and (a) bull.

(The) two were great and strong.

(The) cow, her name was Bouindâ.

She fed on mists.

She was full (of) milk.

(The) bull, his name was Uindotaruos.

He fed upon (the) milk (of) Bouindâ.

He was full (of) strength.

Bouindâ fed on more mist.

And Uindotaruos gave His seed to Her.

Two children were born.

One child was born from the womb.

Her name was Litauiâ.

She was pretty and broad.

One child was born from breath.

His name was Dêiuos.

He was strong and tall.

(Hence they aren’t technically related.)

Uindotaruos, He was glad.

Though He saw no place for Him(self anymore).

And so He made a plan.

He would die for His new family.

And give His full body.

His final offering.

When Dêiuos was (of) age.

He was (to) kill Uindotaruos.

So it was spoken.

When (the) time approached, He did.

He struck, He strangled, He tore (Uindotaruos)!

Uindotaruos fell (to) His death.

Dêiuos threw (the) head (of) Uindotaruos.

His head became (the) sun.

His tears became (the) stars.

Litauiâ took the blood (of) Uindotaruos.

She made a deep well.

And Drus (the world tree) from the backbone (of) Uindotaruos.

From Drus, seeds fell into (the) well.

These seeds grew in (the) well.

Setting in motion new life!

They are (the) Ungods, they are (the) Cauaroi (giants).

They fed on (the) flesh (of) Uindotaruos.

They grew very powerful.

Dêiuos and Litauiâ also grew.

Conjoined, They made many children.

Foremost of These were three brothers.

(The) first brother was kind and generous.

(The) second brother was strong and good.

(The) third brother was wise beyond His years and cunning.

(The) Cauaroi did not welcome this new family.

They made war against all.

War without end against (the) children (of) Dêiuos.

(The) flesh (of) Unidotaruos had been almost consumed.

In (the) little place, all would hunger.

(The) Cauaroi would (then) come (for the) children (of) Dêiuos.

Litauiâ made (a) fort in preparation.

But (the) family could not stay (there) forever.

Bouindâ knew (what had) to be done next.

Bouindâ offered Herself (to the) family.

They would tear Her apart (to) make (the) world (as it is now).

With heavy hearts, They did this.

(The) first brother struck Her upon Her head.

(The) second brother took Her breath.

(The) third brother cut open Her body.

Together They took the pieces (of) Her.

They made this world out of Her body.

This great wonder that is creation.

(The) three brothers gave (to) Litauiâ.

They gave Her (the) flesh (of) Bouindâ.

This flesh covered Their Mother.

(The) three brothers gave to Dêiuos.

They gave Him (the) breath (of) Bouindâ.

Dêiuos made this His home.

(The) three took (the) skull (of) Bouindâ.

They threw (the) skull high.

(The) skull (of) Bouindâ became (the) moon.

(The) blood (of) Bouindâ became (the) seas.

(The) milk (of) Bouindâ became (the) rivers.

Many (of the) Cauaroi had drowned.

(The) bones (of) Bouindâ made (the) mountains.

(The) teeth (of) Bouindâ made (the) stones.

(The) hair (of) Bouindâ made (the) forests.

Many lives came (from) Bouindâ.

And more (still from the) old well (of) Uindotaruos.

Now (as) they had (a) place to go.

Seeds from (the) well became fish.

Some fish became toads (amphibians).

Some toads became snakes (reptiles).

Some snakes became birds.

Other snakes became animals (mammals).

Life grew in time.

All under (the) eyes (of) this first family (of) Dêuion.

Cauaroi and Dêuîs to this day fight.

(The) three brothers took their own places.

(The) first brother took Dumnos.

(The) second brother took Albios.

(The) third brother took Bitus.

Andegenton

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.

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 designed by Ucetion. We feel that they have put together a great working model of the calendar, and we are proud of Ucetion for putting it together. Helen Mckay’s work here is an excellent companion to it.

