Tag Archives: Gaulish Polytheism

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.

Rite for Virtues

Gaulish Polytheism, Gaulish Paganism

This is for the Ambactos Rotî (Ambassador of the Wheel): Followers of the teachings of the Wheel of Îanoi and dedicate themselves to a life guided by these virtues. As our virtues are not just words on a wall they are actions that must be followed. They are spirits themselves.

This is not a rite like setting up a sacred space and all that no candles are needed no offers to give. As the offering is living with the Ianoi.

Stand or sit comfortably in front of the wheel or circle symbol. If you are out and about mark our symbol in the dirt or pour out water from your water bottle in a circle.
As you focus on the wheel, visualize it turning slowly, symbolizing the continuous cycle of virtues.

I call upon the Îanoi, invoking the wheel’s eternal motion, that their wisdom and strength may propel me forward on this sacred journey.

Dêuocariâ – Piety, I humbly embrace your presence
Luxtiâ – Duty, I embrace your call.
Uissus – Wisdom, I yearn for your knowledge.
Îanolabâ – Right speech, I honor your truth.

Doniocariâ – Compassion, I open my heart to you.
Oigetocâriâ – Hospitality, I welcome you into my life.
Raton – Generosity, I share my blessings with others.
Uiridios – Truth, I walk in your light.

Decos – Honour, I uphold your integrity.
Uîrolaniâ – Justice, I stand for your fairness.
Galâ – Bravery, I face life’s challenges with courage.
Ûxelliâ – Pride, I take pride in living virtuously.

In the wheel’s embrace, I find harmony and balance.
In these virtues, I find my path and purpose.

Thanks to you Îanoi, the eternal spokes in life’s turning wheel.

May I carry the virtues of the Îanoi in my heart. May they guide my actions and lead me towards a virtuous life.

Golden Words, Golden Bonds: The Birth of Galatîs

Canecouepoi, Canecomatreiâ: Geniâ Galatês

Behind every legend, there is a glimmer of truth. And with every hero’s journey, there is always a beginning. 

The debate had been going on ever since midday and it showed no sign of reaching a conclusion. 

On one side, there was the chieftain of the village, a man by the name of Bretanos. His daughter, Celtina, stood at his side listening patiently. On the other side, there stood a group of warriors, the strongest and bravest of the tribe. Or so they had boasted when they’d first been summoned to this meeting. 

But their bravery seemed to have disappeared as soon as the chieftain brought up why he had called them together. 

Bretanos’ offer was simple. 

“Go to Garanos and bring back my cattle that he stole from me,” Bretanos had told them. “In return, you will receive enough land and gold to start your own tribe.”

The reward was more than generous. But the response from the warriors had been the same unyielding reply. 

“Garanos has the strength of three warriors. He has already killed a number of our warriors as if they were nothing more than annoying gnats buzzing around his head.”

Despite the truth of their words, Bretanos had reminded them why the herd of cattle was so important. “Those cattle are vital to the survival of our tribe, especially with winter approaching.”

Celtina, the daughter of Bretanos, interrupted them. “In addition to what my father offers, I will give my hand in marriage to the one who brings our cattle back.”

Many of the men of the tribe had been seeking to marry Celtina. Not only was she the daughter of the chieftain, but she was also the most beautiful woman in the neighboring lands. Yet Celtina had refused all of the suitors. 

But even with her offer now, still the warriors answered with a firm no. 

During the exchange between Bretanos and his warriors, the old man had been sitting unnoticed in the shadows as he listened intently to the debate.

Finally, he stood up. “I will go,” he said in a deep voice as he leaned upon his walking stick for support. 

All eyes turned to regard the man who had just made the offer, examining him closely. 

He was old, definitely past the prime age for a warrior – past the prime age for any occupation for that matter. His white beard fell down to his chest, apparently compensating for the few hairs fighting to remain on his bald head. His arms and fingers were as gnarled as the branches of an ancient oak tree. His skin was as dark as tanned leather. 

