Uediâs (Invocations)

The main language used is Nouiogalaticos, a constructed revival based Gaulish dialect. And they will be translated to English, or if one uses a translator, whatever language they like. Though one doesn’t have to speak Nouiogalaticos to perform rituals, it’s nice to add a few words of it to give the rites a more Gaulish feel. Again, it’s not a “must” but it’s fair to assume one probably wants to use at least some.

The Nouiogalaticos will be shown first, and the English will be in parentheses (). So, if you need to translate into something other than English, only translate what is in parentheses ().

Also these letters “Д and “ð” make a “ts” sound.

One who has been in Gaulish custom for some time will notice a few of the same words (in the Eponâ and Taranis ones), and some of the structure (the three lines of praise) of the invocations are like those of Segomâros Widugeni. Which can be seen on his site and in his book, ‘Ancient Fire’. His invocations are a big influence on our own.

The following are invocations you can use in simple rituals to call on Dêuoi and give offerings to them. Thus participating in Sumatreiâ (good relationship) with them. Now there are over 300 Gaulish deities, and this isn’t going to be an exhaustive list. However, we can provide some here.

What we will do here is break the invocations into two halves. In the first half of the invocation one of course invoke the recipient of the ritual, they then describe the recipient with a few epithets. As well as a statement about them and what they may do in lore. We then give them offering and thanks.

The second half is what we might request of them, and the closing of the ritual. As we may ask different things of them, we have prepared several possible second halves. This allows you to know what you are asking for if you choose to do so in Gaulish. In any other language, we trust you can find the words.

Without further ado… Cintusimîs Uediânon (First Halves of the Invocations)



Uediâ Abnobî
(Invocation for Abnobâ)


Uediomos/Uediumii Abnobân
(We/I invoke Abnobâ)

Donâ allation
(Lady of the wilds)

Riganâ selgiâs
(Queen of the hunt)

Arpos noxtos
(Bow and arrow of the night)


Conateregiâ Argiiâs, gninomos gussus adiantî
(With the rising of the moon, we learn the value of effort)

[Addatus] [Offering]

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Uediâ Aisous
(Invocation for Aisus)


Uediomos/Uediumî Aisun
(We/I invoke Aisus)

Nemetorix
(King of the Nemeton)

Tigernos aidous
(Lord of the Fire)

Delgaunos Drous
(Keeper of Drus)

Das uiððus contoutî, caddocerdâs iton
(You give wisdom to the people, your sacred arts)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addauts] [Offering]

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Uediâ Alaunî
(Invocation for Alaunâ)


Uediomos/Uediumî Alaunan
(We/I invoke Alaunâ)

Cintus in leucê
(First in the light)

Dêuâ Ratî
(Dêuâ of generosity)

Bertiâ ituos
(Bearer of food)

Donâ areuari, rodâi nouiorasson conateregî sonnî
(Lady before the dawn, you give new hope with the rising sun)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Artionê
(Invocation for Artiû
)


Uediomos/Uediumî Artionen
(We/I invoke Artiû)

Riganâ ueltîs
(Queen of the wild)

Matîr nerticos
(Mighty mother)

Boudi uasanti
(Triumph of the spring)

Matîr arti, auetâ londâ, uedestûnis diuobin uellûs
(Mother of bears, wild protectress, you guide us to better days)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Auetî
(Invocation for Auetâ)


Uediomos/Uediumî Auetân
(We/I invoke Auetâ)

Uiððudonâ caddâ
(Holy Wise Woman)

Caradataunâ
(She who gives care)

Beraunâ agranion
(Bearer of the fruits)

Sistai areabonî, matîr andecarâ aiui, boudilanâ condatouibi
(You stand by the river, ever gentle mother, generous with gifts)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Belinû
(Invocation for Belinos)


Uediomos/Uediumî Belinon
(We/I invoke Belinos)

Bertos leuci
(Bearer of light)

Cingetos nemê
(Warrior in the sky)

Deuorbutos sergionon
(Vanquisher of diseases)

Dêuos berxtos, latis eporedios, esi londos urittoclamoi ollâ
(Shining Dêuos, horse riding hero, you are fierce against all illnesses)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Brigindonâ
(Invocation for Brigindû
)


Uediomos/Uediumî Brigindunen
(We/I invoke Brigindû)

Morênâ catoues
(Maiden of war)

Uernâ dunassiâs
(Guardian of the fortress)

Riganâ boudês
(Queen of victory)

Tenos uer bannî, gaisos etic cladios danacâ, boudi in lamî
(Fire upon the peak, spear and sword gifted, victory in hand)


Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Camulû
(Invocation for Camulos)


Uediomos/Uediumî Camulon
(We/I invoke Camulos)

Rix catuos
(King of battle)

Cladios boudicos
(Victorious sword)

Cingetos bouarios
(Noble warrior)

Baros molti, steros etic sontios, uices dagû olli
(Fury of the ram, steadfast and true, you fight for the good of all)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Carnonû
(Invocation for Carnonos)


Uediomos/Uediumî Carnonon
(We/I invoke Carnonos)

Uernos mantali
(Warden of the roads)

Entar bitoues
(Between worlds)

Anextlios Ecuon
(He Who Protects the Herds)

