Wosketlon (The tale of the boat)

Wosketlon

Gaulois Ancien (Senobrikhta)

§1 Awis maguy esat taratows widuas ollodunnas ad agyan in tegyay aryi esyo. Widua esat werdruta, wrankas andewekhtas esant, yowinkowiros gutsu adpiseto nemos.

§2 Yowinkyos sindos tokingeto ad ambos maron biyatoyo widuan. Esatid nawotogyon lawon glannay eti sodese rammiyonawa esat netsata. Magus in naway swelulowge eti reraye ad glannan komarepennin.

§3 Andon in dinawimay, memner "Nawa si moy esat brigomara, wella gabagla esyas kanti moy". Yowinkowiros toni nawan lulowge wer kebenan widuank inrate esatyo slitsyay syay komandewekhta widui slitses allas. Are adboyu sodesu, manti nawas werindedoyge ad tikhtan mallan kaletank.

§4 Derkawnu esatyo wella woadgabagla nawillas, magus wertetset ad glannan eti andon eyan dede eri anawnu esat oygetos alli. Su betsu, gala esat yuy du taratow swadu widuas eti aku tokammane ad tegyan aryi. 


The Tale of the Boat

§1 A lad needed to go through a very dark forest to get to the home of his lord. The forest was too dense, the branches of the trees so intertwined that the young man could barely see the sky.

§2 This young man came to a large river that cut the forest. There was a small anchorage in the margin and in it a boat with oars was tied up. The lad put himself in the boat and rowed to the opposite bank.

§3 Upon landing there, he thought: "It has been valuable to me this boat, better take it with me". The young man then put the boat on the back and entered the forest, which was on this side so closed as the forest in the other side. For this reason, the size of the boat forced him to advance slowly and with difficulty. 

§4 Seeing that it would be better to leave the boat, the boy returned to the bank and deposited it there, so that it was waiting for another traveller. In this way, he might go through the forest easily and come with speed to the house of the lord.

