Often, when people first begin, they tend to overthink. They see images of elaborate altar setups — shelves full of objects, statues, tools, and decorations — and this can create a sense of pressure or inadequacy, as if one must do the same in order to be “doing it right.” But our Gaulish practice is never about accumulation. Connection does not come from things. It comes from intention, attention, and right action.
The truth is simple: we do not know exactly what a household altar looked like in pre-Roman Gaul. Based on archaeological evidence and comparative studies of Indo-European domestic religion, we can reasonably say that household practice was basic, flexible, and minimal, shaped by need, season, and circumstance.
A simple setup is not “less devoted.” A surface, A flame, A bowl, An offering. That is enough.
The Uentâ
Uentâ is the place of offering or sacrifice. It is not where objects are stored, but where right action is performed.
The altar is not sacred because it remains. It is sacred because it is entered rightly.
A hearthstone, flat rock, wooden board, tabletop, or bare ground.
When the rite begins, this surface becomes the Uentâ, oriented toward Ari — the East — the direction of order, light, and beginning.
Orientation and Movement
When arranging or working the Uentâ, many choose to orient the space toward Ari — the East — the direction of light, order, and beginning.
Ritual movement may proceed from right to left, following a Gaulish logic of orientation. This movement reflects:
Attention to directional order
Conscious entry into ritual space
Deliberate, mindful action rather than habit
This is not presented as a universal reconstruction, but as a ritual discipline that helps structure awareness and intention.
The Cumbâ
A bowl or shallow vessel placed upon the Uentâ.
The Cumbâ is the valley that receives — the place where Addatus (offerings) are given and returned to the flow of reciprocity.
Aidonâ and Fire
A candle (Dagilâ) is placed at the heart of the space.
Within it burns the Aidû, the living flame. Here Aidonâ is made present as witness.
On Images (Deluâs)
Images (Deluâs) are not required.
When present, they serve as markers of relationship, not objects of fixation. They enter the Uentâ for the rite and withdraw when the rite is complete.
The Act of Dugiion
This arrangement is not yet sacred by itself.
It becomes sacred through Dugiion — worship enacted through right action:
Clearing the space
Placing the items with intention
Giving Addatus
Speaking, offering, or standing in silence
Flow of Use
The space is cleared
The Uentâ is established
The Cumbâ receives Addatus
The Aidû is witnessed through the Dagilâ
Dugiion is performed
The space is returned to ordinary life
The transition is the sacred act.
The Nemeton
While the Aidû burns upon the Uentâ, the space becomes a nemeton.
It does not persist because objects remain, but because the rite was entered, enacted, and released rightly.
You do not need to recreate what others show online. You do not need many objects. You do not need complexity.
If your intention is clear, if your offering is given rightly, if your space is entered with care —
Then your practice is already whole.
Glossary of Gaulish Terms
Uentâ – place of offering/sacrifice The ritual surface where right action is performed, not just a place to store objects.
Aidonâ – hearth goddess / sacred fire personified Represents the living flame (Aidû) and the witness of ritual.
Aidû – flame / fire The fire that burns on the Uentâ, representing life, presence, and the sacred.
Dagilâ – candle Used to represent Aidonâ in home practice; a small, manageable fire source.
Cumbâ – bowl / valley A vessel placed on the Uentâ to receive offerings (Addatus).
Addatus – offering / gift The act of giving to the gods or ancestors; placed in the Cumbâ or directly on the Uentâ.
Deluâs – images / representations Optional markers of relationship or focus, not necessary for ritual.
Dugiion – worship / enactment of devotion The ritual action itself, which makes the space sacred.
Ari – East The direction associated with light, order, and beginnings; used to orient the Uentâ.
Nemeton – sacred space The area made holy by ritual; in home practice, this is the Uentâ when the Aidû burns and the rite is active. The Nemeton exists through action, not through objects left in place.
In the practice of Bessus Nouiogalation, the Sacred Space — the Nemeton — is central. It is the place where the divine and the mundane meet, where reflection, ritual, and communion can occur safely and intentionally. Every Nemeton begins with a first step: choosing the place for worship (Dugiion), clearing the clutter, and preparing yourself to meet the divine. But the moment the space truly becomes sacred, it is not you alone who holds it — Nemtona, the Keeper of the Nemeton, takes her place.
When you first call her, she helps define the boundaries: not just the edges of the circle on the ground, but the edges of intention, of energy, of focus. She sweeps the space clean of what does not belong, drawing a line between the ordinary and the sacred. Without her, a Nemeton may feel like a circle on the earth; with her, it becomes a living, breathing space of communion. Once your Nemeton is set, however, the rhythm of her presence changes. You do not need to call her every day (you can if you would like). The boundaries she has drawn remain, quietly watching over the space (she becomes always present). You may choose to honor her (reestablishing the Nemeton) on solstices or equinox days, holidays, or monthly/weekly intervals — reinforcing the sacredness, but not burdening yourself with repetition for its own sake.
Sometimes, though, a space can feel “stuck.” Perhaps energy has grown heavy, or life has brought disturbance into your Nemeton. In those moments, Nemtona returns as a guide: to clear what clouds the circle, to remind the Nemeton of its purpose, to renew the watch over what is sacred. Calling her here is not about repetition; it is about renewal. A Nemeton watched by Nemtona is alive. It listens, it holds, it protects. Whether you are establishing it for the first time or tending it through the cycles of the year, her presence shows us that the sacred is not only about ceremony — it is about care, attention, and boundaries that honor the space and yourself.
The first call is important. The next calls are intentional and restorative. And when the space feels still or clouded, she is there, ready to watch, clear, and renew.
When to Call Nemtona
When establishing your Nemeton for the first time. This is her primary moment — she defines, purifies, and blesses the space.
When moving your Nemeton to a new location. The old boundaries do not transfer; she must be called to mark the new ones.
At seasonal turnings or holy days. A simple invocation on solstices, equinoxes, or festivals reawakens her watchfulness and refreshes the Nemeton’s energy.
When the space feels heavy or unclear. Energy stagnation, emotional residue, or tension are signs that Nemtona should be invited to sweep the boundaries clean once more.
After major life changes or disruptions. Moving homes, emotional upheaval, or even long absences can unsettle sacred space — let her reestablish the sense of peace and protection.
Whenever your intuition nudges you. Sometimes there is no clear reason, only a feeling. Trust that. Nemtona’s role is to keep your space aligned with both the world and your inner state.
Nemtona is the sacred space; she is not a static circle drawn, she is a relationship. She is both a guardian and a reflection of the care we give to our practice. When we honor her, we reaffirm that the Nemeton is not just a place — it is a living threshold between ourselves and the divine.
For creating a Sacred Space or reestablishing your existing one, see our rite:Nemeton (Sacred Space)
In times of hardship, when the world feels uncertain and people go without, we return to the heart of our custom — to give so that others may give. This rite is an act of collective care and spiritual solidarity, performed for all those who are without food or security during the ongoing disruption of daily life. It is both a prayer and a promise: that we will not let one another go hungry, neither in body nor in spirit. In Bessus Nouiogalation, we recognize that prosperity flows through relationship — between the divine, the land, and the people. When that flow is disrupted, it is our duty to restore balance through offering, gratitude, and right action. The gods called in this rite embody the sacred triad of sustenance: earth, labor, and nurture — the foundations of all abundance.
