Tegobessus (House Custom)

Gallestû Galatis: Tegobessus

(You Can Galatis: House Custom)

Today we will talk about Tegobessus (House Custom). This has less attested survivals to draw from than other things, but what we lack in attested recording of Bessoues (Customs), we make up for in innovation and creativity. However, a lot of information and ideas come from many different directions. So sometimes, it’s good to go back to the basics. In this case, that is Tegobessus (Home Custom).

Tegobessus is at the heart of practice. Why? Because to practice Galatibessus (Galatis Custom), one must do Galatis things. The foundation of this is the custom of the home. That which we do on a regular basis. After all, most of us are geographically disparate. However, the home practice is either central or at least important in many other customs as well.

Now, to do it. Let’s talk about how we get started. After all, to be in this case is to do. So let’s get started!

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 is important. 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.

Once you have decided these things: It is time for the Adassus (ritual). This contains at minimum five steps:

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.

A simple format for glanosâgon is this:

  1. Wash hands and say: Glanolamâs “Clean hands”
  2. Swipe your forehead and say:  Glanobritus “Clean mind”
  3. 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.)

Also, one must purify the sacred space. To do this, designate a candle to be the Caddodagilâ (Sacred Candle). Nemetonâ can be invoked for purification, but so can many others. This is vital either to establish your space or to make a new one. Her invocation for this is as follows:

Uediumii Nemetonan
(I invoke Nemetonâ)

Donâ anton
(Lady of the Borders)

Uernâ caddî
(Guardian of the Sacred)

Delgaunâ Marâ
(The Great Keeper)

Rodâi caddiâ uentân, etic aneges urittoduscaxslâ
(You give sacredness to the offering space, and you protect against bad spirits)

Rodâmî addatus etic bratun te
(We give offering and thanks to you)

[Addatus – Offering]

Arciumî sinuenti bîeto uregetor caddos io
(I ask that this place be made sacred)

Slanon te
(Cheer to you)

Bratun te
(Thanks to you)

Molâmî Nemetoni
(I praise Nemetonâ)

(It is done)

Louceton (Lighting)

Light the Dagilâ(s). The following can be said in either Nouiogalaticos or in your common tongue. Aidonâ is the name we give to the spirit of the fire. Though other folks have others.


Oibelumî (Oibelomos) sinaidû Aidoniâs.


I light (We light) this flame of Aidonâ.

A moment of Tauson (Silence) is appropriate before the actual rite.

Uediâ (Invocation)

At this point you are invoking the recipient of the ritual. When you do this, it is fitting to say kind things or describe the recipient(s). We will offer an invocation to Taranis as an example. (Plurals in parentheses.)


Uediumî (Uediomos) Taranî
Tigernos Nemi
Dêuos Rotî
Tigernos Uîridi
Delgestû lucetion
Etic rodâi anextlon ollon
Rodâmî (Rodâmos) addatus etic bratûn te


I invoke (We invoke) Taranis
Lord of the Sky
Dêuos of the Wheel

Lord of Truth
You hold lightning
And you give protection to all
I give (We give) to you offering

[A list of invocations for many Dêuoi is offered here.]

Addatus (Offering)

Of course, here you would give the offering. We normally give a simpler alcoholic beverage: wine, cider, mead, beer. But these are certainly not the only things you can offer. You can offer whole milk, or some kind of food. Really just be thoughtful. An offering doesn’t have to be expensive or even cost money, but use good sense.

Also, this is not meant to be classist. Offer the best you can in your situation. Your love of the recipient will show through. The Dêuoi are not at all “closed off” to you regardless of your economic condition.

Finding something associated with the Dêuos in question to offer is best. However, whatever one reasonably can as long as it is clean and has meaning is acceptable.

After the offering, take a few moments to kneel, bow, or sit and commune with the recipient(s).

Incoron (Closing)

For this, consider thanking the recipient and offer an affirmation of praise, then a brief pause, and last, a closing word or phrase.

Molamî (Molamos) Taranî
Iâiumî (Iâmosnîs) tancê


Thank you
I praise (We praise) Taranis
I go (We go) in peace

After this, don’t forget to thank the Aidonâ, and whomever has cleared your space.

Bratûn te,


Thanks to you,

Dîuedon (Conclusion)

Tegobessus is the cornerstone of a healthy practice. It may not have as much the same weight for those who regularly engage in larger group rituals. However, the majority of Galatîs traditions practice alone. Even when this changes, Tegobessus will still be a major part of practice.

What we hope is shown is that you (yes, you) can do this. It’s difficult to keep up a regular schedule and that’s okay. We can try and improve together.

Boudiiâs (Acknowledgements)

Segomâros Widugeni is an influence that can be seen in this work.

DJ Mogh Bríghde was instrumental in inspiring us to make this article.

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