Vocabulaire 

1. ad – vers, DLG, 430
2. adboyon, -i: (no) – motif, cause | v. irl. ad.ben, apa
3. adpiset (BII), adpistyu:, -onos (no) - voir, DLG, 51 (dans "appisetu")
4. aget (BI), agya:, -a:s (fa:) – aller, mener
5. akus, -u – rapide | DLG, 31
6. allos, -a:,-on - autre, deuxième | DLG, 39
7. ambos, -esos (ns) – rivière | DLG, 41 (dans "ambe") 
8. ana:t (AI), ana:tus, -ows – souffler; attendre; rester | DLG, 44 (dans "ana")
9. ande – três | DLG, 430
10. andon – là, à l'intérieur, DLG, 48 (dans "andogna") 
11. are – (+abl.) parce que, en raison de; (+acc.) devant, près de, à l'est de; (préfixe) pré- | DLG, 52 
12. aryos, -i: (mo) – seigneur | DLG, 55
13. awis, -e:s (mi) - désir, envie | DLG, 61 (besoin)
14. betsus, -ows (mu) – moeurs, habitudes, manières | DLG, 74 
15. bi:na:t (BIV), bi:yon, -i: (no) – couper | DLG, 75 (dans "-biion")
16. bri:ga:, -a:s (fa:) – force, vigueur, valeur | DLG, 88 
17. bri:goma:ros, -a:, -on – précieux, v. bri:ga:, ma:ros 
18. dagos, -a:, -on – bon | DLG, 134 | Degrés de comparaison: kondagos, -a:, -on, aussi bon; wellos, -a:, -on, meilleur; werowos, -a:, -on, le meilleur
19. derket (BII), derkon, -i: (no) – voir | DLG, 140 (dans "derco-") 
20. det (BII), danon, -i: (no) – mettre, poser | DLG, 124 (dans "condate")
21. drutos, -a:, -on - fort, exubérant, vaillant | DLG, 151
22. di: - de-, ex- (préfixe, valeur intensive et aussi privative) | DLG, 143
23. di:na:wi:t (AII), di:na:wi:ma:, -a:s (fa:) – débarquer; v. dī, nāṷā 
24. dunnos, -a:, -on – somber | DLG, 154
25. slitsis, -e:s (fi) – côté | W. ystlys, OIr. slis 
26. eni- > in – dans | DLG, 163
27. enina:wi:t (AII), enina:wi:ma:, -a:s (fa:) – embarquer; v. eni-, na:wa: 
28. eri – (+abl.) pour, dans le but de; (+acc.) lorsque, pendant, au cours de; autour, alentour; (prefix) peri- | DLG, 166 
29. eti, etik - de même, encore, et | DLG, 167
30. gabyet (BII), gabagla:, -a:s (fa:) – prendre | DLG, 173 (dans "gabi") 
31. gala:, -a:s (fa:) - pouvoir, vaillance, bravoure, vapeur |v. irl. gal, br. galloud
32. glanna:, -a:s (fa:) – rive | DLG, 179
33. gutsus, -ows (mu) - valeur, force | DLG, 184 (abl. gutsu:, "à peine, par force") 
34. inretet (BII), inretus, -ows (mu) - entrer | DLG, 33 (dans "adret-, adress-")
35. kaletos, -a:, -on – dur, difficile, cruel | DLG, 98
36. kanti – avec, ensemble | DLG, 103
37. kebena:, - a:s (fa:) – dos | gall. cefn
38. kom-, kon-, ko- avec, ensemble, également, con- (préfixe, préposition?), DLG, 121
39. komarepennis, -i – opposé | DLG, 53 (dans "arepennis") 
40. kori:tro (DAII), koros, -i: (mo) - placer, lancer, mettre | DLG, 125, 190 (racine/thème verbal cor-) (dans "corro-, corro-"; "incors") | v. irl. .cuirethar, I. cuir
41. lawos/lowos, -a:, -on – petit, léger | DLG, 208
42. leget (BI), legos, -esos (ns) – placer | DLG, 211 (dans "lunget")
43. manti:, -ya:s (fi:) – grandeur, taille, quantité | v. irl. méit, gall. maid
44. magus, -ows (mu) - enfant, servant, valet | DLG, 214 (garçon)
45. mallos, -a:, -on – lent, parresseux | DLG, 214
46. ma:ros, -a:, -on – grand | DLG, 218
47. meyos, -a:, -on – petit | DLG, 223, 241 (dans "ollos")
48. monyetro (DBII), menman, -nos (no) – penser | DLG, 225 
49. netsa:t (AI), netsa:tus, -ows (mu) – lier, attacher | DLG, 233 (dans "neddamos") 
50. nawson, -i: (no) – navire | DLG, 232
51. na:wa:, -a:s (fa:) – bateau | DLG, 232 (dans "nauson")
52. na:wotogyon, -i: (no) – hangar à bateaux, v. nāṷā, togīt
53. nemos, -esos (ns) – ciel | DLG, 234
54. oyges, -tos (mt) – voyageur; convive | v. irl. oígi
55. ollos, -a:, -on - grand ("tous") | DLG, 241
56. ra:mmiyos, -i: (mo) - rame, aviron | gall. rhwyf, v. irl. ráma 
57. ra:yet (BII), ra:mus, -ows (mu) - tirer à la rame/aviron | ir. iomramh > *ambirāmus; rámh
58. swallis, -i - petit, insignificant | DLG, 284
59. swadus, -u – doux, facile |DLG, 284
60. tara:t (AI), tara:tus, -ows (mu) – traverser | DLG, 291 (dans "taro-")
61. tares (+ acc.) - à travers | DLG, 291 (dans "taro-") | v. irl. tar, ir. thar
62. te:get (BI), tikhta:, -a:s (fa:) – aller | DLG, 230 (dans "moritex")
63. tegya:, -a:s (fa:) – maison | DLG, 294
64. togi:t (AII), togos/togon, -i: (m/no) – couvrir | DLG, 60 (dans "attegia") | gall. ardwy >*aretogyon, Ir. éadach > *enitogon
65. tokinget (BI), tokamman –nos (nn) – advancer | DLG, 116 (dans "cinges") 
66. toni - et aussi, et puis | DLG, 299
67. wegyet (BII), wegyon, -i: (no) – tisser | DLG, 308 (dans "ueadia") 
68. werdinget (BII), werdoygon, -i: (no) – forcer, opprimer, contraindre | v. irl. for-ding, nv. fortige 
69. werti:t (AII), werton, -i: (no) – tourner | DLG, 316
70. widua:, -a:s (fa:) – forêt | DLG, 320
71. wiros, -i: (mo) – home | DLG, 321
72. wobera:, -a:s (fa:)/wobernon, -i: (no) - bois, forêt | DLG, 325
73. woadgabyet (BII), woadgabagla:, -a:s (fa:) – laisser, quitter | v. irl. fó.acaib
74. wranka:, -a:s (fa:) - branche | DLG, 328
75. yowinkos, -a:, -on – jeune | DLG, 191

DLG - Delamarre, Xavier. Dictionaire de la Langue Gauloise; une approche linguistique du vieux-celtique Continental. Paris: Errance, 2003. 