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 on one month or one other, two at the most. 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 me at first, it will be made clear now in this list of holidays. Remember that the moon is your friend. Without further ado, the holidays of Bessus Nouiogalation:

  • 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 is 9 Samoni.
  • Cintusamos “Start of Summer” – Always two first quarter moons before the summer solstice.
  • Samolitus “Summer Feast” – 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” – Third quarter moon before Cintumessus below.
  • Cintumessus “First Harvest” – Always two first quarter moons after the summer solstice.
  • Catus Alisiâs “Battle of Alessia” – Third quarter moon closest to the autumn equinox. Always 17 Ogronios.
  • Cintugiamos “Start of Winter” – Two first quarter moons before the winter solstice.
  • Giamolitus “Winter Feast” – Full moon closest to the winter solstice.
  • Adbiuos “To Life, Quickening” – Two first quarter moons after the winter solstice.
  • Uisonnalitus “Spring Feast” – Just after the new moon closest to the spring equinox.
  • Gregorian Holiday Dates for the Upcoming Coligny Calendar Year
  • Îuoi in Îanê (Holidays in Virtue)

These are the holidays, or as has been jested about “Gaulidays” that we have come to a conclusion upon. At a later date, we will look at each holiday in depth. Until then, thanks for reading!

Taranis etic Andenamatos

Written By Suturcos

The bounty of the harvest was gathered
And the beasts were counted to be culled
In those times long ago done as is today
The fires burning bright like Suns at night
Songs sung by fires and music was heard
Unbridled the joy from the kin of Mannus
They reveled in the gifts the Dêuoi gave
Who taught them how to live and feast
As they too did this at their long tables

For the wine and mead and beer flowed
The beef and mutton and pork roasting
Departed souls of the dead even joined
All sat at tables to partake in the bounty
Not a seat unfilled and none turned away
As was and is the way of Dêuoi is it ours
And it was for those of the past as well
The Dagouello intact and kept in place
Keeping with old customs of hospitality

The Dêuoi looked upon with satisfaction
With rites remembered, they were pleased
In Albios as in Bitus as in Dumnos it was
But those depths of Dumnos held much
Not even those who dwelled it knew of all
And none could foresee what did follow
From the darkest of depths one dwelled
He did from those deep roots of Bilios
Where He fed and took of the deep water

He did not care for Bilios nor the world
The Carnonatrix this creature was named
First of those mighty foes of the Dêuoi
Who sought to tear down the old Bilios
That the heavens may fall to the earth
For which all feared above anything else
But he did seek to bring Albios downward
That it may be he alone to rule the worlds
He bade his time and now arose to Bitus

All became tired after their great feast
It was then that everyone sought rest
As did life giving Litauiâ from Her work
The price of such bounties being given
But something seemed different this time
For the air around them was quite cold
The sky seemed to stay dark for longer
None knew why this was and they worried
They took arms and looked for the cause

In the darkness, none could dare search
To grasp about rather blindly in the night
How long those dark nights indeed were
That Carnonatrix under that deep cover
Knew old magics of a kind not spoken
He would take from the unsuspecting
Devour them when they were unprepared
For he was an enemy to all the world
And hated they who made life from it

Those old magics with a great price came
In the flesh and blood of those consumed
For new form and shape the Carnonatrix
A mighty strong body and limbs formed
He would be known as the Andenamatos
The foe from darkest depths of Dumnos
With arms and legs of serpents was he
All of the world he would make barren
For he consumed all that was around him

The trees would offer their leaves to him
A sacrifice to save their own barks it was
Only evergreen spines kept him at bay
For they surely wouldn’t go down too well
Holly and ivy just enough out of the way
That they could hide from that predator
His soulless touch made the water freeze
Those Ladies of the Waters his captives
Birds had to hide or to flee for their lives

The poor creatures that hide to this day
When they retreat to dens and tree holes
Artio, She did guide them there safely
Protecting them from this predator of all
Among the bears, all followed their lead
The cold, the dark, the chill inescapable
At home the women and men would hide
It looked to be that all the world was lost
Only the howls of wind and wolves heard

Two quarter moons passed from the dark
And Brigantiâ would wake from slumber
Upon a hill She went to a spring at dawn
There She freed the Dawn Maiden Sulis
Who traveled to Taranis who slept deep
As Eponâ held Her son, He let out a cry
One that was so loud that all had heard
Even Taranis could not sleep through it
And His rage was felt upon all the world

