Anegion Taranês

Taranis bûe ad tancê

Taruoi eio urextont lanos

Beborbar ara etû blandû

Boues rodîssont blixtus blandus

Ollon buont lanos etic lauenos

Eni sindos diuobi dagobi au sami

Papodius bûe samos

Acitâ ûrâ do aiui

Taranis bûe anuosagitis

Sioxti toutâ doxtont eion

Sepîssonteîa au Crîni

Ueuaseîs rodanon eionon

Crînos gabâsset ollon

Cecameîs rodanon

Eticsiodeîs uer berû

Nauinicos etic tarsusicos

Toutâ uouâdar dû uoretû

Taranis cucloue uediâs eionon

Aisus dedosse brogilos

Duxtir eio Nemetonâ rodîsset

Suanciton etic comarciaton Taranin

Gutuatis dedoue aidûn

Etic rodîsset oigetocâriâ

Do Tigernin Taranin

Eni brogilê râdîssont au Crîni

Cauaros ne cingeð gegalle gonti

Câdareîa tâios etic blinos ion uexti

Dirisetos congestlos eio Belenin

Sindos gestlos Bononiâ exuinnâsset

Tetogiîs deuoressi Crînos

Iâssetîs uritet Crînin uer catumagê

Namanð luciicos, cennâ caletâ etic brussâ

Dercâ eio mextâcâ etic cuuâ, maruicos

Sioxti, Taranis ôde uresson excenos

Ex Crînû bûe anderon, conuidu dextos

Taranis delxti lorgâ eio, Leuceton

Tatanð rodani, eni leucê diuos

Dedosseîs dû catû, entar locâtiê

Au uolti roudi uicii, gutus eni uersî

Crînos delxti cladios eio, etic ceconge

Taranis ueurite beltâ dû beltî, balcos

Condariâ, condariâ, catus coui iâsset

Taranis râdîsset uoxtloi au nitigi

Sinnitigon ne bisiû bâu

Etic ûxamâssetîs Leuceton, bibeîs!

Eni pettî gellî Crînos bogi, aulautos bûe

Taranis bibe bundâ etic râdîsset anegion

“An dagouersâ rinet sindagobundin”

“Rodîumî adbertâ au biuotous”

“Rodîumî adbertâ au brigi”

“Rodîumî adbertâ au bounoniî”

Uoberon atelinâsset, etic rodanâ ateberti

Toutâ rodîssont braton do Taranin

Rodîssont boues, baraos, etic medus

Toutâ comberton eni litû

Sindiu essi iexti Samolitus

Taranis, argos toutîas commantos essi

Urittosergios COVID-19 (Against the sickness COVID-19)

It is not likely to surprise anyone reading this that COVID-19 has spread to all six habitable continents, claimed lives, and significantly disrupted many more. Of course, one must take the mundane steps necessary in order to prevent further spread of the virus. Such as:

  • Washing your hands often.
  • Not touching your face.
  • Keeping a distance from others. (6 feet, or roughly 1.5 to 2 meters)
  • Staying home when reasonably possible.

However, along with that, one in Galatibessus (Galatis Custom) may wish to also turn to the Dêuoi to help us. This is common with people in many other customs. Be it for the desire to ask for more than any one of us can do or for the releasing of our hopes, a ritual is provided below.

Make sure to wash your face and hands at the least, that you may be ritually clean (Glanos) before beginning. Leave offerings at the indicated verses. I kept the Gaulish simple, but the English translations are in parentheses (). If you use a translate function, it should translate into your normal language if it is not English:

Urittosergios COVID-19 / Against the COVID-19 sickness

[This rite is done in plural. Most will likely be doing this rite alone. However, I think it is safe to say that many Galatîs stand with you on this. You are not alone.]

Uediomos nîs Belinon, Tsironan, etic Taranin

(We invoke Belinos, Sironâ, and Taranis)

Bitus anson essi damâton consergiu

(Our world is suffering with sickness)

Gariomos nîs suos, arcîmos uoretû

(We call out to you all. We ask for aid.)

Belinê, leucobertos, deuorbutos sergi

(Belenos, light bringer, vanquisher of disease)

Arcîmos nîs dû uoretû sueson do lobrodonicâ

(We ask for your aid to the sick people)

Rodîmos nîs addatus etic bratûn tê

(We give offering and thanks to you)

Tsirona, Riganâ tsirânon, uoberî biuorodîmâ

(Sironâ, queen of the stars, of the life giving spring)

Arcîmos anextlû urittosergios etic delgestû nis glanos

(We ask for protection against sickness and to keep us clean)

Rodîmos nîs addatus etic bratûn tê

(We give offering and thanks to you)

Tarani, tigernos nemi, tigernos uirî

(Taranis, Lord of the heavens, Lord of truth)

Arcîmos uiroioniî etic anextlû, tluxtiû etic sergiodonicâ

(We ask for justice and protection for the poor and the sick people.)

Rodîmos nîs addatus etic bratûn tê

(We give offering and thanks to you)

Molâmos Belinon

(We praise Belinos)

Molâmos Tsironan

(We praise Sironâ)

Molâmos Taranin

(We praise Taranis)

Bratûn suos!

(Thanks to you all!)

Uregar

(It is done)

Anationtos (Soul Path – “Animism”)

(For a reading of this article in English by Caromâros Caitogabros, please click here.)

