This is for the Ambactos Rotî (Ambassador of the Wheel): Followers of the teachings of the Wheel of Îanoi and dedicate themselves to a life guided by these virtues. As our virtues are not just words on a wall they are actions that must be followed. They are spirits themselves.
This is not a rite like setting up a sacred space and all that no candles are needed no offers to give. As the offering is living with the Ianoi.
Stand or sit comfortably in front of the wheel or circle symbol. If you are out and about mark our symbol in the dirt or pour out water from your water bottle in a circle. As you focus on the wheel, visualize it turning slowly, symbolizing the continuous cycle of virtues.
I call upon the Îanoi, invoking the wheel’s eternal motion, that their wisdom and strength may propel me forward on this sacred journey.
Dêuocariâ – Piety, I humbly embrace your presence Luxtiâ – Duty, I embrace your call. Uissus – Wisdom, I yearn for your knowledge. Îanolabâ – Right speech, I honor your truth.
Doniocariâ – Compassion, I open my heart to you. Oigetocâriâ – Hospitality, I welcome you into my life. Raton – Generosity, I share my blessings with others. Uiridios – Truth, I walk in your light.
Decos – Honour, I uphold your integrity. Uîrolaniâ – Justice, I stand for your fairness. Galâ – Bravery, I face life’s challenges with courage. Ûxelliâ – Pride, I take pride in living virtuously.
In the wheel’s embrace, I find harmony and balance. In these virtues, I find my path and purpose.
Thanks to you Îanoi, the eternal spokes in life’s turning wheel.
May I carry the virtues of the Îanoi in my heart. May they guide my actions and lead me towards a virtuous life.
The following are not invocations for rites, but rather universal prayers known as Uēdiās, thoughtfully crafted to resonate with the rhythms of our daily lives. These Uēdiās serve as moments throughout the day to connect to the Dêuoi they hold profound significance in our existence. They are important because they provide us with a sacred thread of connection to something greater than ourselves.
Uēdiā, in its various forms, is vital for several reasons. Firstly, it offers us a moment of pause, inviting us to step away from the hustle and bustle of our busy lives. In these moments, whether it’s before a meal, during travel, or at different intervals throughout the day, we find a precious opportunity to reflect and center ourselves. Secondly, Uēdiā serves as a means of expressing gratitude. When we pause to give thanks before a meal, we acknowledge the blessings of sustenance and the interconnectedness of our lives. During travel, we seek safety and guidance, recognizing our vulnerability in an ever-changing world. In the morning, we express gratitude for the gift of a new day, while in the evening, we reflect on the day that has passed.
Uēdiā is a way to seek solace and find strength in challenging moments. It offers a channel for our hopes, fears, and desires, allowing us to voice our concerns and seek guidance from the Dêuoi. These Uēdiās are important because they foster a sense of spirituality and connection within us. They remind us that life is not just a series of mundane tasks but a sacred journey filled with moments of awe and wonder.
Abnobâ Goddess of the Silver Moon Guardian of Dark Places Skilled guide and protectress In my prayer, guard my soul this night
Aisus Celestial Woodsman Keeper of Drus Lord of Sacrifice In my prayer, help me tend my soul this night
Artiû Goddess of Deep Caves Mighty Mother Winter Dreamer In my prayer, guide me this night
Auetâ Gentle Guide Lady of the Waters She Who Grants Gifts In my prayer, safekeep me through this night
Belinos Great Shining One Day Bringer Shining Defender In my prayer, bring light to others, as I travel the Dark this night
Brigindû Great Elevated One Fierce Protectress Wise Watcher In my prayer, guard and protect me this night
Carnonos God of the Threshold Twilight Walker Faithful Guide of the Lost In my prayer, guide me through this Night
Catuboduâ Black-Feathered Goddess Lady of Talons and Beaks Queen of Change In my prayer, transform me this night
Celtina Celtina the dauntless Progenetrix of the Galatis Mother of Galatos In my prayer, guard me through this night.
Ðirona Goddess of Healing Waters Star shining pure Warden of the River path In my prayer, keep the darkness at bay this night.
Eponâ Spectral Leader of the Wild Hunt Queen Protector of Sovereignty Guide of Spirits and Souls In my prayer, protect and guide me in my travels this night
Gobanos Great Craftsman Masterful Sorcerer God of the Coals In my prayer, let my goals be fulfilled this night
Grannos Amber Light Provider of Life Benevolent Father In my prayer, watch over me as you depart this night
Lugus God of the Harvest Lord of Abundance Spear-Wielding Champion In my prayer, sow the seeds for my success this night
Maponos Therapeutic Creator Sorcerer of Muse Bringer of creative flow In my prayer, your inspiration I store this night
Materês Grand Mothers Nurturing Guides Providers of Shelter and Care In my prayer, hold me close and protect me this night
Nantosueltâ Goddess of Light and Dark Queen of Dark and Light Faithful Guide between the worlds In my prayer, guide and protect me this night
Nemetona Goddess of sacred spaces Mother of Sacredness Spirit of the Sanctuary In my prayer, keep me safe and guide me this night
Ogmios Wise Wordsmith Great Father of Fathers Teacher of eloquence and restraint In my prayer, help me review my words and learn this night
Rosmertâ Great Provider Goddess of the Harvest. Mother of Abundance In my prayer, I thank you for all I have received this night
Sucellos Generous Father God of Protection Lord of your Halls In my prayer, bless my loved ones this night
Suleuiâs Triune Protectors Good Guides Watchers of Heart and Home In my prayer, watch over what I hold dear this night
Taranis Lord of the Heavens God of Cosmic Order Destroyer of sepents In my prayer, protect and guide me this night
Toutatis (Galatos) Protector of the Toutâ Lord of the Galatîs Keeper of Our Ways In my prayer, guard me through this night
Adgarion “to call to” is the word we use for Invocations. Invocations are a crucial part of our rites. They help aid us in Sumatreiâ (good relationship), which also helps with Cantos Roti (The gifting Cycle) with the Dêuoi (Gods) and Regentiâ (Ancestors). Our invocations are set up in a very simple format meaning short, simple, and powerful words. This is because we have many invocations to learn, and that means much to memorize since our invocations are also in Gaulish. We want to make the learning of the Gaulish simple for the individual to learn and memorize.