Antû Dubni sistâi, anegestû uritto namantobi etic uedes anatin
(At the border of Dubnos you stand, you protect against enemies and guide souls)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Catuboduî
(Invocation for Catuboduâ)


Uediomos/Uediumî Catuboduan
(We/I invoke Catuboduâ)

Messuaunâ galliâs
(Measurer of valor)

Barnaunâ argonon
(Judge of the worthy)

Riganâ Cingeti
(Queen of warriors)

Ueretrû iton, areuedestû argos comarion uellin
(Upon your wings, you carry the worthy to a better place)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Ðironî
(Invocation for Sironâ)


Uediomos/Uediumî Ðironan
(We/I invoke Sironâ)

Cintuðirâ nemê
(First star in the sky)

Matîr uoberi
(Mother of the springs)

Liagis lobri
(Healer of the sick)

Cintus extemellû, delgestû tudauon diion uellon
(First from the darkness, you hold the promise of better days)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering] 

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Uediâ Entarabou
(Invocation for Entarabus)


Uediomos/Uediiumi Entarabun
(We/I invoke Entarabus)

Uernos nantunon
(Guardian of the valleys)

Delgaunos Condation
(Keeper of the confluence)

Mapos iriiaciton
(Son of the fertile plains)

Ondê caddoialon, delges ueiâ raton
(In that sacred meeting place, you hold the power of blessings)

Rodâmos/Rodâmî addatus etic bratun te
(We give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Eponî
(Invocation
for Eponâ)


Uediomos/Uediumî Eponan
(We/I invoke Eponâ)

Riganâ uercariâs
(Queen of the fertile land)

Deuâ ulatês
(Dêuâ of the sovereign land)

Riganâ messous
(Queen of the Harvest)

Eporediâ entar bitoues, rodâi boudin ollon
(Rider between worlds, you give bounty to all)

Rodâmos/Rodâmî addatus etic bratûn tê
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Gobanû
(Invocation for Gobanos)


Uediomos/Uediumî Gobanon
(We/I invoke Gobannos)

Alaunos bituos
(Wanderer of the world)

Ordos prii
(Hammer of creating)

Tigernos teni
(Master of the fire)

Nertolamâs etic ordomâros, rodâi crittâ galletiûs nouiûs
(Mighty hands and great hammer, you give shape to new possibilities)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Grannû
(Invocation for Grannos)


Uediomos/Uediumî Grannon
(We/I invoke Grannos)

Delgaunos onobîias
(Holder of the water of life)

Tenos in dubrê
(Fire in the water)

Caniuolcos nerticos
(Mighty valiant hero)

Amarcolitanus, Liagimâros etic delgaunos runâs elus
(He with the far piercing sight, great healer and keeper of secrets)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Lugou
(Invocation for Lugus)


Uediomos/Uediumî Lugun
(We/I invoke Lugus)

Tigernos cerdânon
(Master of the arts)

Rix corii
(King of the warband)

Latis caili
(Hero of destiny)

Gaisos in lamî, uissus in britû, creddâ olli in te
(Spear in hand, knowledge in mind, faith of all in you)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Maponû
(Invocation to Maponos)


Uediomos/Uediumî Maponon
(We/I invoke Maponos)

Bardos aneuetos
(Inspired Bardos)

Mapað leuci
(Child of Light)

Delgaunos brixtânon
(Keeper of Magics)

Leucomâros etic nertoiouantus, ueiâ etic biuos ollaiui
(Great light and a strong youth, energy and life eternal)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Matrêbo
(Invocation for the Mothers)


Uediomos/Uediumî Materês
(We/I invoke the Materês)

Biuotus rodamaunâs
(Life givers)

Noibos maiamos
(Most holy)

Uissuaunâs tonceton
(Knowers of fates)

In geni, biuotû, etic maruê, uednis etic messus ollon
(In birth, life, and death, guiding and measuring us all)

Rodâmos/Rodâmî addatus etic bratûn suos
(We/I give offering and thanks to you all)

[Addatus] [Offering]

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Uediâ Nantosueltî
(Invocation for Nantosueltâ)

Uediomos/Uediumî Nantosueltian
(We/I invoke Nantosueltâ)

Matîr marâ
(Great mother)

Delgaunâ uenios
(Keeper of pleasures)

Riganâ lanobitous
(Queen of the world of plenty)

Magloi buiont ûros corinon iton, rodarcon suanciton
(The fields become green with your touch, a welcome sight)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Nemetonî
(Invocation for Nemetonâ)

Uediomos/Uediumî Nemetonan
(We/I invoke Nemetonâ)

Donâ anton
(Lady of the Borders)

Uernâ caddî
(Guardian of the Sacred)

Delgaunâ Marâ
(The Great Keeper)

Rodâi caddiâ uentân, etic aneges urittoduscaxslâ
(You give sacredness to the offering space, and you protect against bad spirits)

Rodâmos/Rodâmî addatus etic bratun te
(We give offering and thanks to you)

[Addatus – Offering] 

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Uediâ Ogmiû
(Invocation for Ogmios)

Uediomos/Uediumî Ogmion
(We/I invoke Ogmios)

Cintuatîr Galation
(First father of the Galatîs)

Mârolabâtis
(Great speaker)

Belolatis
(Mighty hero)

Excenu bebanastû, uxelliâ Galation, rodîssestûnis anuan anson
(From far you came, pride of the Galatîs, you gave us our name)

