Galatîbessus – Page 2 – Bessus Nouiogalation

What is Galatibessus?

Galatibessus is an emerging custom that has its roots in communities engaged in — to varying degrees — the revival of cultures, customs, and religions of the peoples collectively known as Gauls (in contemporary English parlance). In reference to people living in Western Europe and Central in the Iron Age. They spoke the Gaulish language, and while local variants existed in abundance, also shared a similar material culture (La Tène period), worldview, and customs of worship.

The term Galatibessus consists of the words Galatis and bessus. Galatis is a word that was used to refer to those known now as Gauls. Whether it was a name given by them to the Ancient Greeks who first recorded the term or whether the Greeks developed the name themselves is unknown. Today, it is used as an identity by those who practice Galatibessus.

Bessus is decidedly Gaulish in origin. Meaning “mores, habit” (Delamarre, ‘Dictionnaire de la Langue Gauloise’, p. 74), this can reasonably be extended to “custom”. Thus Galatibessus means “Galatis Custom”. Custom in this case refers to the very exercise of being. It is in reference to culture, ethics, worldview, and worship. Galatibessus is all of these things in relation to those of us inspired by the Gauls of the past. This is why we refer to ourselves as Galatîs (this is the plural form of Galatis) — as doing Galatibessus makes us so.

There are many different ways to express and live Galatibessus, but emphasis on all of the aforementioned characteristics: culture, ethics, worship, all parts of worldview, factor into it. Certainly, some may be more interested in one of these things more than others, but it is understood that all of them are necessary for a whole and complete Galatibessus. As such the study of all of these things and the components that comprise them are critically important.

Who can practice Galatibessus?

Galatibessus is open to anyone who seeks to practice it. If one decides to fit the descriptions above, they are a Galatis or can be if they choose to do so. A Galatis is judged by urextoues (deeds, actions).

The culmination of worship, ethics, culture, and worldview inform the Galatis and help contribute to the ongoing process of building Galatibessus. All who feel called to Galatibessus are welcome to be a part of it regardless of skin color, nationality, sexual orientation, gender, sex, physicality, income, etc. A Galatis identity maybe someone’s main identity, or be in tandem with the other or many identities that one may have. As long as one is earnest and sincere in their desire and willing to put in the work of learning and living Galatibessus, they too can be a Galatis. If you are feeling so called, that could very well mean you.

What are some fundamentals of Galatîbessus?

A major component of Galatibessus is to live life in accordance with Assus (order, according to ritual, with connotations of sacred or universal law). What this means is to live in a way that is beneficial to the world, our communities, and ourselves.

Certain virtues help us to do this such as:

– Decos (honour)

– Raton (generosity, though this also means “grace” amongst many other things)

– Oigetocâriâ (hospitality)

– Uiridios (Truth)

– Luxtia (Duty)

– Trougocaradon (compassion, mercy)

There are more. These cover a few important ones. What it does not mean is following along with the “status quo” or being unquestioning. If the “status quo” is oppressive or unjust, it is not in line with Aððus. Therefore not in line with order. It is important to mention this as we often see people, and entire systems pervert morals to suit the powerful and not order. There is no order without Uîrolaniâ (Justice).

An absolute fundamental would be learning of Gaulish history, customs, and culture. With a focus on learning what is right to bring forward and make applicable to our own time, and what is best left in the Iron Age. Though it’s important not to fall into presentist thinking. The Gauls were human, fallible, and made mistakes. Contemporary societies are no different. We still often grapple with problems today that they did. Often making the same mistakes, sometimes worse ones. In this case, it is important to remember that the Gauls of the past interacted with a very different set of material conditions than we do, and vice versa.

Just as there are contemporary ideas that would likely have improved things for them (technology notwithstanding), they, too, extolled virtues that would be beneficial for us today. Good judgment and a solid material analysis helps us identify which of those virtues are timeless (hospitality, honor, courage, right speech), and which are best left in the Iron Age (such as patriarchy and ableism). Conversely, their virtues can also reinforce that some contemporary ideas are dangerous, that many preconceived notions of Western thought ought to be challenged and fought (examples: white supremacism, LGBTQ+ phobias, and Western chauvinism).

Through careful application, we can aspire to a vibrant and positive set of customs that are helpful to us today, as opposed to reactionary or romanticist thinking. As tradition is not unmoving or unchanging. This can be seen in many cultures today that remember their cultural roots while also partaking in contemporary societies.