What we will do here is break the invocations down. In the first half of the invocation, one, of course, invokes 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 an offering and thanks.
Then we might request something from them, and the closing of the ritual. As we may ask different things of them, we have prepared several possible requests. 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.
This is the naming of the God/desses or spirits you are calling on. So one line is calling the name four lines of descriptive words and praise about them.
An offering to the recipient.
Items are given to the deities or spirits for helping you. This is part of the gifting cycle as they give, we give.
Arcimâs (Requests) This part can also be used to give offerings of praise to them. One does not need to ask anything from them.
Argument – This is the reason you are calling the deities or spirits.
Petition – Asking the deities or spirits to aid you.
Closing
Thanking them
Adgarion Galatû Toutatî
Calling on the recipient Adgariomos/Adgariūmī Toutaton Latis Toutiâs Nertos urittosergios Uernos Anson Anegestûnis etic rodîestû tancon
Rodâmos/Rodâmî addatus etic bratun tê Addatus
Arcimâs Arcîmos/Arcîumî ratobo Galatîs
Closing Slanon te Bratûn te Molâmos/Molâmî Galatû Toutatî Iâmos/Iâiumî in tancê
Invocation for the Toutais Galatos
Calling on the recipient We invoke the Toutatis Galatos Hero of the people Mighty against disease Our guardian You protect us and give us peace
We give offering and thanks to you Offering
Requests We/I ask for blessings to the Galatîs
Closing Cheer to you Thanks to you We/I praise you Toutatis Galatos We/I go in peace
Arcimâs (Requests)
You will notice that in our invocations, you will see Arcimâs (Requests) right after the Offering part. If you have a request during 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. Below are some premade requests if you choose to use them.
Arcîmos/Arcîumî _________
(We/I ask for _________)
These requests are in the 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)
It can be a challenge at times to explain the overarching components of bessus (custom). Better said, to explain it in our own way. Consistent with the way in which a bessus articulates itself. Defining things on its own terms instead of those decided by others. The good news is that we are indeed able to do this. In the time that Bessus Nouiogalation has developed, we’ve had an opportunity to find the right words and concepts to piece this perspective together.
The goal of bessus — if it has one at all (or needs one) — is a totally different topic that will be discussed another time. In this treatise, we’ll talk about a concept that helps illuminate specific and essential components of bessus. That which we have termed Tricaddontoi. Perhaps too fittingly, the word has three parts within it. The first is simply tri, meaning “three” (p. 301 Dictionnaire de la Langue Gauloise, by Xavier Delamarre). The second caddos, meaning “holy, sacred” (p. 96, same book as previous). Lastly, ontos, but in plural ontoi, meaning “way, path, road” (p. 173 Les Noms des Gaulois by Xavier Delamarre).
All three parts are words attested in Gaulish. They’re also a part of the developing language Nouiogalaticos, which is a combination of attested Gaulish, reconstructions from various sources, and partially from BNG-developed reconstructions. We have a term Tricaddontoi meaning “Three Sacred Ways”. They are as follows:
Dêuontos – “Way of the Dêuoi”
Anationtos – “Way of Souls”
Biuontos – “Way of Living”
Each one describes a specific aspect of bessus, though the names only really scratch the surface. We’ll go over a synopsis of each, for which we intend to explain with a little more depth at a later time. We will discuss them now:
Dêuontos
Dêuontos “Way of the Dêuoi” comprises a few specific traits. Things related to it often are what draw people to this community. Likely due to the fact that hearing about and being interested in one of the Dêuoi we worship is often the way people find out about us. So what are the components of Dêuontos? The methodologies that allow us to fulfill this way?
Adaððus “toward that which is ordained” = “ritual”
Addatus “toward giving” = “offering”
Uediâs “invocations, prayers”
These things are hardly unheard of. They are acts specifically related to worship of the Dêuoi. The part that Westerners often (incorrectly) assume to be the whole of “religion”. This is why a common adage in Bessus Nouiogalation is that “Much more goes on here than religion, but one can find religion here.” Dêuontos is but one part of bessus (custom). While it is certainly possible to just follow the Dêuontos, a Nouiogalatis it doesn’t alone make. Regardless, the part of Bessus Nouiogalation that is religious is called Dêuontos. A follower of it who is not a Nouiogalatis could then be called a Dêuontios (masc.), Dêuontiâ (fem.), or a Dêuontion (neut.). All Nouiogalatîs are already this, and so this term is redundant for them. This Caddontos also falls under the governance of the first of the Trirextoues Bessous (Three Laws of Custom), which is “Dugiê Dêuoi” or “Honour the Dêuoi.” A few examples of the practice of Dêuontos can be found in the recital of the Uediâs(as previously mentioned), which of course, center our Dêuoi with particular emphasis on our Toutadêuoi. These are, of course, just a few examples. The matter of Tegobessus, of course, straddles this, Dêuontos, and equally well into the next Caddontos.
