Tegobessus VIII: Îuoi (Holidays)

Holidays are not merely moments of rest or recreation—they are sacred turnings in the spiral of time, where the cosmos opens just a little more clearly to us. We call these days of observance Îuoi, and they help us mark the changes in season, celestial shifts, agricultural patterns, and mythic moments of our tradition. While no single fixed liturgical calendar is required in your house custom, holidays provide an excellent framework for developing both group and house customs. These customs build continuity, deepen familial and spiritual bonds, and allow the development of a unique culturally rooted mythos.

Trinox Samoni: The Festival of Three Nights of Samonios

Trinox Samoni is the only holiday explicitly named in the Coligny Calendar, the lunar-solar-based calendar of the ancient Gauls. The name translates to “Three Nights of Samonios,” and on the Coligny Calendar falls on 17 Samonios, which would be the third quarter moon around the Summer Solstice. Because this is the only explicitly attested holiday by name, Trinox Samoni holds a central place in most Gaulish pagan customs, including BNG. That said, it is understood that many Galatîs will celebrate it in their own way, depending on house tradition, climate, and personal relationship with the spirits and gods. Remember diversity is not a weakness—it is a living testimony to the adaptable, local nature of ancient Gallic religion. In this sense, we are all celebrating Trinox Samoni together, even if it looks different from hearth to hearth. You can read more about Trinox Samoni HERE.

The Coligny Calendar: A Framework, Not a Requirement

The Coligny Calendar gives us a fascinating glimpse into how the Gauls may have seen sacred time—tracking lunar months, intercalary periods, and special notations for mat (good) or anmat (not good) days. However, you do not need to use the Coligny Calendar to practice Gaulish Paganism. It is complex, occasionally obscure, and likely varied regionally even in its own time.

That said, it can be a fun and meaningful tool for those who wish to align their practice with the historical rhythms of the Gauls. Using it can help cultivate a sense of cosmic rhythm, and it invites deeper reflection on how time and sacred observance intertwine. As you have gathered from our site, we in BNG use the Coligny Calendar to mark our days.

Creating House-Based Seasonal Mythology

In BNG, we deeply encourage the creation of household mythology and seasonal storytelling that lives along with the Bessus of BNG. This practice roots your home in sacred time and gives personal meaning to your observances. This isn’t about inventing deities (though you can honor lesser spirits or ancestors this way)—it’s about telling the story of the seasons through the values, land, and spirits that shape your household’s life.

Here are some ways to begin building your house custom:

Reflect on your local climate and ecology. When do the trees bloom? When do the birds leave or return? Let the land itself inform your spiritual rhythm.
Establish a mythic pattern: is your year shaped by a journey, a sacred marriage, a battle between light and dark, a weaving of the worlds?
Use local or ancestral figures. Perhaps an ancestral hero blesses the home each spring, or a house spirit brings the cold in winter only to be banished with warmth in the spring rites.
Mark solstices, equinoxes, or cross-quarters with rituals, feasts, and stories that evolve over time.

Over time, these stories can become ritualized, forming the backbone of your household observances. These do not replace the dêuoi or BNG festivals and holidays—but complement them, anchoring the divine into the specific soil of your life.

A Living Calendar for a Living Religion

In total, the calendar of BNG is a fusion of the old and the new. It honors what we know of the past—like Trinox Samoni—while giving space for Uindonnâ (inspiration, Awen) to guide us in forming new expressions. Whether you follow the Coligny Calendar closely, use the solar cycle, or establish your own hybrid, the core of the practice remains: to celebrate the cycles of life, death, and rebirth in harmony with the Dêuoi, Regentiâ, and Dêuoi Dumnosê.

Closing Reflection

To celebrate the Îuoi is to pause and rejoin the sacred web. In Bessus Nouiogalation, this means cultivating rituals that make meaning from season and story alike. You do not need to do it perfectly. What matters is that you do it sincerely. Whether with a fire on the longest night, an offering at first planting, or a tale told every harvest, your holidays help weave your place into the larger song of the cosmos.