Rodîmos/Rodîumî adbertâ etic bratûn tê
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Rosmertî
(Invocation for Rosmertâ)

Uediomos/Uediumî Rosmertan
(We/I invoke Rosmertâ)

Riganâ corii
(Queen of the warband)

Rataunâ meniâs
(Bestower of wealth)

Matîr uolugon
(Sustaining mother)

Marauetâ, raies brigon etic suraton colargotuð
(Great protectress, you bestow power and good fortune with generosity)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Rudiobou
(Invocation for Rudiobus)


Uediomos/Uediumî Rudiobun
(We/I invoke Rudiobus)

Cingetomâros
(Great warrior)

Soldurios couîros
(Loyal defender)

Epoð boudicos
(Victorious knight)

Dercâ exuerarduiâs, carantos exobnos toutiâs
(The eyes from upon the hill, fearless friend of the people)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Sucellû
(Invocation for Sucellos)


Uediomos/Uediumî Sucellon
(We/I invoke Sucellos)

Atîr Raton
(Generous father)

Medos candosocci
(Caretaker of the vines/shoots)

Uernos bitoues
(Watcher of realms)

Deluâunos textiâs magliâs, randestû textâs iton cotoutin
(Shaper of the gifts of the land, you share your gifts with the people)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Suleuiâbo
(Invocation for the Suleuiâs)


Uediomos/Uediumî Suleuiâs
(We/I invoke the Suleuiâs)

Uernâs uissoues
(Wise guardians)

Delgaunâs rextion
(Keepers of right)

Aminâs uîrisamâs
(Truest friends)

Esue leucos îani uedetesuîs ollon
(You all are the light of virtue, you guide us all)

Rodâmos/Rodâmî addatus etic bratûn suos
(We/I give offering and thanks to you all)

[Addatus] [Offering]

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Uediâ Taranê
(Invocation for Taranis
)

Uediomos/Uediumî Taranin
(We/I invoke Taranis)

Nemorix
(Lord of the Sky)

Dêuos Rotî
(Dêuos of the Wheel)

Delgaunos Uîridi
(Keeper of Truth)

Delgestû loucetion etic anegestû ollon
(You hold the lightning and you protect all)

Rodâmos/Rodâmî addatus etic bratûn te
(We/I give offering and thanks to you)

[Addatus] [Offering]

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Uediâ Uesunnî
(Invocation for Uesunnâ)

Uediomos/Uediumî Uesunna
(We invoke Uesunnâ)

Bertaunâ Dagocobî
(Bringer of good luck)

Donâ Ratî
(Lady of grace)

Suanextlaunâ
(Good protectress)

Rodâs sutonceton etic beres catubrixtâs
(You grant good fate and bear the battle magics)

Rodâmos/Rodâmî addatus etic bratun te
(We give offering and thanks to you)

[Addatus] [Offering] 

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Allosimi Uediânon (Second half of the invocations)

We have provided invocations for some deities. Within, we covered most of a simple invocation. If you have a request during such a rite, this is the time to include it. For those doing rituals in a language other than Gaulish, it’s okay to ask in your own words. Though you should develop a formula.

We will include some in Gaulish, and will translate the formula used in the Gaulish invocations. We will give words for things one may request, and for whom.

Arcimâs (Requests)

Arcîmos/Arcîumî _________

(We/I ask for _________)

All of these requests are in dative case, meaning an indirect object. In this case, the dative will imply asking for something.

slanû – health

anextlû – protection

calonnî – resolve

gallî – courage, confidence

uiridû – justice

ratû – grace, blessing

ratobo – blessings

sedû – peace

agnê – guidance

nertû – strength

boudê – victory

ianobitoû – prosperity

An example:

Arcîmos/Arcîumî slanû

(We/I ask for health)

Now for whom you may ask for blessings. In Gaulish, we will use the accusative case. That means referring to the direct object of a sentence. So, who we are asking the blessing or request to be directed to. If it is for yourself, then the line above is good enough. But what about for someone else?

Some examples of people or groups to ask for in Gaulish are as follows:

uenian – family

carantâs – friends

contreban –  city, town, village, community

mapaten anson/imon – child (of ours/mine)

mapatâs anson/imon – children (of ours/mine)

regenion anson/imon – parent (of ours/mine)

regeniâ anson/imon – parents (of ours/mine)

Galatîs – fellow Galatîs

Nouiogalatîs – fellow Nouiogalatîs

ollon – all people

tluxtiûs – the poor, needy

lobrûs – the sick

scasstâ – the hurt, injured

tegesicâ – the workers

bitun – the world

A final example for the full sentence:

Arcîmos/Arcîumî sedû bitun

(We/I ask for peace to the world)

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Clauiiâ (Closing)

When there is only one recipient, these are the lines to use in Gaulish:

Slanon te

(Cheer to you)

Bratûn te

(Thanks to you)

Molâmos te/Molâmî te

(We/I praise you)

When there are multiple recipients only the last line changes. Instead of tû, you use suos.