Anationtos
The second of the Tricaddontoi is Anationtos, “the way of souls/spirits.” Anation means “soul, life force, breath.” Anationtos teaches us that all things possess anation. They have this life force or soul. Anation. Anationtos also often entails interaction with one’s more immediate environment, for which one should take great care in how one relates to it. In essence, one of the significant aspects of Anationtos is how one relates to Bituatîs (spirits/beings of the land). This has to do with both these Bituatîs and the literal care for the land, water, and air itself. This, in part, entails forming a relationship with the beings of one’s local environs, but great care must be taken. Especially in places, one is not indigenous. Be aware of this and engage respectfully, and do not violate or disrespect the wishes of a land’s indigenous peoples, especially if this is in a settler context. (More common for people in the United States, Canada, and Australia. But not limited to those places.) Do not appropriate practices from people who do not consent to it.
Anationtos includes practices centering the tegos (home). It also includes customs surrounding the reverence of one’s ancestors. Without a doubt, including outdoor rites. None of this is to say there isn’t an intersection between this Caddontos and the other two. One will find that they all cross one another at different times. They are not three parallel tracks, so to speak, but complex paths that cross and diverge in a myriad of ways. Through Anationtos, we also explore the nature of the “indestructible soul” that it is said the Druides of the past taught to the Senogalatîs (“Ancient Gauls”). Explained in this quote from Strabo’s Geography (4.4.4)
“Both the Druids and others assert that both the soul and the world are indestructible, but that sometimes fire and sometimes water have overwhelmed them.”
As such, we can attribute to Anationtos both that which is of our immediate surroundings and that which delves into the very nature of the mysteries of life. Some parts of life are not mysteries, however. Those are covered below.
Biuontos
The third and last of these Tricaddontoi is that of Biuontos. That is the “life path.” This Caddontos entails the nature of living, of the conduct of the community and the persons in it. It is most importantly described as a methodology of relation. Where the first two Caddontoi speak more to immaterial relation, Biuontos is more about the preservation of custom and the explanation of moral code. Something of a guide to help us in life. An obvious example of this is found in the Îanoi (virtues). These cover some of the basic moral and ethical precepts of our bessus. Between the Trirextoues Bessous (Three Laws of Custom), and the 12 Îanoi — virtues — they outline a basic code of conduct we strive to fulfill. Through them, we hope to serve both the Nouiogalatis community, as well as society. These also help improve our own lives.
Another facet of Biuontos is, again, the preservation of custom. That is, keeping to them as reasonably as possible and where material circumstances and conditions allow. Examples of that would be things like observing the Îuoi (holidays). Both in celebration, and in community action, including related to the Îuoi, and in general. Biuontos also helps us develop methodologies in order to fulfill duties related to the other two Caddontoi such as using the Coligny Calendar as a guide to rites and prayers.
With Biuontos, as with the other two Caddontoi, there are certainly points where they meet and converge. Each helping the other.
The Tricaddontoi offers us a valuable example of the critical points in our bessus. Hopefully explained in a digestible manner. There is, of course much more that goes into each of the three. Through Dêuontos, Anationtos, and Biuontos we develop our bessus further as we go. This is why we chose the specific triple spiral that we did to represent them.
Three starting points, but each meets somewhere in the intersections. In the middle of them, the place where we all meet. The Medios, the center. Perhaps within it is where that possible, mysterious “goal” of bessus may lie.
Amidst various cultural practices, one custom is the concept of daily offerings. These offerings are typically small and are accompanied by humble prayers or invocations. Engaging in these rituals serves the purpose of ingraining piety as a habitual practice.
Excellence, then, being of these two kinds, intellectual and moral, intellectual excellence owes its birth and growth mainly to instruction, and so requires time and experience, while moral excellence is the result of habit or custom.
Aristotle, ‘Nicomachean Ethics, Book II’
While it wouldn’t be accurate to claim that we derived our idea solely from this quote, it aligns well with our concept and is agreeable. When we turn our (Îanoi) virtues into habits, we are more likely to adhere to them. This is significant as it reflects our commitment to being responsible community members and true to ourselves. Moreover, these actions are pleasing to the Dêuoi we worship. To cultivate the virtue of dêuocariâ (piety) as a habit, we devised a practical system. This approach serves as a means to enhance our connections with the Dêuoi and fortify our adherence to Bessus (customs) along with taking part in Cantos Roti (gifting cycle) which fosters Sumatreiâ (Good Relationship). We pondered, “What kind of daily ritual setup would have been logical for a member of our Toutâ?”
In this pursuit, we turned to the most renowned piece of Gaulish timekeeping — the Coligny Calendar. Drawing inspiration from it, we formulated a methodology for daily adaððoues (rituals). Our intention was to keep the structure straightforward, and coincidentally, it aids in remembering the current Coligny Calendar date.