On the Toutâdeuoi

Anonymous – Toution

First is Ogmios, whom we honor as the great spiritual ancestor of the community—wise of word, strong of spirit. I see him as a divine father, the one who guides us with the golden chains of eloquence.

Toutatis Galatos is BNG’s guardian, the protector of our people, born of Ogmios. He watches over the tribe with steadfast care, standing at the heart of our shared path.

The Suleuias walk beside us as the seers and soul-guides of the community. They bless the hearth and help steer the course of our decisions with wisdom and grace.

The Materes are the deep forces of fate, weaving the threads of life and time. Yet like Galatos, they, too, are guardians—ever-present among the people and the land.

The Regentia are the honored dead—not just our ancestors, but the noble ones of memory. Their names echo through time, like Ambicatus, whose legacy inspires and shapes our steps.

Celtînâ is the radiant mother of Galatos and the beloved of Ogmios. She stands as the first mother of the Galatis, strong in valor, shining with beauty, a living image of the virtues our people hold most dear.

Carnonos, last in this honored line, is keeper of the threshold and opener of the rift between the worlds. To him, we give respect, for through his ways, we walk from this realm to Antumnos.

Dis Pater in Bessus Nouiogalation — A Gaulish Interpretation of the “Rich Father”

Branos Carnutodrûidion. Gaulish Polytheism. Gaulish Paganism

Written By Branos Carnutodrûidion/Urādos – Gutuatir of BNG

Dis Pater, meaning “Rich Father,” is a mysterious and ancestral god mentioned by Julius Caesar, who wrote that “all the Gauls claim descent from Dis Pater.” But Caesar never told us who this god was.

While “Dis Pater” is a Roman term, in BNG we do not equate it with the Roman god of the underworld. Instead, we interpret the phrase as Caesar’s attempt to capture a native concept.

In Roman tradition, Dis Pater is a god of the underworld, wealth, and ancestral lineage — often associated with Pluto or Hades. In the Gaulish context, however, the identity of Dis Pater remains unclear. Scholars and practitioners have linked him to gods like Sucellos, Taranos, Ogmios, Carnonos, or even mythic ancestors like Celtus. Each carries a piece of the mystery.

In Bessus Nouiogalation (BNG), we don’t claim to know exactly who Dis Pater is. Instead, we recognize him as a sacred role, a divine mystery that speaks to ancestry, transition, and cosmic order. Dis Pater is not one god but a function filled by many — or by one whose name has been lost to time.

Ultimately, we believe each soul may come to know their own Dis Pater — the one who walks beside you in silence, who guides your soul between worlds, and who whispers the ancient truths that shape your path.

As mentioned above in Commentarii de Bello Gallico, Julius Caesar wrote that “all the Gauls claim descent from Dis Pater.” It’s a cryptic and powerful statement — one that has echoed down through the centuries and become a source of speculation, reconstruction, and inspiration among modern Gaulish pagans.

Who was this Dis Pater, this “Rich Father” of the Gauls? Is it Ogmios, Celtus, Sucellos, Smertrios, Carnonos, or Taranos?

All these have been discussed as the Dis Caesar may have meant. Why? Because each bears a connection — through iconography, etymology, or mythic function. I won’t dive into the academic weeds here (perhaps on my personal site), but instead offer how Bessus Nouiogalation (BNG) sees it.

In BNG, we choose not to pin down this ancestral god with a single identity. We do not say who the Gaulish Dis Pater is, because we do not believe he can be fully named. To do so would be to close the door to mystery, and in BNG, mystery is part of the sacred order of things.

Instead, we hold space for several figures who might reflect the role or radiance of this hidden Dêuos — not one name, but a constellation of them.

These are not contradictions. They are facets.

Ogmios: The Father of the Gauls

In BNG theology, Ogmios is honored as the Father of the Gauls. He is the god of powerful speech, binding his followers not with chains of iron, but with chains of golden words. A god of wisdom, silence, endurance, and radiant strength — he leads not through fear, but through persuasion and insight. Ogmios is not just a god of eloquence — he is the one who calls the tribes into being. He teaches, names, and guides. He sets the tone for our shared ethos: to live with honor, wisdom, and clarity, even in silence.
As the divine father, Ogmios doesn’t thunder — he whispers truths that shape nations.