The final line altogether to close is:

Iâmos/Iâiumî in sedê

(We/I go in peace)

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Cintudricâ Uediâs (Example of an invocation)

This is what a full invocation may look like:

Uediumî Eponan
(I invoke Eponâ)

Riganâ uercariâs
(Queen of the fertile land)

Deuâ ulatês
(Goddess of the sovereign land)

Riganâ messous
(Queen of the Harvest)

Eporediâ entar bitoues, rodâi boudin ollon
(Rider between worlds, you give bounty to all)

Rodâmî addatus etic bratûn te
(I give offering and thanks to you)

[Addatus] [Offering]

Arcîumî ratobo Galatîs
(I ask for blessings to the Galatîs)

Slanon te
(Cheer to you)

Bratûn te
(Thanks to you)

Molâmî Eponan
(I praise you Eponâ)

Iâiumî in tancê
(I go in peace)


That was a sample ritual. And this is a way we have developed to do invocations. The complexity is certainly present if one does them in Gaulish, but over time, it gets easier as with any other language.

Remember, that you don’t have to do the entire invocation in Gaulish if you don’t feel comfortable. And you can always do them with some Gaulish, and some of your usual language. It takes a little effort to do invocations in rituals right. However, we know that you can do it!

Together, we can bring back worship of our Dêuoi and can build a new Galatibessus (Gaulish Custom). And we invite you all to join us.

Suauelos tê! (Good winds to you!)

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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

Dêuoi (Worshipped Beings)

The Dêuoi are numerous. In Gaul, there were easily over 300, when counting the places in which the Gaulish language was spoken. That is just what we know, or assume. There are likely many we do not know, and many more Dêuoi than we yet know — inside and outside of what was Gaul. Therefore, it’s impossible to do any real treatise on Them, as that would take volumes. This is not meant to be treated as an academic treatise, but simply as the result of experience in Bessus Nouiogalation (Custom of the New Galatîs).

Even a treatise on the known Dêuoi of Gaulish toutâs (nations) would at least fill a book. That would be quite lengthy for a single article! The Dêuoi we will briefly discuss fill two criteria, either partially or entirely:

  • Historically widely worshipped by the Gauls, and named in Gaulish.
  • Widely worshipped by Galatîs today. (After all, we are speaking of a new Gaulish custom.)

An extensive treatise will not be necessary because usually when one comes to Galatîbessus (Gaulish Custom), it is because they have an interest in or experience with a Dêuos or Dêuâ (fem. form of Dêuos). Also, it should be known that the Dêuoi — Gaulish or otherwise, are not limited to things like “function”. Just as a person may be known for doing something, doesn’t mean that it’s all they know or are capable of doing, the same is the case for Dêuoi.

Bessus Nouiogalation doesn’t deal in reductionism. That is, the idea that many different names are those of the same Dêuos, unless they are very linguistically close. A matter of different spelling or dialect. Though it’s indeed possible that a Dêuos may have many names, unless provided with concrete evidence it will not be stated here that one name is a byname for another whether we personally believe that or not.

This does not mean comparative evidence cannot help illuminate and buttress the understanding of a Dêuos either. It can and often does. However, noting likenesses is not the same thing as saying two Dêuoi are literally the same. By respecting these distinctions, we can “play it safe”. If two names are in reference to the same being, no foul is committed. If they are not, proper respect has still been given.

Here is a brief list of Dêuoi in Bessus Nouiogalation, along with a little bit of background. Facts and conjecture included. Either from ourselves or what we have heard from our interactions with fellow Galatîs:


Abnobâ

Abnobâ’s name is thought to have to do with rivers, but the etymology is unclear. There are inscriptions of her being named with Roman Diana. This allows us to deduce that Abnobâ governs hunting, forests, and the night. These inscriptions were often found in the Black Forest region in what is now Germany.

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Aisus

Also spelled Esus. His name is thought to mean “sacred, fire”. He has been likened to both Mars and Mercury. He is most well known for the depiction of Him pruning a tree with what may be either an axe or a billhook. Near Him is Tarvos Trigaranos (Bull and Three Cranes). The cranes perhaps a death omen. Theories as to what this means varies, but our suspicion is that Aisus is maintaining a sacred grove. Remember that such groves were carefully curated places.

By maintaining the grove, sacrifice, as bulls were commonly a sacrificial animal, was possible. So whether or not He kills Tarvos Trigaranos is irrelevant. He at least makes the sacrifice possible. He is also invoked in an invocation relating to the curing of a troubled throat. Suggesting that He may also be involved in magic.

He shares his skills with humanity. What Aisus is possibly doing is teaching us the knowledge of sacrifice and how to perform it. Equally important is that He is teaching us how to maintain sacred spaces. As again, such spaces were carefully cultivated and their locations deliberate.

His invocation on a tablet requesting a cure suggests that the Gaulish idea of magic was not one that separated the practicioner from the Dêuoi. Instead reinforcing that we are connected with Them and our actions are best when in line with what They teach.

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Artiû

Her name comes from the word Artos, meaning “bear”. So immediately we can see that bears play an obvious role in Her cult and She is depicted with them. The form we have of Her name is Artio, which is in the dative case, yielding perhaps Artius or Artiû. We also have from Switzerland, Artioni, which is in dative, meaning in Gaulish Her name would be Artiû. Which is what we use.

With Her connection to bears we have to try to extrapolate what that means for how to perceive Her, as we have less information and no likenesses to foreign deities for which to compare Her. The first thing we could easily notice is that a mother bear is both strong and protective. So, it is fair to assume She is a protectress. Next, we can see a very close relation to the cycle of the seasons and wager that She has a role in that.

