At the edge of the village, as dusk drapes the land in violet shadow, a farmer casts a bronze wheel into the spring. His whisper rides the water — a prayer for rain, for fertile soil, for balance — even as the drums of war beat faintly on the horizon, carrying the shadow of Alesia. Behind him, the hearth burns bright; his wife tends the flames, murmuring blessings, while their child fingers a small amber amulet at the neck, a talisman against fate. In the moonlit woods nearby, a healer stoops, cutting herbs with her left hand, honoring the old ways in solemn silence. And on the morrow, a warrior will claim the champion’s cut of meat at the feast, raising his right hand — the sacred hand — in oath before the gods, steel and spirit intertwined, ready to meet the tide of battle at Alesia.
This is a praise story, reflecting the everyday life of the Gaul on the eve of the fall of Alesia — a moment to honor the ordinary acts, the quiet rituals, and the courage woven into daily life. As we move towards October 4th, which is a time to honor those at Alesia, let’s all light a candle to remember and honor those Senistrei.
The Rite: This is using our Molātocridiū and inspiration from our Gaulish brother D’ian.
Cleanse: This prepares you physically and spiritually for ritual.
Wash hands and say: Glanolamâs “Clean hands”
Swipe your forehead and say: Glanobritus “Clean mind”
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.)
Light Candles: Light a candle or candles in honor of the ancestors. (if you can keep the candle burning do so (unless you have cats lol)
Turn Left: Begin by turning to the left once. This shifts your orientation toward the ancestral realm.
Invoke the Ancestors (while lighting incense):
Gaulish: Senomaterês etic Senaterês . Senoueniâs
English: Old mothers and old fathers . Old families
Libation: Pour a small amount of your drink onto the ground or in cups as an offering, then take a sip yourself.
Right-Hand Kiss: Kiss your right hand and place it on the ground in honor of your ancestors.
Turn Right: Turn to the right to symbolically leave the otherworld. This ensures a safe return from the ancestral realm.
Sit in silence, allowing a sacred silence to fall. Listen for omens and the voices of the ancestors.
A 20 foot long blank lined scroll, approximately 2/3 of the way unrolled
I’ve been practicing calligraphy lately and I really wanted to dig into how I should mix that in with a handmade writing medium, plus I needed a new altar tool for my daily practices anyway, so I decided to put down the entire “run” of daily rites for Bessus Nouiogalation, 1 whole week’s worth with a little personal flair.
The grand sum of Dēuoi, or deities, acknowledged in the daily rites throughout a week is 8, counting (in order of appearance on the scroll) Aidonā, Carnonos, Ogmios, the Toutatis Galatos, the Suleuiās, the Materēs, the Regentiā, and Celtinā. I wanted to do the script fully in the Iextis Nouiogalaticos, or tongue of the new galatis, and so I set out to figure out how in the heck to make that a thing.
An early (scrapped) prototype of a Gaulish book of shadows.
Let’s be real with ourselves, I’m a huge freakin’ history nerd, almost to a fault. I rock around in a belted plaid, I carve little wooden figurines for my kids, I make meals and bread based on historical finds – honestly, if I’m gonna try something new, I look for as old a tutorial as I’m capable of finding. I can confidently say that I enjoy a challenge.
I’ll even carve a rock if I’m sufficiently inspired (or bored).
I went as far as to create an entire branch-off from the Lepontic runoi commonly used among Gaulish polytheistic practitioners, and mixed them with uncial calligraphy’s flowing, almost-liquid script. It can even go frontwards and backwards, that’s the sort of rabbit-hole it seems I’ve become used to diving down on a regular weeknight – I don’t mind, honestly! (I’m sure I’ll share this script in a later post, so stay tuned..)
An early work-up of the 18 characters, before I got things dialed in.
I’ll come back from the tangent now, but a challenge is NOT what I would define scrollmaking as!
I see people all over the internet making a Book of Shadows here, a practice journal there, and I must say, it’s always been something that appealed to me, although my practices aren’t quite so complicated as to fill a whole book from cover to cover, and so I wanted to search for other options that resonated with me and reflected the tone of a religion from thousands of years ago. That was when I settled upon scrolls, inspired by the large amount of them scattered across ancient-themed Hollywood sets, and I wanted to know more.
Tough luck, Caromāros, not a snowball’s chance!
The definition of a “scroll” is a riddle, wrapped in a mystery, inside an enigma. Lame try at humor aside, Oxford Languages describes the noun “scroll” in the context of a writing surface as “a roll of parchment or paper for writing or painting on.”. Notice the lack of any form of “thing” to roll that parchment or paper upon? I sure did.
A scroll found at the Villa of Papyri in Herculaneum.
I then had to look into it more, and Carla Hurt, the writer of this blog post on foundinantiquity.com, brought up some very good points when referencing Roman scrolls, found both in-situ as well as in media depictions. From the layers of volcanic ash that covered the Villa of the Papyri in Herculaneum, enough preservation was granted to give us carbonized scrolls that were written “back in the day”, and none of them have wooden bars in them.
Additionally, Carla points to the Roman marble statue of Sophocles, an ancient copy of a Greek statue from the 4th century B.C.E., which depicts Sophocles (surprise!) with a bag of scrolls (also a shock, I know!). One thing noticeable from this statue that pertains to our topic here is that the scrolls all finish in a flat end and are all the same length, insinuating that there was no rod or bar in these scrolls either.
Sophocles’ scrolls, by his feet.
This is all great work, and it’s super helpful for anyone who genuinely wants to create something right out of history, but I wanted to make something that I would be capable of holding in my own hands, pass around to people, put in my bag and bring with me to different places, all without worrying about it being crushed or bent. I think the reason that all these prop-masters have enforced the idea of a scroll with a bar is the durability that it adds – you simply wrap the paper or parchment tight around the bar, tie it off, and now you’re clear of the risk! It also gives you something to help wrap it up with, as you can turn the knobs on the end of the bar as you would a dial, yet the fancy embellishments are unnecessary if you’re just going for something that will keep your work safe.
The actual creation of the scroll, the reason for this whole post, is probably the simplest thing you can do. Like, I wrote this whole wall of text for gluing paper onto a stick, people. There isn’t much to it, I swear!
I got a roll of paper 9 meters (30 feet) long, and then I figure out how wide I want the whole scroll to be – let’s say a standard paper width of 8.5 inches. I then unroll the paper to a manageable length, because it’s DAMNED long, and mark the paper suitably with a pencil and ruler. You just need to measure up from one end to the desired distance, put a dot on the paper, and then once you’ve reached your desired length off of the roll, go back and connect all the dots. Take your ruler again, put something disposable like an old board underneath where you’re going to make your cut, and get a really sharp knife to make the cut.
That’s it. The paper is in a roll, it naturally wants to roll back up on itself, and going off of the way that scrolls were made historically, you can call it done at this point and walk away with something straight out of a monastery. I figured I’d go further though, so get yourself a piece of hardwood dowel from the big box store, cut it down to 25.5 centimeter (10 inch) long, and then pop some cabinet knobs onto the ends of it with superglue.
One rod with the top knob glued on, pre-sanding, next to another that is yet to be finished.
You’ll find that the cabinet knobs don’t quite match the size of the dowel, they’ll be smaller, so that’s why we went longer on the rod – so that we can sand it down to a smooth transition! Just make sure you mark where the paper will be, and don’t go into that zone, or you’ll have some difficulties when it comes to the next part.
Once your ends are sanded, you’ve applied any finishes or stains that you want, and you’re pleased with the result, take the superglue again and glue down one end of the paper onto the rod. Set it all up so that the rod goes in between the part you’re gluing and the rest of the scroll, which will help the scroll want to roll the right way – if you don’t do this, it’s fine, it just takes more effort to roll it until the paper gets used to the new curve! Get it all rolled up, and now you can do whatever else you’d like.
When you go to write on it, if you want it horizontal, just unroll it with the bar on the right and the paper going out towards the left (unless you’re writing in a left-facing script, in which case flip it so the bar is on the left and the paper goes rightwards.). At this point you can go back through the scroll and mark your pages and your lines with ruler and pencil, and once you’ve written with ink you can erase the pencil from the page, or leave it.
Orientation for right-facing writing.Orientation for left-facing writing.
If you’d rather the scroll gets held at the top and goes downward, like the image in the collective mind of what a town crier looked like, then you can forego pages and just mark your lines, the pages are just so you don’t have to unroll 5 feet of paper to finish a single paragraph!
Scroll orientation for top-down writing (can be left-or right-facing).
Now what the heck are you still doing here?! You just read an entire blog post on how to make a scroll, clearly you’re interested! Go roll up some paper and write on it already!
My scroll in use. I’d love to see yours when you finish!
I want to take a moment to share with all of you, whether you’re part of BNG or simply watching our journey unfold.
When BNG was first forming, three of us came together to shape what we hoped would be a living spiritual path rooted in Gaulish polytheism. At that time, we didn’t have a shared framework. Each of us brought our own cosmology, our own devotions, and our own understandings of the Deuoi. We came together with Sucellos, Taranos, Artio—gods who had long stood at the centers of our individual worship. It was a challenge just getting into the same spiritual rhythm.
And then something unexpected happened.
We didn’t summon Ogmios. We weren’t studying him. In fact, none of us had given him much attention at all. But like a quiet figure at the edge of a firelight, he stepped forward. Not loudly. Not in a flash. Just… undeniably. At first, it was disorienting. Ogmios pulled us out of our comfort zones. He demanded precision in speech, integrity in action, and courage in communication. He wasn’t interested in idle devotion or vague platitudes. He wanted us to speak clearly, to live virtuously, and to teach with purpose. And so, without ever formally choosing him, he became the guiding force of BNG. Our symbol became based on him. Our foundational teachings were shaped around his example. And over time, as our prayers took form and our doctrines unfolded, the presence of Ogmios wove itself into every part of what we were becoming. Eventually, the other founders stepped away, each for their own reasons, and I became the last of the original three still walking this path. Others came in to take up the work of the Delgaunoi, the Keepers of the Bessus, but Ogmios remained constant. And somewhere along the way, something even more unexpected happened: he stopped being just the guide of BNG and became the god who reshaped me.
You see, I never loved writing. Language, grammar, the art of shaping thoughts into words—it all felt like a burden to me. I stumbled through it. I avoided it. I didn’t think it mattered as much as action or devotion or feeling. But Ogmios thought otherwise. He became a teacher to me, in the truest sense of the word. Not one who scolded or demanded, but one who held up a mirror and asked, “What do you really mean?” He walked beside me as I tried, failed, rewrote, and slowly—painfully—learned how to find my voice. He didn’t just help me write better. He taught me how to think better. To refine my thoughts, to examine them, and to take responsibility for what I said. Every sentence became an offering. Every carefully chosen word, an act of devotion. Through Ogmios, I came to understand that language is a spiritual tool. It can heal. It can destroy. It can liberate or bind. And the ethics of language—truthfulness, clarity, restraint, kindness—became virtues I had to cultivate. Not just as a writer or a teacher, but as a Druid, as a human being.
In time, Ogmios taught me that the power of speech isn’t about sounding wise or being persuasive. It’s about alignment. It’s about having your words, your actions, and your soul all point in the same direction. He helped me recognize that virtue isn’t just what we do—it’s how we speak, how we teach, how we build and share meaning. And so now, Ogmios stands at the center of BNG—not just as a divine presence, but as the architect of its soul. He shapes our devotion, but also our structure, our ethics, and our discipline. He is the god of the tethered tongue and the unshakable virtue. And he is, without question, my god. I didn’t expect to be his devotee. I didn’t expect him to be mine. But that’s the nature of the gods. We may set out looking for them, but sometimes, they’re the ones who find us.
Through BNG, Ogmios has made me a speaker. Through Ogmios, BNG has become a tradition of voice, virtue, and vision. And through all of it, I have come to realize that we are not just followers of the gods—we are their students.
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.
Bessus Nouiogalation 