Often, the topic of discussion is on practice and what is done. How things are to be seen, usually for the application of a structured purpose. Less time is spent discussing belief. Save for, of course, Polytheism. A term that is useful for academic purposes and discourse but not for lived custom.

Though as Polytheism is defined as a belief in many deities and is often blatantly named in customs with Polytheistic outlooks, i.e. Gaulish Polytheism, it doesn’t paint the whole picture. This is why though the term “Gaulish Polytheism” is the most easily recognized, we don’t actually like the use of it. We prefer Galatibessus, “Galatis Custom.”

While what may be called Polytheism is certainly relevant to Galatibessus, in which the actual worship and customs involved within that is Dêuontos or (Path of the Dêuoi). There is that of all beings of the world, Bituatîs. To interact with them, the customs are called Anationtos (or Soul Path). Anation meaning “soul.”

Animism is the belief that all things have a soul, spirit, or life force. This is something that can be found in many customs throughout the world from the past and present. Like the term Polytheism, Animism is normally a term that is a descriptor of customs rather than a custom itself. As in the past, many traditional religions, customs were described by academics as Animism. However, that’s a misnomer as those customs all have names and structures and cannot be so simply described. Many are Animistic, but that is not the whole story. As the customs of many in the world have storied, deep, and distinct structures that cannot be done justice by calling them all one thing.

So, we must look at how Animism can apply to a community-focused custom like Bessus Nouiogalation, or in a greater context that Galatîs might find helpful. To do that, we must look at the Senogalatîs (Ancient Gauls) themselves.

More broadly, Miranda Green’s book ‘Animals in Celtic Life and Myth’ (first sentence in chapter 8):

“The Celts were animists: they believed that all aspects of the natural world contained spirits, divine entities with which humans could establish a rapport: animals themselves thus possessed sanctity and symbolism.”

There were deposits of votive offerings in all manner of places, in waters, mounds, mountains, and woods. Also in settlements, many places were candidates for the placement of offerings. These places were also seen to be the residence of Dêuoi, spirits, or the places and things at these places were worshipped themselves.

Animals also are depicted alongside Dêuoi, as well as on their own in prominent figures, statuettes, and in carvings. They, too, had a special place in the function of custom. Though we speak of Senogalatîs, they were no exception to the worship of all manner of things, such as trees, stones, as well as the sun, moon, and fire.

The line between kinds of Dêuoi is blurred, if it exists at all. Any being that is worshipped could be considered a Dêuos. Some are more well known, for sure, and so their place in a society, their mythology, and customs may be more prevalent than others. But this need not exclude those that are less known or of the local environment.

Often in discourse, when new people come to Gaulish customs, they will learn of Dêuoi, and will piece together things with which they are associated. As is normal. However, we must not forget that we are surrounded by spirits with whom it is possible to build rapport and exchange gifts. Participating in the Cantos Râti, the circle of gifting, is not only possible with these beings, but is what the Senogalatîs did as well. As evidenced by finds in springs, wells, on mountains, etc.

An attempt here will be made to make a humble list of spirits that one may find. Some are big, some small that could be thought to coexist along with the Dêuoi, worshipped beings. Beings to be either noticed, exchanged with, or worshipped outright. Perhaps to be placated or avoided.

Using a dialect of Gaulish, Nouiogalaticos, we can construct names for beings. Thus giving us a (New) Gaulish context with which to engage with the many beings that aren’t traditionally listed amongst the Dêuoi, though there is a degree of overlap with otherwise known ones:

  • Drus – The axis, tree, that holds the worlds together.
  • Dêiuos – the “Sky Father”, a reflex of Proto-Indo-European Dyeus. He is representative of Aððus, that which is ordained according to ritual.
  • Litauiâ – the “Earth Mother.” she holds all.
  • Sonnos – the Sun, who lends his power to Dêuoi of light.
  • Lugrâ – the Moon, who holds the measures of time.
  • Aidonâ – the sacred fire (often the hearth) personified, present in the home.
  • Tegatîs – spirits of the house.

(All –atîs endings are plural. To make them singular, just remove the accent. Thus, the singular is -atis.)