For members of Bessus Nouiogalation (BNG), consistent adherence is only obligatory for those in the Delgaunos tier. Nevertheless, it is encouraged for Toution to make an attempt. This framework applies to all months, with one distinction between 29 and 30-day months. Given that this is a BNG arrangement, it should be unsurprising that each of our Toutâdeuoi (deities of a group) are represented with a day each.
A simple offering suffices for these daily rituals. A suggested item to consider offering is incense, as it is readily accessible, cost-effective, and generally well-regarded as a suitable offering. Another recommendation is to integrate these adaððoues (rituals) into your everyday schedule. Align them with your waking moments, before sleep, or after bathing. Associating them with other daily activities is notably beneficial.
The Breakdown
We use our Coligny Calendar app From the beginning of the month, our structure is as follows:
Each First Quarter moon we will have a new Calendar for you all.
1 – Ogmios (Ancestor of the Gauls)
2 – Toutatis (Guardian of the Toutâ)
3 – Suleuiâs (Good Guides)
4 – Materês (Knowers of fate, life givers)
5 – Regentiâ (Ancestors)
6 – A “Dêuos of your choice”, or none. Though the former is strongly recommended. Also useful if there is a previous day that one missed. The free spots allow for either a set-aside space for devotional relations or a chance to build new relationships.
7 – A “Dêuos of your choice”, or none. Though the former is strongly recommended. Also useful if there is a previous day that one missed. The free spots allow for either a set-aside space for devotional relations or a chance to build new relationships.
This cycle repeats for days 8-14. Thus, we arrive at the middle of the month.
15 – Carnonos (Way opener, guardian between worlds)
After which, the cycle of the first 14 days repeats. Which covers days 16-29.
30 – Carnonos (Way opener, guardian between worlds) Carnonos will only show up again in a month with 30 days. 30-day months are marked matis (good, favorable) 29-day months are marked anmatis (bad, unfavorable)
May the Dêuoi look favorably upon the attempt, and may they give blessings to you all.
Adgariomos/Adgariūmī Ogmion Cintuatîr Galation Mârolabâtis Belolatis Excenu bebanastû, uxelliâ Galation, rodîssestûnis anuan anson Rodîmos/Rodîumî adbertâ etic bratûn tê Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Ogmiû Iâmos/Iâiumî in tancê
Invocation for Ogmios
We/I invoke Ogmios First father of the Galatîs Great speaker Mighty hero From far you came, pride of the Galatîs, you gave us our name We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Ogmios We/I go in peace
Adgariomos/Adgariūmī Toutaton Latis Toutiâs Nertos urittosergios Uernos Anson Anegestûnis etic rodîestû tancon Rodâmos/Rodâmî addatus etic bratun tê Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Galatû Toutatî Iâmos/Iâiumî in tancê
Invocation for the Toutais Galatos
We invoke the Toutatis Galatos Hero of the people Mighty against disease Our guardian You protect us and give us peace We give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Toutatis Galatos We/I go in peace
Adgariomos/Adgariūmī Suleuiâs Uernâs uissoues Delgaunâs rextuon Carâs uîrisamâs Esue leucos îani uedetesuîs ollon Rodâmos/Rodâmî addatus etic braton suos Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Suleuiâbo Iâmos/Iâiumî in tancê
Invocation for the Suleuiâs
We/I invoke the Suleuiâs Wise guardians Keepers of right Truest friends You all are the light of virtue, you guide us all We/I give offering and thanks to you all Offering Requests Cheer to you Thanks to you We/I praise you Suleuiâs We/I go in peace
Adgariomos/Adgariūmī Materês Biuotus rodamaunâs Caddos maiamos Uissuaunâs tonceton In geni, biuê, etic maruê, uednis etic messus ollon Rodâmos/Rodâmî addatus etic bratun suos Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Materebo Iâmos/Iâiumî in tancê
Invocation for the Materês
We/I invoke the Materês Life givers Most holy Knowers of fates In birth, life, and death, guiding and measuring us all We/I give offering and thanks to you all Offering Requests Cheer to you Thanks to you We/I praise you Materês We/I go in peace
Adgariomos/Adgariūmī Regentiâ Senomaterês etic Senaterês Senoueniâs Regentiâ coimâs Rodissatesuîs biuotus nîs etic uilietesuîs snî Rodâmos/Rodâmî addatus etic bratun tê Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Regentiobo Iâmos/Iâiumî in tancê
Invocation for the Regentiâ
We/I invoke the Ancestors Old mothers and old fathers Old families Dear Ancestors You gave us life and you watch [over] us We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Materês We/I go in peace
Adgariomos/Adgariūmī Carnonon Uernos mantali Entar bitoues Agetios Ecuoues antê trirîgion sesîi etic ages anatiâ Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Carnonû Iâmos/Iâiumî in tancê
Invocation for Carnonos
We/I invoke Carnonos Warden of the roads Between worlds He Who Guides the Herds At the border of the realms, you sit and guide souls We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Carnonos We/I go in peace
The symbol of Bessus Nouiogalation (BNG) has a few Gaulish elements displayed within it. At the center is a turcos (a boar). The turcos (boar) holds a position of prominence in Gaulish works and displays and is very much associated with them. For us, that means it was important to include it. It is indeed just as common in contemporary works related to the Gauls. The turcos represents galâ (bravery, ferocity in battle) which may explain the widespread prominence and depictions of them from Gaul and beyond.