He may be Dis Pater as the one who calls us into being, who names the tribes, and binds us in golden truths.

Galatos: The Divine Ancestor

We recognize Galatos as a mythic figure central to Gaulish identity — our culture hero and divine ancestor. Galatos, in BNG thought, is not a historical figure. He is a mythic construct, born from multiple streams of lore and gnosis:

From the Greek Celtus myths, in which a legendary son gives rise to the Celts.
From the martial and protective powers of Smertrios, a god of strength and battle.
From the communal, rooted spirit of the Toutatis — the tribal protector and embodiment of the people as one.

He may be Dis Pater as the first of us, born of the land and tribe, carrying the spirit of our people forward.

Sucellos: The First to Enter Dumnos

We also see Sucellos as deeply entwined with this mystery — though in a more veiled and liminal role. In BNG mythopoesis, Sucellos is one of the first to pass into Dumnos, the Deep — and then into Antumnos, the Otherworld, the Ancestral Realm, the place of mystery and return. He is “the Well-Hidden One,” a god of quiet fertility, fermentation, and transformation. While his name may literally mean “the good striker,” we also reflect on kel- as “to hide,” and see in him the Keeper of What is Secret. Sucellos is not the father of the Gauls in a literal sense. He is the first ancestor — the one who precedes descent, who holds the memory of what came before, and who carries the keys to what lies beyond.

He may be Dis Pater as the hidden one, the first to pass into mystery, who waits for us in the deep places beyond life.

Carnonos: The Liminal Lord

We recognize Carnonos as a Dêuos of liminality and movement, one who dwells at the edges — of civilization and wilderness, of life and death, of seen and unseen. He is a guide, a guardian, a traveler. In BNG thought, Carnonos is not merely a forest god, but a keeper of transitions, a psychopomp who can move between this world and Antumnos, the Otherworld. His antlers crown him as one who listens beyond speech, who leads without words. He is flanked by animals, rooted in place, yet always moving through thresholds.

He may be Dis Pater as the one who walks between worlds, helping us cross when we must — and guiding us back when we are lost.

Taranos: Bringer of Virtue and Cosmic Order

Taranos is the great celestial Dêuos in BNG — the one whose thunder reminds us of the power of virtue and the need for cosmic balance. We honor him not only as the god of storm and sky, but as the one who maintains the order of the world through the gift of the Îanoi — the virtues. His mythic triumph over the serpent speaks to his role in shaping and protecting the structure of reality, setting boundaries between Samos and Giamos, between life and death, peace and chaos. The wheel is his symbol — ever-turning, many-spoked, always whole. Through it, Taranos teaches that strength lies in balance, that storm brings both destruction and renewal.

He may be Dis Pater as the giver of law, of structure, of insight — the thunder that wakes the soul.

The Dis Pater as a Sacred Role, Not a Single Being

So who, then, is the Gaulish Dis Pater of our bessus?

In Bessus Nouiogalation, we say this:
He is not a Dêuos of one name — he is a sacred role, a sacred function, a mystery.

He may be Ogmios, whose golden chains bind hearts to truth.
He may be Galatos, the first of us, born of strength and tribe.
He may be Sucellos, the smiling god who walks unseen into the Otherworld.
He may be Carnonos, guiding us through the veil.
He may be Taranos, striking thunder into our bones to awaken us.
He may be all of these — or none of them.

Conclusion: In the Silence, the Father Speaks

Each of the Deuoi has a sacred function in the cosmic order of things. For us, it’s about your own relationship to that deeper presence. The Gaulish Dis Pater remains unnamed in our tradition — not out of vagueness, but out of reverence. To name is to limit — and this god is too large, too deep, too intimate to be held in a single form. Each of us may encounter him differently — and that, too, is sacred.