By Bellovesos Isarnos, originally posted on Celticaconlang

Prayer to Endovelicus

Dêwû Endowellicû


Dergi in noxti tû longîi
Mon in textiî do towitsû,
Gutû balcû altû in aliû
Anuan garies mou:
Critû-mî are frutû,
Turcos mon agetos.
Enobolice ro-dubu,
Sention rûmeie dêwe
Agontjo do Letawiî
Medionê in aboniâs ne me adgabie
Dusiniâs ande condarin.
Endowellice ro-noibe,
Anatiomâre lîagi,
Me gaios tou grimotsos aneget.
Tenes emi leucîtos glanosc,
Ne me tunnâs traxsiont.
Andewellice ro-boudîce,
Prennon tû loscîtus,
Olli sentous werpennon,
Olli nowiodiwos wâsris,
Windetnos moj.


God Endovelicus


In the dark night waits
To guide me on the trip,
With a strong voice on the other side
Calls my name:
I tremble before the flood,
The boar is my guide.
Very Dark Enobolicus,
Terrible God of the paths
That leads to the Other World
Do not leave me in the river
Under the fury of the storm.
Very sacred Endovelicus,
Great spirit healer
Your powerful spear protects me.
I am a fire pure and bright,
The waves did not win.
Very victorious Endovelicus,
You are the tree that burns,
The end of every path,
The dawn of each new day,
A white bird to me.


By Bellovesos /|\

Trinertá, the Three Forces

The universe emerged from a triad, Trinertá, the Three Forces. the three elements, ie, the two opposing forces and their resultant, arising from the first movement in the Immensity supra-causal and non-differentiated Bituimon. This triad is the primary basis for all aspects of the universe. These three basic forces are mentioned in cosmology as a centripetal attraction, a centrifugal force and balance.

The centripetal action, personified by Lugus, the immanent, the Preserver of the universe is called Biwotúts ("existence"), because there is a concentration of energy, a force of agglomeration. On the mental plane, the cohesive force is the tendency that lights up the unit.

The centrifugal action, called Demerá ("dark"), is the force that seeks to prevent the dispersion concentration. This tendency toward disintegration is the symbol of the final dissolution of all existence in Non-Being. It therefore represents a release. This force of annihilation is personified by dits firing, the Destroyer of Worlds, also called Dagodéwos, Good God

The balance of centripetal and centrifugal gives rise to the third trend, the tendency to orbiting, Suimon, which is the source of the activity. She is personified by the Creator, He-Who-Is-Eternal Bitumios.

Albiyon (the universe) is composed of the Three Worlds:

• Magoniyá, "Divine Plan", the world of heaven (heaven);
• Bitus, the world we inhabit, formed by Nemos (heaven, sky), Talamú (Earth), Mori (Sea);
• Dubnon, the Abyss, the Underworld.

Linking the Three Worlds is Albiyon Beliyon, the World Tree.

therefore:

Three fundamentals of Albiyon: Biwotúts, Demerá, Suimon. And its root is in Undifferentiated Bituimon.

Three worlds of Albiyon: Magoniyá, and Bitus Dubnon. And these are joined by Beliyon.

Three parts of Bitus: Nemos, Talamú and Mori.

It is rooted in that order triadic organization of knowledge: it reflects his identification with the origin of life (and the truth behind appearances) and emphasizes its sacredness and eternal.

The effectiveness of three trends binds to the three ways of being: existence, consciousness and experience. It is this realization of the root space, thought and time. The demonstration takes place, respectively, in the three states of wakefulness (state deperto), dream and deep sleep. The waking state binds to Suimon, ie Bitumios, the dream, the Biwotúts, ie Lugus, the deep sleep, the Demerá, ie, the Dagodéwos.