“Indigenous deities like Ogmios appear to be heroes par excellence, comparable to Herakles whose heroic deeds were already known in pre-Roman Gaul. In this view, it should not surprise us that Parthenios of Nikaia considered Hercules to be the ancestor of all Gauls, and that Ogmios could be seen as the god from whom all life originates.”
Ogmios holds a special position in BNG as ancestor of the Gauls. As Galatîs, we too include Him among our diverse ancestors. And so we attempt to reforge this connection in our contemporary environment. For this reason, surrounding the turcos are two heads linked by a golden chain. The head on the left is based on a head found on Gaulish coins that we used in the symbol to represent Ogmios. You can see His tongue being connected to the chain. On the right, you see another stylized head. It is representing a follower of Ogmios, with the chain attached to their ear. This allegory of chains connecting the tongue of Ogmios to the ears of His followers is based on a historical account from Lucian of Samosata. (Full account here.) For the relevant parts:
“Our Heracles is known among the Gauls under the local name of Ogmios… [That’s our Ogmios, Lucian!]
This ancient Heracles drags after him a vast crowd of men, all of whom are fastened by the ears with thin chains composed of gold and amber, and looking more like beautiful necklaces than anything else. From this flimsy bondage they make no attempt to escape, though escape must be easy. There is not the slightest show of resistance: instead of planting their heels in the ground and dragging back, they follow with joyful alacrity, singing their captor’s [Hard to say that of the willing, but okay…] praises the while; and from the eagerness with which they hurry after him to prevent the chains from tightening, one would say that release is the last thing they desire.”
So what we glean here is this: His followers follow Him willingly. They could escape at any time due to the weak bonds but choose not to do so. They follow Him willingly and gladly. This valuable account depicts an important insight into Ogmios and the nature of the followers. Thus we are fortunate to have such a piece of lore preserved.
Like these followers, we Galatîs could choose to break from the bonds of Bessus Nouiogalation (Custom of the New Gauls) if we so chose. These aren’t the chains of force or violence. Sadly far too common in the history and present of our world today. Nor is He guileful or deceitful. His eloquence, His îanolabâ (right speech) is His strength, and so He is followed. Equally so, we try to follow the customs of the Senogalatîs (Ancient Galatîs) in our own time. Freely and willingly. We do our best to make Bessus Nouiogalation available freely and openly to those called to or who desire to be Galatîs.
Ogmios’s chains bind only the willing who follow Him gladly. However, there are people around the world who do not have such gentle chains. Who are not bound to a Dêuos like Ogmios, but to cruel and barbaric people. As such, if you’d like to help people who have suffered such anuîrolaniâ (injustice), we’d ask you to consider making a datus (donation) here, to the organization ‘Not For Sale’. Which combats human trafficking and provides resources to survivors.
The Iextis — that is language — is a big part of Bessus Nouiogalation. It informs how we learn and develop custom greatly, as it seeks to develop along the lines of Galatibessus, which centres Gaulish worldview in development. This is why the language is so important, and is privileged over English in our articles and server. After all, English gets plenty of privileges as is.
Without a doubt, learning Gaulish is difficult due to conflicting reconstructions of the tongue, and uncertainties amongst what we do know. As Bessus Nouiogalation means “Custom of the New Galatîs” or “Neo Gaulish Custom”, it is of prime importance that we provide an outlet to help folks who want to put a little more Gaulish in their lives. Whether or not they undergo an in depth study of the language.
The words and phrases provided will be a combination of attested Gaulish. Supplied mostly by Xavier Delamarre’s works ‘Dictionnaire de la Langue Gauloise’ and ‘Les Noms Gaulois’. Along with input from Ranko Matasovic’s ‘Etymological Dictionary of Proto-Celtic’. With reconstructions informed also mainly by Iuomâros Cunouellauni’s Iextis Galation, and buttressed with Olivier Piquerron’s Yextis Keltika (along with the English translation thereof by Tegos Skribbatous). Other sources will be neologisms of attested and reconstructed words that we make ourselves, and pieces of other sources. The idea for this document is based off a previous document with a similar aim written for Toutâ Galation by Selguiros Caranticnos.
While referencing these works it is important to understand that the use of this tanuâ (tongue) is not to academic ends, but instead a key part of Gaulish revival. By using the language we not only remember and honour the Galatîs of the past, but solidify the Nouiogalatis identity of the present and with our greatest hope — the future.
For those not in BNG, especially fellow Galatîs, this document intends to help revive the use of at least a form of Gaulish. We cannot promise complete accuracy, but we’ve given it our best. Hopefully this document provides you with some useful Gaulish or at least Neo-Gaulish words that allow you to bring some of the language into your own life. Also, to understand some of the Gaulish phrases you may see or hear. Peruse at your leisure. All are welcomed and encouraged to participate.
Atelabâmos Iextis Galation! (We speak the Gaulish language again!)
Sounds
Vowels
Vowel are pretty simple. Five vowels each with two sounds. A short and long version.
It should be mentioned that regarding vowels, these are approximations. It is certain that there would have been different accents. As such, think of the vowel pronunciations as more of a guideline than a given. This allows one to see what we figure the sounds would have been. However vowel pronunciation tends to be a marker of accent and it’s okay to be different.
