BNG Casual Gaulish (Nouiogalaticos)

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.

Letter	IPA Phoneme
a	a
e	e
i	i
o	o
u	u
â	a:
ê	e:
î	i:
ô	o:
û	u:

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 i and u. Other than their vowel sounds in the above table, they also have consonant sounds.

Semi-Vowel	IPA Phoneme
i	j
u	w

(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:

	-i	-u
a-	ai	au
e-	ei	eu
o-	oi	ou

Diphthong	IPA Phoneme
ai	aɪ
au	aʊ
ei	e:
eu	ɛw
oi	ɔɪ
ou	oʊ

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:

Consonant	IPA Phoneme
b	b
c	k
d	d
ð	ts
g	g
l	l
m	m
n	n
p	p
r	r
s	s
t	t
x	χ

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”.]

Nemnalîumî!
(I celebrate!)

Conlaueniâ!
(Congratulations!)

Article Provided by Suturcos Nouiogalation

Bessus Nouiogalation Q&A

Is this like a club or organization?

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.

Are you an activist group?

We are not an organized activist group — but many within our Touta are active in movements for justice, equity, and environmental care. Our bessus is founded on Dedmis (Sacred Laws) and the guiding principle of Îanos — meaning right, just, correct. These are not abstract ideas for us. They shape how we live in the world. Social justice, ecological responsibility, and resistance to oppression are not add-ons to our tradition — they are woven into the heart of our Bessus. Each of our Îuoi (sacred holidays) is paired with a cause or practice, offering even a small way for each Touition to make a difference.

We also host a Clean Earth Initiative, encouraging everyone in our community to honor Litauiâ, the Earth Mother, by taking part in environmental restoration, sustainability, and the protection of wild places.

So while we are not a political organization, our beliefs move us to act — in our homes, our communities, and the world.

What about self-care?

Self-care is not something separate from our Bessus — it’s woven into the rhythm of our daily practice. Our rites, meditations, and observances are designed to nourish the self while aligning us with the greater patterns of the cosmos. The principles of Samos and Giamos guide us in tending both our outward responsibilities and our inner well-being. You’ll read more about this balance in later sections.

Our sacred calendar, the Îuoi, offers moments to pause, reflect, and restore. The cycle of Lugra (the Moon) reminds us when to act and when to rest — a natural pattern for self-care built into our tradition. The Îanoi (Virtues) also help shape our choices in ways that protect our peace and growth.

The Dêuoi themselves are teachers — not only of mysteries, but of how to live in a way that is whole. They guide us toward balance, resilience, and care for both self and others.

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.

Tegobessus I: Nemeton (Sacred Space)

Choose a place in which to do Dugiion, that is worship in your home. If you live in a fancy and/or very rustic establishment, you might already have something like a hearth. Odds are, you don’t. In that case, simply use a good surface as an Uentâ, or place of offering/sacrifice. This place will be the focal point of your Tegobessus (House Custom).

Place relevant stuff on it. At minimum, a candle and a bowl. Images or symbols of Dêuoi are all the better! Added dishes for offerings are fine too. Optimally, you’ll want this to face Ari (East). If not Ari, then try Dexouâ (South). If it has to face Eri (West) or Tutos (North), so be it. While East is optimal, something is better than nothing.

Now, what to put upon this Uentâ? At bare minimum you’ll need a Cumbâ (Bowl, also means “valley”, but is not pertinent to this) and a Dagilâ (candle). Whether or not it’s electric isn’t a big deal. But these are the bare minimums. The Cumbâ to hold the Addatus (offering), the Dagilâ for the Aidû (flame), of course.

Of course, many will want to add Deluâs (images) of various Dêuoi (Worshipped Beings). Or symbols: A Rotos (wheel) for Taranis, an Epos (horse) related symbol for Eponâ, and so on. These certainly add character and help focus attention in a ritual on the deuos in question.

We have the why and how. Now for the when:

Planning rites are essential. Try to do them on a regular basis. The point is not to be perfect but to make an attempt at regularity. Do your best, but don’t beat yourself up over not being perfect. Just make it a goal to do the rites on a regular basis. This will allow for a rhythm to your rituals.

There are plenty of intervals on which one might choose to do rites. They could be done daily, weekly, bi-monthly, but at minimum once a month. Another suggestion is moon phases.

One of the most important things to do before a Rite is that of Glanosâgon (Purification). That means making yourself clean and ritually pure. To do this, you may wish to bathe or shower before ritual. At the least it is important to wash the hands and face. As the Gauls were known for using soap, some kind of bar soap would be a nice continuation of that tradition.

Wash hands and say: Glanolamâs “Clean hands”
Swipe your forehead and say: Glanobritus “Clean mind”
Swipe down the face with both hands and say: Glananation “Clean soul” (This is based on the idea of the soul residing in the head.)

Purify the sacred space

One must purify the sacred space. To do this, we will invoke Nemetonâ. This is vital to establish your space or making a new one.
We will use Juniper as this was used by the Senogalatis to clear away snakes and to help with bits from poisonous creatures. So we will use it to clear away any unwanted energies in our space.
You will now need a Dagilâ (Candle) to represent Aidona.

Light your Juniper and walk around your area or make a motion around your area in a sunwise circle three times to represent the three realms of Drus (Albios, Bitus, and Dubnos). As you do this, say the below invocation.

Adgariomos/Adgariūmī Nemetonan
Donâ anton
Uernâ caddî
Delgaunâ Marâ
Rodâi caddion uentî, etic aneges uritto duscâxslûs
Datiomos addatun etic brâtun tei
Addatus
Arcimâs
Arxiomos inedon sindon uregetorio caddon
Slanon tei
Brâtun tei
Molâmos/Molâmî Nemetonan
Uregetor

We/I invoke Nemetonâ
Lady of the Borders
Guardian of the Sacred
The Great Keeper
You give sacredness to the offering space, and you protect against bad spirits
We/I give offering and thanks to you
Offering
Request
We/I ask that this place be made sacred
Cheer to you
Thanks to you
We/I praise Nemetonâ
It is done

Welcoming Aidona

Aidonâ is the name we give to the spirit of the fire; basically, the hearth personified. We are introducing Aidonâ into our space for the first time so this is a very important step for us.

After the invocation, say

Oibelumî/Oibelomos sinaidû Aidoniâs.

I/We light this flame of Aidonâ.

Say some words welcoming Aidonâ
This is very personal and needs to come from you.

[Addatus – Offering]
After the offering, take a few moments to kneel, bow, or sit and commune with the recipient(s)

Bratûn te,
Aidonan
(Thanks to you,
Aidonâ)

Take a moment of Tauson (Silence).

Îuoi (Holidays)

Jump to the list of Îuoi (Holidays)

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

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

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

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

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

Remember that the moon (Lugra) is your friend.

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

Our wheel of the year.

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

Îuoi in Îanê (Holidays in Virtue)

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

More Information on the Coligny Calendar Here