Bessus Nouiogalation is a tradition that centers around the historical Gaulish language and material culture from the La Tène archaeological period, roughly spanning 450 BCE to 50 BCE. It also involves the worship of entities known collectively as Dêuoi, with Dêuos being the singular term, and these Dêuoi are named in the Gaulish language itself.
The primary aim of Bessus Nouiogalation is to establish a stable cultural and religious revival, creating a New Galatis tradition that draws lessons from the past while remaining open to influences from various times, cultures, and places to different extents. Though it focuses on a specific historical period, it embraces broader elements. Recognizing that the tradition must be relevant to everyday life, Bessus Nouiogalation places significant emphasis on its Îanoi (virtues) and cultural aspects. Cultural influence has historically been pervasive and touches all aspects of life, and the tradition seeks to honor this connection. We hope to share content to support and inspire those interested in being a part of this tradition.
A major component of our bessu 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. There is no order without Uîrolaniâ (Justice).
There are many different ways to express and live our Bessus, but the 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 bessus.
Comoinicaunos (being alone together)
comoinicaunos ā on
This is a concept rooted in our bessus, that embodies the idea of being alone together while sharing a collective worship experience. This distinctive interpretation of Gaulish Monasticism reimagines solitude as a means of connecting with both oneself and the divine, emphasizing the value of spiritual unity within a community. Comoinicaunos, invites individuals to explore a Gaulish monastic approach that celebrates the beauty of solitary devotion while remaining connected to a larger spiritual Touta. Comoinicaunos blends Gaulish worldview with the modern need for introspection and connection, offering a unique path that encourages both solitude and togetherness. This concept is a testament to the evolving nature of spiritual traditions, adapting to meet the contemporary needs of practitioners.
Comoinicaunos encourages individuals to embrace moments of solitude, whether through meditation, prayer, or contemplation. This solitary time allows practitioners to deepen their personal connections with the Deuoi.
Despite the focus on solitude, Comoinicaunos also highlights the importance of collective worship. Practitioners come together periodically to share their experiences insights, and to partake in communal rituals and celebrations. The concept fosters a strong sense of community support. Practitioners provide assistance, guidance, and mentorship to one another, enhancing the overall spiritual growth of the group.
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.
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.
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 Ammandelgaunon) provides the current year, which is year 11, as we start the year with Helen’s work which began in 2015. 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:
Coligny Month
Gregorian Approx.
Days
Notes
Samonios
May–June
30
First month
Dumannios
June–July
29
–
Riuros
July–August
30
–
Anagantios
August–September
29
–
Ogronios
September–October
30
–
Cutios
October–November
29
–
Giamonios
November–December
30
“Winter” month
Simiuisonna
December–January
29
–
Equos
January–February
29–30
Alternates to maintain lunisolar alignment
Elembiuos
February–March
30
–
Edrinios
March–April
29
–
Cantlos
April–May
30
–
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.
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.
Check out our Calendar app, which was created by Ucetion Ammandelgaunon. A big thank you to them for creating this for us.
Check the day, and don’t forget to keep an eye on the moon!
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.
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)
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 ÎuosGobanon. 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.
Bessus Nouiogalation 