  • Caitatîs – spirits of the forest (collectively).
  • Gortiatîs – spirits of the garden
  • Uoberatîs – spirits of springs.
  • Moniiatîs – spirits of the mountains (collectively).
  • Blâtuatîs – spirits of the flowers.
  • Logatîs – spirits of the graveyard, and cemeteries.
  • Croucatîs – spirits of mounds.
  • Moriatîs – spirits of the sea or ocean.
  • Allatatîs – spirits of the wilds (collectively).
  • Abonatîs – spirits of rivers.
  • Ditrebatîs – spirits of the desert.
  • Glendatîs – spirits of the shore or riverbank.
  • Nantuatîs – spirits of the valley.
  • Acaunatîs – spirits of the rock(s) or stone(s).
  • Brigatîs – spirits of the hills.
  • Locuatîs – spirits of the lake or reservoir.
  • Toutatîs – (attested) guardian Dêuoi of tribes, and cities.
  • Matronâs/Materês – (attested) Mother Dêuoi that govern tribes, nations, places, as well as fertility.
  • Suleuiâs – (attested) guardian Dêuoi of people, places, and households. The name means “good guides”, thus also possibly helpful in divination.
  • Cauaros – a giant comparable to Greek Titans.
  • Angos – a dragon, traditionally an enemy of the likes of Taranis and a hoarder of wealth and power.
  • Matican – horned serpent, seen on the Gundestrup Cauldron, held by Carnonos, likely defeated by Taranis or one who is given his power.
  • Dusios– (attested) Dusioi (pl.), crop destroying, seductive, satyr-like beings. Presumably able to shapeshift into human form. Arthocatos has a write-up about the Dusios here.
  • Antumnatis – Antumnatîs (pl.), Otherfolk, those of the Otherworld.
  • Anderoi – (attested) “those below”, chthonic beings.
  • Ueranadoi – “those above”, celestial beings. Presumed based on smaller figures on the Gundestrup Cauldron, as well as the assumption of inhabitants of celestial realms, servants of celestial Dêuoi, etc.
  • Corros – Corroi (pl.), dwarves. Presumably present in caves, hills, mountains. Crafters and smiths.
  • Cucullatis – (attested) Cucullatîs (pl.) hooded spirits, depicted with eggs, daggers, and phallic symbols. Could have healing associations if tied in with Greek Telesphorus.
  • Uanderos – (attested) centaur.
  • Uiduiros – wild man of the woods, woodwose.
  • Uirocû – (attested) werewolf.

As can be seen there are a few attested beings. With the help of the language, we can construct names for beings to aid in the revival of Gaulish language and custom. A lot of the constructed names are relatively vague for two reasons:

  1. Today, those who take up Galatibessus (Gaulish Custom) live all over the world. So if only one location were spoken of, it would not have been helpful to those living in different climates. The reader will know their local environment better than the authors can.
  2. Keeping names vague can help those who are either not as familiar with their local environment, or to be respectful to the spirits known by peoples who previously or currently inhabit a given area.

Be aware though, that often proper names were given. So, if a being of any of these places already has a name and if it’s acceptable, that’s a possibility. Otherwise, the names of established Gaulish Dêuos names can certainly be used. However, if the Dêuos of your local river is named Matronâ, she won’t be the same Matronâ as the Dêuâ of the Marne river. Unless it just so happens, that’s where you are.

As animals also play a role in Animism, a list of animals is provided that are generally well known. Animals often have qualities and/or specific importance to people and communities. There is more than one word for most, so the choices here are relatively arbitrary.

  • Taruos – bull
  • Bous – cow
  • Epos – horse
  • Turcos – boar
  • Muccos – pig
  • Gabros – goat
  • Moltos – ram
  • Damâtis – sheep, ewe
  • Cû – dog
  • Cattos – cat
  • Caliacos – rooster
  • Cercâ – hen
  • Becos – bee
  • Bledinos – wolf
  • Lugus – lynx (not the Dêuos)
  • Louernos – fox
  • Tasgos – badger
  • Casnos – hare
  • Alcos – elk
  • Caruos – stag
  • Elantî – deer
  • Liscoscêtos – turtle
  • Bebrus – beaver
  • Dubrocû – otter
  • Etros – eagle
  • Boduos – crow
  • Garanos – crane
  • Uolcos – falcon, hawk
  • Cauannos – owl
  • Gansos – goose
  • Elarcî – swan
  • Natrix – snake, serpent
  • Esox – salmon
  • Morimilon – whale
  • Morimoccos – dolphin
  • Naupredâ – eel
  • Truxtâ – trout

Lastly, a list of trees is also provided. Again, there is often more than one word for the kind of tree, so the choice is more arbitrary:

  • Deruos – oak
  • Eburos – rowan
  • Betuâ – birch
  • Iuos – yew
  • Aballâ – apple tree
  • Opolos – maple, sycamore
  • Ucetios – pine
  • Bagos – beech
  • Colinnâ – holly
  • Onnos – ash
  • Agriniâ – blackthorn
  • Sapos – fir, spruce
  • Scobis – elder
  • Sparnos – hawthorn
  • Prennon – tree

Taranis etic Uiducauarix

Ion donicâ bûar iouincon
Sueionon bitus bûe londos
Temellos rîxti anarecomuâde

Sioxti Dêuoi rodîssont
Etic toutâ diuolcâssont
Dû elus ratobo rodâtoi senti

Ambipellon caitoi bûar litanos
Eni bitû io eiobi bebiuar
Dunnon etic anmadâtus

Eni caitê bebiuar Uiducauaroi
Arduos etic caletos carboi uidus
Ducaris etic temenos… Gorgos

Bebanar do toutâs
Comarcîssont adbertâ
Isse eiâ orxont ollon

Elus bledaniâs gegniiar
Toutiâ readdâsset
Nâuinon croudion beborbar

Papos bledani rix tegegousar
Rix uixît Uiducauarix ad basson
Uiducauarix aiui delxtet boudin

Priton tumîsset papos catus
Leius biuotâ caxtoi senti
Toutâ iâssont do uelitin

Siopesî au abertâ uer brigî
Etic segos exalbû
Tassus etic leucos

Uelitâ iâssont con gutuatîr
Sioponî noibouoxtloi
Uâdarî Taranin

Eni Albiê uediâ clutos essi
Berti uer Suauelê
Sindos uoxtloi aditâsset Taranin

Eni rixtû tarui bebaneîs
Reroute aua brigâ ûxelâ
Trê trebâ, entra caitin

Iâssetîs brogilin Uiducuarîgos
Dâmâ rîgos bûont andon
Taranis aremerti catus

Uiducauarix gresiîs dantes
Tetarueîs concacus uiduous
Eni brigê etic latê

Taranis areuâde lorgâ suesonâ
Ericecuteiis Uiducauarix Taranisc
Bêmman urexti muccus

Catus iâsset trê diun
Ion rasson bûe suallis
Boudi bebronne eni tennê!