Rosmertâ, the giver of bounty, holds the cup that overflows. She represents the unending generosity of the cosmos — the reminder that the universe, when rightly honored, provides more than enough for all.
Sucellos, the good striker, is the spirit of work and cultivation — the one who labors beside humankind to make the land fruitful. His presence calls us to persistence and the dignity of honest effort, even when times are lean.
Nantosueltâ, keeper of the hearth, reminds us that prosperity is not hoarded wealth but shared warmth. She governs the sacred household — where food, compassion, and community come together in harmony.
Together, these Dêuoi represent a cycle of gift, work, and care. This rite renews that cycle, channeling the will of the community toward abundance for all. It is a spiritual act, but also a call to embodied compassion — to feed, to share, to give. When we stand together and lift our voices, we do more than pray. We reweave the flow of life itself.
Reflection on Helping Those in Need
Look around your town. See where hunger touches lives, not just in empty plates but in the strain it brings to every part of life. When someone must spend all they have on food, other necessities — shelter, medicine, warmth — may go wanting.
To aid is to restore balance:
Offer your hands and your time — volunteer where labor meets need. Volunteer at local food banks, shelters, or community kitchens. Your presence helps distribute resources and lift spirits.
Offer your coin — let your gifts ensure that others do not go hungry while still meeting life’s other demands. Financial support to charities and nonprofits can ensure that families have access to food without sacrificing other essentials like medicine, rent, or utilities.
Offer food or essentials — let your generosity lift the weight from shoulders already bent by hardship. Canned goods, fresh produce, hygiene items, and other supplies provide immediate relief, letting people stretch their limited resources further.
By giving in these ways, you honor the virtue of generosity (Îanoi) and strengthen the bonds of the community. Every small act becomes a thread in the web of life, carrying abundance where it falters, lifting those who have fallen, and renewing hope for all.
“We give so that others may give. We act so that the world may be made stronger.” Datiestī uta dassant. Uergon adbiuont uta Bitū nertā fiant.
The words within the parentheses provide a general request you may offer, and you are welcome to personalize them by naming specific individuals in need. Let this invocation serve as a vessel for your sincere intentions, sending positive energy and support to those who require it, while honoring their unique circumstances and challenges. The rite’s opening and closing use our Adaððus aidoniâs; if you practice another tradition, you may instead use your own customary openings and closings.
We/I invoke Rosmertâ, Sucellos, and Nantosueltâ. Our world is in hardship. Many sit before empty plates, their cupboards bare, their strength dimmed by want. We come together not only to ask, but to remember our shared duty — to bring balance where it falters, to lift the fallen, to renew the promise of plenty for all.
Rosmertâ, generous one, bearer of the overflowing cup Request: We ask that you pour out abundance for all who are hungry, that none go without the means to live. We give offering and thanks to you.
Sucellos, friend of the people, cultivator of the earth Request: We ask that you bless the land and those who labor, that food may be plentiful and fairly shared. We give offering and thanks to you.
Nantosueltâ, nurturer of hearth and home Request: We ask that you bring warmth and comfort to every household, that generosity and kindness may rise among the people. We give offering and thanks to you.
May our deeds carry forth the blessings of our calls.
We/I praise Rosmertâ. We/I praise Sucellos. We/I praise Nantosueltâ. Cheer to you all! Thanks to you all! We/I go in peace. It is done.
adgariomos/adgariû Rosmertan, Sucellon, etic Nantosueltin. Bitus anson sent inti trougî. eloi aresedânt clârobi uâstobi, betoclâroi sueiânoi uâstânt, nertos sueiânos dîmanuâsset rinû. comberomos ne oinû do petâtun, extos eti do commenuan uâriin bitulêtanin anson – do atebertin talon ponc brissât, do ûxamâtun pennisselûs, do atenouon addanon lanoteri ollobi.
One might ask why we follow a set formula for invocations — or Adgarion, as we say in Gaulish.
The formula itself is not unique to us alone. It is an ancient agent of connection — a pattern found throughout many cultures and ages. From the hymns of the Greeks to the invocations of Rome, Egypt, and the Near East, humanity has always used structured speech to commune with the sacred. This is not mere repetition or dogma; it is participation in an ancient art of divine language. Form brings order to intent, and order is what allows our words to bridge the realms. We bring structure to our intentions and weave them into the pattern of the cosmos. Ensuring harmony between our intent, our words, and the powers we call.
In the our tradition, the formula reflects the principle of Samos — light, harmony, and intelligibility — yet it always moves within the mystery of Giamos, the unseen and transformative. Speech becomes the meeting of these two: the clear articulation of Samos carried on the breath of Giamos. When we raise our voices to the Dêuoi, we enter the realm of Ogmios, the god of eloquence and sacred speech. He binds the hearts of listeners with golden chains of words — and so too do we, through our invocations, bind ourselves to the divine through word and will.
Our words are not mere sounds. They are acts of creation — living forces that shape reality, carry offerings, and open the way for the divine to move within our world. To speak with clarity, confidence, and reverence is to perform a magical act. This structure aids not only ritual coherence but also memory and confidence. When you stand at your altar, beneath a tree, or by a river, this rhythm becomes second nature. You may not have a set invocation memorized — nor do you need to. You may create freely within the pattern, shaping your words to the moment and the presence you feel.
The structure becomes the scaffold of inspiration — a way to keep your focus flowing, your voice sure, and your intent clear. Even when improvising, you are still walking the path of the formula: grounded in order, open to the breath of creation. Thus, the Adgarion is both an art and a discipline — the meeting of breath, voice, and spirit in sacred alignment.
My Reflection on our Gaulish Invocation Formula
Calling on the Recipient – opens the way and invites presence. This is the moment of opening, where your voice reaches across the veil. To call upon a Deuos, ancestor, or spirit is to awaken the relationship. It is not a demand, but a recognition — an honoring of their presence and nature. Here, confidence and clarity are key. Speak their name with respect, and the space becomes charged with their awareness.
Offering to the Recipient – establishes balance and reciprocity. The act of giving creates balance. Through offering, we express gratitude and reciprocity — the heartbeat of BNG’s gifting cycle. What we offer need not be grand; what matters is sincerity and alignment. Bread, drink, incense, or words — all carry weight when given with true heart. In giving, we open ourselves to receive.
Arcimâs (Requests) – focuses intent and centers the will. Though optional, this is where one may voice what is desired. But requests should come from humility, not entitlement. To ask is to align one’s will with the flow of the cosmos — not to bend it. Sometimes, no request is needed; the act of devotion itself is enough.
Argument – express purpose and desire. This is where reason meets reverence. Here, we state why we are calling — the cause that shapes the rite. It need not be long; even a few words said with truth are powerful. This is the grounding of the act, the anchor that holds it in purpose.
Petition The heart’s voice speaks here. This is the prayer, the direct appeal, the human reaching for the divine. It is not merely asking for aid — it is the meeting point where hope, trust, and divine will touch. The Petition is where the ritual becomes personal, and intention takes form in the unseen.
Closing – seals the rite, restoring harmony between the worlds. All things must return to stillness. The Closing gives thanks, honors what has transpired, and seals the work. Here we complete the cycle of giving and receiving, returning the space to balance and peace. It is both farewell and fulfillment — the moment where the sacred and the ordinary part ways in mutual respect.
