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 beliefs. 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.
While what may be called Polytheism is certainly relevant to our bessus, 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 worlds. 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 and 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. 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 are also depicted alongside Dêuoi, as well as on their own in prominent figures, statuettes, and 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.
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, mountains, etc.
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:
- Today, those who take up 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.
- Keeping names vague can help those who are either unfamiliar with their local environment or be respectful to the spirits known by people who previously or currently inhabit a given area.
Bessus Nouiogalation 