Why the circumflex? The accent marking our long vowels here â, ê, î, ô, and û is called a circumflex. While at first the choice to use these to mark our long vowels as opposed to the usual macron like in: ā, ē, ī, ō, and ū seems a strange one. The reason why it is done here is actually to honour one of the first widespread Gaulish language reconstructions — Labarion, which used the circumflex to mark long vowels. While in Gaulsh writings and inscriptions no such marks exist, we want to honour a dialect that contributed much to the revival of Gaulish usage in the community.
Semi-Vowels
There are two semi-vowels. The letters iand u. Other than their vowel sounds in the above table, they also have consonant sounds.
(For English speakers, the ‘i’makes a ‘y’sound. For Romance language speakers, when used as a consonant, the ‘i’ makes an English ‘y’. For other Germanic language speakers, the ‘u’ is an English ‘w’.)
A general rule for knowing when a semi-vowel is acting as a vowel, and when it is acting as a consonant is this: If there is a vowel after i or u, they are consonants. Example: Iextis, and Uediâ. The first i in iextis is a consonant, as is the u in uediâ.
Why use i and u as semi-vowels when other reconstructions use letters like j, y, and w? This is for two reasons. The first being that those three letters did not exist in Gaulish. The second is that if w or y was used, it would unfairly centre English. Just as one doesn’t change the spelling of say Latin or Greek to suit another language, neither will we.
Diphthongs
Diphthongs are vowel clusters. There are a few of these in Gaulish:
It is worth noting that these do not apply if they are at the conjunction of two words being put together to make one word (E.g. Areuiros, it’s are- then uiros).
Consonants
With the consonants, they’re also quite simple to pronounce. There are a few slight variations that we’ll visit:
For English and Romance language speakers, it’s important to note that the ‘c’ is always “hard”. Always a ‘k’ sound, never an ‘s’ or ‘ç’. The ‘g’ always like (for English speakers) “get”, as it is in Latin (for those who speak Romance languages). Also, for both groups, ‘x’ is like Scottish loch or Welsh bach. It’s called a voiceless velar fricative. For Germanic language and French speakers, the ‘r’ is rolled like in Spanish.
When a consonant doubles (E.g. aballon) pronounce both (abal-lon).
Now… for the fun part!
We have gone over some basics of pronunciation, and now are ready to get into words and phrases. In this document, we aren’t really going to go over grammar as the goal of it is to get you speaking some Gaulish. Stay tuned for more about that in later installments.
There will be a few attested phrases in here, and attested words will be given preference. Neologisms will of course be necessary for words for things that didn’t exist in the time of our ancestors (E.g. Bituuegâ for ‘Internet’). Plus, we’ve made plenty such words by combining whole attested words and using prefixes, suffixes, and infixes. Along with participles and substantives.
Last thing, do not expect a literal one for one exact translation here between Gaulish and any other language. We’ll use Gaulish to convey an idea, but it doesn’t mean each word can be broken down to mean the exact same words in your usual language.
Bisiomos cintus. (We will start.)
[Example there. Cintus means “first” but we’ve worked it to mean “start”.]
For speaking to multiple people, take the word “te” which means “you” in the accusative case (when speaking directly to someone)and replace it with “suos” (the plural form). For ease of use, this pronoun is being separated. But normally, following a verb or preposition, the pronoun would be attached to the word. E.g. uerte instead uer te, or Labâiumite instead of Labâiumi te.
Vocabulary
Greetings and Partings
Subutâ! (“Hello!” or “Goodbye!”)
Rocenon! (“Hello!” but for someone you know well.)
Slanon te! (“Health to you!” as either a toast, or as a more formal greeting.)
Suauelon! (“Bye!” lit. “Good wind!”)
Atepissiumi te! (“I will see you again!”)
Ðironâ nessâtu te. (“Ðironâ approach you.” This can be a morning or evening greeting/blessing.)
Alaunâ nessâtu te. (“Alaunâ approach you.” This is a morning greeting/blessing.)
Suuarin! (“Good morning!”)
Diion dagon! (“Good day!” This can be a usual greeting as well. Perhaps also to send someone off…)
Dercon Grannî uer te. (“Eye of Grannos upon you.” An afternoon greeting/blessing.)
Suarenoxten! (Good evening!)
Noxten dagan! (Good night!)
Text Related Expressions
These expressions are similar to what one sees in text messages and online chats.
Suariumi ueroxos! [suo] (“I laugh on high!” [lol])
Brissumi exsuartû! [bexs] (“I burst from laughing!” [rofl, lmao])
In mon dercû… [imd] (In my eye… [imo])
Incors boccâ iton! [icbi] (“Shut your mouth!” [stfu])
Gniumi. [gm] (“I know.” [ik])
Ne gniumi. [ngm] (“I don’t know.” [idk])
Ne carâiumi. [ncm] (“I don’t care.” [idc])
Sindos. [sin] (“This.”)
Simple Phrases
Lubiumi te! (“I love you!”)
Iâiumi uercon. (“I’m going to work.”)
Biie iaccos disergiosc. (“Be you healthy and removed from sickness/pain.”)
Etic Sucellê boîtu ordon clitân! (“And Sucellos strike hammer to post!” [Don’t let the door hit your behind on the way out!])