The Adgarion is not a mechanical sequence; it is a rhythm — a song of intention, voice, and divine exchange. When followed with mindfulness, it shapes the rite into an act of harmony with the order of things —where every word becomes both offering and spell, and every silence holds the echo of the Dêuoi.
This rhythmic order mirrors cosmic order (Couīrion). Creation began with the dance of fire and water, giving birth to breath and life. By following the formula, we reenact that sacred beginning — each invocation becoming a small cosmos in itself. Through this, we take part in Assus, the harmony of right order, and in Dedmis, the proper ways gifted by the Gods. The Adgarion is not merely words spoken — it is how we help speak the world into being anew.
Note: There are many ways to create and speak invocations, and each carries its own beauty and truth. We do not claim greater understanding or authority over any other path. Within BNG, we follow this older formula in honor of the ancestors — preserving the rhythm and order they once knew. This is simply the way BNG does it —a reflection of our tradition’s reverence for structure, voice, and a living connection to the sacred.
In the Bessus Nouiogalation (BNG), rites are not only expressions of devotion—they are tools for shaping intention, interacting with the divine, and bringing balance and clarity into your life. While the Hearth‑rite (Adaddus Aidoniâs) provides the foundation, practitioners may wish to create their own rites for boundaries, healing, praise, or other purposes.
This guide is designed to help you understand the structure of BNG rites and provide a flexible template for crafting your own. By following the simple framework of Opening → (Main Work) → Closing, you can create rituals that are clear, intentional, and in harmony with the tradition.
Whether you are performing rites alone or within a group, this guide will give you the tools to format, organize, and execute your rites in a way that respects the sacred space, your intention, and the flow of energy within the BNG practice.
Opening
This is where you prepare the space, yourself, and the energy for the rite. In BNG, this includes:
Glanosâgon (Purification) – clearing mind, body, and spirit.
Begin by washing your hands and saying: “Glanolamâs” (“Clean hands”).
Then, swipe your forehead saying: “Glanobritus” (“Clean mind”).
Then, swipe your face with both hands: “Glananation” (“Clean soul”).
Optional: You might also cleanse your space if it’s new or if you feel it needs a refresh.
Louceton (Lighting) – bringing light into the sacred space and establishing your nemeton.
Light the candle(s) (Dagilâ) or hearth‐flame.
Say: “Dauiûmî aidun sondon Aidoniâs” (“I light this flame of Aidonâ”).
Perform the boundary demarcation: circumambulate around the flame/altar three times, or trace the boundary: “sun‑wise circle motion… three times” for the three realms of Drus (Albios, Bitus, Dubnos). Using Ponem (Mugwort) that you lit from the fire. We use Mugwort to facilitate a connection to Drus, as it helps with cycles and purifies, and it is a powerful calming herb for connection.
As you do this, say: 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. I give you this offering
“Albios above us, Bitus around us, and Dumnos below us, I enter into this sacred center to establish my nemeton. Aidonâ may your light bring warmth and illumination, and may your presence enrich our communion. datiûmî addatun sindon tei”
Offer some dried herbs, etc, to Aidona
Gatekeeper (Optional) – inviting Carnonos to your rite if you feel called to. If your rite involves liminality, boundary crossing, transitions, then you might invoke Carnonos.
Adgariomos/Adgariūmī Carnonon Ancorios mantalon Agios matos alami Arxiomos/Arxiumi agnî eri adaððun sondon Uêdiâs anson/imon cluâontor Rodâmos/Rodâmî addatus etic bratun tê
“We/I call upon Carnonos Opener of the ways Wise guide of the herd We/I ask for your guidance during this rite May our/my prayers be heard We/I give offering and thanks to you”
The opening is about setting intention, hallowing the space, and grounding yourself. It creates a container for whatever comes next.
The Rite (Main Work)
This is the core of your ritual — the heart of your rite where your intent takes form. Whether you are performing a rite of protection, boundaries, healing, praise, holidays, or any other purpose, this is where the work is done.
You would state your purpose clearly, naming your intent and reason for the rite. Then Invoke the relevant deities, ancestors, or spirits. Perform symbolic acts or offerings that align with your goal — such as lighting candles, giving drink or food, marking a boundary, or speaking words of power. Engage in reflection or communion, taking a quiet moment to connect with the powers you’ve called.
In BNG, invocations follow a simple formula:
Calling on the Recipient (Invocation/Adgarion) – Address and invite the deity or spirit.
Offering to the Recipient – Present your gifts in gratitude and reverence. Items are given as part of the gifting cycle — as they give, so we give.
Arcimâs (Requests) – Optional. You may ask for blessings, guidance, or aid.
Argument – The reason or purpose for calling upon them.
Petition – A direct and heartfelt request for their assistance, if desired.
Closing – Words of thanks, praise, and dismissal offered with respect.
Think of this as the meat of the rite, where the spiritual work is done. Everything in this section flows from the clarity and sacred space established in the opening. Have fun here, ritual crafting is an art form in itself and can be very rewarding. So let your creativity flow.
Note: When creating a rite in the Bessus Nouiogalation (BNG), it is essential to focus on the tradition’s gnosis, not personal interpretations or outside frameworks. Each Deoui is understood within the BNG cosmology with particular roles, attributes, and functions. Now, if you are creating a rite for your Tegobessus, anything goes.
Below is an example using Sucellos for a Boundary Rite from my house Tegos Carnution.
Intent
We/I gather here today to call upon Sucellos, To help create a boundary around my home, land, space, or person. As he is like the wolf circling the edges, And the vines that entangle and hold fast, May his presence guard all that lies within, Keeping harm without and peace within.
Calling on the Recipient (Invocation/Adgarion)
We invoke Sucellos, The Good Striker, Lord of boundaries and the vines, Shaper of the land and its gifts, You who walk between field and forest, Between home and horizon. Stand with us now, Bless and defend all that lies within.
(Walk the boundary or stand at the threshold. Tap the ground or posts lightly with a staff, branch, or hammer to mark the space. As you move, speak words of strength and peace.)
Offering (Addatus)
We give offering and thanks to you, Sucellos. May this drink, this bread, and the smoke of our incense Be pleasing to you.
(Pour the libation or place the offering at the boundary marker, door, or edge of your space. You may light candles or incense at each corner or doorway, saying as you do: “May no darkness pass this flame.”)
Requests (Arcimâs)
If it pleases you, Sucellos, Grant strength to these bounds, And peace to all who dwell within.
(As you speak, visualize grape vines encircling your home or sacred space — a barrier of calm and balance.)
Argument
We call upon you, For you guard what is sacred and safe.
(You may strike the ground once with your hand, sealing your words with intent.)
Petition
Let these boundaries be strong, And all ill turned away.
(Imagine the grape vines around your space growing. Feel the peace settle within.)
Closing
Cheer to you, Sucellos, Thanks to you, Guardian of Boundaries. We praise you, Good Striker, We go in peace, and peace abides within.
(Conclude by striking the earth once more or placing your hand over your heart, affirming the harmony and strength of the boundary.)