Carbos Uiducauarigos bebronne
Tennos, mârotennos, ueuase
Taranis delxtetîs boudin

Nitigon Uiducauarix râdîssetîs
Ion sueson toutâ bebronne
Sin tennos brenset Bitus

Sioxti sindiû, berti boudi
Sedon semiti, berton bassos
Sladiâ slattiâs, bruuon bratû

Texton teni, eiore ollon
Anu Taranî, do toutin
Biuos nouios do aissun bratun

Taranis etic Uiducauarix (Taranis and the Wood Giant King)

Taranis etic Uiducauarix

Written By Suturcos

Ion donicâ bûar iouincon
Sueionon bitus bûe londos
Temellos rîxti anarecomuâde

Sioxti Dêuoi rodîssont
Etic toutâ diuolcâssont
Dû elus ratobo rodâtoi senti

Ambipellon caitoi bûar litanos
Eni bitû io eiobi bebiuar
Dunnon etic anmadâtus

Eni caitê bebiuar Uiducauaroi
Arduos etic caletos carboi uidus
Ducaris etic temenos… Gorgos

Bebanar do toutâs
Comarcîssont adbertâ
Isse eiâ orxont ollon

Elus bledaniâs gegniiar
Toutiâ readdâsset
Nâuinon croudion beborbar

Papos bledani rix tegegousar
Rix uixît Uiducauarix ad basson
Uiducauarix aiui delxtet boudin

Priton tumîsset papos catus
Leius biuotâ caxtoi senti
Toutâ iâssont do uelitin

Siopesî au abertâ uer brigî
Etic segos exalbû
Tassus etic leucos

Uelitâ iâssont con gutuatîr
Sioponî noibouoxtloi
Uâdarî Taranin

Eni Albiê uediâ clutos essi
Berti uer Suauelê
Sindos uoxtloi aditâsset Taranin

Eni rixtû tarui bebaneîs
Reroute aua brigâ ûxelâ
Trê trebâ, entra caitin

Iâssetîs brogilin Uiducuarîgos
Dâmâ rîgos bûont andon
Taranis aremerti catus

Uiducauarix gresiîs dantes
Tetarueîs concacus uiduous
Eni brigê etic latê

Taranis areuâde lorgâ suesonâ
Ericecuteiis Uiducauarix Taranisc
Bêmman urexti muccus

Catus iâsset trê diun
Ion rasson bûe suallis
Boudi bebronne eni tennê!

Carbos Uiducauarigos bebronne
Tennos, mârotennos, ueuase
Taranis delxtetîs boudin

Nitigon Uiducauarix râdîssetîs
Ion sueson toutâ bebronne
Sin tennos brenset Bitus

Sioxti sindiû, berti boudi
Sedon semiti, berton bassos
Sladiâ slattiâs, bruuon bratû

Texton teni, eiore ollon
Anu Taranî, do toutin
Biuos nouios do aissun bratun

Taranis and the Wood Giant King (English Translation)

When humanity was young
Their world was harsh
Darkness ruled unhindered

Still, the Dêuoi gave
And the people were grateful
For the many blessings given

Surrounding forests were vast
In the world in which they lived
Dark and unforgiving

In the woods lived wood giants
Tall and firm wood bodies
Hostile and crude… Ruthless

They came to the people
They demanded sacrifice
Or they would kill them all

Many years it was done
Some of the people sacrificed
Cruel hunger was fed

Each year a king was chosen
The king would fight the wood giant king
The wood giant king always held victory

The price grew every battle
More lives were taken
The people went to the seeress

She spoke of an offering on a hill
Strength from Albios
Heat and light

The seeress went with a priest
They spoke the sacred words
They invoked Taranis

In Albios the prayer was heard
Carried upon the Good Wind
Those words reached Taranis

In the form of a bull, He came
He charged down from the high hill
Through the village, into the forest

He went to the grove of Uiduacuarix
The king’s retinue was there
Taranis prepared for battle

Uiducauarix gnashed his teeth
He struck with wooden arms
In might and in fury

Taranis brought His lorgâ
The two hit each other
The strike made smoke

The battle went through the day
When hope seemed slight
Victory burned in fire!

The body of Uiducauarix burned
The fire, a great fire consumed
Taranis held victory

A curse, Uiducauarix spoke
When his people burned
The fire would burn the world

However, this day brought victory
Peace as well, the burden dead
Strike of the rod, the multitude grateful

The gift of fire, given to all
From Taranis to the people
A new life to a grateful folk

What is Galatibessus?

Galatibessus is an emerging custom that has its roots in communities engaged in — to varying degrees — the revival of cultures, customs, and religions of the peoples collectively known as Gauls (in contemporary English parlance). In reference to people living in Western Europe and Central in the Iron Age. They spoke the Gaulish language, and while local variants existed in abundance, also shared a similar material culture (La Tène period), worldview, and customs of worship.

