Gaulish Polytheism – Page 4 – Bessus Nouiogalation

Cingos Ammanês (Calendar) Part 1

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

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

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

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

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

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

Over The Moons

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

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

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

We offer “Are Ambicatû”, or “Before Ambicatus” as a term to date any years before the reign of Ambicatus, a legendary king. After those years, “Sepans Ambicatû” or “Following Ambicatus”. As opposed to BCE and CE or BC and AD. The app we use (from Ucetion Ammandelgaunon) provides the current year, which is year 11, as we start the year with Helen’s work which began in 2015. This work (from Helen Mckay) helps with notations.

The Months

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

Coligny Month	Gregorian Approx.	Days	Notes
Samonios	May–June	30	First month
Dumannios	June–July	29	–
Riuros	July–August	30	–
Anagantios	August–September	29	–
Ogronios	September–October	30	–
Cutios	October–November	29	–
Giamonios	November–December	30	“Winter” month
Simiuisonna	December–January	29	–
Equos	January–February	29–30	Alternates to maintain lunisolar alignment
Elembiuos	February–March	30	–
Edrinios	March–April	29	–
Cantlos	April–May	30	–

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

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

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

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

Usage

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

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

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

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

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

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

Check out our Calendar app, which was created by Ucetion Ammandelgaunon. A big thank you to them for creating this for us.

Check the day, and don’t forget to keep an eye on the moon!

Part 2: Gaulish Timekeeping

Tegobessus I: Nemeton (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.

Adgariomos/Adgariūmī Nemetonan
Donâ anton
Uernâ caddî
Delgaunâ Marâ
Rodâi caddion uentî, etic aneges uritto duscâxslûs
Datiomos addatun etic brâtun tei
Addatus
Arcimâs
Arxiomos inedon sindon uregetorio caddon
Slanon tei
Brâtun tei
Molâmos/Molâmî Nemetonan
Uregetor

We/I invoke Nemetonâ
Lady of the Borders
Guardian of the Sacred
The Great Keeper
You give sacredness to the offering space, and you protect against bad spirits
We/I give offering and thanks to you
Offering
Request
We/I ask that this place be made sacred
Cheer to you
Thanks to you
We/I praise Nemetonâ
It is done

Welcoming Aidona

Aidonâ is the name we give to the spirit of the fire; basically, the hearth personified. We are introducing Aidonâ into our space for the first time so this is a very important step for us.

After the invocation, say

Oibelumî/Oibelomos sinaidû Aidoniâs.

I/We light this flame of Aidonâ.

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

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

Bratûn te,
Aidonan
(Thanks to you,
Aidonâ)

Take a moment of Tauson (Silence).

Andegenton (Creation)

In the age before this world, a mystery shrouds, Born in darkness, the universe unannounced. Then, in a blaze of light, creation unfurled, A tale of fire and water, the elements whirled.

From the mist emerged a cow and a bull, Majestic and strong, they stood tall. Bouindâ, the cow, fed on the vaporous haze, Her udders brimming with nourishing praise.

Uindotaruos, the bull, thrived on her milk divine, His brawn and might a force to enshrine. More mist nourished Bouindâ, life’s grand course, Uindotaruos sowed his seed with a powerful force.

Two children were born from this divine blend, Litauiâ, radiant and broad, her beauty did transcend. Dêiuos, strong and tall, born from breath’s embrace, Destined for greatness, with wisdom and grace.

Yet, Uindotaruos foresaw a fateful plight, His heart overflowed with love, despite. A sacrifice he’d make, for his newfound kin, His final offering, his life’s ultimate win.

When Dêiuos reached maturity, the task at hand, He fulfilled the plan, with courage’s command. He struck, he strangled, he took Uindotaruos’ breath, A solemn act, sealing their destinies’ breadth.

Uindotaruos’ head became the sun above, His tears sparkled, the stars to inspire love. Litauiâ took his blood, deep well she made, From Uindotaruos’ backbone, Drus was laid.