The tendency to orbiting (what we might call "stability"), which depends on the essence of space, is the source of all spheres of existence perceptible. In the waking state, we effected the experience of existence, you need space and time related. Thus, this state is related to Bitumios, the Immense Being, the Creator. The action, specifically, the ritual action, is the way the corresponding realization.

In the dream state, we effected the experience of the centripetal tendency, the essence of thought, which represents the process of manifestation of the subtle plane in the world. The thought, you know, are the way of corresponding realization. The man who dreams actually recreates the world in symbolic terms.

The deep sleep, which is the inactive state of consciousness is the perception of happiness, the causal state of experience. The tendency to disintegration is the causal aspect of the three qualities; the waking state and dream state emerge from the obscurity of deep sleep and it dissolves. The state of deep sleep is linked to Dagodéwos.

It is not in action, in complete silence of thought, we can achieve the highest degree of consciousness, the pure existence of perfect happiness.

From the standpoint of human achievement, the Dagodéwos Represents the final dissolution of the individual, while the Immanent, the Preserver, Lugus, Represents the supreme enlightenment, the experience of the transcendent God to turn Which all religions. In Fact, the religions Often not know anything Beyond the aspect of Lugus Beyond anything and not about her means of realization.

The position or rank of the three qualities varies with the position of the observer. From the standpoint of human action, is the inferior aspect Demerá, Biwotúts, the most high. Demerá manifests as death, evil, inactivity at the time only the action seemed to work. However, from the standpoint of spiritual realization in which the action is the main obstacle is the inferior aspect Biwotúts, which creates bonds through the merit and virtue, and Demerá the most high, the release of the non-action.

In the process of manifestation, more and more complex relationships between the three trends emerge, giving rise to various types of existence, different beings, distinct entities. The various planes of existence are distinguished by the relative proportion of the action of three trends:

Biwotús (existence) in Biwotúts (existence) is the nature of the Self (Self), anamú (the soul).

Suimon (orbiting) in Biwotúts (existence) is the nature of divinity.

Demerá (dark) in Biwotúts (existence) is the nature of being alive.

Biwotúts (existence) in Suimon (orbiting) as the meeting of the mind, intellect, consciousness and perception of individuality (the internal instrument by which we perceive as being different).

Suimon (orbiting) in Suimon (orbiting) is the nature of the vital energies.

Demerá (dark) in Suimon (orbiting) form the senses.

Biwotúts (existence) in Demerá (dark) gives rise to the principles of the elements.

Demerá (dark) in Demerá (dark) is the nature of the forms of inanimate physical world.

The gods have Suimon (orbiting, that is, stability) on Biwotúts (existence, ie, aggregation), which makes them ever existing. Living things (not that the gods are not living beings) have Demerá (dark, ie, breakdown, instability) on Biwotúts (existence), which makes them available, but unstable, constantly changing from one state to another.

Translated from: http://bellovesos.multiply.com/journal/item/155

Batoraxta Gallica

Basically, this is the standard uniform that Gaul soldiers used for war.
                           
                                

Iarnia (Iron Mail) - A celtic invention, it's a type of armour consisting of small metal rings linked together in a pattern to form a mesh, first appeared some time after 300 BCE. Came to be used later by the Romans, when they had contact with the Celts, and other peoples.

Monicia (Torc) - The word comes from Latin torquis (or torques), from torqueo, "to twist", because of the twisted shape of the collar.The torc in one of the most characteristic and showcased of celtic adornments for the body, and has a strong spiritual meaning.

Indeed, Cassius wrote how Boudicca went into battle wearing nothing but a "great necklace of twisted gold" (which was a torc snuggly around the neck).


worn with or without clothes, the symbolism of the torc is weighted with power.



There are schools of thought that indicates torcs were symbols of:

• nobility,
• strenght,
• status, and
• hierarchy within the clans.

I think that maybe the balled ends of the torcs press against certain meridian points (around the neck where they are worn, as well as around ankles and wrists) that cause heightened awareness and arousal.

And the ”C-shape” connotation…the torc is symbolic of a stylized C-moon – a crescent moon.  In this case, we are dealing with a lunar principals dealing with:

• intuition,
• metamorphosis,
• emotion,
• creation,
• transformation…all of these which would play back into the symbolic theme of the triquetra  (and its implied phases).

