As we traverse the cosmos, we will come into contact with a great many beings, other residents of these three and bit worlds. As Druredoatis, we ride and journey along Drus and through Antumnos. Knowing more about these other persons we may meet can increase the safety and depth of experience during these journeys. For this purpose, we begin to compile a ‘glossary of spirits’ for those that wish to take up this role

Note: any terms with the * means that it is a reconstructed proto-Celtic word. They are constructed via comparative linguistics and etymology and are likely to represent actual understandings the Gauls possessed.

Anderos:

Anderos means “who is below, infernal or inferior ones” (Delamarre, 2003). The name can also be seen in ‘andernados brictom’ from the Larzac curse, meaning the enchantment by the group below (Delamarre, 2003 and Mees, 2009). These ‘infernal’ spirits are not necessarily evil but represent the forces of Dumnos, which is associated with death and darkness.

Andounnas: 

This spirit, or class of spirits was called on in a tablet from Gaul which references them as living in Antumnos. They are called Andounna, which is a theonym and has several translations offered. Delamarre (2003) proposes ‘spring, water from below’. Cólera (2003) suggests that Andounna means ‘the river below’; therefore, the divinities * andoumnäs / andounnäs would be ‘the divinities from the river below’. Koch (2006) alludes to the idea that the Andounnas inhabit a world opposite of ours and are accessible through bodies of water. Indeed, the predisposition of the Gauls and Britons to deposit offerings into bodies of water strengthens this idea (Mees, 2009). Regardless of whether Andounna refers to the spring, water or river below, the essence of Audounnas does not change. They appear to be the spirits of the water below and perhaps of Antumnos at large. 

*Drougo:

A Drougo is a spectre, phantom, sprite (Koch, 2020). It is cognate with Old Norse Draugr. It may come from an older Proto-Indo-European root meaning lie, treason, deception, felony. These possible meanings hint at understandings of the Drougo. They may be similar to trickster sprites who play both harmless and harmful pranks on unsuspecting individuals who wander through their homes.

Dusios:

We come to know Dusios from Augustine (book 15, 23) where he states that the Gauls knew incubi, sexual demons, as Dusios. He also states that incubi are much like fauns and satryrs. Delamarre (2003) says that they are some kind of demon, evil elf or other woodland creature. [1]

*Goisto:

This appears to be a general term for spirits, but it also relates to the ideas of soul, vitality, breath and ghosts (Koch, 2020). Therefore a Goisto may be the ghost of a deceased individual, maybe a general inhabitant of Dumnos. 

*Morā: 

Morā are malevolent female spirits, like banshees. The root for Morā is seen in Mor-rígain, an Irish war and banshee Goddess (Koch, 2020). The Morā then may be the screaming banshees of the Gauls, those female spirits who warn or coming death.

Niska/Niskus: 

Niska and Niskus are watery spirits mentioned in curse tablets and may be similar to nymphs, naiads and nixes, female water and nature spirits (Mees, 2009). The Niska are mentioned in six inscriptions from Amélie in south France, from a site with an old Roman bath. They are referred to as ‘the lady Niskas’ and ‘the Niskas of the waters’. The Niskus were mentioned in a curse tablet from Hampshire, which calls upon Neptune and the Niskus to take the thief's life (Mees, 2009).

*Sēbro: 

Sēbro are demons, spectres (Matasović, 2009). The name Sēbro relates to the proto-Celtic word for magic, soyto/soito. Sēbro may then be the ‘binders’, spirits which bind people through the use of magic.

Secovi:

The Secovi were summoned in the Chamalières spell before Maponos and are likely ‘attendant’ otherworldly powers who are called to (Mees, 2009). The name Secovi means ‘cutters’. We suggest that this may refer to the act of cutting the ‘fate’ of individuals, as fate was often weaved by supernatural women such as the Matres for the Gauls.

*Skāx-slo/Skāχslo: 

The Skāx-slo/Skāχslo are likely to be supernatural beings, often tied to heroes and certain Gods, or otherwise ‘demon’ (Koch, 2020 and Matasović, 2009). The word evolves into hero and warrior in both Irish and Welsh and may denote a supernaturally strong, violent or talented warrior. Perhaps in a similar way in which someone ‘fights like a demon’, as they possess much strength and ferocity.

Notes:

[1]. For more information on the Dusios, there is a great article written by another Gaulish tradition here. https://nouiogalatis.org/2020/06/21/the-dusioi/ 

Bibliography:

Aldhouse-Green, M., 2019. The Magician's House. Druids, prayers and magic in Roman Gaul. Groniek, (220).

Delamarre, X., 2003. Dictionnaire de la langue gauloise: une approche linguistique du vieux-celtique continental. Editions errance.

Jordán Cólera, C., 2003. De ΑΝΔΟΟΥΝΝΑΒΟ, ONNO y VXOVNE. Études celtiques, 35(1), pp.249-256.

Koch, J., 2020. Celto-Germanic. Later Prehistory and Post-Proto-Indo-European vocabulary in the North and West.

Koch, J.T., 2006. Celtic Culture: A Historical Encyclopedia. ABC-CLIO.

Matasović, R. (2009). Etymological dictionary of proto-Celtic. Leiden: Brill.

Mees, B. (2009). Celtic Curses. Woodbridge: Boydell Press.