The term Galatibessus consists of the words Galatis and bessus. Galatis is a word that was used to refer to those known now as Gauls. Whether it was a name given by them to the Ancient Greeks who first recorded the term or whether the Greeks developed the name themselves is unknown. Today, it is used as an identity by those who practice Galatibessus.

Bessus is decidedly Gaulish in origin. Meaning “mores, habit” (Delamarre, ‘Dictionnaire de la Langue Gauloise’, p. 74), this can reasonably be extended to “custom”. Thus Galatibessus means “Galatis Custom”. Custom in this case refers to the very exercise of being. It is in reference to culture, ethics, worldview, and worship. Galatibessus is all of these things in relation to those of us inspired by the Gauls of the past. This is why we refer to ourselves as Galatîs (this is the plural form of Galatis) — as doing Galatibessus makes us so.

There are many different ways to express and live Galatibessus, but emphasis on all of the aforementioned characteristics: culture, ethics, worship, all parts of worldview, factor into it. Certainly, some may be more interested in one of these things more than others, but it is understood that all of them are necessary for a whole and complete Galatibessus. As such the study of all of these things and the components that comprise them are critically important.

Who can practice Galatibessus?

Galatibessus is open to anyone who seeks to practice it. If one decides to fit the descriptions above, they are a Galatis or can be if they choose to do so. A Galatis is judged by urextoues (deeds, actions).

The culmination of worship, ethics, culture, and worldview inform the Galatis and help contribute to the ongoing process of building Galatibessus. All who feel called to Galatibessus are welcome to be a part of it regardless of skin color, nationality, sexual orientation, gender, sex, physicality, income, etc. A Galatis identity maybe someone’s main identity, or be in tandem with the other or many identities that one may have. As long as one is earnest and sincere in their desire and willing to put in the work of learning and living Galatibessus, they too can be a Galatis. If you are feeling so called, that could very well mean you.

What are some fundamentals of Galatîbessus?

A major component of Galatibessus is to live life in accordance with Assus (order, according to ritual, with connotations of sacred or universal law). What this means is to live in a way that is beneficial to the world, our communities, and ourselves.

Certain virtues help us to do this such as:

– Decos (honour)

– Raton (generosity, though this also means “grace” amongst many other things)

– Oigetocâriâ (hospitality)

– Uiridios (Truth)

– Luxtia (Duty)

– Trougocaradon (compassion, mercy)

There are more. These cover a few important ones. What it does not mean is following along with the “status quo” or being unquestioning. If the “status quo” is oppressive or unjust, it is not in line with Aððus. Therefore not in line with order. It is important to mention this as we often see people, and entire systems pervert morals to suit the powerful and not order. There is no order without Uîrolaniâ (Justice).

An absolute fundamental would be learning of Gaulish history, customs, and culture. With a focus on learning what is right to bring forward and make applicable to our own time, and what is best left in the Iron Age. Though it’s important not to fall into presentist thinking. The Gauls were human, fallible, and made mistakes. Contemporary societies are no different. We still often grapple with problems today that they did. Often making the same mistakes, sometimes worse ones. In this case, it is important to remember that the Gauls of the past interacted with a very different set of material conditions than we do, and vice versa.

Just as there are contemporary ideas that would likely have improved things for them (technology notwithstanding), they, too, extolled virtues that would be beneficial for us today. Good judgment and a solid material analysis helps us identify which of those virtues are timeless (hospitality, honor, courage, right speech), and which are best left in the Iron Age (such as patriarchy and ableism). Conversely, their virtues can also reinforce that some contemporary ideas are dangerous, that many preconceived notions of Western thought ought to be challenged and fought (examples: white supremacism, LGBTQ+ phobias, and Western chauvinism).

Through careful application, we can aspire to a vibrant and positive set of customs that are helpful to us today, as opposed to reactionary or romanticist thinking. As tradition is not unmoving or unchanging. This can be seen in many cultures today that remember their cultural roots while also partaking in contemporary societies.

Some examples are things like the revival of material culture, using forms of Gaulish language, and working on newer projects such as myths and constructing practices for different aspects of life.

Bessus Nouiogalation Q&A

(For an audio reading, in English — read by Caromâros Caitogabros — click here.)

About Bessus Nouiogalation

Bessus Nouiogalation (Custom of the New Galatîs) is a Galatibessus tradition. Galatibessus is the Gaulish inspired revivals of custom, culture and religion, which are both intricately intertwined and inseparable. There are many faces of this, with many different intentions. The goal of the work here is to give those interested a foundational set of traditions with a focus on establishing Galatis identity.

Many people out there feel a lack of positive identity, one not tied to colonialism or racism. Finding Galatibessus has been a great help to us. We hope that by sharing our works that together, we can establish a positive identity that is also rooted in a cultural tradition that helps us to reconnect with our roots. Those who seriously wish to participate in Galatibessus, or BNG in particular, and practice are fellow Galatîs if they choose to identify as such. Regardless of any other identity, they may also have.