In Bessus Nouiogalation, we also honor that your Dis Pater may not be any of the Deuoi listed above. He/She/They may come to you as another figure entirely — a guardian, a guide, a Deuoi whose name has been lost or never spoken aloud. What matters is not the name, but the role — the sacred presence of a divine ancestor who shapes, shelters, and calls you home.

BNG makes space for that mystery, too.

Tegobessus III: Adgarion (Invocations)

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.

One can find our Adgarion (Invocations) here.

Adgarion Breakdown

Calling on the recipient
- 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) 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)

Tegobessus II: Addatus (Offering)

There are many things one can offer the Dêuoi. We usually give an alcoholic beverage—wine, cider, mead, or beer—but if you can’t be around alcohol, whether because you’re underage or for personal, health, or recovery reasons, that’s perfectly fine. You can offer juice, sparkling water, non-alcoholic wine, or any other thoughtful beverage.

These are certainly not the only acceptable offerings. Whole milk, bread, or other foodstuffs are often appropriate. Incense and herbs are also important and often overlooked. The key is to be intentional. An offering doesn’t have to be expensive or elaborate—use good sense and offer what is sincere and meaningful.

This practice is not meant to be classist. Offer the best you can within your means. The love and reverence you bring will show. The Dêuoi are not closed off to anyone, regardless of economic condition.

It’s ideal to find something associated with the Dêuos in question, but anything clean, meaningful, and given with respect is acceptable. Remember—it’s the intention that matters most. Offerings are about building a relationship with the Dêuoi, not meeting a requirement. So don’t stress; connect.

After making your offering, take a moment to kneel, bow, or simply sit and commune with the recipient(s).

Datiesti uta dassân, datiûmî uta dassais
“You give that I may give. I give that you may give.”

Addatus — offerings — are acts of sacred gifting to the Dêuoi (Gods) and Senoatîs (Ancestors). These gifts are expressions of gratitude, praise, and reverence, rooted in the understanding that all things carry sacred worth and are deserving of honor.

At the heart of this is the principle of Cantos Roti, the Gifting Cycle, which fosters Sumatreiâ — a good and healthy relationship between us and the unseen world. In this cycle, we offer with open hearts, not as a transaction, but as an affirmation of respect and connection. In return, the Dêuoi, Regentiâ, or Bituatîs may offer their own gifts — insight, blessings, strength, or presence.

This is not about bargaining. It is about mutuality. Through Addatus, we participate in the ongoing conversation between our world and the divine, building a living relationship rooted in honor, reciprocity, and shared presence.

Adaððus Aidoniâs (Hearth Rite)

Aidonâ is the sacred fire, the hearth personified in your home or wherever a flame is present. She is our Hearth Deuos.

Aidonâ is a reconstructed hearth goddess whose name derives from aidus, meaning flame, fire, or ardor. This rite follows a structure widely attested across Proto-Indo-European religious traditions, adapted here for Bessus Nouiogalation. Your hearth is where your flame resides—whether a fireplace or a single candle—Aidonâ is there with you. Our Adaððus Aidoniâs, is designed to be simple and accessible. Members are encouraged to perform this rite at least once a week, as it strengthens your Dêuocariâ (Piety), Luxtiâ (Duty), Decos (Honor), and helps nurture Sumatreiâ (good relationship) as well as Cantos Roti (Gifting Cycle).

This rite helps your connection within our Touta and with the Dêuoi. Since Aidonâ is present in all homes, she unites us across our Touta.

Below is the Adaððus Aidoniâs with an invocation to Galatos, our Toutatis. You may substitute invocations for other Dêuoi or Regentiâ as you see fit.

A list of invocations can be found here.
Daily devotional structure can be found here.
Guidance on creating a sacred space and offerings can be found here.

1. Glanosâgon (Purification)

Wash hands and say:
Glanolamâs – “Clean hands”

Swipe your forehead and say:
Glanobritus – “Clean mind”

Swipe down your face with both hands and say:
Glananation – “Clean soul”
(Based on the belief that the soul resides in the head.)

2. Louceton (Lighting the Flame)

Light the Dagilâ(s) candle(s).