Seeds from Drus grew in the well’s embrace, Ungods, Cauaroi, giants took their place. Feeding on Uindotaruos’ flesh, they grew strong, Warriors fierce, with power they belonged.

Dêiuos and Litauiâ’s family grew, In union, they thrived, their love stayed true. Three brothers and Three sisters stood tall, leading the way, Kindness, strength, wisdom, their virtues array.

The Cauaroi despised this family anew, War raged on, a never-ending brew. With Uindotaruos’ flesh nearly spent, Hunger loomed, the children’s torment.

Litauiâ prepared a fortress with care, Yet, they couldn’t stay forever there. A sacrifice was required, a heavy toll, Bouindâ knew what fate would unroll.

Bouindâ offered herself, a heartrending choice, To shape the world, a sacrifice of voice. The brothers struck, with tears in their eyes, They shaped this world, a great enterprise.

From Bouindâ’s body, creation arose, Mountains, forests, rivers, all took repose. Her skull, cast high, adorned the night, Becoming the moon, a celestial sight.

Her blood formed the seas, in waves they danced, Her milk became rivers, through lands enhanced. From Bouindâ’s bones, majestic peaks grew, Her teeth turned to stones, strong and true.

Her hair became forests, where life would dwell, A wondrous tale, in nature’s spell. Life flourished, the universe unfurled, A gift of abundance, a magical world.

Under the watch of the first family’s might, Cauaroi and Dêuîs engage in a timeless fight. The three brothers and three sisters claimed their realms divine, Dumnos, Albios, and Bitus, each a sign.

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.

In the history of the calendar, the length of an age, or where the calendar completed its cycle, went from 30 to 25 years as time went by. As the Metonic cycle is the most accurate as far as lunisolar timekeeping goes, as without it, there is quite an eventual drift. It seems to be a good borrowing. This puts the calendar’s full cycle at 19 years. Remembering that the calendar was originally in a temple to Apollo, who was said to make a journey to the land of the Hyperboreans (a mythic people who lived “beyond the lands of the Celts”) every 19 years. So, it’s far from the least plausible leap. By retaining the names of the months and being able to keep up with the same methodology of a lunisolar calendar, we see a synthesis of retaining the old while being able to adapt and borrow as the Gauls themselves did.

So, with that reference noted, we should also say that even without the Metonic adaptation, the holidays are still in the same time range. Though the purpose of this article is not to discuss the calendar, we wanted to give some background into the frame of reference we use for the holidays. What we see when looking at the calendar is that there are several points in the year where the notation ‘IVOS’ is attached to several days in a row. As Iuos notations cluster around certain times of the year, it can be assumed that they are likely holidays. It cannot be said for sure how long a given holiday was observed. As the clusters may point to a range of time in which it was acceptable to observe a given holiday. The pain with the Iuos clusters is that though they are consistent, they still show up in different months on the calendar throughout the years.

Though intercalations are involved with that slight distortion, the timing of the holidays themselves are actually completely consistent. So, on the calendar, the clusters will show up in one month or another, at most two. However, it is still consistent because these clusters are marked by one specific moon. In other words, an Iuos cluster may show up around 1 Simiuisonna one year, and near 1 Equos the next, but it will be the same moon in the lunar cycle. The months start at the first quarter moon, in line with Pliny the Elder’s statement that the Gauls started their months six days after the new moon. This assumes a first-quarter start, and a first-quarter moon is easily visible. If this sounds confusing —and it did to us at first —it will be made clear in this list of holidays.

Remember that the moon (Lugra) is your friend.

A side note: not all of our holidays fall within the calendar clusters. But most do.

Our wheel of the year.