Just as blood did not make a Gaul in the past (notice how Gauls ceased to exist as such but do have genetic descendants worldwide), and genetics as we know of them now were unknown in the past, they have absolutely no bearing on who can be in Galatibessus. Much less who can worship the Dêuoi (Gods). Genetics do not determine culture, and cannot, shall not determine who is a Galatis. Millions, probably billions likely have at least one Gaulish ancestor anyway. Gaulish identity was determined by culture, religion, and language. So there is no moral or logical reason to exclude anyone by genes.

This is not to minimize the historical impact of the Gauls (mainly in France, also in Switzerland, Belgium, southwest Germany, and many other places in Western and Central Europe all the way to Turkey, in fact). We are interested in a modern form of Ancient Gaulish identity, not in co-opting the modern identities of people living where the Ancient Gauls once did. Some individual Galatis may, but it is not the focus of BNG, or Galatibessus.

Galatibessus does have parameters. It is Polytheist and Animist, meaning we worship many distinct, and individual Ancient Gaulish gods, and see all things as having spirit. We believe that the Dêuoi are real and interact with them through gifting and offering in ritual. As well as prayer, meditations, and other spiritual experiences. Some may also worship foreign deities, and that is okay. Other kinds of spirits, beings, and ancestors (Gaulish and not) are also worshipped or otherwise engaged with in various ways.

What is Bessus Nouiogalation?

Bessus Nouiogalation is a Galatibessus tradition. Galatibessus means “Galatis Custom”, which is focused on the historical language known as Gaulish, the material culture from what is known as the La Tène archeological period, from which the people that spoke this language emerged. Roughly 450 BCE – 50 BCE. As well as the worship of beings collectively referred to as Dêuoi. Dêuos is the singular term. The Dêuoi of course, are those named in that very same Gaulish language.

We seek to create a stable cultural and religious revival. A New Galatis tradition that remembers and learns from the past, but is not limited to it. So while the focus is on a specific period of time, elements and influences from other times, cultures, and places can also be found here to varying extents. The main focus is simply what is prioritised, but it is not exclusively such.

None of this is meaningful if it cannot apply to everyday life. Due to this, we focus much on our Îanoi (virtues). There is also much focus on culture. Historically, and amongst many peoples currently, culture touches all areas of life. Bessus Nouiogalation seeks to do this. This site is hopes to share the content to help this tradition along. In the hopes that it will inspire those interested to be a part of it.

We also hope it helps provide an alternative and resistance to white supremacist “Western” culture. Obviously, this cannot be done by simply practicing Bessus Nouiogalation. But hopefully we can help provide cultural and spiritual support for those involved to engage in the physical, political, ideological, activism to help fight white supremacism, and its fascist, racist, imperialist, and capitalist nature.

So… Is this like a club or organization?

It is an adbessus (tradition) and has a group of people, a toutâ that follow it together. One does not have to be a member of Bessus Nouiogalation to follow our adbessus, or use any of this site’s material.

What does Bessus Nouiogalation mean, anyway?

Bessus is a Gaulish word meaning “custom, practice”. This is a common word used on this site to describe various practices. Tegobessus “house custom” is an example, which are customs of the household. Noiuos means “new”, the final “s” is dropped when combining two words. Galation means “of the Galatîs”, “Galatîs” is plural for “Galatis”, which is Gaulish for “a Gaulish person”. So, Bessus Nouiogalation means “Custom of the New Galatîs”.

We use Galatis instead of Gaul as it is a Gaulish word, helping us differentiate chronologically later usages of the term “Gaul”. As that term was in use long after the language, material culture, and worship of the Dêuoi ceased to exist. We are trying to be a toutâ (people) in some way, and a people need a language. So we use a form of reconstructed Gaulish (Nouiogalaticos) to the best of our abilities when we can, or at least can get away with it. This is why you will see a lot of articles titled in this language, and why such terms are often used. So, it isn’t to show off.

You’re not “folkish” are you?

Bessus Nouiogalation is not only not folkish, we are anti-folkish. As well as antifascist. We oppose fascism, racism, misogyny, and any anti-LGBTQIA+ positions. We also oppose capitalism, classism, ableism, and all other types of bigotry. In time, we also hope to make the content on the site more accessible to folks who may have issues with traditional text reading.

Bessus Nouiogalation is about building a positive identity. An attempt to provide an identity that is not tied to imperialism, colonialism, or hate. Anyone who is called to Bessus Nouiogalation who does not support the above listed things we oppose, and feels a calling to be a Galatis, is welcome.

Surely there are some conditions?

Yes, there are. For example, the Dêuoi are not only real, but distinct individuals. Just as you and I are distinct people. We may have some things in common, but you are you, and I am me. We are not interchangeable. We are not different versions of the same person. So it is with the Dêuoi.

The Dêuoi are mysterious, and it is possible that learning of worshipped beings who have some things in common with ours can help us understand the Dêuoi. However, that does not make them the same as another. Things about Zeus or Thor might help us understand Taranis better, but He is still Taranis, Zeus is Zeus, and Thor is Thor.

Foreign worshipped beings are not simply different versions of ours. Nor are ours simply different versions of theirs. It is absolutely fine for a Galatis (Nouiogalatis or otherwise) to worship beings foreign to us as well. Or for someone in another custom or religion to worship the Dêuoi. There is also no reason to disrespect foreign worshipped beings, especially if we would ask others to respect ours.

There really isn’t much by the way of restrictions or taboos. Don’t disrespect the Dêuoi. Don’t do evil. Do the best you can to be a good person and to fight for what’s right. Try to live an honorable life. Hopefully, we can make the world a better place.