Gaulish:
Dauiûmî aidun sondon Aidoniâs

English:
I light this flame of Aidonâ

Demarcate your sacred space:

Demarcation (fixing the boundary) of our space happens with circumambulation (walking a ritual circle) to outline our space.
If you have mobility issues or no space, you can use your hand and circle over the flame.
Move sunwise around the flame three times, passing Ponem (Mugwort) lit from the fire.
Three represents Drus.
Mugwort is an herb of connection, used for purification, calming the spirit, and aligning oneself with the cycles.

Visualize:

Roots in Dubnos (below)
Trunk in Bitus (middle)
Canopy in Albios (above)

As you move, recite:

Gaulish:
Albios ux nos, Bitus ambi nos, Dumnos uo anse, exugriûmî in sindon mediolanon do legiû nemeti mou. Aidona aidus tou berait teððin eti leucetun, ac cei butâ tou anauâit comadberon anson.
datiûmî addatun sindon tei

English:
Albios above us, Bitus around us, and Dumnos below us. I enter this sacred center to establish my nemeton.
Aidonâ, may your flame bring warmth and illumination, enriching our communion.
I offer you this gift.

3. Gatekeeper (Optional)

The Gatekeeper mediates between realms. For BNG, Carnonos is our Gatekeeper, a guardian of thresholds and liminal spaces. Carnonos embodies chthonic and intermediary qualities, guiding transitions and ensuring safe passage between realms.

Gaulish:
Adgariomos/Adgariūmī Carnonon
Ancorios mantalon
Agios matos alami
Arxiomos/Arxiumi agnî eri adaððun sondon
Uêdiâs anson/imon cluâontor
Rodâmos/Rodâmî addatus etic bratun tê

English:
We/I call upon Carnonos
Opener of the ways
Wise guide of the herd
We/I ask for your guidance during this rite
May our/my prayers be heard
We/I give offering and thanks to you

Note: If you invoke Carnonos later in a main invocation, this step can be skipped.

4. Adgarion (Invocation to the Dêuoi)

Prayer Position:

Our words are not the only part of communicating. Our position of how we hold ourselves helps us communicate. It allows us to focus our thoughts.

Stand with your elbows close to your sides
Hands outstretched, palms up

Example: Invocation to Galatos, Toutatis

Gaulish:
Adgarion Galatû Toutatî
Adgariomos/Adgariūmī Toutaton
Latis Toutiâs
Nertos urittosergios
Uernos Anson
Anegestûnis etic rodîestû tancon
Rodâmos/Rodâmî addatus etic bratun tê
Addatus
Arcimâs (Optional)
Arcîumî ratobo Galatîs

English:
Invocation for the Toutatis Galatos
We/I invoke the Toutatis Galatos
Hero of the people
Mighty against disease
Our guardian
You protect us and give us peace
We/I give offering and thanks to you
Offering
Requests (Optional)
I ask for blessings from Galatîs

Commune:

Kneel, bow, or sit in reflection after the invocation and offerings.

5. Incoron (Closing)

Gaulish:
Albios ux nos, Bitus ambi nos, Dumnos uo anse,
nu adgabiûmî / adgabiomosnîs mediolanon sindon.
brâton tei, Aidona, are teððun etic leuceton.
brâton tei, Carnone, are ancoriaton mantalonon.
molâiûr / molâmor te.
exiâiûmî / exiâmos tancû.
eðði senâtun.

English:
Albios above us, Bitus around us, and Dumnos below us.
We/I now leave this sacred center.
Thanks to you, Aidonâ, for warmth and light.
Thanks to you, Carnonos, for opening the ways.
We/I praise you.
We/I go in peace.
It is done.

Circle the flame three times while reciting, then extinguish it by covering or pinching.
Take a moment of silence to honor the rite.