But despite his fragile and ancient appearance, he strode forward and spoke in a powerful voice. “I will go and bring back your cattle,” he said to Bretanos. 

The chieftain stared at the old man for a moment with a look of disbelief mixed with sympathy. 

“I appreciate your kind and generous offer,” Bretanos finally said, “but I don’t think you are a match for the likes of Garanos.” He paused before continuing as if searching his memory. “I don’t believe I have ever seen you before. What is your name?”

“My name is Ogmios,” the old man answered, “and I come from a place far away from here. Despite the way I appear, I will lead your cattle back to you along with this thief Garanos for you to punish as you deem fitting.”

Without another word, Ogmios turned and left. 

Gaulish Polytheism, Gaulish Polytheist

“I do not think the old man will succeed,” Bretanos said to his daughter. “But even if he does bring back the cattle, I would never expect you to marry him.”

Celtina stared at her father in shock. “I will not be the reason for shame and dishonor to fall upon my father’s name.”

“But I cannot allow a man three times your age -“

“Nor will I allow you to go back on your word,” Celtina interjected. 

It had been four days since Ogmios had left to go take back the stolen cattle. Many believed that the old man had been killed, though they secretly hoped that senility had made him lose his way on the journey to where Garanos lived. At least that way, the old fool would still be alive. 

Celtina sat down beside her father and took his hand. “I fully understand the reasons why you don’t want me to marry Ogmios if he does return.” She leaned in closer, making sure her father was listening. “It was my idea to offer my hand in marriage to the warrior who would return the stolen cattle, and I knew full well that it could possibly be someone I would find less desirable and may not choose to marry under normal circumstances. But I will not break my word nor will I allow you to do so either.”

“Proud and headstrong,” Bretanos said as he shook his head. 

Celtina laughed. “Qualities I thankfully received from my father.”

Their conversation was interrupted by people yelling outside, their voices growing louder and louder. 

As they stood up to go and see what was going on, a warrior entered. “My lord, you had better come and have a look.”

Bretanos and Celtina stepped outside and glanced in the direction from where the commotion was coming. 

It was Ogmios returning, leaning upon his walking stick. 

To their surprise, though, he was not alone. 

Behind him, there slowly followed the largest warrior any of them had ever seen. Garanos. In a pasture nearby, the stolen herd of about fifty cattle were grazing. 

As Ogmios got closer, they noticed that his lips were moving as he stared down at the ground in front of him. 

“The old man is mumbling to himself,” Bretanos said. 

“I don’t think so,” Celtina said. “Look closer.”

Bretanos looked again. At first, he thought he was imagining what he was seeing but he soon realized his eyes were not deceiving him. 

Ogmios was speaking to Garanos, who was listening so intently that his head was cocked to the side so that he would not miss a word. He even stumbled every few steps because he was paying more attention to the old man’s words rather than where he was walking.

“It looks as if the old man is pulling Garanos behind him with a chain,” Bretanos said to his daughter. 

Celtina nodded her head in agreement. “Only the links of the chain are made of words, leading from Ogmios’ tongue to Garanos’ ear.”

They both stared in amazement at the astonishing sight until Ogmios stopped in front of them. 

Bretanos was at a loss of words for a moment. “How is this possible?” he finally asked. “You have no weapons. Unless your walking stick is really some sort of mighty club.”

Ogmios ignored the jest, turning instead towards Garanos. “Tell Bretanos what we talked about.”

Garanos cleared his throat. “I didn’t realize the importance of the cattle and how taking them could affect the survival of your people. In recompense for my actions, I offer my services to you and your people.” Ogmios nudged Garanos with his walking stick. “Oh, yes,” Garanos continued as if he had just remembered a missing portion of a predetermined speech. “I offer my services for the time period of three years.”

Bretanos was stunned. He didn’t know which was more amazing:  that the old man had been successful or that Garanos was making this proposal in recompense. 

“I accept your services,” he finally answered. 

Garanos glanced towards Ogmios as if he was unsure of what to do. 