Moreover, a mother bear does not merely protect Her cubs, but teaches them. This could mean that a Dêuâ of bears could teach much about survival on the land. That like a mother bear to her cubs, Artiû gives wisdom to Her worshippers.

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Auetâ

Auetâ governs midwives, fertility and nursing. It can also be assumed that she governs freshwaters. There is also an association with dogs, which could, in piecing together with the rest, be a connotation of healing. As is noted by Miranda Green in Gods of the Celts. In the same book, there’s also the idea that she is also a protector of children. This seems in step with the other information we have.

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Belinos

There are a few contending interpretations for what his name means, but normally is thought to mean something like “Powerful”. He was likened by the Romans to Apollo. This can provide some insight into his nature. He is associated with sunlight (but not a Dêuos of the sun), lighit, horses (clay ones were offered to him), and war. It was once said that he was seen defending the city of Aquileia from a seige.

He is also associated with hot springs, tying him into healing. Altogether, He sounds like a very ancient Dêuos. And it’s possible that he could have been mythologically associated with pulling the sun across the sky in a horse drawn chariot, based on his traits and the clay horse offerings. His worship was widespread, apparently starting out in Eastern Gaul to Noricum, and spreading west and north, to Britain.

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Brigindû

Her name is thought to mean “the High One”, high as in elevated like a hilltop or a mountain. This is where forts were often constructed, which can reasonably lead to a conclusion that she is a warrior Dêuâ. Being depicted with spears and in a helm certainly strengthens the idea. Being likened to Minerva, who is likened to Athena, the patron deity of Athens, who is associated with war and strategy among other things paints a deeper picture. She was also likened to Victoria.

In Her, we see a protective Dêuâ of warfare. In Britain, she was the tutelary Dêuâ of the Brigantes tribe. In Gaul, she was depicted with a spear, a “globe of victory”, as well as with a gorgon’s head on her chest. So we can see deep mythological elements that makes one easily associate her with the arts of war.

We have no direct gnosis to offer of Brigindû in reference to who she is. As a firm and fierce protectress is how we see her as well. We don’t see a connection to Irish Brighid (save for linguistically), but we also have no desire to come across as invalidating the views of those who comparatively illuminate Brigindû through her. After all, deities cannot be put into neat little boxes. It is simply that we do not make the connection.

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Camulos

His name is thought to mean something like “champion”. He is thought to be a warrior and inscriptions and placenames are related to him are found in Britain (Camulodunum), Belgium, Germany, and one in Romania. He was named along Roman Mars. As such, he is thought to be a warrior Dêuos. Something that has caught on regarding Camulos is that according to Mackillop (and Segomâros WIdugeni) he is ram horned.

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Carnonos

Carnonos is suspected to be His Gaulish name, Cernunnos being a later form used in the Gallo-Roman era. Either way, most will know who you are talking about. The etymology isn’t certain, but is commonly thought to mean “Horned One”.

He is often depicted with a ram horned serpent, and sometimes with animals like bulls, of course deer, and occasionally a rat. He is also depicted with a torc or torcs, the famous neck rings associated with the Gauls among other peoples. Also being depicted on the Pillar of the Boatmen, this leads to a linking of Him to commerce and trade. In Celtiberia, depictions of Him as being like Janus links Him to being a Dêuos of Bidirectionality.

As we can expect, this paints a very interesting picture of a Dêuos who was linked to many things, and as Dêuoi are, very complex. We see chthonic and liminal aspects. Riches of Dubnos (the Underworld), but also of a kind of intermediary, travel and perhaps a kind of psychopomp, one who guides souls of the dead.

A gnosis we can offer is that of Artogenos Uindoguððus (ð is a “ts” sound in these parts). He suspects that Carnonos is a river father. Rivers are associated with trade, wealth, and travel. They are also associated with depths, Dubnos, the chthonic, infernal. Water often is. So we can see liminal and chthonic properties at work. Bulls and deer being on either side of Him reflect a boundary of the “civilized” and the “wilds”. An important distinction at a time where being in the settlement was the safest place to be and when the wilds really were that. They still are in some places, but not to the extent they were in the Iron Age.

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Catuboduâ

Her name means “Battle Crow”, also Cathuboduâ. As there isn’t thought to be a “th” sound in Gaulish, the “h” is probably silent and so we generally don’t use it. Her name says a lot about that with which She is involved. War. There is a belief that crows were thought to choose who was to be slain on the field of battle. Presumably because they consume those who die.

However, as there are other cultures with beliefs that those who die were carried up to a to the afterlife by crows or ravens. It is in some ways, as those who fall in battle are celebrated in many cultures, not a completely bad thing to have been chosen. Since if one assumes they will die and provided they don’t flee are probably going to fight ferociously.

So, She is indeed not only a Dêuâ accustomed to death, She is involved in the process. Carrying the fallen on Her wings to a good afterlife.

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Ðironâ

Her name has to do with the word Ðirâ, (Ð = ts) meaning “star”. She is depicted with eggs, snakes, and associated with healing springs. She is also depicted wearing a star shaped diadem, and wearing a long gown. The snake and eggs bring to mind a connection to the Greek deity Hygeia.

