Gaulish Polytheism – Bessus Nouiogalation

Tegobessus VI: 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.

Uediâs 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) This part can also be used to give offerings of praise to them. One does not need to ask anything from them.
- Argument – This is the reason you are calling the deities or spirits.
- Petition – Asking the deities or spirits to aid you.
Closing
- Thanking them

Uediâ Galatû Toutatî

Calling on the recipient
Uediomosnîs Galaton 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)

Adaððus aidoniâs

Aidonâ is the sacred fire, the hearth personified in the home or wherever the flame is present. For Bessus Nouiogalation Aidonâ is our Hearth Deuos.
Your hearth is anyplace your flame is, if this is a fireplace or a candle, your hearth is there.

Adaððus aidoniâs (Hearth rite) is central to Bessus Nouiogalation. Designed to be easy to follow with minimal steps. All members of Bessus Nouiogalation should do this rite at least once a week as this helps with Dêuocariâ (piety), Luxtiâ (duty), and Decos (honor). This strengthens one’s bonds within our Touta and the Dêuoi. As Aidonâ is present in all our homes, she connects us all.

Below is our Adaððus aidoniâs with an invocation to Galatos, our Toutatis. You can swap the invocations for other Dêuoi, and Regentiâ. A list of our invocations can be found here, and you can also deepen your devotion with our daily structure here. Find more about creating a sacred space and ideas on offerings here.

Glanosâgon (Purification)

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.)

Louceton (Lighting)

Light the Dagilâ(s) candle(s). The following can be said in either Nouiogalaticos or in your common tongue.

Dauiûmî aidun sondon Aidoniâs

I light this flame of Aidonâ

Demarcation (fixing the boundary) of our space happens with circumambulating (to circle on foot, especially ritualistically). Make a sunwise circle motion over the Dagilâ three times using Ponem (Mugwort) that you lite from the fire. We use Mugwort to facilitate a connection to Drus as it helps with cycles and to purify as it is a powerful calming herb for connection. If you can walk around the Dagilâ, do that. The reason for the three is to represent the three realms of Drus ( Albios, Bitus, and Dubnos). As you make your motions visualize Drus as its roots reach deep into Dubnos, its trunk stands tall in Bitus, and its canopy reaches into Albios as you now sit within its Nemeton. Why do this? Rites are an act of cosmogony, and our movement is a symbolic representation of this.
As you do this say:

Aidona, ei mediâ ixā inloucâtio, areuedaunâ tessin eri cammû andegenti. In aidû inloucâlû, areuedes namman.

Brâtun te inloucetû inedon caddon, an uêdiâs anson clinaontor.

Aidonâ you are the center that illuminates, bringing warmth since the beginning of creation. In your illuminating flame, you bring connection.

Thank you for illuminating this sacred place, may my prayers be heard.

Give an offering of incense or dried herbs to the flame. The flame and the Dagilâ represent Aidonâ.

Adgarion (Invocation)

At this point, you are invoking the recipient of the ritual. It is fitting to say kind things or describe the recipient(s) when you do this. We will offer an invocation to Galatos below.

Prayer Position
Why a Prayer Position, Our words are not the only part of communicating with the Deuoi. Our position of how we hold ourselves helps us communicate to the Deuoi; it also allows us to focus our thoughts, which affects our emotions. We start to communicate thoughts and feelings. All this helps to build a ritual structure.
Standing with elbows close to your side, your hand outstretched, and your palms up.

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

Invocation for the Toutais 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 to the Galatîs

After the offering or Request, take a few moments to kneel, bow, or sit and commune with the recipient(s).

Incoron
Slanon te
Bratûn te
Molâmos/Molâmî Galaton Toutaton
Iâmos/Iâiumî in tancê

Closing
Cheer to you
Thanks to you
We/I praise you Toutatis Galatos
We/I go in peace

Incoron (Closing)

Bratûn te
Molâmos/Molâmî Aidonâ
Iâmos/Iâiumî in tancê

Thanks to you
I praise you Aidonâ
I go in peace

Put out the flame by covering it or pinching it. Then take a moment of silence.

Pronunciation Of Nouiogalaticos

Purification

Glan-oh-lam-ahs
Glan-oh-bree-tus
Glan-ah-nat-ee-on

Lighting

Dow-yoo-mee eye-dewn son-don Eye-don-ee-aws
Eye-doh-nah, ey meh-dee-aw ick-aw in-low-cawt-yoh, ar-eh-weh-down-aw tes-sin eh-rih cam-moo an-de-gen-tih. In eye-doo in-low-caw-loo, ar-eh-we-dehs nam-man
Braw-toon teh in-low-keh-too in-eh-don cad-don, ahn way-dee-ahs an-son clih-nah-on-tor.