He then called out, and all did hear Him
But with no proper weapon to be found
For He did not fancy the spear or sword
But He needed something to use in battle
There was one that He would seek out
Down to the land He went for His charge
He could see His way to a path in woods
A familiar face in the distance He saw
Almost mistaking His charge for a stag

Carnonos was not pleased to see Taranis
And saw that which unfolded His fault
That He failed in His duty to the world
Only to help Taranis if He left His torc
And gave Him one of His finest bulls
With anger Taranis agreed and awaited
Carnonos then led Taranis to Dumnos
Reminding Him that He did not rule there
For this was indeed the realm of Sucellos

After Taranis arrived He was approached
For not long ago had His son been here
And He who approached had seen Him
It was Ogmios and He spoke at length
Telling much of the good son of Taranis
That the boy learned of songs and dance
And did both very well that it impressed
But Taranis needed much to see Sucellos
Ogmios agreed to help Him but for a price

When Maponos was one day old enough
He would become apprentice to Ogmios
That He’d learn to wander, hunt, and sing
He would also learn of His many magics
Taranis agreed to this but did remind Him
That Maponos was to first be fostered
So Belenos would have the final word
It was good enough for Ogmios right now
He had agreed to lead Taranis to Sucellos

On they went, passing by the barren fields
Peopled by those who had left the world
In a place that was supposed to be green
With no comfort to the footsore Taranis
Who hardly stood out among the people
Though still they knew Him and gave gifts
As He had done well for them in the past
Feeling little better but continuing on
In that procession of poems and songs

It reminded Taranis the time was Cantlos
But in this place time mattered very little
Wondering if the world still sang of Him
They arrived at the dunum of Sucellos
Where they were greeted by those within
But at the court of Sucellos all was quiet
And Sucellos had not greeted with joy
For His beloved Nantosueltâ was missing
He only gave the minimum hospitality

Sucellos spoke to Taranis of His plight
That Nantosueltâ was also imprisoned
Which was why the fields were so barren
For it was She who gave life unto them
The one who made this place so lively
But no matter where Sucellos would look
Nantosueltâ was nowhere to be found
Taranis offered His aid for a small price
That Sucellos would make Him a weapon

With His apprentice Gobannos He worked
For three days they worked at their table
With iron upon sacred oak they tended
Taranis would rest from His long journey
But He knew well that it was still not done
Nor did any know how much He could eat
A full bull and ram and boar were eaten
Three barrels full to brim with mead gone
Nor did bread wine and cheese fare better

The next morning His club was presented
And all at the court did marvel upon it
With that His court bade Taranis farewell
Sending Him off to free their dear Queen
Now He felt bold and mighty once more
Moving with haste and purpose again
Leaving Dumnos, and seizing His torc
Carnonos had renewed His sense of trust
And would not miss that heavy trinket

Andenamatos knew the return of Taranis
As Brigantiâ and Sulis had declared it
He saw a glowing mare awaiting Him
Upon Her He rode and blinding the speed
He came to the frozen rivers and valleys
And He struck with His club to free them
Nantosueltâ was among those within
She thanked Him and made Her way back
Carnonos did guide Her back to Dumnos

Taranis knew that His debt had been paid
And this club, Lucetios was His to keep
But His mind was set to finding His foe
Upon His beloved mount, He met Him
Andenamatos was as tall as Them both
He had balked at what he saw as a fool
But Taranis moved to strike in great fury
Andenamatos had finally met his match
They battled enraged and trading strikes

The foul being went to strike the mount
A mistake that he now paid for dearly
Taranis knew indeed who His mount was
And He would not allow a strike upon Her
He took His club and with all of His might
Struck a blow that made the world shake
It was seen as a brilliant flash of light
Andenamatos this time met his better
His body now smashed into many pieces

It was now that the days went on longer
That the nights seemed kept long at bay
Fires were blazing so bright in His glory
The people sang and danced and feasted
His great battle would be know to all
And all would celebrate His great victory
That old fiend it is said, slithered away
With that last piece of himself he still had
And Taranis hurled Him into the depths

None knew if the they’d see the foe again
At that moment few gave it any thought
The people were proud of their champion
Giving many gifts and thanks to Taranis
And some swear they saw His mount
Turn into the fairest being they had seen
Not fully sure if they had seen Eponâ
Taranis and She returned to Their home
Upon that Uxellotegos high once more