Here we have a Dêuâ of healing, of stars, of springs and wells. She is also depicted once holding grains and fruits. Temples to Her were also built around springs and wells. So, we have her associated with snakes, eggs, wells, springs, stars, and fertility.

Our gnosis is that the star connection coupled with snakes, eggs, and wells have to do with the liminal period of spring. Wells fill, and springs are more active this time of year. Snakes emerge from their burrows, and eggs are hatching at this time. As this is the time of that emergence, we suspect if a star were related to her, it wouldn’t actually be a star, but the planet Venus. Of course, other planets look like stars to the naked eye in the sky.

Though not directly in the shape of a star, Venus does move through five points in the sky, and is visible mainly in the evening and morning, a liminal time of day, and spring is a liminal time of year. We also realize that’s a fairly generous gnosis, so take from it what you will.

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Entarabus

His name means “between rivers”. He’s depicted with a wolf skin over his shoulder, and due to his name we can assume he’s involved with valleys and perhaps boundaries. In BNG, he’s thought to be the son of Sucellos and Nantosueltâ. One temple dedicated to him was built over a spring, converted from what had temporarily became a temple to Mithras, according to Helmut Birkhan in ‘Kelten. Versuch einer Gesamtdarstellung ihrer Kultur’.

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Eponâ

Her name is certainly related to the Gaulish word for horse, which is Epos. So, it’s clear that She is a Dêuâ of horses. However, She is much more complicated than that. Horses hold connotations of sovereignty, and Otherworldly travel. Perhaps because of their ability to traverse the land. However, horses are not the only things depicted with Her.

Grains, and later cornucopiae, are also featured with Her. This suggests that She is associated with harvests and the fruits of the earth. As for the horses, She was depicted riding them side saddled. Which doesn’t suggest a Dêuâ of horse riding, but She was in fact worshipped by cavalry. This carries notions of being a Dêuâ of war.

She was also depicted with a key, suggesting an inclination toward domestic functions as well. Here we have a complex, multi faceted Dêuâ. Of horses, war, harvest, and the home. A couple of interesting offerings to Her in the past were roses, and a cauldron. Which furthers Her domestic associations.

With many burials we also see remains of horses or of horse drawn vehicles. This means She was possibly associated with the function of a psychopomp. This also suggests, if related to cavalry, that She may have also been one to lead a spectral ride, perhaps similar to a Wild Hunt. This usually takes place in the winter in most cultures.

When Gaul fell, Eponâ occupied a unique position of being the subject of Roman worship as well, with a feast day of 18 December, Eponalia. It seems that worship of Her is sometimes related to the time of the middle of winter, which back them would have been thought of as near the winter solstice. It is possible, at least as far as my gnosis goes, that She also gives birth to a child around this time. As midwinter times seem to be a time of celebrating Her, that child may have some kind of solar relation.

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Gobannos

His name is related to a word for “blacksmith”. As such, He’s a Dêuos of smithing, crafting, and of smiths. Known from a zinc tablet in Switzerland, which notes of Him as one who travels, it implies that He perhaps learned, and at least distributed and used His skills widely. Smiths, especially in the past shaped pieces of metal into things people needed and wanted. Putting Him among Dêuoi who helped shape society and culture as much as He shaped metal.

A piece of lore in BNG is that He fashions a spear for Lugus to rescue His beloved Rosmertâ. As such having His îuos (holiday) Cerdalitus, just before Cintumessus when Lugus succeeds in that rescue. Done thanks to the assistance of Gobannos.

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Grannos

His name is thought to mean “bearded”, and he is associated with hot springs. An epithet for him historically (at Monthelon) is Amarcolitanus meaning something like “far (reaching) sight”. Like his sight, the reach of his worship was quite far. Governing hot springs, it is safe to say that he is a healer.

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Lugus

There are a few potential meanings for His name. Lugus is thought to be the mysterious “Gaulish Mercury”. This is for the reason that Caesar states that Mercury was the most revered being, of course not literally Mercury but a Dêuos likened to Him. He said that this being was a patron of trade, protector of travelers and the inventor of arts.

This lead scholars to liken Lugus to Irish Lugh, who is said to be skilled in all arts. Lugus is not Lugh, but They both seem to share this trait and linguistic relation. There are also other Dêuoi likened to Mercury, so Lugus is not the only one, but it seems fair to assume Him among Them.

His symbology includes spears, ravens, roosters, bags of coin, and being depicted with three faces. Here we can interpret that He is proud and skilled in war, familiar with death, looking in multiple directions, probably in guard, and a patron of wealth and prosperity.

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Maponos

His name has to do with the word Mapos, which means “son, young boy”. In Gallo-Roman times, He was likened to Apollo. So we see a connection to youthfulness, and a solar connection. Though not a sun Dêuos. He is depicted with a harp on a relief in Northern Britain which is another interesting Apollo connection. With His connection not only to light and youthfulness, but also to music. An Apollo connection could also suggest a connection to healing.

In Gaul, He is invoked on a magic tablet, a defixione, in which the words of a spell are inscribed upon it. Suggesting that He has connections to magic as well. So here we have a Dêuos associated with sunlight, healing, music, and magic. Gnosis-wise, we suspect He was born in the winter and as Eponâ is also venerated at the time, maybe She is His mother? This would certainly be a break from Maponos’s Welsh cognate of Mabon who is the son of Modron, in Gaulish Matrona.