Invocation

Oo-wed-ee-oh-mos / Oo-wed-ee-oo-me Ga-la-ton Tow-ta-ton
La-tis tow-tee-yas
Ner-tos urr-ee-to-ser-gee-oh
Wer-nos an-son
An-e-guess-too-nis et-ic ro-dee-ess-too tan-kon
Roe-da-me add-at-us et-ick brat-oon tayAddatus (Offering) Arcimâs (Requests)
Incoron (Closing)

Slan-on tay
Brat-oon tay
Moe-law-me Galaton Toutaton
Ee-eye-oo-me in tan-kay

Incoron (Closing)

Brat-oon tay
Moe-law-me eye-don-ah
Ee-eye-oo-me in tan-kay

Coligny Calendar Based Daily Rituals

Amongst many different customs there is the notion of the daily offering. These are generally small offerings, said with a humble prayer, invocation, etc. The advantage of doing such rites is that it makes dêuocariâ (piety) a habit.

To quote Aristotle:

“Excellence, then, being of these two kinds, intellectual and moral, intellectual excellence owes its birth and growth mainly to instruction, and so requires time and experience, while moral excellence is the result of habit or custom.” – written in ‘Nicomachean Ethics, Book II’

While it wouldn’t be correct to say that we developed the idea from this quote, it is quite fitting and the premise agreeable. When we can make our Îanoi (virtues) habits, we are more likely to stick to them. Doing so is incredibly important, as it means we are being good community members, and being right with ourselves. Furthermore, they are actions which are pleasing to the Dêuoi (worshipped beings).

In order to do this, to make the îanos (virtue) of dêuocariâ (piety) a habit, we devised a working system. We asked ourselves, “What kind of setup of daily rites may have made sense to a citizen of a Toutâ (nation, tribe)?”

In doing so, we looked to the most well known piece of Gaulish timekeeping — the Coligny Calendar, which you can read about here. From it, we were able to devise a methodology for daily adaððoues (rituals). We also aimed to keep the structure reasonably simple. It has the happily coincidental byproduct of helping one remember the current Coligny Calendar date.

This structure applies to all months but there will be one difference between 29 and 30 day months that will be discussed later on. As this is a BNG setup, it should come as no surprise that each of our Toutâdeuoi (deities of a group/tribe/nation) are represented with a day each. For more on our Toutâdeuoi, as well as uediâs (invocations) for each, a treatise on them is available here.

The Breakdown

We use the Coligny Calendar app, designed by Ucetion.

Without further ado, from the beginning of the month, our structure is as follows:

Day:

1 – Ogmios (Ancestor of the Gauls)

2 – Toutatis (Guardian of the Toutâ)

3 – Suleuiâs (Good Guides)

4 – Materês (Knowers of fate, life givers)

5 – Regentiâ (ancestors)

6 – Dêuos of your choice.

7 – A “free space”. Any of the Dêuoi, or none. Though the former is strongly recommended. Also useful if there is a previous day that one missed.

This cycle repeats for days 8-14. Thus we arrive at the middle of the month.

15 – Carnonos (Way opener, guardian between worlds)

After which, the cycle of the first 14 days repeats. Which covers days 16-29. This means on day 30, another offering is given to Carnonos. However, if the month is only 29 days, Carnonos (unless one chose to give addatus, that is, offering to him on day 7, 14, 22, or 29) only gets one offering in that month.

This isn’t done as an intended slight against revered Carnonos, of course. In fact, we may recall that 30 day months which are marked matis (good, favourable, complete) and anmatis which is the opposite of matis. That space wasn’t made for the ever honourable, wise, and great Carnonos may be part of what makes 29 day months anmatis indeed!

A Few Potential Questions

All said, this schematic may raise questions. Such as: “What about Bituatîs (land beings)?” To which it can be said that generally these adaððoues (rites) are done indoors. Though indeed it could be possible to offer to them indoors, it is generally encouraged to meet them in their domains. This, and taking into account that the Gauls knew of cooler winters, and many places of very cold ones. As such, we didn’t want to put it on anyone to make such a trip in inclement weather when it may be unsafe.

Another salient question is “What if one wishes to do more than the amount of offerings in the structure? Or gives worship to more Dêuoi than the structure accommodates?” To which, it’s worth mentioning that what we’ve done here is merely provide a baseline. One can always do more. Those who do undoubtedly will easily be able to figure out a pattern that works for them. Whether it be multiple adaððoues in the same day, or simply offering to different Dêuoi on the two more open days.

Lastly, in the last two days of the seven day structure, one doesn’t have to stick to the same Dêuoi every week. It could be different Dêuoi each time. The free spots allow for either a set aside space for devotional relations, or a chance to build new relationships. Suiting both those with more and less experience in Galatibessus (Gaulish Custom).

Conclusion

The purpose is to build a habit of deuocariâ (piety). To this end, we introduce this Gaulish inspired method to carry out daily offerings, using a uniquely Gaulish calendar to do it. In doing so, it’s a way to both bolster our relationships with the Dêuoi, and strengthen Bessus (custom). This is a way to get started.