Sonnocingos Nouios “New Year” – This one needs the calendar linked above for reference. As it’s the first day on the calendar itself. 1 Samonios is the date most years. Whenever there is an intercalary month of Quimonios, it is 1 Quimonios.
Diios Nouiogalation “Day of the New Galatîs” – The Birthday of Bessus Nouiogalation always falls on 9 Samoni.
Cintusamos “Start of Summer” Also called Îuos Nantosueltiâs etic Sucelli. Always two first-quarter moons before the summer solstice.
Samolitus “Summer Feast” Also called Îuos Taranes.
Always the first quarter moon before the summer solstice.
Trinox Samoni “Three nights of Samonios” – This one also requires the app linked above. Starts on 17 Samonios. Usually, the third quarter moon closest to the summer solstice. However, it can be on or just after it. No more than a week after.
Cerdolitus “Crafting Feast” Also called Îuos Gobanon.
Third quarter moon before Cintumessus below.
Cintumessus “First Harvest” Also called Îuos Lugous
Always two first-quarter moons after the summer solstice.
Noxsās Decan Grannī
The second first-quarter moon before the autumn equinox.
Catus Alisiâs “Battle of Alessia” – Third quarter moon closest to the autumn equinox. Always 17 Ogronios.
Cintugiamos “Start of Winter” Also called Îuos Ogmi.
Two first-quarter moons before the winter solstice.
Giamolitus “Winter Feast” Also called Îuos Eponiâs.
The full moon closest to the winter solstice.
Adbiuos “To Life, Quickening” Also called Îuos Suleuiânon.
Two first-quarter moons after the winter solstice.
Ducospia Carnuton “Rebellion of the Carnutians” – Closest to the full moon before the Spring Equinox. Always 9 Elembi.
Uisonnalitus “Spring Feast” Also called Îuos Sironiâs.
Just after the new moon closest to the spring equinox.

Îuoi in Îanê (Holidays in Virtue)

These are the holidays, or as has been jested about, “Gaulidays”

More Information on the Coligny Calendar Here

Sernis Bituion (Cosmology)

In constructing our comprehensive worldview, we draw upon a fusion of academic knowledge and personal spiritual insight rooted in academic research to craft a Nouiogalation Cosmology.

First, we will introduce the concepts of Aidus in Dubron (Fire in Water)

However, not only the Druids, but others as well, say that men’s souls, and also the universe, are indestructible, although both fire and water will at some time or other prevail over them.
Strabo, Geograohy, IV.4

Fire and Water, in their eternal union, birthed the cosmos, holding both creation and destruction within them. Their cosmic dance shapes the destiny of all existence, from stars to souls. While their clash may lead to cataclysmic events, it also holds the potential for renewal, birthing new iterations of the cosmos.

We then have Samos and Giamos, which are the shimmering of Aidus in Dubron. The Rees Brothers and Alexei Kondratiev introduce us to this concept. “Celtic Heritage Ancient Tradition in Ireland and Wales – Alwin and Brinley Rees p. 83-89” “The Apple Branch A Path to Celtic Ritual – Alexei Kondratiev – p. 97-104”

Samos (Summer), associated with summer, embodies qualities of light, order, and the celestial realm. It symbolizes the harmonious and civilized aspects of existence. Samos represents the illuminated path, the guiding force that brings clarity and structure to the cosmos. It is associated with the tamed and mundane aspects of life, where systems and rules govern the order of things.

Giamos (Winter) represents the principle of winter, characterized by darkness, chaos, and the chthonic or primal forces. It symbolizes the wild and magical aspects of existence. Giamos represents the mysterious and transformative energies that dwell within the depths of the cosmos. It is associated with the untamed and unpredictable forces that challenge and disrupt established structures.

Now, we will move on to the three worlds: Albios, Bitus, and Dubnos.
Three is a very common number within various Indo-European cultures. John Shaw, in ‘On Indo-European Cosmic Structure‘ covers this very 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.

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 Regentiâ (Ancestors) and other spirits. Some are benevolent (bestowing riches and fertility of the land), others are malevolent. Here 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 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 many 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 in 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 beings provide order, protection, and what is needed for civilization. Classifying them as benevolent or malevolent does them a bit of a 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 Samos – light, order, celestial, civilized, and of summer.