6. Pronunciation Guide (Nouiogalaticos)

Purification:

Glanolamâs → Glan-oh-lam-ahs
Glanobritus → Glan-oh-bree-tus
Glanaanation → Glan-ah-nat-ee-on

Lighting:

Dauiûmî aidun sondon Aidoniâs → Dow-yoo-mee eye-dewn son-don Eye-don-ee-aws

Gatekeeper:

Adgariomos/Adgariūmī Carnonon → Ad-gar-yo-mohs Car-no-non
Ancorios mantalon → An-cor-yos man-ta-lon
Agios matos alami → Ag-yohs mat-ohs a-la-m
Arxiomos/Arxiumi agnî eri adaððun sondon → Ark-yo-mohs ag-nee eh-rih ad-ast-oon son-don
Uêdiâs anson/imon cluâontor → Way-d-yaws an-son clue-aw-on-tor

Closing:

Iâmos in tancê → Ee-eye-oo-me in tan-kay

Bratûn te → Brat-oon tay

Molâmos Galaton Toutaton → Moe-law-me eye-don-ah

Tricaddontoi (Three Sacred Ways)

(For an audio reading in English click here.)

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.

Bessus Nouiogalation Daily Rites

Adgarion for Coligny Calendar Rites

Adgarion Ogmiû
Adgarion Galatû Toutatî
Adgarion Suleuiâbo
Adgarion Materebo
Adgarion Regentiobo
Adgarion Celtînî
Adgarion Carnonû

Coligny Calendar-Based Daily Rituals

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.

Common Questions

What about Bituatîs (land beings)?
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.

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?
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 open day. On the last open day 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 spot allows for either a set-aside space for devotional relations or a chance to build new relationships.

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 – Celtînâ (Mother of Virtue)
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 spot allows 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.

Adgarion for Coligny Calendar Rites

You can find the format of our rites HERE

Ogmios

Diioi I, VIII, XVI, XXIII
Days, 1, 8, 16, 23

Adgarion Ogmiû

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

Back to table of contents

Galatos

Diioi II, IX, XVII, XXIV
Days, 2, 9, 17, 24

Adgarion Galatû Toutatî

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

Back to table of contents

Suleuiâs

Diioi III, X, XVIII, XXV
Days, 3, 10, 18, 25

Adgarion Suleuiâbo

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

Back to table of contents

Materês

Diioi IV, XI, XIX, XVI
Days, 4, 11, 19, 26

Adgarion Materebo

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

Back to table of contents

Regentiâ

Diioi V, XII, XX, XVII
Days, 5, 12, 20 ,27

Adgarion Regentiobo

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 Regentiâ
We/I go in peace

Back to table of contents

Celtînâ

Diioi VI, XIII, XXI, XXVIII
Days 6, 13, 21, 28

Adgarion Celtînî

Adgariomos/Adgariūmī Celtînan
Cintumatir Galation
Cintus in nertê etic canî
Druticos in ollontobi
Matirmarâ Galation, uxelliâ aisson, ton boudiâ enatâssetnis
Rodâmos/Rodâmî addatus etic bratûn te
Addatus
Arcimâs
Slanon te
Bratûn te
Molâmos/Molâmî Celtînan
Iâmos/Iâiumî in tancê

Invocation for Celtînâ

We/I invoke Celtînâ
First mother of the Galatîs
First in might and beauty
Valourous in all ways
Great Mother of the Galatîs, pride of the ages, your glory begat us
We/I give offering and thanks to you
Offering
Requests
Cheer to you
Thanks to you
We/I praise you Celtînâ
We/I go in peace

Back to table of contents

Free Day

Diioi, VII, XIV, XXII, XXIX
Days, 7, 14, 22, 29
(Refer to Toutâdêuoi and Toutâregentiâ)

Carnonos

Diios XV, XXX
Days, 15, 30

Adgarion Carnonû

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

Back to table of contents

Ambi Exbiion Anson (About Our Symbol)

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, strength, force, fire, animating vigor.) which may explain the widespread prominence and depictions of them from Gaul and beyond.

However, a lonely turcos just wouldn’t do. Our homage to this sacred animal is accompanied by an interesting piece of an account related to Ogmios. Theorized by some scholars such as Ralph Haussler in ‘From Tomb to Temple: the Role of Hero Cults in Local Religion in Gaul and Britain During the Iron Age and Roman Period’ in this entry:

“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.

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