It is theorized by some that Oengus Mac Og is related in a way to Maponos, His mother is Boann, so we see at least some variation in the mothers of deities of this kind. A supporting argument we offer for this gnosis is that horses have been known to have a solar connection, and if Eponâ is venerated near a solar event, that event may be related to Maponos, who by comparison to Apollo has solar traits.

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Materês

Their names meaning “Mothers”, based on an early Gallo-Greek inscription. Related, a Matronâ worshipped as the Dêuâ of the Marne River in France. It is unknown if She is a singular form of these Mother Dêuâs or a different Dêuâ entirely, but to be safe, we will assume She is distinct. As all of these Mother Dêuâs are distinct from one another. Often tied into very specific tribes, but also one or many nations. So we have a very broad spectrum when it comes to these Dêuâs.

Materês were worshipped from Spain to Germany, and from the Netherlands to Northern Italy, also in Britain. The first inscriptions we see are from Northern Italy in the 1st century CE. Does this mean this is when this worship started or where? Though this was a Romanised part of Gaul, worship of Them seems spread along the lines of Gaul, Britain, and along the Rhine. As opposed to being common in Rome.

Romans in these places worshipped Them too, of course, but it’s not really known if they had anything to do with Their worship at its foundation. We just know it was spread all over Gaul. They governed many things, often fertility, rivers, and families. However, so much more. They were involved in war, and many other things. They were depicted with fruits, grains, children, dogs, with hair covered and uncovered. As well as with pigs. Perhaps receiving sacrifice.

Of note, They were in some theories thought to govern fate. Which, for those looking, it could shed some light on a Gaulish version of the women of fates and destinies. Like the Scandinavian Norns, Roman Parcæ, and Greek Fates. In Bessus Nouiogalation, this is an important function of our Materês.

Their cultus was widespread and for all manner of purpose. They governed all manner of things.

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Nantosueltâ

Her name has a few possible meanings. Xavier Delamarre gives “sun warmed valley”. She has been depicted holding a house on a pole, with beehives, and with a crow or raven, under a depiction of the sun. Which show suggestions of a few things within which She may be involved. Such as prosperity granted to us by Her, who holds the gifts of the earth.

The house gives a couple of possibilities to us. It could either be some kind bird house, or meant to be an actual house showing perhaps Her supporting the home, perhaps from below, giving Her a chthonic quality. The carrion bird, a raven or crow perhaps relating to death. This gives the impression of a Dêuâ involved with both prosperity in life, and machinations of death.

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Nemetonâ

Her name has to do with nemetons, which are of course places of worship, and famously the sacred groves in which the Ancient Gauls worshipped. In BNG she is invoked at the setup of a uentâ, or space in which rites are performed. She was named for Victoria, in Eisenberg, in what is now Germany. Popular with the Treveri people, one of whom even put up an altar to her while in Britain.

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Ogmios

The meaning of His name is uncertain. Xavier Delamarre gives “guide, path”, and somewhere else (memory fails) “conductor” was suggested. These have to do with the belief that He is one who leads souls to the afterlife. Allegedly by binding them with His speech. It is said that those who went with Him did so gladly. It is also said that Ogmios was likened to Hercules. However, that it is the strength of His words that held the greatest power.

He is also, according to Jean-Louis Brunaux in ‘Les Gaulois: vérités et légendes’ speaks of Ogmios, being likened to Hercules as being an ancestor of the Gauls as a whole. This happens around the time of interaction with the Greeks which led to a rapid increase in infrastructure. A time when the Gauls begin to see themselves as Gauls. Though regional identities were usually stronger. (A factor in their tragic downfall.)

He was depicted as an older man, with sun darkened skin. Jean-Loius Brunaux adds that He was said to have had in His retinue people of many nations. This has led to that being gnosis, if not what literally was the case, fleshing out an otherwise not as well known Dêuos. Along with this, from Ralph Hausseler in ‘From Tomb to Temple: the Role of Hero Cults in Local Religion in Gaul and Britain During the Iron Age and Roman Period’, he mentions Ogmios as ancestor of the Gauls. This gives Ogmios a preeminent position among Dêuoi in BNG.

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Rosmertâ

Her name is thought to mean “Great Provider”. She is depicted with fruits, a cornucopia, as well as with coins and an offering bowl. It is clear that She is a Dêuâ of the wealth of the land. The abundance of the fruits of harvest and wealth perhaps that those fruits can provide.

Interestingly, She is depicted alongside Mercury, and this leads many to consider Her to be paired with Lugus. This is a reasonable assumption, and with Lugus being a Dêuos of skills and wealth, Rosmertâ is a source for those things by holding the wealth of the land, from which all things come.

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Rudiobus

His name likely has to do with the colour red. The one inscription we have of him is on a bronze horse and so we have come to see him as a Dêuos of war and cavalry. But also of knights and horse training. This inscription was found at Neuvy-En-Sullia, in the territory of the Carnutians.

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Sucellos

His name is thought to mean either “kind” or “good striker”. He is depicted with a big mallet and sometimes a cup. He is thought to be associated at the least with wine growing and agriculture. He has also been depicted wearing a wolf pelt.