Antumnos (The Otherworld) is between these worlds, akin to the Welsh Otherworld known as Annwn. This word is composed of “ande,” meaning “below,” and “dubno-,” signifying “world” (Lambert 1985, p. 175).

Antumnos is the realm where everything converges, serving as the central point of connection for all things. In this liminal domain, entities exist in a state of interconnectedness, yet simultaneously, they lose their distinct identities. It is the crossing point between Drus and the three realms, linking them to The Otherworld. Carnonos, the ruler of this realm, grants or denies access to this domain. The Otherworld represents an inverted version of the material realms, transforming into an immaterial realm upon passage.

What links and holds all this together is our world tree called Drus.

Drus (the World Tree) is, in this case, the axis mundi, or pillar of worlds. A comparison could 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. The World Tree sprouts from the primordial waters, its growth shaped by the interplay of fire and water.

Next, let’s delve into the concept of the Soul, known as Anation, derived from the Proto-Celtic term *anatiā, which signifies ‘breath’ (Matasović 2009, pp. 35-36). This connection resembles Latin terms like animus (breath) and anima (soul). Before we proceed, it’s worthwhile to explore the insights of classical writers on this subject.

[For] the belief of Pythagoras prevails among them, that the souls of men are immortal and that after a prescribed number of years they commence upon a new life, the soul entering into another body. Consequently, we are told, at the funerals of their dead some cast letters upon the pyre which they have written to their deceased kinsmen, as if the dead would be able to read these letters.
Diodorus Siculus, Library of History, Book V.28

However, not only the Druids, but others as well, say that men’s souls, and also the universe, are indestructible, although both fire and water will at some time or other prevail over them.
Strabo, Geography, Book IV.4

The cardinal doctrine which they [the Druids] seek to teach is that souls do not die, but after death pass from one to another; and this belief, as the fear of death is thereby cast aside, they hold to be the greatest incentive to valour.
Caesar, Gallic War, Book VI.14

They alone are granted the true knowledge, or the false, of the gods and celestial powers; they live in the furthest groves of the deep forests; they teach that the soul does not descend to Erebus’ silent land, to Dis’ sunless kingdom, but the same spirit breathes in another body. If what they say is true, then our death is merely a moment in the course of continuing life. Thus the tribes on whom the pole star gazes are sweetly deceived, since they are free of the terror of dying, our greatest fear, and the warrior there is eager to meet the steel, is brave in the face of death, convinced it is cowardice to be over-protective of a life that will be renewed.
Lucan, Pharsalia Book I

We consider the soul to be eternal, and it engages in a continuous cycle known as Trasrēdon Anatii, signifying the soul’s journey across different human bodies. Our Anation, or soul, is composed of Aidus (Fire) and Dubron (Water), the same primordial forces that shaped the Cosmos and will eventually bring about its destruction. The Anation serves as the wellspring of anatlā biuiti, the life force breathed into marussion, the state of lifelessness. Anation’s pursuit is encapsulated by uissus, symbolizing knowledge and wisdom to live and experience Îanos that which is right, just, and correct. It seeks to acquire these attributes through experiential learning and active engagement. The Anation carries the accumulated uissus from one lifetime to the next.

Upon concluding its mortal existence in Bitus, the world of the living, the Anation transitions to Antumnos, the Otherworld, where it resides alongside the Regentiâ, the Ancestors. Here, it finds solace and healing from the challenges of past lives. After a certain period, the soul may choose to be reborn in the mortal world. To facilitate this rebirth, it partakes of the Dubrus Dīmanuanti, the Well of Forgetfulness, relinquishing its menmanā, or memories, while retaining its uissus. We believe that the soul is reborn when it is fully prepared to embark on a new life, having undergone purification and rejuvenation in Antumnos.

Sources: