You may have noticed a flurry of updates and changes on the BNG site — and yes, you’re right! We’ve been hard at work behind the scenes, polishing, expanding, and breathing new life into several areas of the site.
Bessus Nouiogalation is a living tradition. That means our bessus — our custom — is always evolving. As we grow, reflect, and refine, so too does the space that holds our work. This round of updates has brought more cohesion, deeper content, and finally, the completion (well, for now!) of some projects that have been patiently waiting their turn.
Here’s a quick rundown of what’s new:
New and Updated Sections
Bessus (Custom) This section has been reorganized for better clarity and flow.
Tegobessus (House Custom) Intro Now complete (at least until we inevitably add more!). This is a major update that brings the full personal practice section into the light. Full content list
Morisenon A new deity entry has been added, honoring Morisenon and their place in our living pantheon.
Morisenon Uēdiās (Prayers) Along with the deity page, we’ve added a collection of prayers for and to Morisenon.
Caddoi Senuî (Sacred Symbols) This is a new section exploring sacred Gaulish symbols. It’s still in progress, but already has some rich insight to explore.
Tegosnamon – Myth of the Home Added to the Bessus Nouiogalation Myths section, this new entry encourages you to reflect on and build your own house mythology as part of your spiritual practice.
Community Reflections
We’ve also added the Uirā Toutionon section — a place for members of our Touta to share insights, reflections, poems, and thoughts on BNG practice. This is your space to help shape and reflect the living tradition.
New Orders: Slougoi
This one has been in the works since BNG began — and it’s finally happening!
Slougos Uation (Order of the Uatis) – Coming soon.
These Slougoi will allow members to dive deeper into particular paths within BNG, reflecting different roles and areas of focus.
Coming Soon: Tegobessus Booklet
We’re currently preparing an offering for the Gaulish Polytheism website community: a downloadable booklet on Tegobessus — designed to help people create and cultivate their personal house custom. Stay tuned!
BNG continues to grow because of all of you — your passion, your practice, and your presence. Every prayer, every question, every reflection adds to the whole. We’re grateful you’re walking this path with us.
You give so that we may give. And we give so that you may give.
The Hearth Rite is a central pillar of your Tegobessus. It strengthens many aspects of your custom and serves as a direct line of connection to the sacred. While personalization is welcomed, all members of Bessus Nouiogalation (BNG) are encouraged to know and perform the Adaððus Aidoniâs regularly. In doing so, we tend our relationship with the Dêuoi and reinforce the spiritual bonds that connect our scattered homes into a unified Touta.
Few rites are as foundational as the Adaððus Aidoniâs (Read more in-depth about this rite HERE) — the Hearth Rite. Rooted in the veneration of Aidonâ, the sacred hearth-flame and Deuos of the home, this rite ties our daily and weekly rhythms to the divine center of our lives. Aidonâ is ever-present wherever the flame is lit: whether in a traditional hearth, a candle on your shrine, or a small devotional fire — she is there.
But hearth rites are more than routine. They are an act of cosmogony. Every motion, word, and offering reaffirms your place in the cosmos. Through this rite, we enact the world’s ordering, mirroring creation itself and grounding ourselves in the eternal dance of Samos and Giamos.
To keep this practice accessible to all, BNG follows a simple, meaningful format:
Invocation of the Three Realms of Drus — Albios, Bitus, and Dubnos
Offering of Ponem (Mugwort), for purification and sacred connection
Presence of Carnonos, Deuos of the in-between, as Gatekeeper between realms
What follows is the core version of the BNG Hearth Rite. It can be adapted as your own custom grows, but this form serves as a shared ritual foundation — simple, meaningful, and powerful.
Each Galatis is encouraged to perform this rite at least once a week. It nourishes Dêuocariâ (Piety), Luxtiâ (Duty), and Decos (Honor), anchoring your home within the sacred rhythm of our tradition.
How to Perform the Hearth Rite
This version of the Hearth Rite features an invocation to Galatos, the Toutatis of BNG, but it may be adapted for other deities (Dêuoi), Regentiâ (Ancestors), or Bituatî (Land Spirits). Additional Invocations can be found HERE.
1. Glanosâgon (Purification)
Wash hands: Glanolamâs — “Clean hands”
Swipe forehead: Glanobritus — “Clean mind”
Swipe down face: Glananation — “Clean soul”
This symbolic cleansing prepares us to enter sacred time and space.
2. Louceton (Lighting the Flame)
Light your Dagilâ (hearth candle or flame).
Say: Dauiûmî aidun sondon Aidoniâs — “I light this flame of Aidonâ”
3. Establishing Sacred Space
Circumambulate sunwise (clockwise) around the flame 3x with Ponem (Mugwort), lit from the flame.
Visualize Drus: its roots in Dubnos, trunk in Bitus, branches in Albios.
Say:
Gaulish: Albios ux nos, Bitus ambi nos, Dumnos uo anse, exugriûmî in sindon mediolanon do legiû nemeti mou. Aidona aidus tou berait teððin eti leucetun, ac cei butâ tou anauâit comadberon anson. Datiûmî addatun sindon tei.
English: Albios above us, Bitus around us, and Dumnos below us, I enter into this sacred center to establish my nemeton. Aidonâ, may your flame bring warmth and light, and may your presence enrich our communion. I give you this offering.
4. Offering to Aidonâ
Offer herbs or incense to the flame.
5. (Optional) Gatekeeper Invocation
Carnonos serves as the Gatekeeper of BNG. His invocation helps open the paths between realms.
English: We call upon Carnonos, Opener of the ways, Wise guide of the herd. We ask for your guidance during this rite. May our prayers be heard. We give offering and thanks to you.
English: Albios above us, Bitus around us, and Dumnos below us, I now leave this sacred center. Thanks to you, Aidonâ, for warmth and light. Thanks to you, Carnonos, for guiding the paths. I praise you. I go in peace. It is done.
Note: This rite is adaptable and may be expanded as one develops their relationship with Aidonâ or other deities. The important thing is consistency and sincerity. Performing the Hearth Rite regularly becomes a sacred rhythm that deepens one’s spiritual life in BNG.
Circumambulate means to walk in a circle around something, especially in a sacred or ritual way. In BNG, we circumambulate the flame — often with Mugwort — to define sacred space and connect to the realms of Drus. This act is a physical and spiritual boundary-setting, turning an ordinary space into a Nemeton.
Cosmogony refers to the story or act of the world’s creation. In ritual, especially the Hearth Rite, our words and actions symbolically mirror this creation. When we invoke the Three Realms and move in sacred patterns, we’re participating in the ordering of the cosmos — weaving our personal rites into the greater pattern of existence.
Morality and ethical behavior are essential components of Bessus Nouiogalation (BNG). While ritual, devotion, and cosmology shape our outward practice, it is our behavior and character that demonstrate the depth of our commitment. Within BNG, we honor both the Three Druid Laws (Trirextoues) and the cultivation of virtue (Îanoi) as a dual foundation for ethical and spiritual living.
The Three Laws (Trirextoues)
These are the only moral precepts clearly attributed to the Druids in antiquity. They are simple, powerful, and timeless.
1. To Honor the Gods
Gaulish:Dugion Dēuūs
This law teaches us to live with gratitude and respect toward the Dêuoi (Gods) and all divine beings. In BNG, this includes maintaining Cantos Roti, the Gifting Cycle, in which we engage in reciprocal relationships through offering, praise, and ethical living. Honoring the Gods is not only a ritual act — it’s a way of aligning with the sacred and recognizing the divine in all things.
2. To Do No Misdeed
Gaulish:Ne Urextus Volson
This law calls us to act with integrity and care — to do no harm to others, ourselves, or the spirits. It applies not just to humans but also to the Regentiâ (Ancestors), Bituatîs (Land Spirits), and Tegatis (House Spirits). It fosters Sumatreiâ — good relationship — with all beings, seen and unseen.
3. To Practice Virtue
Gaulish:Etic Deluātus Nertūs
Virtue is not about outward appearances — it is the cultivation of strength and character from within. Rooted in the Gaulish concept of nertūs (power, vigor, virtue), this law encourages courage, wisdom, and self-discipline. Whether in solitude or in public, a Galatis strives to align their being with the sacred order of the cosmos.
The Virtues of BNG (Îanoi)
BNG expands upon the Trirextoues with a set of twelve core virtues, grouped into three sets of four, each connected to one of the Three Laws. These are not commandments, but guiding principles — living tools to shape one’s soul (anatiâ) and life. You can read more about our Îanoi HERE.
BNG Virtues:
Dêuocariâ – Piety Reverence and love for the Gods, shown through devotion, ritual, and relationship.
Luxtiâ – Duty A sense of responsibility toward others, one’s roles, and sacred obligations.
Uissus – Wisdom / Knowledge Pursuit of truth through study, experience, and discernment.
Îanolabâ – Right Speech Speaking with clarity and integrity. Avoiding gossip or harm through words.
Doniocariâ – Compassion Kindness in action. Feeling with others and responding with care.
Oigetocâriâ – Hospitality Welcoming others as sacred guests. Sharing space, food, and safety.
Raton – Generosity Giving freely of time, blessings, and resources.
Uiridios – Truth Living with honesty and sincerity in all actions and relationships.
Decos – Honor Acting with dignity, keeping one’s word, and cultivating personal worth.
Uîrolaniâ – Justice Fairness, equity, and protection of those in need.
Galâ – Bravery Standing firm in difficulty, speaking truth, and facing life with courage.
Ûxelliâ – Pride Healthy pride in your path, your people, and your values — without arrogance.
These virtues are not static rules, but part of an ongoing practice of self-formation — ways to shape your soul into something worthy of the Dêuoi and future generations. In BNG, morality is not a list of dos and don’ts, but a living relationship with the sacred through thoughtful action, reverence, and personal excellence.
Tegobessus and Your Virtues
The BNG virtues are central to our Touta’s shared practice — all members are encouraged to learn them by heart, as they influence how we relate to the Dêuoi, the Regentiâ, the Bituatîs, and each other. They are the ethical roots that nourish the collective. But your Tegobessus (House Custom) is a deeply personal expression of this tradition. Whether you add to and adopt the full BNG virtue set, build your own, or rely solely on the Trirextoues, what matters most is that you live with intention. Let your values live in your words, actions, and choices. Let them guide who you are becoming — and who you are offering to the world.
As part of Tegobessus (House Custom), you may feel called to take on a spiritual name — one that reflects your role, identity, or path as a Galatis. This is not required, but for many, it’s a meaningful act of self-definition and dedication. It can also mark a turning point in your spiritual journey: a rite of passage, a personal transformation, or the founding of your house custom.
This name is a reflection of your soul, your path, and what you are striving to become.
Why Choose a Spiritual Name?
To mark your commitment to the path of the Galatîs
To express your connection to certain deities, spirits, virtues, or ancestors
To symbolize personal transformation, rebirth, or growth
To reflect your cosmology, house mythos, or virtues
To take on a role (e.g., Uatis, Senodruis, Bituatis-carrier, etc.)
How to Choose or Create One
You can base your name on many things — it’s entirely personal and meaningful to you. Here are some starting points:
Deity connection – names that honor or include an aspect of a deity (e.g., Ogmidanos – “one of Ogmios”)
Virtues or qualities – draw from the Nauan Nertoi (Nine Virtues), such as Nertomaros (“Great Strength”), Sedulona (“Peaceful One”)
Mythical themes – use your own house myths, cosmology, or symbolic roles
Ancestral honor – a name that links you to your biological or chosen ancestors
Use Your Real Name — and Reimagine It. You can absolutely use your given name. Many Gaulish practitioners do! In fact, you can trace the etymology of your real name and translate or adapt it into a Gaulish style. If you’re not sure where to begin, we can help! We can break down the root meaning of your name and explore how it might be adapted using Gaulish elements and word structure.
Profession or Role – Your name can also reflect your craft, trade, or calling — especially when it forms a major part of your identity. A blacksmith might choose a name like Gobannomaros (“Great Smith”) A healer could choose Belenudonna “Woman of Belenus”)
Forming the Name (Linguistic Tips)
BNG uses reconstructed Gaulish to help deepen the spiritual and cultural resonance of names. Here’s a simple structure:
[Root Word] + [Suffix]
Root words can be nouns or adjectives (e.g., Nertos, Sedû, Litauiâ, Bitu, Drus)
Suffixes might include:
-maros/-marā – great, large
-rix/-rīx – king, ruler, master
-gnatos/-gnatā – child of, born of
-dūnon – fortress, power
-ū (n.) – abstract noun or concept
Examples:
Litauimaros – “Great [one] of the Earth”
Drusgnata – “Child of the Oak”
Sedūrix – “Peace-ruler”
Bitugenos – “Born of the Land”
Use your Ueposlougos Nouiogalaticos (BNG Dictionary) to help find the meanings and build names.
Ritual Naming
You may wish to ritualize the naming process. Here are ideas:
Speak the name aloud before the Aidû (hearth or altar)
Introduce yourself to the Dêuoi, Bituatîs, and Regentiâ with your new name
Include the name during an Adgarion (invocation)
Taking on a name is not about claiming power — it is about naming your transformation, your aspiration, and your relationship to the divine and unseen world. Like all things in BNG, it is rooted in intention and Sumatreiâ.
If you’d like help crafting a name — in terms of language, symbolism, or story — members of our Touta are here to help. Reach out. We walk together.
The land is not just the backdrop of our lives—it is an active, living, spiritual reality. Within Bessus Nouiogalation (BNG), we understand the land as inhabited by sacred beings who dwell in fields, forests, rivers, stones, etc. These beings are not always gods in the sense of Dêuoi, but they are spirits worthy of honor and respect. We call them Bituatîs, “Spirits of the Earth” or “Land Spirits,” though this encompasses a wide range of presences—from guardian spirits of local features to more primal or chthonic forces.
This is one of the areas of Gaulish spirituality that is both richly intuitive and under-documented historically. While the ancient Gauls left us few direct records of land spirit veneration, we can infer much from comparative Indo-European practices, archaeological finds such as offerings in bogs and rivers, and the persistent folklore of the Celtic-speaking world.
BNG does not claim an unbroken historical reconstruction, but instead offers a spiritually coherent approach rooted in ancestral reverence, animist understanding, and personal relationship.
Land Spirits in Everyday Practice
In Tegobessus, the honoring of land spirits is both household-based and local. These beings are with us always. They are the subtle presences who remember the ancient paths, who dwell in the roots of trees, who inhabit the glades and streams, and who—sometimes—come to dwell near our homes. You may already know them: the subtle change in air when you enter an old grove, the feeling of being watched while walking a familiar trail, the sense of peace (or unease) in a certain part of your yard. These are signs of presence.
Who Are the Land Spirits?
They go by many names and forms. Some are clearly beings of place—spirits of a specific hill, tree, spring, or stone. Others are more generalized—guardians of a larger land area or valley. In your practice, it is less important to categorize them precisely and more vital to recognize, respect, and reciprocate. In BNG, we refer to them collectively as Bituatîs, though individual names and identities may arise through a long relationship. You may find local names, ancestral titles, or even nicknames that feel appropriate.
Honoring the Spirits of the Land
While not always as formal as rites to the Dêuoi or the Regentiâ, offerings to the Dêuoi Dumnosê are a deeply important part of Tegobessus. They anchor us to the place where we live and form a relationship with the unseen world that supports the visible one.
When to Offer
At seasonal transitions (e.g. Equinox, Solstice, Agricultural Holidays)
Upon arrival to a new home or area
Before taking from the land (harvesting, foraging, building)
After significant weather events
Anytime you feel prompted by intuition or presence
What to Offer
Whole milk, honey, or water poured directly onto the earth
Herbs such as mugwort, juniper, or mint
Coins (buried or left respectfully)
Food offerings, especially local produce or bread
Words of respect, song, or silence
How to Offer
Choose a quiet place outside, preferably somewhere you feel the presence of the land.
Purify yourself (Glanosâgon) before beginning.
Light a candle if you wish, or simply place your hand on the ground.
Speak aloud or inwardly the following simple invocation:
Sample Invocation: Adgarion Bituatîs
Gaulish:
Adgariomos/Adgariūmī Bituatîs Sentoi bitus Mapatîs Litauiâs Enogenetiâs etic donon beriâs Rodâmos/Rodâmî addatus etic brâtun tê Slanon te Brâtun te Molâmos/Molâmî Bituatîs Iâmos/Iâiumî in tancê
English Translation:
We/I invoke the Spirits of the Land Ancient ones of the world Children of Litauiâ (the Earth) You who bring gifts We/I give offering and thanks to you Cheer to you Thanks to you We/I praise the Spirits of the Land We/I go in peace
Building Relationship
The goal of land spirit veneration is not to manipulate or demand—it is to form relationship. This is why regular small offerings and simple, honest words often mean more than elaborate ritual. Leave your offering, speak kindly, and listen. You may be surprised by what you feel—or by how the land itself begins to respond.
In time, some practitioners may come to recognize specific land spirits, or even receive names for them in dreams, divination, or sudden knowing. These experiences are valid and welcomed within BNG, though always interpreted through discernment.
Honoring the land spirits is a vital component of Bessus Nouiogalation. It ties us to the land we walk, grounds our rituals in the living world, and reminds us that we are part of an ecology that is both physical and spiritual. As with all parts of Tegobessus, consistency and sincerity are more important than perfection. Be respectful, be regular, and always remember: you are not alone.
Along with Bituatîs there are other beings/spirits that we call Ueranadoi, Anderoi, and Antumnatîs, which collectively we call Biuiti (Being, Creatures, Entity) you can find more info HERE.
As part of building your Tegobessus — your personal spiritual expression within Bessus Nouiogalation — we invite you to create a House Banner and a House Name. This is purely for fun, but it adds depth, symbolism, and personal meaning to your path. It’s also a time for reflection on what truly matters to you and yours.
Your House Banner can feature anything meaningful:
A tree that speaks to your values
An animal that feels like your guide
An object of spiritual significance
A concept or virtue you strive to embody
Symbols tied to your ancestry, homeland, or heart
Once you’ve chosen your symbols, give your household a name using the “Tego–” prefix (from tegos, meaning “house/home”). This name should reflect the imagery, spirit, or values of your banner — something that feels right to your soul.
Examples:
Tegowidugenos – “House of the Wild Born”
Tegonertomagos – “House of Great Strength”
Tegolitauiâ – “House of the Earth”
Tegouiridios – “House of Justice”
You can display your banner physically (as a flag, painting, carving, digital crest, or altar piece), or keep it in your mind and spirit. It is a sacred representation of your path, your hearth, and your identity.
Need help creating your TegoBessus name or banner? We’ve got artists and language folks in the community happy to assist. Just reach out — we’d love to help bring your vision to life.
The following are not invocations for rites, but rather universal prayers known as Uēdiās, thoughtfully crafted to resonate with the rhythms of our daily lives. These Uēdiās serve as moments throughout the day to connect to the Dêuoi they hold profound significance in our existence. They are important because they provide us with a sacred thread of connection to something greater than ourselves.
Uēdiā, in its various forms, is vital for several reasons. Firstly, it offers us a moment of pause, inviting us to step away from the hustle and bustle of our busy lives. In these moments, whether it’s before a meal, during travel, or at different intervals throughout the day, we find a precious opportunity to reflect and center ourselves. Secondly, Uēdiā serves as a means of expressing gratitude. When we pause to give thanks before a meal, we acknowledge the blessings of sustenance and the interconnectedness of our lives. During travel, we seek safety and guidance, recognizing our vulnerability in an ever-changing world. In the morning, we express gratitude for the gift of a new day, while in the evening, we reflect on the day that has passed.
Uēdiā is a way to seek solace and find strength in challenging moments. It offers a channel for our hopes, fears, and desires, allowing us to voice our concerns and seek guidance from the Dêuoi. These Uēdiās are important because they foster a sense of spirituality and connection within us. They remind us that life is not just a series of mundane tasks but a sacred journey filled with moments of awe and wonder.
Abnobâ Goddess of the Silver Moon Guardian of Dark Places Skilled guide and protectress In my prayer, guard my soul this night
Aisus Celestial Woodsman Keeper of Drus Lord of Sacrifice In my prayer, help me tend my soul this night
Artiû Goddess of Deep Caves Mighty Mother Winter Dreamer In my prayer, guide me this night
Auetâ Gentle Guide Lady of the Waters She Who Grants Gifts In my prayer, safekeep me through this night
Belinos Great Shining One Day Bringer Shining Defender In my prayer, bring light to others, as I travel the Dark this night
Brigindû Great Elevated One Fierce Protectress Wise Watcher In my prayer, guard and protect me this night
Carnonos God of the Threshold Twilight Walker Faithful Guide of the Lost In my prayer, guide me through this Night
Catuboduâ Black-Feathered Goddess Lady of Talons and Beaks Queen of Change In my prayer, transform me this night
Celtina Celtina the dauntless Progenetrix of the Galatis Mother of Galatos In my prayer, guard me through this night.
Ðirona Goddess of Healing Waters Star shining pure Warden of the River path In my prayer, keep the darkness at bay this night.
Eponâ Spectral Leader of the Wild Hunt Queen Protector of Sovereignty Guide of Spirits and Souls In my prayer, protect and guide me in my travels this night
Gobanos Great Craftsman Masterful Sorcerer God of the Coals In my prayer, let my goals be fulfilled this night
Grannos Amber Light Provider of Life Benevolent Father In my prayer, watch over me as you depart this night
Lugus God of the Harvest Lord of Abundance Spear-Wielding Champion In my prayer, sow the seeds for my success this night
Maponos Therapeutic Creator Sorcerer of Muse Bringer of creative flow In my prayer, your inspiration I store this night
Materês Grand Mothers Nurturing Guides Providers of Shelter and Care In my prayer, hold me close and protect me this night
Morisenon Guardian of the Sea Boundless Ancient One Knower of the Deep In my prayer, grant me prophetic dreams this night
Nantosueltâ Goddess of Light and Dark Queen of Dark and Light Faithful Guide between the worlds In my prayer, guide and protect me this night
Nemetona Goddess of sacred spaces Mother of Sacredness Spirit of the Sanctuary In my prayer, keep me safe and guide me this night
Ogmios Wise Wordsmith Great Father of Fathers Teacher of eloquence and restraint In my prayer, help me review my words and learn this night
Rosmertâ Great Provider Goddess of the Harvest. Mother of Abundance In my prayer, I thank you for all I have received this night
Sucellos Generous Father God of Protection Lord of your Halls In my prayer, bless my loved ones this night
Suleuiâs Triune Protectors Good Guides Watchers of Heart and Home In my prayer, watch over what I hold dear this night
Taranis Lord of the Heavens God of Cosmic Order Destroyer of sepents In my prayer, protect and guide me this night
Toutatis (Galatos) Protector of the Toutâ Lord of the Galatîs Keeper of Our Ways In my prayer, guard me through this night
There are many things one can offer the Dêuoi. We usually give an alcoholic beverage—wine, cider, mead, or beer—but if you can’t be around alcohol, whether because you’re underage or for personal, health, or recovery reasons, that’s perfectly fine. You can offer juice, sparkling water, non-alcoholic wine, or any other thoughtful beverage.
These are certainly not the only acceptable offerings. Whole milk, bread, or other foodstuffs are often appropriate. Incense and herbs are also important and often overlooked. The key is to be intentional. An offering doesn’t have to be expensive or elaborate—use good sense and offer what is sincere and meaningful.
This practice is not meant to be classist. Offer the best you can within your means. The love and reverence you bring will show. The Dêuoi are not closed off to anyone, regardless of economic condition.
It’s ideal to find something associated with the Dêuos in question, but anything clean, meaningful, and given with respect is acceptable. Remember—it’s the intention that matters most. Offerings are about building a relationship with the Dêuoi, not meeting a requirement. So don’t stress; connect.
After making your offering, take a moment to kneel, bow, or simply sit and commune with the recipient(s).
Datiesti uta dassân, datiûmî uta dassais “You give that I may give. I give that you may give.”
Addatus — offerings — are acts of sacred gifting to the Dêuoi (Gods) and Senoatîs (Ancestors). These gifts are expressions of gratitude, praise, and reverence, rooted in the understanding that all things carry sacred worth and are deserving of honor.
At the heart of this is the principle of Cantos Roti, the Gifting Cycle, which fosters Sumatreiâ — a good and healthy relationship between us and the unseen world. In this cycle, we offer with open hearts, not as a transaction, but as an affirmation of respect and connection. In return, the Dêuoi, Regentiâ, or Bituatîs may offer their own gifts — insight, blessings, strength, or presence.
This is not about bargaining. It is about mutuality. Through Addatus, we participate in the ongoing conversation between our world and the divine, building a living relationship rooted in honor, reciprocity, and shared presence.
It can be a challenge at times to explain the overarching components of bessus (custom). Better said, to explain it in our own way. Consistent with the way in which a bessus articulates itself. Defining things on its own terms instead of those decided by others. The good news is that we are indeed able to do this. In the time that Bessus Nouiogalation has developed, we’ve had an opportunity to find the right words and concepts to piece this perspective together.
The goal of bessus — if it has one at all (or needs one) — is a totally different topic that will be discussed another time. In this treatise, we’ll talk about a concept that helps illuminate specific and essential components of bessus. That which we have termed Tricaddontoi. Perhaps too fittingly, the word has three parts within it. The first is simply tri, meaning “three” (p. 301 Dictionnaire de la Langue Gauloise, by Xavier Delamarre). The second caddos, meaning “holy, sacred” (p. 96, same book as previous). Lastly, ontos, but in plural ontoi, meaning “way, path, road” (p. 173 Les Noms des Gaulois by Xavier Delamarre).
All three parts are words attested in Gaulish. They’re also a part of the developing language Nouiogalaticos, which is a combination of attested Gaulish, reconstructions from various sources, and partially from BNG-developed reconstructions. We have a term Tricaddontoi meaning “Three Sacred Ways”. They are as follows:
Dêuontos – “Way of the Dêuoi”
Anationtos – “Way of Souls”
Biuontos – “Way of Living”
Each one describes a specific aspect of bessus, though the names only really scratch the surface. We’ll go over a synopsis of each, for which we intend to explain with a little more depth at a later time. We will discuss them now:
Dêuontos
Dêuontos “Way of the Dêuoi” comprises a few specific traits. Things related to it often are what draw people to this community. Likely due to the fact that hearing about and being interested in one of the Dêuoi we worship is often the way people find out about us. So what are the components of Dêuontos? The methodologies that allow us to fulfill this way?
Adaððus “toward that which is ordained” = “ritual”
Addatus “toward giving” = “offering”
Uediâs “invocations, prayers”
These things are hardly unheard of. They are acts specifically related to worship of the Dêuoi. The part that Westerners often (incorrectly) assume to be the whole of “religion”. This is why a common adage in Bessus Nouiogalation is that “Much more goes on here than religion, but one can find religion here.” Dêuontos is but one part of bessus (custom). While it is certainly possible to just follow the Dêuontos, a Nouiogalatis it doesn’t alone make. Regardless, the part of Bessus Nouiogalation that is religious is called Dêuontos. A follower of it who is not a Nouiogalatis could then be called a Dêuontios (masc.), Dêuontiâ (fem.), or a Dêuontion (neut.). All Nouiogalatîs are already this, and so this term is redundant for them. This Caddontos also falls under the governance of the first of the Trirextoues Bessous (Three Laws of Custom), which is “Dugiê Dêuoi” or “Honour the Dêuoi.” A few examples of the practice of Dêuontos can be found in the recital of the Uediâs(as previously mentioned), which of course, center our Dêuoi with particular emphasis on our Toutadêuoi. These are, of course, just a few examples. The matter of Tegobessus, of course, straddles this, Dêuontos, and equally well into the next Caddontos.
Anationtos
The second of the Tricaddontoi is Anationtos, “the way of souls/spirits.” Anation means “soul, life force, breath.” Anationtos teaches us that all things possess anation. They have this life force or soul. Anation. Anationtos also often entails interaction with one’s more immediate environment, for which one should take great care in how one relates to it. In essence, one of the significant aspects of Anationtos is how one relates to Bituatîs (spirits/beings of the land). This has to do with both these Bituatîs and the literal care for the land, water, and air itself. This, in part, entails forming a relationship with the beings of one’s local environs, but great care must be taken. Especially in places, one is not indigenous. Be aware of this and engage respectfully, and do not violate or disrespect the wishes of a land’s indigenous peoples, especially if this is in a settler context. (More common for people in the United States, Canada, and Australia. But not limited to those places.) Do not appropriate practices from people who do not consent to it.
Anationtos includes practices centering the tegos (home). It also includes customs surrounding the reverence of one’s ancestors. Without a doubt, including outdoor rites. None of this is to say there isn’t an intersection between this Caddontos and the other two. One will find that they all cross one another at different times. They are not three parallel tracks, so to speak, but complex paths that cross and diverge in a myriad of ways. Through Anationtos, we also explore the nature of the “indestructible soul” that it is said the Druides of the past taught to the Senogalatîs (“Ancient Gauls”). Explained in this quote from Strabo’s Geography (4.4.4)
“Both the Druids and others assert that both the soul and the world are indestructible, but that sometimes fire and sometimes water have overwhelmed them.”
As such, we can attribute to Anationtos both that which is of our immediate surroundings and that which delves into the very nature of the mysteries of life. Some parts of life are not mysteries, however. Those are covered below.
Biuontos
The third and last of these Tricaddontoi is that of Biuontos. That is the “life path.” This Caddontos entails the nature of living, of the conduct of the community and the persons in it. It is most importantly described as a methodology of relation. Where the first two Caddontoi speak more to immaterial relation, Biuontos is more about the preservation of custom and the explanation of moral code. Something of a guide to help us in life. An obvious example of this is found in the Îanoi (virtues). These cover some of the basic moral and ethical precepts of our bessus. Between the Trirextoues Bessous (Three Laws of Custom), and the 12 Îanoi — virtues — they outline a basic code of conduct we strive to fulfill. Through them, we hope to serve both the Nouiogalatis community, as well as society. These also help improve our own lives.
Another facet of Biuontos is, again, the preservation of custom. That is, keeping to them as reasonably as possible and where material circumstances and conditions allow. Examples of that would be things like observing the Îuoi (holidays). Both in celebration, and in community action, including related to the Îuoi, and in general. Biuontos also helps us develop methodologies in order to fulfill duties related to the other two Caddontoi such as using the Coligny Calendar as a guide to rites and prayers.
With Biuontos, as with the other two Caddontoi, there are certainly points where they meet and converge. Each helping the other.
The Tricaddontoi offers us a valuable example of the critical points in our bessus. Hopefully explained in a digestible manner. There is, of course much more that goes into each of the three. Through Dêuontos, Anationtos, and Biuontos we develop our bessus further as we go. This is why we chose the specific triple spiral that we did to represent them.
Three starting points, but each meets somewhere in the intersections. In the middle of them, the place where we all meet. The Medios, the center. Perhaps within it is where that possible, mysterious “goal” of bessus may lie.
Amidst various cultural practices, one custom is the concept of daily offerings. These offerings are typically small and are accompanied by humble prayers or invocations. Engaging in these rituals serves the purpose of ingraining piety as a habitual practice.
Excellence, then, being of these two kinds, intellectual and moral, intellectual excellence owes its birth and growth mainly to instruction, and so requires time and experience, while moral excellence is the result of habit or custom.
Aristotle, ‘Nicomachean Ethics, Book II’
While it wouldn’t be accurate to claim that we derived our idea solely from this quote, it aligns well with our concept and is agreeable. When we turn our (Îanoi) virtues into habits, we are more likely to adhere to them. This is significant as it reflects our commitment to being responsible community members and true to ourselves. Moreover, these actions are pleasing to the Dêuoi we worship. To cultivate the virtue of dêuocariâ (piety) as a habit, we devised a practical system. This approach serves as a means to enhance our connections with the Dêuoi and fortify our adherence to Bessus (customs) along with taking part in Cantos Roti (gifting cycle) which fosters Sumatreiâ (Good Relationship). We pondered, “What kind of daily ritual setup would have been logical for a member of our Toutâ?”
In this pursuit, we turned to the most renowned piece of Gaulish timekeeping — the Coligny Calendar. Drawing inspiration from it, we formulated a methodology for daily adaððoues (rituals). Our intention was to keep the structure straightforward, and coincidentally, it aids in remembering the current Coligny Calendar date.
For members of Bessus Nouiogalation (BNG), consistent adherence is only obligatory for those in the Delgaunos tier. Nevertheless, it is encouraged for Toution to make an attempt. This framework applies to all months, with one distinction between 29 and 30-day months. Given that this is a BNG arrangement, it should be unsurprising that each of our Toutâdeuoi (deities of a group) are represented with a day each.
A simple offering suffices for these daily rituals. A suggested item to consider offering is incense, as it is readily accessible, cost-effective, and generally well-regarded as a suitable offering. Another recommendation is to integrate these adaððoues (rituals) into your everyday schedule. Align them with your waking moments, before sleep, or after bathing. Associating them with other daily activities is notably beneficial.
Common Questions
What about Bituatîs (land beings)? Generally, these adaððoues (rites) are done indoors. Though indeed it could be possible to offer to them indoors, it is generally encouraged to meet them in their domains. This, and taking into account that the Gauls knew of cooler winters, and many places of very cold ones. As such, we didn’t want to put it on anyone to make such a trip in inclement weather when it may be unsafe.
What if one wishes to do more than the amount of offerings in the structure?Or gives worship to more Dêuoi than the structure accommodates? It’s worth mentioning that what we’ve done here is merely provide a baseline. One can always do more. Those who do undoubtedly will easily be able to figure out a pattern that works for them. Whether it be multiple adaððoues in the same day, or simply offering to different Dêuoi on the open day. On the last open day of the seven day structure, one doesn’t have to stick to the same Dêuoi every week. It could be different Dêuoi each time. The free spot allows for either a set-aside space for devotional relations or a chance to build new relationships.
The Breakdown
We use our Coligny Calendar app From the beginning of the month, our structure is as follows:
Each First Quarter moon, we will have a new Calendar for you all.
1 – Ogmios (Ancestor of the Gauls)
2 – Toutatis (Guardian of the Toutâ)
3 – Suleuiâs (Good Guides)
4 – Materês (Knowers of fate, life givers)
5 – Regentiâ (Ancestors)
6 – Celtînâ (Mother of Virtue)
7 – A “Dêuos of your choice”, or none. Though the former is strongly recommended. Also useful if there is a previous day that one missed. The free spot allows for either a set-aside space for devotional relations or a chance to build new relationships.
This cycle repeats for days 8-14. Thus, we arrive at the middle of the month.
15 – Carnonos (Way opener, guardian between worlds)
After which, the cycle of the first 14 days repeats. Which covers days 16-29.
30 – Carnonos (Way opener, guardian between worlds) Carnonos will only show up again in a month with 30 days. 30-day months are marked matis (good, favorable) 29-day months are marked anmatis (bad, unfavorable)
May the Dêuoi look favorably upon the attempt, and may they give blessings to you all.
Adgariomos/Adgariūmī Ogmion Cintuatîr Galation Mârolabâtis Belolatis Excenu bebanastû, uxelliâ Galation, rodîssestûnis anuan anson Rodîmos/Rodîumî adbertâ etic bratûn tê Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Ogmiû Iâmos/Iâiumî in tancê
Invocation for Ogmios
We/I invoke Ogmios First father of the Galatîs Great speaker Mighty hero From far you came, pride of the Galatîs, you gave us our name We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Ogmios We/I go in peace
Adgariomos/Adgariūmī Toutaton Latis Toutiâs Nertos urittosergios Uernos Anson Anegestûnis etic rodîestû tancon Rodâmos/Rodâmî addatus etic bratun tê Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Galatû Toutatî Iâmos/Iâiumî in tancê
Invocation for the Toutais Galatos
We invoke the Toutatis Galatos Hero of the people Mighty against disease Our guardian You protect us and give us peace We give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Toutatis Galatos We/I go in peace
Adgariomos/Adgariūmī Suleuiâs Uernâs uissoues Delgaunâs rextuon Carâs uîrisamâs Esue leucos îani uedetesuîs ollon Rodâmos/Rodâmî addatus etic braton suos Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Suleuiâbo Iâmos/Iâiumî in tancê
Invocation for the Suleuiâs
We/I invoke the Suleuiâs Wise guardians Keepers of right Truest friends You all are the light of virtue, you guide us all We/I give offering and thanks to you all Offering Requests Cheer to you Thanks to you We/I praise you Suleuiâs We/I go in peace
Adgariomos/Adgariūmī Materês Biuotus rodamaunâs Caddos maiamos Uissuaunâs tonceton In geni, biuê, etic maruê, uednis etic messus ollon Rodâmos/Rodâmî addatus etic bratun suos Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Materebo Iâmos/Iâiumî in tancê
Invocation for the Materês
We/I invoke the Materês Life givers Most holy Knowers of fates In birth, life, and death, guiding and measuring us all We/I give offering and thanks to you all Offering Requests Cheer to you Thanks to you We/I praise you Materês We/I go in peace
Adgariomos/Adgariūmī Regentiâ Senomaterês etic Senaterês Senoueniâs Regentiâ coimâs Rodissatesuîs biuotus nîs etic uilietesuîs snî Rodâmos/Rodâmî addatus etic bratun tê Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Regentiobo Iâmos/Iâiumî in tancê
Invocation for the Regentiâ
We/I invoke the Ancestors Old mothers and old fathers Old families Dear Ancestors You gave us life and you watch [over] us We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Materês We/I go in peace
Adgariomos/Adgariūmī Celtînan Cintumatir Galation Cintus in nertê etic canî Druticos in ollontobi Matirmarâ Galation, uxelliâ aisson, ton boudiâ enatâssetnis Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Celtînan Iâmos/Iâiumî in tancê
Invocation for Celtînâ
We/I invoke Celtînâ First mother of the Galatîs First in might and beauty Valourous in all ways Great Mother of the Galatîs, pride of the ages, your glory begat us We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Celtînâ We/I go in peace
Adgariomos/Adgariūmī Carnonon Uernos mantali Entar bitoues Agetios Ecuoues antê trirîgion sesîi etic ages anatiâ Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Carnonû Iâmos/Iâiumî in tancê
Invocation for Carnonos
We/I invoke Carnonos Warden of the roads Between worlds He Who Guides the Herds At the border of the realms, you sit and guide souls We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Carnonos We/I go in peace
Bessus Nouiogalation 