Some examples are things like the revival of material culture, using forms of Gaulish language, and working on newer projects such as myths and constructing practices for different aspects of life.

Bessus Nouiogalation Q&A

(For an audio reading, in English — read by Caromâros Caitogabros — click here.)

About Bessus Nouiogalation

Bessus Nouiogalation (Custom of the New Galatîs) is a Galatibessus tradition. Galatibessus is the Gaulish inspired revivals of custom, culture and religion, which are both intricately intertwined and inseparable. There are many faces of this, with many different intentions. The goal of the work here is to give those interested a foundational set of traditions with a focus on establishing Galatis identity.

Many people out there feel a lack of positive identity, one not tied to colonialism or racism. Finding Galatibessus has been a great help to us. We hope that by sharing our works that together, we can establish a positive identity that is also rooted in a cultural tradition that helps us to reconnect with our roots. Those who seriously wish to participate in Galatibessus, or BNG in particular, and practice are fellow Galatîs if they choose to identify as such. Regardless of any other identity, they may also have.

Just as blood did not make a Gaul in the past (notice how Gauls ceased to exist as such but do have genetic descendants worldwide), and genetics as we know of them now were unknown in the past, they have absolutely no bearing on who can be in Galatibessus. Much less who can worship the Dêuoi (Gods). Genetics do not determine culture, and cannot, shall not determine who is a Galatis. Millions, probably billions likely have at least one Gaulish ancestor anyway. Gaulish identity was determined by culture, religion, and language. So there is no moral or logical reason to exclude anyone by genes.

This is not to minimize the historical impact of the Gauls (mainly in France, also in Switzerland, Belgium, southwest Germany, and many other places in Western and Central Europe all the way to Turkey, in fact). We are interested in a modern form of Ancient Gaulish identity, not in co-opting the modern identities of people living where the Ancient Gauls once did. Some individual Galatis may, but it is not the focus of BNG, or Galatibessus.

Galatibessus does have parameters. It is Polytheist and Animist, meaning we worship many distinct, and individual Ancient Gaulish gods, and see all things as having spirit. We believe that the Dêuoi are real and interact with them through gifting and offering in ritual. As well as prayer, meditations, and other spiritual experiences. Some may also worship foreign deities, and that is okay. Other kinds of spirits, beings, and ancestors (Gaulish and not) are also worshipped or otherwise engaged with in various ways.

What is Bessus Nouiogalation?

Bessus Nouiogalation is a Galatibessus tradition. Galatibessus means “Galatis Custom”, which is focused on the historical language known as Gaulish, the material culture from what is known as the La Tène archeological period, from which the people that spoke this language emerged. Roughly 450 BCE – 50 BCE. As well as the worship of beings collectively referred to as Dêuoi. Dêuos is the singular term. The Dêuoi of course, are those named in that very same Gaulish language.

We seek to create a stable cultural and religious revival. A New Galatis tradition that remembers and learns from the past, but is not limited to it. So while the focus is on a specific period of time, elements and influences from other times, cultures, and places can also be found here to varying extents. The main focus is simply what is prioritised, but it is not exclusively such.

None of this is meaningful if it cannot apply to everyday life. Due to this, we focus much on our Îanoi (virtues). There is also much focus on culture. Historically, and amongst many peoples currently, culture touches all areas of life. Bessus Nouiogalation seeks to do this. This site is hopes to share the content to help this tradition along. In the hopes that it will inspire those interested to be a part of it.

We also hope it helps provide an alternative and resistance to white supremacist “Western” culture. Obviously, this cannot be done by simply practicing Bessus Nouiogalation. But hopefully we can help provide cultural and spiritual support for those involved to engage in the physical, political, ideological, activism to help fight white supremacism, and its fascist, racist, imperialist, and capitalist nature.

So… 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 is a Gaulish word meaning “custom, practice”. This is a common word used on this site to describe various practices. Tegobessus “house custom” is an example, which are customs of the household. Noiuos means “new”, the final “s” is dropped when combining two words. Galation means “of the Galatîs”, “Galatîs” is plural for “Galatis”, which is Gaulish for “a Gaulish person”. So, Bessus Nouiogalation means “Custom of the New Galatîs”.