Remember that our words are not the only part of communicating with the Deuoi. Our position—how we hold ourselves — helps us communicate with the Deuoi; it also allows us to focus our thoughts, which affects our emotions. Standing with elbows close to your side, your hand outstretched, and your palms up.
Closing
After the main work is complete:
Perform Incoron (Closing) to formally close the rite.
You may add any closing words specific to your rite: e.g., “May the boundary remain firm until I release it”; “May health flow until the ailment is gone”; “May praise ascend until the Deity’s glory fills us”.
“Albios above us, Bitus around us, and Dumnos below us, We/I now leave this sacred center. Thanks to you Aidonâ for warmth and light. Thanks to you Carnonos for opening the ways. I/We praise you. I/We go in peace. It is done.”
As you say the above, circle the flame three times again, then put out the flame by covering or pinching it. Then take a moment of silence.
Extinguish candles, tidy your altar, and allow yourself a moment of silent reflection.
The closing grounds the work, honors the sacred, and returns you to the ordinary world with intention intact.
Note: BNG likes to keep Invocations short, as this helps with memory and translation into Gaulish.
Adaððus Aidoniâs, The Hearth Rite serves as our primary ritual framework. It is designed for solo devotion, communal gatherings, and formal observances, grounding us in communal harmony, focused devotion, and the shared flow of Galā. This rite provides structure, rhythm, and a sacred space for deep connection, forming the foundation for much of our practice.
Molātocridiū, Praise with the Heart, by contrast, is a flexible, daily practice. It is meant to be simple, portable, and adaptable—an offering you can make at any moment, without tools, as you move through your day. Whether greeting the Sun or Moon, acknowledging sacred spaces, or giving silent adoration, this practice allows us to weave ritual into the ordinary flow of life. It can be tailored to the heart and circumstance, honoring both the subtle and profound presence of the divine in every moment.
These two practices are not separate. The Molātocridiū can be incorporated into the Adaððus Aidoniâs, either as a prelude to prepare the heart and mind, or as a closing offering that extends the ritual into the personal and everyday sphere. Together, they form a harmonious rhythm of devotion—Adaððus Aidoniâs grounding us in sacred order, and the Molātocridiū carries that order into every moment of living.
Aidonâ is the sacred fire, the hearth personified in your home or wherever a flame is present. She is our Hearth Deuos.
Aidonâ is a reconstructed hearth goddess whose name derives from aidus, meaning flame, fire, or ardor. This rite follows a structure widely attested across Proto-Indo-European religious traditions, adapted here for Bessus Nouiogalation. Your hearth is where your flame resides—whether a fireplace or a single candle—Aidonâ is there with you. Our Adaððus Aidoniâs, is designed to be simple and accessible. Members are encouraged to perform this rite at least once a week, as it strengthens your Dêuocariâ (Piety), Luxtiâ (Duty), Decos (Honor), and helps nurture Sumatreiâ (good relationship) as well as Cantos Roti (Gifting Cycle).
This rite helps your connection within our Touta and with the Dêuoi. Since Aidonâ is present in all homes, she unites us across our Touta.
Below is the Adaððus Aidoniâs with an invocation to Galatos, our Toutatis. You may substitute invocations for other Dêuoi or Regentiâ as you see fit.
Guidance on creating a sacred space and offerings can be found here.
1. Glanosâgon (Purification)
Wash hands and say: Glanolamâs – “Clean hands”
Swipe your forehead and say: Glanobritus – “Clean mind”
Swipe down your face with both hands and say: Glananation – “Clean soul” (Based on the belief that the soul resides in the head.)
2. Louceton (Lighting the Flame)
Light the Dagilâ(s) candle(s).
Gaulish: Dauiûmî aidun sondon Aidoniâs
English: I light this flame of Aidonâ
Demarcate your sacred space:
Demarcation (fixing the boundary) of our space happens with circumambulation (walking a ritual circle) to outline our space. If you have mobility issues or no space, you can use your hand and circle over the flame.
Move sunwise around the flame three times, passing Ponem (Mugwort) lit from the fire. Three represents Drus.
Mugwort is an herb of connection, used for purification, calming the spirit, and aligning oneself with the cycles.
Visualize:
Roots in Dubnos (below)
Trunk in Bitus (middle)
Canopy in Albios (above)
As you move, recite:
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 this sacred center to establish my nemeton. Aidonâ, may your flame bring warmth and illumination, enriching our communion. I offer you this gift.
3. Gatekeeper (Optional)
The Gatekeeper mediates between realms. For BNG, Carnonos is our Gatekeeper, a guardian of thresholds and liminal spaces. Carnonos embodies chthonic and intermediary qualities, guiding transitions and ensuring safe passage between realms.
English: We/I call upon Carnonos Opener of the ways Wise guide of the herd We/I ask for your guidance during this rite May our/my prayers be heard We/I give offering and thanks to you
Note: If you invoke Carnonos later in a main invocation, this step can be skipped.
4. Adgarion (Invocation to the Dêuoi)
Prayer Position:
Our words are not the only part of communicating. Our position of how we hold ourselves helps us communicate. It allows us to focus our thoughts.
English: Invocation for the Toutatis Galatos We/I invoke the Toutatis Galatos Hero of the people Mighty against disease Our guardian You protect us and give us peace We/I give offering and thanks to you Offering Requests (Optional) I ask for blessings from Galatîs
Commune:
Kneel, bow, or sit in reflection after the invocation and offerings.
English: Albios above us, Bitus around us, and Dumnos below us. We/I now leave this sacred center. Thanks to you, Aidonâ, for warmth and light. Thanks to you, Carnonos, for opening the ways. We/I praise you. We/I go in peace. It is done.
Circle the flame three times while reciting, then extinguish it by covering or pinching.
Bessus Nouiogalation is an adbessus (tradition), and being a community of diverse individuals, it entails the recognition of particular Dêuoi (Gods) and Regentiâ (Ancestors) who fulfill distinct roles within our tradition. Many Dêuoi are worshipped by BNG members outside of BNG, we, as a Touta, hold specific reverence for the following Toutâdêuoi and Toutâregentiâ. These Dêuoi hold a unique significance for our community, representing just a glimpse of the profound spiritual insights that we, as a Bessus, emphasize. It’s important to note that the depth of our devotion to these Dêuoi and Regentiâ transcends mere words, as they are integral to our spiritual fabric.
Abnobâ, whose name is associated with rivers, although the exact etymology remains unclear, is a Dêuâ linked to various aspects of nature. Inscriptions mentioning her name alongside Roman Diana suggest her governance over hunting, forests, and the night. These inscriptions have been discovered in the Black Forest region, which is now part of Germany. Abnobâ’s presence in this forested region signifies her role as a guardian of the wilderness and a Dêuâ associated with the mysteries of the night.
Bessus Nouiogalation Gnosis
Abnobâ is our guardian of the wilderness showing us the importance of preserving and protecting nature, recognizing its intrinsic value, and understanding its crucial role in maintaining the delicate balance of life in Bitus. Rivers, though the etymology of Abnobâ’s name remains uncertain, are seen as emblematic of life’s ever-changing flow, teaching us to embrace change as an essential aspect of growth and evolution. We also hold her as a Dêuâ of the night, one could hold night vigils that involve meditation, dream magic, stargazing, and deep contemplation, while forest conservation and ethical hunting are central to her. River ceremonies acknowledge the dynamic nature of existence, and harmony celebrations bring communities together for healing and to celebrate our connection to all living things. She holds profound wisdom found in the sacred night, the sanctity of the wilderness, and the ever-flowing currents of life she inspires a deep appreciation for the mysteries of the night and a commitment to safeguarding the wild places that hold the key to life’s delicate balance.