Is this the only legit way to be a Galatis?

Certainly not. There are many ways to be either of these things, and as it should be, we are all free to decide what that means to us. Bessus Nouiogalation exists to provide a structure, culture, and identity to those who want it. Not to force anyone to be a part of it.

The material on this site was developed by Bessus Nouiogalation, but is free to use. One can use, adopt, adapt in part, full, or not at all. We will know who is one of us by what they do. And if you’re not one of us, that’s okay. We hope there might be some things that you find useful here, but if not, that’s okay too.

How much, if at all, one chooses to participate is up to them. We’re not, and have never claimed to be the “one true way”, and we never will. Some folks choose to align with a tribal identity, focusing on only one group of Gauls historically, and that’s fine. Others choose a Galatis identity that is newer like this one. There’s room for all.

Why the political stuff?

If one doesn’t wish to be a part of something that opposes racism, fascism, capitalism, imperialism, and the other ills of the world, then feel free to stay in the over culture (or at least stay away from us). As it already promotes those things. You don’t have to be a full time activist to be here. However, understand that it is good and right to fight those things, and take part in that if you can. This is not a place for bourgeois escapism.

So all of the material is free to use?

Sure. Now, don’t take credit for it if you didn’t do it. But yes, it’s free. Also, a link back is appreciated if you can manage. Especially “pingbacks” as it allows links you use to be up to date, since sometimes information gets updated.

Can one join Bessus Nouioglation if they also are part of other groups or have other practices?

Yes. While Bessus Nouiogalation has a very specific set of foci which it fully intends to maintain, all a member has to do is practice it. If they practice anything else, or a part of other groups or organisations, that is not a problem. We do not seek, nor have we ever sought to regulate what people practice. Many of our own group’s membership are part of other customs, practices, religions, etc either in syncretic or multi-traditional fashion.

The only caveat is that regarding right wing groups. Anyone in a right wing group of any kind is barred from Bessus Nouiogalation. Including fascists, and those who collaborate with them. There are also groups that are particularly toxic out there, and have a poor reputation. As that is subjective and fluid, we simply try to see if a prospective member is of good character.

Are you Pagans?

 Some of our membership would identify as Pagans without a doubt. However, Bessus Nouiogalation does not identify as a Pagan organisation. Nor is it involved with the “Polytheist movement” (though we are certainly what people would call polytheistic and animistic in belief). However, some members of Bessus Nouiogalation certainly are.

As such, an individual in Bessus Nouiogalation may identify with Paganism, or the Polytheist movement within it. Organisationally, however, we maintain our independence. So the answer to that question is personal as opposed to organisational. A member of Bessus Nouiogalation is a Nouiogalatis. Whatever else they may also be is up to them. (Obvious exception regarding again, allegiance to right wing groups or ideologies.)

Cingos Ammanês (Calendar)

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) provides the current year. This work (from Helen Mckay) helps with notations.

The Months

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

  • Samonios (May-June)
  • Dumannios (June-July)
  • Riuros (July-August)
  • Anagantios (August-September)
  • Ogronios (September-October)
  • Cutios (October-November)
  • Giamonios (November-December)
  • Simiuisonna (December-January)
  • Equos (January-February)
  • Elembiuos (February-March)
  • Edrinios (March-April)
  • Cantlos (April-May)

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

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

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

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

Usage

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

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

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

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

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

On 8 May, 2022, the next start of the 19 year cycle will begin. Which means, at the time of writing, we’re on the last part of the current one, that which is only four years. Even if you aren’t using the app, you’ll know when a month begins, as it will be the first quarter moon.

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

Here is the app again. Check the day, and keep your eyes on the moon!

For the big picture, check this full reconstruction done by Helen Mckay.

Continue reading “Cingos Ammanês (Calendar)”

Mapats Leuci (Child of Light)