Immi rios exuergû. (“I’m free from work.”)
Delge curmi imon… (“Hold my beer…”)
Gentian dagan! (“Happy Birthday!”)
Cobon dagon! (“Good luck!”)
Suuercon! (“Good work!”)
Dêuoi cantite. (“Dêuoi with you.”)
Sagiumi mon uerouos! (“I try my best!”)
Uores mê! (“Help me!”)
Bratun (/Braton) te! (“Thank you!”) [For plural, substitute “te” for “suis” or “suos”.]
Amongst many different customs there is the notion of the daily offering. These are generally small offerings, said with a humble prayer, invocation, etc. The advantage of doing such rites is that it makes dêuocariâ (piety) a habit.
To quote Aristotle:
“Excellence, then, being of these two kinds, intellectual and moral, intellectual excellence owes its birth and growth mainly to instruction, and so requires time and experience, while moral excellence is the result of habit or custom.” – written in ‘Nicomachean Ethics, Book II’
While it wouldn’t be correct to say that we developed the idea from this quote, it is quite fitting and the premise agreeable. When we can make our Îanoi (virtues) habits, we are more likely to stick to them. Doing so is incredibly important, as it means we are being good community members, and being right with ourselves. Furthermore, they are actions which are pleasing to the Dêuoi (worshipped beings).
In order to do this, to make the îanos (virtue) of dêuocariâ (piety) a habit, we devised a working system. We asked ourselves, “What kind of setup of daily rites may have made sense to a citizen of a Toutâ (nation, tribe)?”
In doing so, we looked to the most well known piece of Gaulish timekeeping — the Coligny Calendar, which you can read about here. From it, we were able to devise a methodology for daily adaððoues (rituals). We also aimed to keep the structure reasonably simple. It has the happily coincidental byproduct of helping one remember the current Coligny Calendar date.
This structure applies to all months but there will be one difference between 29 and 30 day months that will be discussed later on. As this is a BNG setup, it should come as no surprise that each of our Toutâdeuoi (deities of a group/tribe/nation) are represented with a day each. For more on our Toutâdeuoi, as well as uediâs (invocations) for each, a treatise on them is available here.
Without further ado, from the beginning of the month, our structure is as follows:
Day:
1 – Ogmios (Ancestor of the Gauls)
2 – Toutatis (Guardian of the Toutâ)
3 – Suleuiâs (Good Guides)
4 – Materês (Knowers of fate, life givers)
5 – Regentiâ (ancestors)
6 – Dêuos of your choice.
7 – A “free space”. Any of the Dêuoi, or none. Though the former is strongly recommended. Also useful if there is a previous day that one missed.
This cycle repeats for days 8-14. Thus we arrive at the middle of the month.
15 – Carnonos (Way opener, guardian between worlds)
After which, the cycle of the first 14 days repeats. Which covers days 16-29. This means on day 30, another offering is given to Carnonos. However, if the month is only 29 days, Carnonos (unless one chose to give addatus, that is, offering to him on day 7, 14, 22, or 29) only gets one offering in that month.
This isn’t done as an intended slight against revered Carnonos, of course. In fact, we may recall that 30 day months which are marked matis (good, favourable, complete) and anmatis which is the opposite of matis. That space wasn’t made for the ever honourable, wise, and great Carnonos may be part of what makes 29 day months anmatis indeed!
A Few Potential Questions
All said, this schematic may raise questions. Such as: “What about Bituatîs (land beings)?” To which it can be said that generally these adaððoues (rites) are done indoors. Though indeed it could be possible to offer to them indoors, it is generally encouraged to meet them in their domains. This, and taking into account that the Gauls knew of cooler winters, and many places of very cold ones. As such, we didn’t want to put it on anyone to make such a trip in inclement weather when it may be unsafe.
Another salient question is “What if one wishes to do more than the amount of offerings in the structure?Or gives worship to more Dêuoi than the structure accommodates?” To which, it’s worth mentioning that what we’ve done here is merely provide a baseline. One can always do more. Those who do undoubtedly will easily be able to figure out a pattern that works for them. Whether it be multiple adaððoues in the same day, or simply offering to different Dêuoi on the two more open days.
Lastly, in the last two days of the seven day structure, one doesn’t have to stick to the same Dêuoi every week. It could be different Dêuoi each time. The free spots allow for either a set aside space for devotional relations, or a chance to build new relationships. Suiting both those with more and less experience in Galatibessus (Gaulish Custom).
Conclusion
The purpose is to build a habit of deuocariâ (piety). To this end, we introduce this Gaulish inspired method to carry out daily offerings, using a uniquely Gaulish calendar to do it. In doing so, it’s a way to both bolster our relationships with the Dêuoi, and strengthen Bessus (custom). This is a way to get started.
A simple offering suffices for these daily rites. One suggested item to offer would be incense. It’s generally accessible, affordable, and generally considered a good offering. Another recommendation would be to work these adaððoues (rituals) into one’s daily routine. When one wakes up, before one goes to bed, or after a bath or shower. Tying them to something else one does daily is very much helpful.
Earlier in this article, we provided both background and Uediâs (invocations) for Toutâdeuoi. For a selection of more widespread Dêuoi, we provide some Uediâs here. With all of this, one has all of the information they need to start. We hope that within, we have provided a methodology that allows one to make a habit of piety.