We use Galatis instead of Gaul as it is a Gaulish word, helping us differentiate chronologically later usages of the term “Gaul”. As that term was in use long after the language, material culture, and worship of the Dêuoi ceased to exist. We are trying to be a toutâ (people) in some way, and a people need a language. So we use a form of reconstructed Gaulish (Nouiogalaticos) to the best of our abilities when we can, or at least can get away with it. This is why you will see a lot of articles titled in this language, and why such terms are often used. So, it isn’t to show off.

You’re not “folkish” are you?

Bessus Nouiogalation is not only not folkish, we are anti-folkish. As well as antifascist. We oppose fascism, racism, misogyny, and any anti-LGBTQIA+ positions. We also oppose capitalism, classism, ableism, and all other types of bigotry. In time, we also hope to make the content on the site more accessible to folks who may have issues with traditional text reading.

Bessus Nouiogalation is about building a positive identity. An attempt to provide an identity that is not tied to imperialism, colonialism, or hate. Anyone who is called to Bessus Nouiogalation who does not support the above listed things we oppose, and feels a calling to be a Galatis, is welcome.

Surely there are some conditions?

Yes, there are. For example, the Dêuoi are not only real, but distinct individuals. Just as you and I are distinct people. We may have some things in common, but you are you, and I am me. We are not interchangeable. We are not different versions of the same person. So it is with the Dêuoi.

The Dêuoi are mysterious, and it is possible that learning of worshipped beings who have some things in common with ours can help us understand the Dêuoi. However, that does not make them the same as another. Things about Zeus or Thor might help us understand Taranis better, but He is still Taranis, Zeus is Zeus, and Thor is Thor.

Foreign worshipped beings are not simply different versions of ours. Nor are ours simply different versions of theirs. It is absolutely fine for a Galatis (Nouiogalatis or otherwise) to worship beings foreign to us as well. Or for someone in another custom or religion to worship the Dêuoi. There is also no reason to disrespect foreign worshipped beings, especially if we would ask others to respect ours.

There really isn’t much by the way of restrictions or taboos. 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.

Is this the only legit way to be a Galatis?

Certainly not. There are many ways to be either of these things, and as it should be, we are all free to decide what that means to us. Bessus Nouiogalation exists to provide a structure, culture, and identity to those who want it. Not to force anyone to be a part of it.

The material on this site was developed by Bessus Nouiogalation, but is free to use. One can use, adopt, adapt in part, full, or not at all. We will know who is one of us by what they do. And if you’re not one of us, that’s okay. We hope there might be some things that you find useful here, but if not, that’s okay too.

How much, if at all, one chooses to participate is up to them. We’re not, and have never claimed to be the “one true way”, and we never will. Some folks choose to align with a tribal identity, focusing on only one group of Gauls historically, and that’s fine. Others choose a Galatis identity that is newer like this one. There’s room for all.

Why the political stuff?

If one doesn’t wish to be a part of something that opposes racism, fascism, capitalism, imperialism, and the other ills of the world, then feel free to stay in the over culture (or at least stay away from us). As it already promotes those things. You don’t have to be a full time activist to be here. However, understand that it is good and right to fight those things, and take part in that if you can. This is not a place for bourgeois escapism.

So all of the material is free to use?

Sure. Now, don’t take credit for it if you didn’t do it. But yes, it’s free. Also, a link back is appreciated if you can manage. Especially “pingbacks” as it allows links you use to be up to date, since sometimes information gets updated.

Can one join Bessus Nouioglation if they also are part of other groups or have other practices?

Yes. While Bessus Nouiogalation has a very specific set of foci which it fully intends to maintain, all a member has to do is practice it. If they practice anything else, or a part of other groups or organisations, that is not a problem. We do not seek, nor have we ever sought to regulate what people practice. Many of our own group’s membership are part of other customs, practices, religions, etc either in syncretic or multi-traditional fashion.

The only caveat is that regarding right wing groups. Anyone in a right wing group of any kind is barred from Bessus Nouiogalation. Including fascists, and those who collaborate with them. There are also groups that are particularly toxic out there, and have a poor reputation. As that is subjective and fluid, we simply try to see if a prospective member is of good character.

Are you Pagans?

Some of our membership would identify as Pagans without a doubt. However, Bessus Nouiogalation does not identify as a Pagan organisation. Nor is it involved with the “Polytheist movement” (though we are certainly what people would call polytheistic and animistic in belief). However, some members of Bessus Nouiogalation certainly are.

As such, an individual in Bessus Nouiogalation may identify with Paganism, or the Polytheist movement within it. Organisationally, however, we maintain our independence. So the answer to that question is personal as opposed to organisational. A member of Bessus Nouiogalation is a Nouiogalatis. Whatever else they may also be is up to them. (Obvious exception regarding again, allegiance to right wing groups or ideologies.)

Cingos Ammanês (Calendar)

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

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

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

All the Gauls assert that they are descended from the god Dis, and say that this tradition has been handed down by the Druids. For that reason they compute the divisions of every season, not by the number of days, but of nights; they keep birthdays and the beginnings of months and years in such an order that the day follows the night.
Julius Caesar in The Gallic Wars states (Caesar, DBG 6.18)

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

The mistletoe, however, is but rarely found upon the robur; and when found, is gathered with rites replete with religious awe. This is done more particularly on the fifth day of the moon, the day which is the beginning of their months and years, as also of their ages, which, with them, are but thirty years. This day they select because the moon, though not yet in the middle of her course, has already considerable power and influence; and they call her by a name which signifies, in their language, the all-healing.
Pliny Natural History 16.95

Over The Moons

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

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

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

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

The Months

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

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

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

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

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

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

Usage

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

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

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

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

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

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

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

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

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

Eludêuoi Galation

Written By Suturcos

In nemê, uerbitû, coetic andernos
Elus Dêuoi atrebânt ollocomariâ
In nemê, uerbitû, coetic andernos
Elus Dêuoi rodînt eiononos textiâ nos
In nemê, uerbitû, coetic andernos
Eiâ arcînt textiâ ansonon coetic anse

Ogme, Senatîr Galation, cintus ansonon
Mâros in labî, nertê, etic in uissû
Sirona, centusirâ eni nemê, uoberiâs
Sistâi entar noxtion etic dîus
Lugu, nemnalîtar latis, serxetar ollon
Gaisos in lamî, ollos cerdâs uidras

Tarani, Tigernos Nemi, delges louceton
Anegestû ollos, etic uedes nîs uîridin
Epona, Riganâ Bitous, eporediâ cingetâ
Entar bitoues, delgestû dagodagrus
Mapone, Mapað Leuci, selgouiros
Brictodêuos, lanos segi etic noibianton

Catubodua, uedes orxtocingetoi
Con sueson etanîs, ênt magû anextlon
Sucelle, delges textiâ Litauiâs ollû
Aminos uarinodoniâ, ordos in lamî
Nantosuelta, blatoues magi melissiâs
Textiâ elus beres ollon Antumnû

Brigindonâ, Mâracingetâ, catuâi brunion
Congaisû etic cladiû, namantes cedont
Carnone, delges agesilon etic brigon
Sistâi tê in treuerê dubnos in caitê
Suleuia, Riganâ Aidulegios, noibotenâ
Uedestû etic meððu tegos dagos

Matrona, Drunâdubriâ, delges bituiton
Rodâma sueson textiâ nantun etic maglon
Belinê, segos leuci, nertus britiâs carbic
Anegestû contrebiâs etic slanosagies
Rosmertâ, Riganâ Corii, Marâuelitâ
Appisetû antar toncetiâ olli

Camule, carnoi molti, cladios in lamî
Scîestû namantes, suergos, etic obnon
Artiu, Matîr Artonon, maros in nertê
Duces artoi etic ollos au dubnû giamû
Esu, Matodêuos, etic maros in catû
Rodî uissus to doniâ sagiontio

(Rough Translation)

The Many Dêuoi of the Galatîs

In the sky, on the earth, and also below
Many Gods inhabit all places
In the sky, on the earth, and also below
Many Gods give their gifts to us
In the sky, on the earth, and also below
They ask gifts of us in return

Ogmios, Ancestor of Galatîs, first of ours
Great in speech, strength, and wisdom
Sironâ, first star in the sky, of the well
You stand between night and day
Lugus, celebrated hero, loved by all
Spear in hand, all skills known

Taranis, Lord of the Sky, you hold lightning
You protect all, and lead us to Truth
Eponâ, Queen of Earth, horse riding warrior
You go between worlds, you hold good earth
Maponos, Child of Light, hunter
Magic god, full in energy and youth

Cathubouâ, you lead the slain warriors
With your wings to the blessed plain
Sucellos, you hold gifts of Earth for all
Friend of the commoner, mallet in hand
Nantosueltâ, sweet flowers of the field
Many gifts you bring from Antumnos

Brigantiâ, great warrior, you guard the hill
With spear and sword, enemies fall
Carnonos, you hold wealth and power
You stand in the deep crossroads in the woods
Suleuiâ, Queen of the Hearth, sacred fire
You guide and govern the good home

Matrona, swift waters, you hold life
You give your gifts to the valley and plain
Belenos, energy of the light, strong of body and mind
You defend the cities and heal
Rosmertâ, Queen of the Warband, Great Seeress
You see into the fates of all

Camulos, horns of the ram, sword in hand
You cut (down) enemies, disease and fear
Artionis, Mother of Bears, great in strength
You lead the bears and all from dark winter
Esus, wise god, great in war
You give wisdom to those who seek

Îuoi (Holidays)

Jump to the list of Îuoi (Holidays)

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

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

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

In the history of the calendar, the length of an age, or where the calendar completed its cycle, went from 30 to 25 years as time went by. As the Metonic cycle is the most accurate as far as lunisolar timekeeping goes, as without it, there is quite an eventual drift. It seems to be a good borrowing. This puts the calendar’s full cycle at 19 years. Remembering that the calendar was originally in a temple to Apollo, who was said to make a journey to the land of the Hyperboreans (a mythic people who lived “beyond the lands of the Celts”) every 19 years. So, it’s far from the least plausible leap.

By retaining the names of the months and being able to keep up with the same methodology of a lunisolar calendar, we see a synthesis of retaining the old while being able to adapt and borrow as the Gauls themselves did.

So, with that reference noted, we should also say that even without the Metonic adaptation, the holidays are still in the same time range. Though the purpose of this article is not to discuss the calendar, we wanted to give some background into the frame of reference we use for the holidays. What we see when looking at the calendar is that there are several points in the year where the notation ‘IVOS’ is attached to several days in a row.

As Iuos notations cluster around certain times of the year, it can be assumed that they are likely holidays. It cannot be said for sure how long a given holiday was observed. As the clusters may point to a range of time in which it was acceptable to observe a given holiday. The pain with the Iuos clusters is that though they are consistent, they still show up in different months on the calendar throughout the years.

Though intercalations are involved with that slight distortion, the timing of the holidays themselves are actually completely consistent. So, on the calendar, the clusters will show up on one month or one other, two at the most. However, it is still consistent because these clusters are marked by one specific moon. In other words, an Iuos cluster may show up around 1 Simiuisonna one year, and near 1 Equos the next, but it will be the same moon in the lunar cycle.

The months start at the first quarter moon, in line with Pliny the Elder’s statement that the Gauls started their months six days after the new moon. This assumes a first quarter start, and a first quarter moon is easily visible. If this sounds confusing, and it did to me at first, it will be made clear now in this list of holidays. Remember that the moon is your friend. Without further ado, the holidays of Bessus Nouiogalation:

Sonnocingos Nouios “New Year” – This one needs the calendar linked above for reference. As it’s the first day on the calendar itself. 1 Samonios is the date most years. Whenever there is an intercalary month of Quimonios, it is 1 Quimonios.
Diios Nouiogalation “Day of the New Galatîs” – The Birthday of Bessus Nouiogalation always falls on is 9 Samoni.
Cintusamos “Start of Summer” – Always two first quarter moons before the summer solstice.
Samolitus “Summer Feast” – Always the first quarter moon before the summer solstice.
Trinox Samoni “Three nights of Samonios” – This one also requires the app linked above. Starts on 17 Samonios. Usually, the third quarter moon closest to the summer solstice. However, it can be on or just after it. No more than a week after.
Cerdolitus “Crafting Feast” – Third quarter moon before Cintumessus below.
Cintumessus “First Harvest” – Always two first quarter moons after the summer solstice.
Catus Alisiâs “Battle of Alessia” – Third quarter moon closest to the autumn equinox. Always 17 Ogronios.
Cintugiamos “Start of Winter” – Two first quarter moons before the winter solstice.
Giamolitus “Winter Feast” – Full moon closest to the winter solstice.
Adbiuos “To Life, Quickening” – Two first quarter moons after the winter solstice.
Uisonnalitus “Spring Feast” – Just after the new moon closest to the spring equinox.
Gregorian Holiday Dates for the Upcoming Coligny Calendar Year
Îuoi in Îanê (Holidays in Virtue)

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