Adgarion Abnobî
Adgariomos/Adgariūmī Abnobân Donâ allation Riganâ selgiâs Arpos noxtos Conateregiâ Argiiâs, gninomos gussus adiantî Rodamos/Rodamî addatus etic bratun te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Abnobî Iâmos/Iâiumî in tancê
Invocation for Abnobâ
We/I invoke Abnobâ Lady of the wilds Queen of the hunt Bow and arrow of the night With the rising of the moon, we learn the value of effort We/I give offering and thanks to you Offering Request Cheer to you Thanks to you We/I praise you Abnobâ We/I go in peace
Within Bessus Nouiogalation, we revere Aidonâ as our Hearth Dêuâ. The hearth symbolizes the very locus of our flame, whether it be a cozy fireplace or the flicker of a candle. Aidonâ serves as the source of both warmth and a conduit for our interconnectedness. It’s essential to understand that Aidonâ isn’t a personification of fire but the essence of fire itself, embodying its fundamental nature and significance in our spiritual and communal lives. Aidonâ is a constructed Dêuâ based on the idea of Hestia, Vesta, and Westyā.
Aisus, also known as Esus, is a Dêuos whose name carries the meaning of “lord or master,” “the Furious One,” or “the Respected One.” Roman author Lucan in his work De Bello Civilo (Pharsalia) I, 498-501, described Aisus as the god whose shrines made men shudder. The Berne scholiasts provide further information, equating Aisus with both Mars and Mercury and describing a form of human sacrifice involving hanging individuals from trees. One of the most recognizable depictions of Aisus portrays him pruning a tree, using either an axe or a billhook. Nearby, there is Tarvos Trigaranos, symbolizing a bull and three cranes, possibly signifying a death omen or the flight of the soul. Interpretations of this symbolism vary, but it is suspected that Aisus is tending to a sacred grove. It’s important to note that these groves were meticulously nurtured spaces. We see the imagery as him maintaining Drus our world tree. He is described in some interpretations as a god associated with the Earth, a demiurge, and an orchestrator of the world’s order as noted by Fernand Benoit. This portrayal positions him as an important god, perhaps even at the top of the Gaulish pantheon, with a special connection to the World Tree. Aisus is also invoked in an incantation related to curing a troubled throat, hinting at his potential involvement in magic.
Bessus Nouiogalation Gnosis
By caring for Drus, Aisus enables sacrificial rituals, as bulls were frequently offered as sacrifices. Whether or not he directly sacrifices Tarvos Trigaranos is not the focal point; he facilitates the possibility of sacrifice. Aisus imparts his knowledge to humanity, potentially teaching us the art of sacrifice and its proper execution. Equally significant is his instruction on how to maintain sacred spaces (Within BNG our Nemetons “sacred spaces” are a microcosm of the macro “Drus”), emphasizing that such locations were carefully cultivated with deliberate intentions. He is responsible for tending to and, at times, sacrificing the World Tree (as the Gauls feared one day that the sky would fall as noted by “Arrian, The Anabasis of Alexander I.4” and “Strabo, Geography VII.8” . The removal of dead branches is necessary for growth and renewal. He is our Celestial woodsman and the Dêuos of Drus.
Adgarion Aisous
Adgariomos/Adgariūmī Aisun Nemetorix Tigernos — Delgaunos Drous Das uiððus contoutî, caddocerdâs iton Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Aisous Iâmos/Iâiumî in tancê
Invocation for Aisus
We/I invoke Aisus King of the Nemeton Lord of the sacrifice Keeper of Drus You give wisdom to the people, your sacred arts We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Aisus We/I go in peace
Ambicatus name is believed to mean “the one who fights in both directions.” He held the esteemed title of Rix among the Bituriges and is traditionally attributed with ruling over the entirety of Gaul during the era of Lucius Tarquinius Priscus, whose reign spanned from 616 to 579 BCE.
It’s important to note that Ambicatus might not have been a flesh-and-blood historical figure but rather a legendary king whose narrative symbolized the Gauls’ outward expansion. Notably, his foster sons, Segouessus and Belouessus, embarked on journeys eastward into the Hercynian Forest and Italy, respectively, marking the pivotal entry of the Gauls into the annals of history.
In our bessus, Ambicatus holds a significant place as an ancestral figure and one of the most illustrious leaders of the Gauls. Our calendar even commences with his presumed reign, signifying the moment when the Gauls first made their mark on historical records we use “Are Ambicatû”, or Before Ambicatus” as a term to date any years before the reign of Ambicatus. After those years, “Sepans Ambicatû” or “Following Ambicatus.
About the passage of the Gauls into Italy we have received the following account. Whilst Tarquinius Priscus was king of Rome, the supreme power amongst the Celts, who formed a third part of the whole of Gaul, was in the hands of the Bituriges; they used to furnish the king for the whole Celtic race. Ambigatus was king at that time, a man eminent for his own personal courage and prosperity as much as for those of his dominions. During his sway the harvests were so abundant and the population increased so rapidly in Gaul that the government of such vast numbers seemed almost impossible. He was now an old man, and anxious to relieve his realm from the burden of over-population. With this view he signified his intention of sending his sister’s sons Bellovesus and Segovesus, both enterprising young men, to settle in whatever locality the gods should by augury assign to them. They were to invite as many as wished to accompany them, sufficient to prevent any nation from repelling their approach. When the auspices were taken, the Hercynian forest was assigned to Segovesus; to Bellovesus the gods gave the far pleasanter way into Italy. He invited the surplus population of six tribes —the Bituriges, the Averni, the Senones, the Aedui, the Ambarri, the Carnutes, and the Aulerci. Starting with an enormous force of horse and foot, he came to the Tricastini. Beyond stretched the barrier of the Alps, and I am not at all surprised that they appeared insurmountable, for they had never yet been surmounted by any route, as far at least as unbroken memory reaches, unless you choose to believe the fables about Hercules. Whilst the mountain heights kept the Gauls fenced in as it were there, and they were looking everywhere to see by what path they could cross the peaks which reached to heaven and so enter a new world, they were also prevented from advancing by a sense of religious obligation, for news came that some strangers in quest of territory were being attacked by the Salyi. These were Massilians who had sailed from Phocaea. The Gauls, looking upon this as an omen of their own fortunes, went to their assistance and enabled them to fortify the spot where they had first landed, without any interference from the Salyi. After crossing the Alps by the passes of the Taurini and the valley of the Douro, they defeated the Tuscans in battle not far from the Ticinus, and when they learnt that the country in which they had settled belonged to the Insubres, a name also borne by a canton of the Haedui, they accepted the omen of the place and built a city which they called Mediolanum.