Mapats Leuci

Written By Suturcos

Cenos eiânt noxtiâ eni scâtê

Lanolucrâ uotigû Cintugiamos

Aros rerine dagodagrus

Mapað Leuci gentos essi

Taranis, sueios atîr nertos

Eponâ, sueios matîr canis

Taranis garti dû litou mârou

Dedosseîs sueios taruos uerouos

Ollon dalton eni sin Giamolitû

Beton etic otlon daltar

Cantlâ bûar cecanon

Textâ bûar eiorar

Litus urexti ollon loudos

Ollon iâssont eni sounomâros

Sindâ noxtiâ dunnoisanâ bledniâs

Mapað Leuci robudi cintus

Cenos areollonîs rexti

Braxtiîs, sioxti clutos ne senti

Sioxti sin bûe ne gnâtomapað

Siuomeiîs, brodinâssetîs

Uescâssetîs eni braccâbi urê

Exitâsset eni angnatê

Eni baregiê, Eponâ dîsunâsset

Rumelumâros tetroxtesî

Gegalesî do datlan dâmin

Gênion carnucos cucluoe

Gartisî ueranadoi uarinâ

Exalbiû Eponâ uâdesî

Ueranadoi etic anatiâ

Eni remanni sebraci

Uo do bitun itâssont

Sulabarâtoi senti dagrun

Ion eiâ uer râdar

Sioxti uai do baitin

Sosin sistât eni mantalê

Nâ eiâ axâtoi senti

Matos rodîont adbertâs

Melissiâ isse crampettâs

Dede eni noxtiê essi ueramos

Exteges do tegos sioxon

Beborbon, delxtiiâ nertos

Sioxti, mapað ne arenxti

Cecangon do mâroambin

Adsodîssont dû atrê ambi

Carnoi uer pennû sueionos

Extos adbertâ bîeto rodîsset

Ma buet sindos nepos taraset

Eponâ rodîsset sueionâ torcos

Gegandesî taret

Do allocomarin

Eni Dubnê iâssetsî

Bitus alios bûe exougresî

Sioxti appîsssetsî agedos

Agedos sindos gignesî

Temellâsset cennâ canta sonnû

Sueionos dâmâ couîros

Extoutâs elus au bitû

Sueionos uoxtloi delxtînt

Consinoi extabatî do cloustâs

Amarcos dagos dû Eponî

Uidreîs sentus do Mapaten Leuci

Celicnon Sucelli, giamotegos eni Dubnê

Trê magin Riganiâs Nantosueltiâs

Comarciatâ au anderobi cuclouar

Tetarar magoi cadroâcoi

Blandos bûe mantalâ

Arnxton ad celicnû Sucelli

Ueuritareiâ canta Sucellin

Eponâ adgarti sueionâ uindomapos

Iaccolauenos bûe

Bruttos dû delgû

Sulâmis iâi tegos

Sucellos delget soldurios

Nantosueltâ memode mapatê

Eponâ gigne dligiton dlixti

Nantosueltâ rodît uercon

Eponâ uâde dâmâmâros

Nu gneatsî ara olloblêdnî

Sucellos tagi sin uercon

Nu natiâ anarencon tigû

Arenxont mantalon do tegos

Con Ogmios uednis

Eponâ ambisî tetige

Uer cenomantalû do Albiin

Uer trogî sueionâ

Taranis dîsunâssetîs

Ion Eponâ dede mapos do legion

Dîâcus au sounû

Anboudicos autrâtu

Iâsset do sueionos mapin

Rodîssont anuan Maponos

Etic Taranis memande

Maponos sounît leiûs îs

Mapats Leuci (Child of Light) English

Long were the nights in shadow

The full moon after Cintugiamos

Frost touched the good earth

The Child of Light was born

Taranis, His strong father

Eponâ, His fair mother

Taranis called for a great feast

He prepared His best bull

All shared in this WInter Feast

Food and drink were shared

Songs were sung

Gifts were given

The feast made them weary

All went into a great sleep

Those darkest nights of the year

The Child of Light awoke first

Long before all, He rose

He cried, but none heard

But this was no normal child

He walked, He talked

He dressed in a garb of green

He went into the unknown

In the morning, Eponâ awoke

Great horror overcame Her

She called to assembly a retinue

The roar of the carnyx was heard

She called the celestial troop

Out of Albios, Eponâ led

Celestial beings and spirits

In a spectral ride

Downward to Bitus they went

They blessed the earth

Over wherever they rode

But woe to the fool

That stands in Their path

Lest they be taken away

The wise give offerings

Sweet cakes or pancakes

Left in the night, it is best

From house to house they searched

They were fed, they kept strength

However, the Child was not found

They advanced to the Great River

They stopped for the Father of the River

Antlers upon His head

But offering must be given

If it is that one is to pass

Eponâ gave Her torc

She was allowed to pass

To the other place

Into Dubnos She went

A strange world it was She entered

However, She saw a face

It was a face that She knew

Darkened skin by the sun

His loyal retinue

From the many nations of the world

His words they held

As chains from tongue to ears

A good sight for Eponâ

He knew the way to the Child of Light

The Hall of Sucellos, the winter home in Dubnos

Through the fields of Queen Nantosueltâ

Greetings from chthonic beings were heard

They passed wonderous fields

Smooth were the roads

They arrived at the hall of Sucellos

They were met by Him

Eponâ claimed Her beloved Son

He was safe and healthy

Eager for embrace

Ready to go home

Sucellos kept watch

Nantosueltâ took care of the child

Eponâ knew a debt was owed

Nantosueltâ gave a task

Eponâ led a great retinue

Now She would do this every year

Sucellos agreed to the task

Now the lost souls

Could find their way home

With Ogmios guiding

Eponâ departed

Upon the long road to Albios

Upon Her return

Taranis awoke

When Eponâ put the Son to bed

Sluggish from sleep

Unaware of the journey

Went to His Son

They gave the name Maponos

And Taranis thought

Maponos slept longer than He

Tegobessus I: Sacred Space

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

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

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

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

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

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

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

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

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

Purify the sacred space

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

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

Uediumii Nemetonan
(I invoke Nemetonâ)

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

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

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

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

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

[Addatus – Offering]

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

Slanon tei
Slah-non tey
(Cheer to you)

Brâtun tei
Braw-toon tey
(Thanks to you)

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

Uregetor
Ew-reh-geh-tor
(It is done)

Welcoming Aidona

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

After the invocation, say
Oibelumî (Oibelomos) sinaidû Aidoniâs.
I light (We light) this flame of Aidonâ.

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

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

Bratûn te,
Aidonan
(Thanks to you,
Aidonâ)

Take a moment of Tauson (Silence).