“Go,” Ogmios told him, “and introduce yourself to the people so that they will not be afraid of you for the next three years.”

Garanos nodded his head in agreement and then made his way towards the crowd of onlookers. 

“Let us go inside,” Bretanos said to Ogmios. “Surely you need to sit down and rest after such a long journey.”

“I thank you for your kind hospitality,” Ogmios replied. 

Once he was refreshed and had drank a cup of wine, Ogmios addressed the chieftain. “It is true that I have no standard weapons. No sword or spear, or even a club as you jokingly referred to my walking stick.” Ogmios paused long enough to chuckle and then continued. “No, the most powerful weapons I possess are my words.”

“Your words?” Bretanos asked. “How are your words a weapon?”

Ogmios smiled. “Let’s just say that I know the right words to say and how to say them.”

“Now you’re talking in riddles,” Celtina said. 

“Indeed, sometimes I do,” Ogmios answered with a laugh. Then his tone turned serious. “But then other times, I am straight to the point.” He turned his attention to Bretanos. “Like I am now. My reward for returning your stolen cattle to you?”

“You mean my daughter?” Bretanos hesitantly asked. 

“You did offer her hand in marriage to the one who returned your stolen cattle.”

Bretanos shifted nervously in his seat, unsure of how to respond. 

“The offer still stands,” Celtina said with conviction in her voice. “My father and I have already discussed it. Marriage with me will be your reward.”

“Not only are you a very beautiful woman,” Ogmios told her, “but I can tell you are also very strong and brave. Your words and actions today have shown me those things.” Ogmios slowly stood up. “However, I will take only that which is freely given to me.”

As he made his way towards the door, Celtina called after him, “You are speaking in riddles again!”

Ogmios stopped and turned around. “Am I? Or am I being straight to the point?”

Celtina was silent as she studied the old man in front of her. 

“At least let us give a feast in your honor tonight,” Bretanos said before Ogmios could leave. 

“I do enjoy a good meal,” Ogmios said and then left. 

But although he was gone, Celtina’s mind still lingered with thoughts of Ogmios. 

Gaulish Polytheism, Gaulish Polytheist

That night, Bretanos gave a splendid feast to celebrate the deed of Ogmios. They held the feast outside because all of the people attended. The main course consisted of a huge pig slowly roasted over a pit, from which Ogmios chose the Champion’s Portion, the choicest cut of meat.

As they ate and drank, the feaster’s attention was focused on Ogmios as he recounted for them how he took back the stolen cattle from Garanos. 

Celtina paid attention to Ogmios as well, but not to his story. She had already heard that earlier. No, she focused on how Ogmios now appeared to her. 

There was no denying how old he was and, if she had to be honest with herself, the thought of marrying him had repulsed her even though she would never break her word to marry whoever had won back the cattle. 

But now when she looked at him, his age didn’t matter. And it wasn’t because he had accomplished what the young warriors of the tribe were too afraid to even attempt or even that he had done it with his words rather than a sword, an incredible feat that she still found amazing. 

No, it was because of what he had said about her. She supposed she was beautiful because she had heard it told to her so many times especially by her suitors. But Ogmios had also praised her for her strength and bravery, qualities which she was more proud of than her beauty. Her beauty would fade and one day she would be just as old as Ogmios. But she would carry her strength and bravery with her all of her life. 

That was the reason why she looked upon Ogmios differently now. And also because he could have demanded her hand in marriage as the promised reward, but he would rather have Celtina choose to marry him rather than marry him under some obligation. His words to her which had at first seemed so cryptic were now perfectly clear. 

Celtina’s thoughts were interrupted by her father. “I’m sorry,” she said, clearing her mind of Ogmios. “What did you say, father?”

“I asked if you were alright,” Bretanos asked again. “You have been quiet all night and seem like something is troubling you.”

“No, nothing is bothering me,” she answered. “Just seeing things in a different light.” 