Titus Livius (Livy), The History of Rome, Book 5 34,35
Adgarion Ambicatou
Adgariomos/Adgariūmī Ambicatun Nertorix Daunos boudês Uxellos Uergallî Pepises areamman mâron ollogallî, biusies in cradobi etic britoubi anson aiui Rodâmos addatus etic bratun tê Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Ambicatou Iâmos/Iâiumî in tancê
Invocation for Ambicatus
We/I invoke Ambicatus Mighty Rix The one who gives victory High one over Galliâ You saw a great future for all Galliâ, you will live in our hearts and minds forever We give offering and thanks to you Offering Request Cheer to you Thanks to you We/I praise you Ambicatus We/I go in peace
Artiû, derived from the Gaulish word “Artos” meaning “bear,” is a Dêuâ associated with bears and the natural world. The name Artiû is in the dative case, which suggests a form like Artius or Artiû in Gaulish. Her close connection to bears signifies her role as a protectress, mirroring the strength and protective instincts of a mother bear.
Bessus Nouiogalation Gnosis
Artiû’s association with the bear also implies a connection to the cycles of the seasons, as bears undergo hibernation during certain times of the year. She plays a role in the changing of seasons and the natural rhythms of the earth. Additionally, as a mother bear teaches her cubs essential survival skills, Artiû is seen as a provider of wisdom and guidance to her worshippers. Like a mother bear nurturing and instructing her young, Artiû imparts knowledge of how to thrive in the natural world. She embodies qualities of strength, protection, wisdom, and a deep connection to the natural world, particularly through her association with bears and the seasonal cycles. She is known for her deep slumbers within the cave, this connects us to the presence intertwined with the realm of dreams and journeys to the darkest corners of the subconscious. As a guide and teacher, Artiû can gently usher her devotees through the labyrinthine passages of the dreamtime, revealing hidden wisdom and insights.
Adgarion Artionê
Adgariomos/Adgariūmī Artionê Riganâ ueltîs Matîr nerticos Boudi uisonnî Matîr arti, auetâ londâ, uedestûnis diuobin uellûs Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Artionê Iâmos/Iâiumî in tancê
Invocation for Artiû
We/I invoke Artiû Queen of the wild Mighty mother Triumph of the spring Mother of bears, wild protectress, you guide us to better days We/I give offering and thanks to you Offering Request Cheer to you Thanks to you We/I praise you Artiû We/I go in peace
We are unsure of what her name means, but she held a significant place in Gallo-Roman religion, primarily revered for her association with motherhood and fertility. She is best known through clay figurines discovered at sites like Toulon-sur-Allier in France and Trier in present-day Germany. These figurines often depict her with infants at her breast, small lap-dogs, or baskets of fruit, emphasizing her role as a nurturing and fertile mother goddess. In Trier, a temple dedicated to Dea Aveta was found in the Altbachtal complex, further underlining her importance in the religious practices of the region. Her name has also been uncovered in inscriptions in Switzerland and the Côte-d’Or region of France, showcasing her recognition and worship in various parts of the Gallo-Roman world. Overall, Dea Aveta’s presence in both physical artifacts and inscriptions highlights her significance in honoring motherhood and fertility during that historical era as suggested by Mirada Green in her works “Symbols and Images in Celtic Religious art” and “The Celtic Goddess as Healer.”
Bessus Nouiogalation Gnosis
Auetâ is our Dêuâ of midwives, fertility, nursing, and the nurturing of life mainly that of children. As a protector of children, Auetâ’s influence extends beyond childbirth. She likely watched over the well-being and growth of children, embodying the nurturing and caring aspects of motherhood. This role aligns with her depiction in clay figurines with infants at her breast, emphasizing her maternal and life-giving qualities. Dogs, often considered loyal and protective animals, could be interpreted as guardians and healers in the context of her domain. Their presence may signify her protective role, particularly concerning children and childbirth. Water has long been regarded as a source of renewal and vitality, making it a fitting element for a goddess with ties to fertility and nurturing. She embodies the reverence given to motherhood, the cycles of life, and the vital role of nurturing and safeguarding children and motherhood.
AdgarionAuetî
Adgariomos/Adgariūmī Auetân Uiððudonâ caddâ Caratadaunâ Berauna agranion Sistai areabonî, matîr andecarâ aiui, boudilanâ condatouibi Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Auetân Iâmos/Iâiumî in tancê
Invocation for Auetâ
We/I invoke Auetâ Holy wise woman She who gives care Bearer of the fruits You stand by the river, ever gentle mother, generous with gifts We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Auetâ We/I go in peace
Belinos was a widely worshipped Dêuos in Gaul, with notable devotion in Aquileia and Noricum starting out in Eastern Gaul to Noricum, and spreading west and north, to Britain. His name variations include Belenus and Belenos. The etymology of “Belinos” is uncertain, with interpretations ranging from “the Shining One” to “Strong Lord.” He was likened by the Romans to Apollo, particularly in Aquileia, where he was revered as a protector Dêuos. It was once said that he was seen defending the city of Aquileia from a siege. In the Historia Augusta, he was consulted through haruspices, indicating a role related to oaths and promises. He was also linked to water, possibly represented by the Nymphs.
Bessus Nouiogalation Gnosis
Belinos does not represent a sun Dêuos, but he radiates light and warmth, symbolizing the reflection of the timeless waters. He serves as our guardian Dêuos, yet his protection extends beyond conventional warfare, taking on a more cosmic significance. As the custodian of Fire in Water, a fundamental cosmic duality that shaped existence, Belinos is a very primal Dêuos. He stands as the maintainer of Fire and Water, which flows beneath the World Tree, nurturing and sustaining it, playing a pivotal part in the creation of the universe. Additionally, Belinos serves as our Dêuos of prophecy, possessing exclusive knowledge of the inevitable moment when the cosmic Fire within Water will ultimately consume all.
Adgarion Belinû
Adgariomos/Adgariūmī Belinon Delgaunos uer Aidous in Dubron Brigantomâros Altrauos tancon Uerdinos Drous, Atrebatos uiridoi retaros Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Belinû Iâmos/Iâiumî in tancê
Invocation for Belinos
We/I invoke Belinos Guardian of Fire in Water Great Sentinel Teacher of Peace Protector over Drus, holder of the truths that will pass We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Belinos We/I go in peace
Her name is believed to signify “the Elevated One,” with an elevation akin to that of a hilltop or mountain. This association with high places, often the sites of fortifications, strongly suggests her role as a warrior Dêuâ. Her depiction of wielding a spear and donning a helm further bolsters this notion. Drawing parallels to Minerva, who is in turn likened to Athena, the patron goddess of Athens renowned for her connection to warfare and strategy, adds complexity to her character. She has also been compared to Victoria. In the Britain, she held the position of the tutelary Dêuâ for the Brigantes tribe. In Gaul, her portrayal featuring a spear, a “globe of victory,” and the presence of a gorgon’s head adorning her chest highlights the deep mythological elements associated with her, readily associating her with the realm of martial arts.
Bessus Nouiogalation Gnosis
Brigindû, the Great Guardian who watches from above protecting our homes, sanctuaries, tribes, and nations. She is a firm and fierce protectress, guiding and instructing us in the ways of war, law, and justice. Upholding that justice through her role as a guardian and protector ensuring us that proper procedures and right customs are followed. She not only guards and protects, but also upholds the principles of fairness and balance in the world. Overseeing our social order and acting as a divine arbitrator, weighing the scales of truth and impartiality. As a celestial Dêuâ, her commitment to preserving harmony and safeguarding her devotees aligns with the ideals of divine order and cosmic balance bestowing upon us Dedmis (sacred law).
Adgarion Brigindonâ
Adgariomos/Adgariūmī Brigindunen Morênâ catoues Uernâ dunassiâs Riganâ boudês Tenos uer bannî, gaisos etic cladios danacâ, boudi in lamî Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Brigindonâ Iâmos/Iâiumî in tancê
Invocation for Brigindû
We/I invoke Brigindû Maiden of war Guardian of the fortress Queen of victory Fire upon the peak, spear and sword gifted, victory in hand We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Brigindû We/I go in peace
Carnonos is believed to be his original Gaulish name, with Cernunnos emerging later during the Gallo-Roman era. However, regardless of the name used, his identity remains widely recognizable. While the precise etymology remains uncertain, a common interpretation associates it with the title “Horned One.” His presence on the Pillar of the Boatmen is how we know his name. His iconography often includes him seated in a cross-legged position, he wears antlers upon his head. In his right hand, he grasps a torque, while in his left hand, he cradles a serpent with a ram’s head. His presence is further enhanced by the company of various animals gathered around him such as bulls, deer, and occasionally rats. We also see him holding a sack with coins or grain spilling out. In Celtiberia, likening him to Janus establishes a connection to the concept of bi-directionality.
Bessus Nouiogalation Gnosis
We perceive Carnonos as a Dêuos of liminality and bi-directionality functioning as an intermediary, a guide for travel, and possibly a psychopomp, guiding the souls of the departed in Antumnos, the Otherworld. His presence at the boundary of “civilized” and “wild” worlds, flanked by animals, highlights the critical distinction in an era where settlements provided safety, and the wilderness truly remained untamed. In this capacity, he assumes the role of Guardian of the Threshold, responsible for overseeing the boundaries that separate the realms of the sacred and the ordinary, bridging the gap between our world and the realm of the divine. Carnonos serves as a conduit between Samos and Giamos, embodying the role of a walker between worlds and a guardian of Antumnos, the Otherworld. He is our great guide and messenger helping us when we are lost as Carnonos can navigate the unknown to bring us home.
Adgarion Carnonû
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
Catuboduâ, also known as Cathuboduâ, derives her name from the intriguing term “Battle Crow.” In Gaulish, the absence of a “th” sound suggests that the “h” is likely silent, making it customary to omit when referring to her. The significance of her name is indicative of her domain—warfare. Vultures, Ravens, and Crows were often associated with a peculiar role in the theater of battle. They were thought to have the power to select those fated to perish on the battlefield, possibly because they fed upon the fallen. However, it is essential to recognize that various cultures hold divergent perspectives. Some believed that carrion birds were benevolent guides, transporting the departed to the afterlife. In certain contexts, particularly where those who fell in battle were revered, being chosen by such creatures wasn’t necessarily viewed as an ill omen. This was especially true for those who, anticipating their fate, confronted their adversaries with unwavering valor.
Bessus Nouiogalation Gnosis
Catuboduâ arises as a Dêuâ intricately intertwined with the inescapable embrace of death, intimately engaged in the very process of transition. With her outstretched wings, she tenderly bears the fallen warriors, guiding them towards a benevolent afterlife, a profound testament to her multifaceted role as both guardian and guide, not solely for those who meet their end on the battlefield, but also for those valiantly battling illness.
Adgarion Catuboduî
Adgariomos/Adgariūmī Catuboduan Messuaunâ galliâs Barnaunâ argonon Riganâ Cingeti Ueretrû iton, areuedestû argos comarion uellin Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Catuboduî Iâmos/Iâiumî in tancê
Invocation for Catuboduâ
We/I invoke Catuboduâ Measurer of valor Judge of the worthy Queen of warriors Upon your wings, you carry the worthy to a better place We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Catuboduâ We/I go in peace
Celtînâ is based on two separate stories to form a mythical Gnosis for Bessus Nouiogalation.
Hercules, it is told, after he had taken the king of Geryones from Erythea, was wandering through the country of the Celts and came to the house of Bretannus, who had a daughter called Celtine. Celtine fell in love with Hercules and hid away the kine, refusing to give them back to him unless he would first content her. Hercules was indeed very anxious to bring the kine safe home, but he was far more struck by the girl’s exceeding beauty and consented to her wishes; and then, when the time had come round, a son called Celtus was born to them, from whom the Celtic race derived their name.
Parthenius, Love Romances, 30
Now Celtica was ruled in ancient times, so we are told, by a renowned man who had a daughter who was of unusual stature and far excelled in beauty all the other maidens. But she, because of her strength of body and marvellous comeliness, was so haughty that she kept refusing every man who wooed her in marriage, since she believed that no one of her wooers was worthy of her. Now in the course of his campaign against the Geryones, Heracles visited Celtica and founded there the city of Alesia,23 and the maiden, on seeing Heracles, wondered at his prowess and his bodily superiority and accepted his embraces with all eagerness, her parents having given their consent. From this union she bore to Heracles a son named Galates, who far surpassed all the youths of the tribe in quality of spirit and strength of body. And when he had attained to man’s estate and had succeeded to the throne of his fathers, he subdued a large part of the neighbouring territory and accomplished great feats in war. Becoming renowned for his bravery, he called his subjects Galatae or Gauls after himself, and these in turn gave their name to all of Galatia or Gaul.”
Diodorus Siculus, Library of History, 5.24.1 – 5.24.3
Bessus Nouiogalation Gnosis
Celtînâ is the mother of Galatos, our Touatis, and the partner or spouse of Ogmios. Preeminent in strength, valor, and beauty, the mother of the one who gives the name of Galatis to us through our ancestor Galatos. The mother ancestor of the Galatis possesses the virtues and beauty most prized by our ancestors.
Adgarion Celtînî
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
Her name is connected to the term Ðirâ, with Ð representing “ts,” signifying “star.” In her depictions, she is often seen with eggs and snakes, and she has strong associations with healing springs. She is frequently portrayed wearing a diadem in the shape of a star and donning a flowing gown. The presence of snakes and eggs in her iconography evokes thoughts of a connection to the Greek deity Hygeia. There are also representations of her holding grains and fruits, and temples dedicated to her are situated near springs and wells. Therefore, she is intricately linked with snakes, eggs, wells, springs, stars, and the concept of fertility.
Bessus Nouiogalation Gnosis
Here we see a Dêuâ, embodying the aspects of healing, stars, springs, wells, and fertility. Our understanding suggests that the connection between stars, snakes, eggs, and wells pertains to the transitional period of spring. During this season, wells replenish, springs become more active, snakes emerge from hibernation, and eggs hatch. This emergence aligns with the idea that if she were associated with a celestial body, it would likely be Venus. While Venus may not take the form of a traditional star, it follows a path through five prominent points in the sky and is predominantly visible in the evening and morning—both liminal times of the day. This correlation with spring, a season of transitions, further supports this interpretation. Due to her connections to liminal phases, she stands in stark contrast to her companion Grannos, who is linked to the sun and physical healing. We perceive Ðironâ as also aligned with physical healing but also mental healing and the mystical aspects of subconscious healing.