He was compared to Silvanus, who is associated with woods and forests. Sucellos is sometimes depicted like Etruscan Charon, and is also seen accompanied by a dog. If we take a look at the comparison with Charon, we see chthonic associations. As Charon ferried souls to the world of the dead.

His large mallet also suggests He is associated with boundaries, as the mallet looks like something that drives in fenceposts. Also giving a strong sense of agriculture and maintenance of the fields and farms. Thus also a shaper of the gifts of the earth. He is also depicted alongside Nantosueltâ.

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Suleuiâ(s)

She is spoken of in either triplicates or singularly. Her name is thought to mean “good guide”. Compared to the Roman Junones (feminine guardian spirits), and sometimes the Matronæ, or Materês — of Gaulish, Germanic, and Roman fame. Though sometimes, the Matres and Suleuiâs were invoked together. So we can see that the boundary between the two kinds of Dêuâs or spirits was not always clear.

Suleuiâ or Suleuiâs are Dêuâs of people, but in an important functional context — places, especially homes. Now it may have in the past been tribal or regional Suleuiâs that were more relevant. In a modern context, one is likely the only Galatis in the area. As such, the Suleuiâ is a protector, of one’s home and of one’s person.

Something to think about when we light our uandalâs (candles) to the guardians of our homes or selves. As They are a very special kind of spirit. Also, as groups have Suleuiâs, Bessus Nouiogalation does as well.

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Taranis

Here, with Taranis (in dedication of all the work here that Nellos does) there is more known. Or at least ideas of Him are a bit easier to flesh out in comparison to other Dêuoi. His name means “Thunder” or “Thunderer”. Which is agreed upon by every expert that at least we are aware. His name underlines with what He is most associated: thunder, storms, lightning, rain.

He is often outright depicted wielding either a literal thunderbolt, especially in Gallo-Roman times, or a club or staff. Both of which are striking weapons. This aligns well with lightning. In Britain, a Dêuos holding a crooked club with a wheel beside Him is depicted. Bringing us to His most enigmatic symbol: the wheel. Wheels are depicted in His place more than any image of Him. Wheels are found with or alongside inscriptions bearing His name, so we can safely attribute wheels as a symbol of Him.

The club, staff, weapon is a more clearly understood symbol. The wheel is more mysterious. There are many theories. Some are as simple as an analogy of “rolling thunder”. Others as deep as the rotation of the skies, which puts Him up to be a Dêuos of the sky, and not just storms. With that association, He can be assumed to also be associated with the general upholding of truth and order. On Jupiter columns (He is most associated with Jupiter, surprise) an uncommon depiction of Jupiter on horseback, which Jupiter is not depicted with, are often found along the Rhine. Which ran through Gaulish lands. Under these Jupiters is a serpent or monster being trodden upon.

It is quite common for thunder deities to be slayers of serpents and monsters. Taranis appears to be no exception. So, we have a great sky and thunder Dêuos who upholds truth and slays cosmic enemies. However, He isn’t all about death and destruction. After all, He is slaying things that are a threat. Storms also bring rain, which gives life and feeds the land. Lightning is beneficial to soil as well. And so it is fair to see Him as just as much a Dêuos who gives life. With winds that come with storms, breath.

We offer the interwoven facts and gnosis here. It also warrants mentioning that wheels have been seen on urns. This means He probably has a function in death. Also, wielding lightning comes with fire, which both purifies and sanctifies. As with other Dêuoi, we see a great and complex Dêuos.

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Toutatis

Taken to mean “of the people”. Like Suleuiâs, Toutatîs seem to be a kind of Dêuos. The difference is that there is no record of Them being invoked in triplicate or multiples, but it seems to be the thought that there was one per tribe, that each one had a Toutatis. A Toutatis is considered a protector of the tribe, and were normally likened with the Roman Mars.

With this being the case, and though we stress caution when making assumptions — it would not be surprising to me if many Mars likened Gaulish war Dêuoi couldn’t easily fall under this category. Such as Camulos, Caturix, Rudianos, Smertrios, etc. These Dêuoi are of course distinct and are not “different faces of one” or anything of the kind. They are known for being Dêuoi of war, but also of healing and fertility.

As any group could have a Toutatis, Bessus Nouiogalation does as well. Our Toutatis is Galatos, in our bessus, a son of Ogmios.

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Uesunnâ

Her name is thought to mean “She who is good/worthy”. She’s shown with a cornucopia, and is named for the Roman Dea Tutela, on an inscription found in Périgueux. With the cornucopia, we associate her with grace and a good toncnaman (destiny, fate, that which is sworn). In BNG we sometimes say “Uesunnâ cantitê!”, which approximates “Good luck!”.


All of this just scratches the surface. There are many more Dêuoi that were worshipped by the Gauls. Many more worshipped by Galatîs today. However, as there are many places to find information, and many conclusions to be drawn as well as new gnosis appearing to folks constantly, we felt a brief introduction was appropriate.

We find it best to not say too much so that you can find your own way through the infinite mysteries that are the Dêuoi, because no one person — ourselves or anyone else can ever tell you all that can be known about Them.

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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 “Areambicatû”, or “The years ahead of Ambicatus” as a term to date years. Starting roughly during the reign of Ambicatus, a legendary king. Before those years, Senamman “Ancient Time”. 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 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 Festival” – 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