Before her father could ask what she meant, she stood up and excused herself. After retrieving a drinking bowl, Celtina walked over to the stream not too far away from where the feast was being held. When she reached the stream, she dipped the drinking bowl in and retrieved some of the water, remembering to say a few words of gratitude to the stream for her gift. 

As she made her way back to the feast, Celtina felt like all eyes were watching her although the feasters were more involved in their own conversations. She entered the middle of the feasting circle and then stopped. She faced towards Ogmios, waiting for the conversations around her to die down. 

Finally, after everyone was silent, Celtina walked towards Ogmios. When she reached him, she knelt down beside him and held out the drinking bowl towards him. 

“I offer myself freely to you,” she said. 

Ogmios took the bowl and drank from it. He then offered it back to Celtina. “And I offer myself freely to you.”

Celtina retrieved the bowl and drank from it as well. 

And with that simple gesture, Celtina and Ogmios were betrothed. 

That night, Celtina took Ogmios to her lodging. Within a month, she knew that she was with child. Though Ogmios was happy they were going to have a child, Celtina also noticed that he acted sad. And the sadness seemed to grow with each passing day. 

Although she had a feeling of impending doom, Celtina never brought it up with Ogmios and didn’t ask what was weighing on his mind. 

Gaulish Polytheism, Gaulish Polytheist

“His name shall be Galatos,” Ogmios told her. 

“Galatos,” Celtina repeated as she pulled the baby closer to her chest. “What does it mean?” she asked, glancing up at Ogmios. 

“It means ‘Valorous One’. He will face many dangers in his life.” Ogmios smiled at Celtina. “But luckily, he has such a brave mother, who can not only pass on that quality to him but can teach him to be brave as well.”

And then Celtina understood what had been bothering Ogmios all these months. “You’re leaving, aren’t you?”

For the first time, Ogmios was at a loss for words and didn’t know what to say. He had known this day would come and had been dreading it. But he had to leave and there was no way he could stay. 

Ogmios nodded his head. “The obligations that I have with my own tribe have been neglected for too long. No matter how much I want to stay, I must return.”

Celtina didn’t completely understand, but she could understand the sense of honor and duty that Ogmios was feeling. “What about Galatos? One day, he may have a need for his father.”

“I will always be with Galatos and keep a watchful eye on him.” He held up his walking stick, closed his eyes, and whispered some words that Celtina didn’t understand. When he was done, he went to a corner of the room and leaned it against the wall. 

He turned back around to face Celtina. “When he is old enough to lift that, then he will be ready to walk forward and face his destiny.”

Celtina looked down at Galatos, rocking him and smiling. When she looked back up, Ogmios was gone.

Thanks to the Bardos/Brennos of Galatîs Litauiâs Cunolugus Drugaisos for providing his words for us in the creation of this.

Uēdiās (Prayers)

Gaulish Polytheism, Gaulish Paganism

The following are not invocations for rites, but rather universal prayers known as Uēdiās, thoughtfully crafted to resonate with the rhythms of our daily lives. These Uēdiās serve as moments throughout the day to connect to the Dêuoi they hold profound significance in our existence. They are important because they provide us with a sacred thread of connection to something greater than ourselves.

Uēdiā, in its various forms, is vital for several reasons. Firstly, it offers us a moment of pause, inviting us to step away from the hustle and bustle of our busy lives. In these moments, whether it’s before a meal, during travel, or at different intervals throughout the day, we find a precious opportunity to reflect and center ourselves. Secondly, Uēdiā serves as a means of expressing gratitude. When we pause to give thanks before a meal, we acknowledge the blessings of sustenance and the interconnectedness of our lives. During travel, we seek safety and guidance, recognizing our vulnerability in an ever-changing world. In the morning, we express gratitude for the gift of a new day, while in the evening, we reflect on the day that has passed.

Uēdiā is a way to seek solace and find strength in challenging moments. It offers a channel for our hopes, fears, and desires, allowing us to voice our concerns and seek guidance from the Dêuoi. These Uēdiās are important because they foster a sense of spirituality and connection within us. They remind us that life is not just a series of mundane tasks but a sacred journey filled with moments of awe and wonder.

Uēdiā (Prayer)
Uēdiās (Prayers)

List of Prayer (Uēdiās)

Morning Prayers

  • Abnobâ
    Goddess of the Hunt 
    Protectress of the Wilds 
    Moonlit archer 
    In my prayer, help me find focus this morning
  • Aisus
    God of Drûs
    Celestial Woodsman
    Tender of the Nemeton
    In my prayer, guide my actions this morning
  • Artiû
    Goddess of Wild Places
    Mighty Bear Mother
    Wisdom Keeper, Nurturing Teacher
    In my prayer, help me find wisdom and strength this morning
  • Auetâ
    Goddess of Birth
    Protectress of Families
    Gentle Mother
    In my prayer, deliver me into this morning
  • Belinos
    God of Eternity
    Guardian of Aidus in Dubron
    Sunlit prophet
    In my prayer, shine upon me this morning
  • Brigindû
    Goddess of High Places
    Guardian of Justice
    Divine Judge
    In my prayer, lead me to the right path this morning
  • Carnonos
    God of Liminality
    Guide between worlds
    Warden of the roads
    In my prayer, lead me on my path this morning
  • Catuboduâ
    Goddess of the Fallen
    Guide of Souls
    Battle Crow
    In my prayer, give me courage this morning
  • Celtina
    Celtina the Radiant
    Daughter of Bretanos
    Protectress of honor
    In my prayer, guide me this morning
  • Ðirona
    Goddess of Healing Water
    The First Star 
    Shining Beauty
    In my prayer, lead me on my path this morning
  • Eponâ
    Goddess of Sovereignty
    Mother Mare
    Spectral huntress
    In my prayer, lend me your guidance this morning
  • Gobanos
    God of the Forge
    Lord of Smiths
    World Traveler
    In my prayer, hone my skills this morning
  • Grannos
    Far-Sighted Lord
    Gentle Beam of Light
    Lord of Vitality
    In my prayer, bathe me in glory this morning
  • Lugus
    God of Vows
    Protector of Travelers
    Three-Faced Master
    In my prayer, share your wisdom this morning
  • Maponos
    God of Youth
    Otherworldly bard
    Messenger of life and light
    In my prayer, inspire me this morning
  • Materês
    Mothers of the Mothers
    Blessed midwives
    Weavers of fate
    In my prayer, guide me this morning.
  • Morisenon
    Guardian of the Sea
    Boundless Ancient One
    Keeper of the tides
    In my prayer, buoy my spirit this morning.
  • Nantosueltâ
    Goddess of Valleys
    Bringer of Spring Colors
    Life and Abundance follow you
    In my prayer, guide my path this morning
  • Nemetona
    Goddess of sacred spaces
    Protector of the holy
    Purifier of the mundane
    In my prayer, guide me this morning
  • Ogmios 
    Eloquent one
    Mighty Ancestor
    Father of the Galatîs
    In my prayer, aid my speech this morning
  • Rosmertâ
    Ever-Providing Goddess
    Lady of Abundance
    Bestower of Prosperity
    In my prayer, fill me for the day
  • Sucellos
    God of the Vines
    Kind-Hearted Lord
    Master of Dumnos
    In my prayer, lead me to the fruits of my labours
  • Suleuiâs
    Eternal Guides
    Unwavering Protectors
    Triune Navigators
    In my prayer, guide me this morning
  • Taranis
    Celestial Father
    Keeper of Cosmic Order
    Bestower of Virtues
    In my prayer, guide me this morning
  • Toutatis (Galatos)
    Mighty protector
    Son of Celtinâ
    Son of Ogmios
    In my prayer, guide me this morning
Back to the Table of Contents