May the Dêuoi look favourably upon the attempt, and may they give blessings to you all.
** A special thanks to one of our Sentiiâ, Rianorix, for her questions. And to all members of BNG who helped give shape to the idea of the Coligny Calendar based adaððoues.
As we follow the Coligny Calendar in Bessus Nouiogalation to determine our holidays, having a calendar at all means the year must start at some point. As the start of a new year is a cause for celebration nearly universally, we are no different in that regard. So the next questions are: When? And how to observe it? To whom and why?
When: Referring to the app linked above, the new year normally starts on 1 Samonios. However, whenever the intercalary month of Quimonios appears, it is 1 Quimonios that we celebrate it. This occurs once every five years, three times in a row. On the fourth cycle, there’s no Quimonios. After that, the cycles start again. At the time of writing this article –17 May, 2020 –, the year starts on 1 Samonios. Which will be 29 May, 2020. Festivities start the evening before that.
How: New Year festivities in this case involve feasting and partying as New Year observances often do. To bring in good luck for the new year, we have a few suggested offerings: mead, honey, coins. Any or all will do.
Mead and the honey that make it carry three important properties. There is the sweetness of it, which we can associate with goodness. There is its incredibly long shelf life, which signifies longevity, the hope for many years to come. And its golden colour, signifying prosperity.
For these things, an offering of coin can do the same thing. And hey, metal doesn’t decompose easily so a longevity association could be concluded from that as well.
Other potential offerings could include antlers, bones or acorns. Which speak to the nature of regeneration.
To whom and why: The first deity that comes to mind here is Carnonos. For whom, Ceisiwr Serith in ‘Cernunnos: Looking Every Which Way‘ makes a strong case of His associations with bi-directionality and prosperity. Carnonos simply being a different spelling.
Also, there’s a thought here that He stands guard between worlds. Protecting our own from creatures of Dubnos, the Underworld. One which has come from observing Him on the Gundestrup Cauldron.
And so, if you are reading this at the right time: Nouiobledanîn dagin tê! (A good New Year to you!)
A big thanks to Canabirix Sapouaððion for mentioning the idea of tying the New Year observances to Carnonos.
It is an adbessus (tradition) and has a group of people, a toutâ that follow it together. One does not have to be a member of Bessus Nouiogalation to follow our adbessus, or use any of this site’s material.
What does Bessus Nouiogalation mean, anyway?
Bessus, a Gaulish term meaning “custom, practice,” is commonly utilized on this site to refer to various practices. An example is Tegobessus, which signifies “house custom,” referring to household traditions. Noiuos translates to “new,” and when combining words, the final “s” is dropped. Galation represents “of the Galatîs,” with “Galatîs” being the plural form of “Galatis,” which means “a Gaulish person.” Therefore, Bessus Nouiogalation can be understood as “Custom of the New Galatîs.”
The choice of using Galatis instead of Gaul is because it is a Gaulish word, allowing for a distinction from later chronological usages of the term “Gaul,” which continued long after the Gaulish language, material culture, and worship of the Dêuoi had ceased to exist. The goal is to establish a sense of a toutâ (people), and a people require a language. Hence, a form of reconstructed Gaulish (Nouiogalaticos) is used to the best of our abilities when possible or practical. This explains why many articles are titled in this language and why such terms are frequently employed—this approach is not to show off, but rather to connect with the Gaulish heritage.
What God/desses do you worship?
First, we call them Dêuoi. But yes we have a heavy focus on what we call Tribal gods/Toutâdêuoi. This includes Ogmios, Toutais Galatos, Suleuiâs, Materês, Carnonos, Aidonâ, Regentiâ/Ancestors. Others are also included which you can find the list at Toutâdêuoi and Toutâregentiâ.
Is this the only legit way to be a Galatis?
Definitely not. There are multiple avenues for embodying these aspects, and each person is free to define it according to their own understanding. Bessus Nouiogalation is offered as a structure, culture, and identity for those interested, but it does not seek to impose itself on anyone.
What about Folkish?
We oppose all forms of bigotry. Bessus Nouiogalation is about building a positive practice. So that means any forms of bigotry is unwelcome.
Surely there are some conditions?
Don’t disrespect the Dêuoi. Don’t do evil. Do the best you can to be a good person and to fight for what’s right. Try to live an honorable life. Hopefully, we can make the world a better place.
How involved do I need to be?
The level of involvement is entirely up to each individual. We do not claim to be the exclusive or definitive path, and that will never change. Some individuals may prefer to align with a specific tribal identity, focusing solely on one historical group of Gauls, and that choice is entirely valid. Others may resonate more with newer Galatis identities like this one, and there is ample room for everyone within this diverse and inclusive community.
True belonging within this community is demonstrated through one’s actions, and if someone finds that this approach does not resonate with them, that’s completely acceptable. While we hope you may find something useful here, it’s also perfectly fine if you don’t.
Can one join Bessus Nouioglation if they also are part of other groups or have other practices?
Absolutely. Bessus Nouiogalation maintains a specific set of focuses, but being a member simply requires practicing it. If individuals also engage in other practices, belong to different groups, or follow other religious traditions, that is completely acceptable. Bessus Nouiogalation does not seek to regulate what people practice, and many of our members are part of other customs, practices, religions, etc., either in a syncretic or multi-traditional approach.
Bessus Nouiogalation 