If entertaining the crescent moon symbolism, we may recognize feminine energy.  Further, we may also research the Celtic triple goddess concept in which the great feminine houses three aspects of the Divine:  Maiden, Mother and Crone.

Each aspect of the divine feminine containing profound symbolism and wisdom to her own devices – shown together with the symbolic triquetra – her forces are unanimously intense (although, there are infinite number of power-triads upon which to draw).



Cernunnos is always portrayed wearing a torc, or two, one in the neck and another on the right hand.
                                                     

Catubarros (Helmet) - Along with the development of more efficient weapons came better personal armour. Early head protection came from simple leather helmets. Bronze helmets provided much better protection from sword and spear strokes and the designs developed to include front peaks and side guards to protect the ears and cheeks.

The helmet has a dome of beaten bronze with a bronze peak embossed with a celtic symbol design. Hinged side flaps protect the ears and include ornamentation and inlaid semi-precious stones. The helmet also includes a cast dome ornamentation and is lined with a hessian band to make the wearer more comfortable.
Approx. Period: 200 BC


Cladios (Sword) - Celtic swords usually has a stylised anthropomorphic hilt made from organic material, such as wood, bone, or horn. These swords also usually had an iron plate in front of the guard that was shaped to match the scabbard mouth.


Gaios (Spear) - Spears were one of the main weapons used by Celtic tribes. In addition to spears used as thrusting weapons, lighter javelins were used as a throwing weapon. Instruction in the use of martial arts was often formal. Women have been depicted as the tutors and are thought to have been involved in the conflicts.

Spears were widely used by Celtic warriors. A functional weapon could be constructed from sharpened wood but many more sophisticated bronze or iron weapons were used both in warfare and for ceremonial purposes. Larger spears were used for close thrusting fighting and lighter javelins used as a throwing weapon.

The javelin has a one piece cast iron head with sharpened tip and blades. The head is attached to a willow shaft with rivets. The base is fitted with a protective ferrule. This also allowed the spear to be thrown by hand or by the use of a throwing sling.
Approx. Period: 200 AD

Gaesum Spear



The Gaesum Spear has a wide blade and incorporates secondary tangs which were useful in hooking the enemy shields and armour. They also inflicted a more damaging wound. The spear head is constructed from iron with inlaid bronze fish design which would probably indicate ceremonial use. The base of the oak shaft also incorporates an iron spike.
Approx. Period: 50 BC


Scetos (Shield) - Celtic warriors used their shields both as a defensive and an offensive weapon. Examples of 1.0m and up to 1.4m have been found. Shields for warfare were generally of wooden construction but intricately decorated ceremonial bronze and inlaid examples have also been found.

The shield is constructed of oak planks, bound with embossed and painted leather. Lime was also used to produce a light and resilient protection. The long oval shield has a central handle to hold securely and use to give a blow to the opponent. The hand is protected by a bronze boss set into the centre of the shield.
Approx. Period: 100 BC


Carnux (Celtic War Trumpet) - The Carnux, or carnyx, is a wind instrument of the Iron Age Celts, used between c. 300 BC to 200 AD. It was a type of bronze trumpet, held vertically, the mouth styled in the shape of a boar's, or less usually other animal's, head. It was used in warfare, to incite troops to battle and intimidate opponents. The instrument's upright carriage allowed it to be heard over the heads of the participants in battles or ceremonies.


Diodorus Siculus around 60-30 BCE said (Histories, 5.30):

"Their trumpets again are of a peculiar barbarian kind; they blow into them and produce a harsh sound which suits the tumult of war"




The word “carnyx” is derived from the Gaulish root, "carn-" or "cern-" meaning "antler" or "horn," and the same root of the name of the god, Cernunnos (Delmarre, 1987 pp. 106–107). This is the name the Romans gave to the instrument. The original Celtic name is unknown. Even under torture, Carnyx players would not reveal the Celtic name of the instrument to the Romans.

Source: http://bellovesos.multiply.com/photos/album/128/Batoraxta_Gallica_#photo=1
http://www.symbolic-meanings.com/2008/12/17/symbolic-meaning-of-the-celtic-torc/
http://www.scottishmist.com/
http://en.wikipedia.org/wiki/Torc
http://en.wikipedia.org/wiki/Carnyx