Afternoon Prayers

  • Abnobâ
    Goddess of the Wild 
    Healer of the Rushing River 
    Protector of the weak and weary
    In my prayer, heal me this afternoon
  • Aisus
    Keeper of the Nemeton
    Wielder of the Sacred Axe
    Teacher of ways of Sacrifice
    In my prayer, remove the obstacles on my path this afternoon
  • Artiû
    Goddess of Meadows and Forests
    Mighty Mother 
    Berry Gatherer
    In my prayer, teach me gratitude this afternoon
  • Auetâ
    Bountiful Mother
    Bestower of Life
    Goddess of Healing
    In my prayer, grant me spirit this afternoon
  • Belinos
    Lord of Light
    Shining One
    Light at its Apex
    In my prayer, shine your light upon me this afternoon
  • Brigindû
    Great Guardian on High
    Just Protectress
    Goddess of Shield and Spear
    In my prayer, bring me judgment and justice this afternoon
  • Carnonos
    Horned God of the In-between
    Lord of Transition
    Keeper of the Hidden
    In my prayer, guide me to the right path this afternoon
  • Catuboduâ
    Winged Goddess
    Judge of the Worthy
    Mighty Mother
    In my prayer, guide me to virtue this afternoon
  • Celtina
    Celtina the noble-hearted
    Companion of Ogmios
    Renowned beauty
    In my prayer, watch over me this afternoon
  • Ðirona
    Goddess of Healing
    Bringer of Life
    Purifier of Souls
    In my prayer, bring me healing this afternoon
  • Eponâ
    Goddess of Fertile Lands
    Queen of Plenty
    Protector of Home and Harvest
    In my prayer, remind me of my blessings this day
  • Gobanos
    God of the Mountains
    Lord over Metal
    Shaper of Civilization
    In my prayer, lend me your strength this day
  • Grannos
    Lord of Illumination
    Protector and Watcher
    Unflinching Eye
    In my prayer, fill me with wisdom this day
  • Lugus
    God of Craftspeople
    Great Shining One
    Triune Protector
    In my prayer, inspire me this afternoon
  • Maponos
    Youthful Inspirer
    Muse of Melodies
    Wellspring of artistry
    In my prayer, inspire my artistic embrace this afternoon
  • Materês
    Mothers of All
    Protectresses and Guides
    Mighty nurturers
    In my prayer, guide  me this afternoon
  • Morisenon
    Guardian of the Sea
    Boundless Ancient One
    Divine shapeshifter
    In my prayer, help me turn ill to good this day
  • Nantosueltâ
    Goddess of the Stream
    Lady of Fertile Valleys
    Mother of Bees and Butterflies
    In my prayer, refresh my soul this afternoon
  • Nemetona
    Goddess of sacred spaces
    Purger of the mundane
    Protectress of the nemeton
    In my prayer, protect me in holy borders this afternoon.
  • Ogmios
    Eloquent Father
    Great Teacher
    Holder of Wisdom
    In my prayer, guide my words this afternoon
  • Rosmertâ
    Wealthiest of the land
    Goddess of all we need
    Mother of the Harvest
    In my prayer, continue to provide for me this afternoon 
  • Sucellos
    Heavy-Handed Striker
    God of Boundaries
    Wielder of the Mallet
    In my prayer, lend me strength this afternoon
  • Suleuiâs
    Good Guides
    Steadfast Protectors
    Ever Wise
    In my prayer, guide and teach me this afternoon
  • Taranis
    Lord of Cosmic Order
    God of the Wheel 
    Bestower of Virtues
    In my prayer, guide me to virtue this afternoon
  • Toutatis (Galatos)
    God of Protection
    Spirit of the Tribe
    Son of Ogmios
    In my prayer, watch over me this afternoon
Back to the Table of Contents