A simple offering suffices for these daily rites. One suggested item to offer would be incense. It’s generally accessible, affordable, and generally considered a good offering. Another recommendation would be to work these adaððoues (rituals) into one’s daily routine. When one wakes up, before one goes to bed, or after a bath or shower. Tying them to something else one does daily is very much helpful.

Earlier in this article, we provided both background and Uediâs (invocations) for Toutâdeuoi. For a selection of more widespread Dêuoi, we provide some Uediâs here. With all of this, one has all of the information they need to start. We hope that within, we have provided a methodology that allows one to make a habit of piety.

May the Dêuoi look favourably upon the attempt, and may they give blessings to you all.

** A special thanks to one of our Sentiiâ, Rianorix, for her questions. And to all members of BNG who helped give shape to the idea of the Coligny Calendar based adaððoues.

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.

Tegobessus I: Sacred Space

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

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

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

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

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

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

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

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

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

Purify the sacred space

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

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

Uediumii Nemetonan
(I invoke Nemetonâ)

Donâ anton
Dah-nah an-ton
(Lady of the Borders)

Uernâ caddî
Woh-man-yah cad-dee.
(Guardian of the Sacred)

Delgaunâ Marâ
Del-gow-nah maw-rah.
(The Great Keeper)

Rodâi caddion uentî, etic aneges uritto duscâxslûs
Roh-daw-ee cad-dee-on wen-tee, eh-tick ah-neg-es ew-ree-toh dus-cawck-sloose
(You give sacredness to the offering space, and you protect against bad spirits)

Datiomos addatun etic brâtun tei
Dat-yoh-mos ad-da-tun eh-tick braw-tewn tey
(We give offering and thanks to you)

[Addatus – Offering]

Arxiomos inedon sindon uregetorio caddon
Ark-yoh-mos in-eh-don sin-don oo-reh-geh-tor-yoh cad-don
(I ask that this place be made sacred)

Slanon tei
Slah-non tey
(Cheer to you)

Brâtun tei
Braw-toon tey
(Thanks to you)

Molâtâmor Nemetonan
Moh-law-taw-mor Nem-eh-toh-nan
(I praise Nemetonâ)

Uregetor
Ew-reh-geh-tor
(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 light (We light) this flame of Aidonâ.

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

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

Bratûn te,
Aidonan
(Thanks to you,
Aidonâ)

Take a moment of Tauson (Silence).

Îuoi (Holidays)

Jump to the list of Îuoi (Holidays)

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

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

For reference sake, we use the BNG Coligny Calendar 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!

Sernis Bituion (Cosmology)

Within a developed worldview, there is often a presentation of cosmological concepts. Not to mention an enumeration of worlds. Though the number varies in various Indo-European cultures, three is a very common number. John Shaw, in ‘On Indo-European Cosmic Structure’ covers this very well. (The link shared is to academia.edu, free to sign up, and many articles are free as well.) Given that many other cultures had a three world cosmological structure at their core, it is not a stretch to assume this to be the case with the Gaulish peoples.

Those three worlds are Albios, Bitus, and Dubnos. A bit of explanation is required.

Dubnos is the Underworld, the Deep, and can relate not only to Mori (Gaulish for “sea”) but that which is under Bitus (the world in which we live). Under lakes, streams, caves, you name it. That which is under the Earth, home to Andernadoi (chthonic) beings. This includes not only Dêuoi of Dubnos, but at least some Rogentiâ (Ancestors), and other spirits. Some benevolent (bestowing riches and fertility of the land), others malevolent. It is here that is the womb of Litauiâ (the Earth), as we come from it, and our bodies, at the very least, return to it.

Dubnos is associated with things Giamos — that is, darkness, chaotic, chthonic, primal, and of winter.

Bitus is our own world, which other than being the home of humanity, is home to a myriad of other beings. This is also the domain of the Litauiatîs (land spirits), which are Dêuoi and Spirits of the Earth. This includes deities tied to locations such as lakes, rivers, mountains, trees, forests, and at this point, if not before, cities. Bitus is acted upon both of the other worlds. Thus we get both order and chaos, to live and die, the turnings of the seasons, and influences from both of the other worlds. We are subject to the full experience of these cycles.

Albios is the upper world. It is home to Ueranadoi (celestial) beings. The Dêuoi and Spirits of Nemos (the Sky), live here. Generally, these are the beings that provide order, protection, and that which is needed for civilization. To simply classify them as benevolent or malevolent does them a bit of disservice, as it is their job to preserve order. However, through reciprocal exchange with Them, as with the Dêuoi of the other two worlds, They too, may return such gifts with Their benevolence.

Albios is associated with things Samos — that is, light, order, celestial, civilized, and of summer.

One can also posit something that links the Three Worlds. That would be Drus (the World Tree). Drus is, in this case, the axis mundi, or pillar of worlds. In this case, comparisons can be made to Yggdrasil in Norse mythology, or Mount Olympus in Greek mythology. The roots of Drus lie within Dubnos, the trunk in Bitus, with a canopy that stretches to Albios.

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