Night Prayers

  • Abnobâ
    Goddess of the Silver Moon
    Guardian of Dark Places
    Skilled guide and protectress
    In my prayer, guard my soul this night
  • Aisus
    Celestial Woodsman
    Keeper of Drus
    Lord of Sacrifice
    In my prayer, help me tend my soul this night
  • Artiû
    Goddess of Deep Caves 
    Mighty Mother 
    Winter Dreamer 
    In my prayer, guide me this night 
  • Auetâ
    Gentle Guide
    Lady of the Waters
    She Who Grants Gifts
    In my prayer, safekeep me through this night
  • Belinos
    Great Shining One
    Day Bringer
    Shining Defender
    In my prayer, bring light to others, as I travel the Dark this night
  • Brigindû
    Great Elevated One
    Fierce Protectress 
    Wise Watcher
    In my prayer, guard and protect me this night
  • Carnonos
    God of the Threshold
    Twilight Walker
    Faithful Guide of the Lost
    In my prayer, guide me through this Night
  • Catuboduâ
    Black-Feathered Goddess
    Lady of Talons and Beaks
    Queen of Change
    In my prayer, transform me this night
  • Celtina
    Celtina the dauntless
    Progenetrix of the Galatis
    Mother of Galatos
    In my prayer, guard me through this night.
  • Ðirona
    Goddess of Healing Waters
    Star shining pure
    Warden of the River path
    In my prayer, keep the darkness at bay this night. 
  • Eponâ
    Spectral Leader of the Wild Hunt
    Queen Protector of Sovereignty
    Guide of Spirits and Souls
    In my prayer, protect and guide me in my travels this night
  • Gobanos
    Great Craftsman
    Masterful Sorcerer
    God of the Coals
    In my prayer, let my goals be fulfilled this night
  • Grannos
    Amber Light
    Provider of Life
    Benevolent Father
    In my prayer, watch over me as you depart this night
  • Lugus
    God of the Harvest
    Lord of Abundance
    Spear-Wielding Champion
    In my prayer, sow the seeds for my success this night
  • Maponos
    Therapeutic Creator
    Sorcerer of Muse
    Bringer of creative flow
    In my prayer, your inspiration I store this night
  • Materês
    Grand Mothers
    Nurturing Guides
    Providers of Shelter and Care
    In my prayer, hold me close and protect me this night
  • Morisenon
    Guardian of the Sea
    Boundless Ancient One
    Knower of the Deep
    In my prayer, grant me prophetic dreams this night
  • Nantosueltâ
    Goddess of Light and Dark
    Queen of Dark and Light
    Faithful Guide between the worlds
    In my prayer, guide and protect me this night
  • Nemetona
    Goddess of sacred spaces
    Mother of Sacredness
    Spirit of the Sanctuary
    In my prayer, keep me safe and guide me this night
  • Ogmios
    Wise Wordsmith
    Great Father of Fathers
    Teacher of eloquence and restraint
    In my prayer, help me review my words and learn this night
  • Rosmertâ
    Great Provider
    Goddess of the Harvest.
    Mother of Abundance
    In my prayer, I thank you for all I have received this night
  • Sucellos
    Generous Father
    God of Protection
    Lord of your Halls
    In my prayer, bless my loved ones this night
  • Suleuiâs
    Triune Protectors
    Good Guides
    Watchers of Heart and Home
    In my prayer, watch over what I hold dear this night
  • Taranis
    Lord of the Heavens
    God of Cosmic Order
    Destroyer of sepents
    In my prayer, protect and guide me this night
  • Toutatis (Galatos)
    Protector of the Toutâ
    Lord of the Galatîs
    Keeper of Our Ways
    In my prayer, guard me through this night
Back to the Table of Contents

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

Cingos Ammanês (Calendar) Part 1

Gaulish Polytheism, Coligny 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 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 MonthGregorian Approx.DaysNotes
SamoniosMay–June30First month
DumanniosJune–July29–
RiurosJuly–August30–
AnagantiosAugust–September29–
OgroniosSeptember–October30–
CutiosOctober–November29–
GiamoniosNovember–December30“Winter” month
SimiuisonnaDecember–January29–
EquosJanuary–February29–30Alternates to maintain lunisolar alignment
ElembiuosFebruary–March30–
EdriniosMarch–April29–
CantlosApril–May30–

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!

Gaulish Polytheism, Gaulish Polytheist

Part 2: Gaulish Timekeeping

Continue reading “Cingos Ammanês (Calendar) Part 1”