Adgarion Ðironî
Adgariomos/Adgariūmī Ðironan Cintuðirâ nemê Matîr uoberi Liagis lobri Cintus extemellû, delgestû tudauon diion uellon Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Ðironî Iâmos/Iâiumî in tancê
Invocation for Sironâ
We/I invoke Sironâ First star in the sky Mother of the springs Healer of the sick First from the darkness, you hold the promise of better days We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Sironâ We/I go in peace
Eponâ’s name meaning The Great Mare is undeniably linked to the Gaulish word for horse, “Epos,” signifying her role as a Dêuâ associated with equines. However, her nature goes beyond this singular association. Horses carry symbolic connotations of sovereignty and otherworldly travel, perhaps due to their ability to traverse vast distances. Nevertheless, Eponâ’s depictions encompass more than just horses. She is also represented with grains and, later, cornucopia, hinting at her connection to harvests and the bountiful gifts of the Earth. Despite being depicted riding horses side-saddled, this doesn’t solely designate her as a Dêuâ of horse riding. In fact, she was revered by cavalry, implying her association with warfare. Additionally, she is portrayed holding a key, implying an inclination toward domestic functions. This complexity paints a multifaceted image of Eponâ—a Dêuâ encompassing horses, war, harvest, and the home. Intriguingly, historical offerings to her included roses and cauldrons, further strengthening her ties to domestic aspects. Numerous burials include the remains of horses or horse-drawn vehicles, suggesting a possible role as a psychopomp, guiding souls to the afterlife. This also raises the possibility that, given her connection to cavalry, she may have led a spectral ride akin to a Wild Hunt, a phenomenon often associated with winter in various cultures. As Gaul fell, Eponâ held a unique position as the subject of Roman worship, celebrated with the feast day of Eponalia on December 18th. Worship of her appears to coincide with the middle of winter, likely near the winter solstice. It is conceivable, based on the available knowledge, that she may also be associated with giving birth to a child or children during this time (this is based on comparative Indo European Myths), potentially with solar symbolism, as midwinter often serves as a period of celebration in her honor.
Bessus Nouiogalation Gnosis
Eponā emerges as a dynamic and enigmatic Dêuâ, encompassing various aspects. She stands as the leader of the Wild Hunt, guiding spectral forces through the winter skies (Which is why we celebrate her around the winter solstice coupled with the above Roman holiday). She embodies the land’s essence, nurturing its fertility and safeguarding its sovereignty, ensuring the prosperity of rulers. Her symbols reflect her role in fertility, ensuring abundant harvests. She also serves as a guide of souls, leading the departed to Antumnos. Eponā’s multifaceted nature intertwines the natural world, rulership, and the mysteries of life and death, making her a central to BNG.
Adgarion Eponî
Adgariomos/Adgariūmī Eponan Riganâ uercariâs Deuâ ulatês Riganâ messous Eporediâ entar bitoues, rodâi boudin ollon Rodâmos/Rodâmî addatus etic bratûn tê Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Eponî Iâmos/Iâiumî in tancê
Invocationfor Eponâ
We/I invoke Eponâ Queen of the fertile land Dêuâ of the sovereign land Queen of the Harvest Rider between worlds, you give bounty to all We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Eponâ We/I go in peace
His name is derived from a word associated with “blacksmith,” making Him a Dêuos of smithing, craftsmanship, and blacksmiths. His existence is documented in many inscriptions a popular one is a zinc tablet discovered in Switzerland, which mentions Him as Dobnoredos,” meaning “World Traveller”, suggesting that He may have acquired, shared, and extensively employed His skills. In the past, blacksmiths played a vital role in shaping metals into essential and desired items it was even considered magical, positioning him alongside other Dêuoi who, much like Him, influenced society and culture as profoundly as they shaped metal.
Bessus Nouiogalation Gnosis
Gobannos is our revered divine smith, a profound instructor in the art of shaping both the physical world around us and the inner aspects of our being. Gobannos can be regarded as one of the Dêuoi who not only mastered the craft of metalworking but also played a significant role in shaping the fabric of society and culture. He is the masterful sorcerer. Just as a skilled blacksmith meticulously heats and hammers metal, undergoing a transformative process that turns ordinary material into something entirely new and imbued with spiritual importance, Gobannos utilizes the elemental forces of fire and water to transmute the mundane into the sublime. By invoking Gobannos, one can seek his guidance on this profound journey of transformation, drawing upon his expertise and sagacity.
A piece of lore we constructed for BNG recounts how Gobannos skillfully crafted a spear for Lugus to aid in the rescue of His cherished Rosmertâ. Therefore, the celebration of His îuos (holiday), Cerdalitus, takes place just prior to Cintumessus, the moment when Lugus triumphantly accomplishes the rescue, all thanks to the invaluable assistance of Gobannos.
Adgarion Gobanû
Adgariomos/Adgariūmī Gobanon Alaunos bituos Ordos prii Tigernos teni Nertolamâs etic ordomâros, rodâi crittâ galletiûs nouiûs Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Gobanû Iâmos/Iâiumî in tancê
Invocation for Gobanos
We/I invoke Gobannos Wanderer of the world Hammer of creating Master of the fire Mighty hands and great hammer, you give shape to new possibilities We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Gobannos We/I go in peace
Grannos, whose name is thought to signify “bearded or heat, ” is a Dêuos linked to Apollo and thermal springs and the art of healing. His historical title, “Amarcolitanus,” discovered in Monthelon, implies an interpretation connected to “far-reaching sight,” symbolizing his capacity to perceive beyond the ordinary and comprehend matters from a more extensive viewpoint. This designation mirrors the widespread veneration and impact he enjoyed. Ðironâ is his companion as with both of them we can see very similar functions but representing different aspects of healing.
Bessus Nouiogalation Gnosis
Grannos, our benevolent healer of both body and spirit, dispels our afflictions and blesses us with well-being and protection through the sacred waters warmed by the sun’s gentle rays. As our Solar Dêuos, he radiates warmth and illumination upon us all. The bow and the eyes bear a profound connection to Grannos, symbolizing the essence of his title, “far-reaching sight.” The bow may represent the sun’s rays and their curative embrace, while the eyes signify the ability to peer within ourselves, mending the unseen maladies. But this title can imply that he can also cause diseases to those who would do us harm and even to us if we act in a harmful way. His preeminence is most evident in his association with thermal springs, where his involvement in curative rites and age-old traditions is strongly presumed. In his capacity as a healer, Grannos is invoked for his remedial qualities, endowing him with a prominent presence within the sphere of BNG, closely tied to the concepts of vitality and robust health. His affiliation with thermal springs highlights his essential role as a provider of rejuvenation and revitalization.
AdgarionGrannû
Adgariomos/Adgariūmī Grannon Atrebatos slânodubron Atros uisonniâs Râietos caddoueiâ Amarcolitanus, Liagimâros etic delgaunos elurunâs Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Grannû Iâmos/Iâiumî in tancê
Invocation for Grannos
We/I invoke Grannos Holder of healing waters Father of the springs Bestower of holy energy He with the far piercing sight, great healer and keeper of many secrets We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Grannos We/I go in peace
There are several potential interpretations of his name some of them are “The Shining One”, or “God of Vows”. Lugus is believed to be the mysterious “Gaulish Mercury.” This association arises from Julius Caesar’s assertion that the Gauls held Mercury in the highest reverence, although not necessarily Mercury as the Roman god, but rather a Dêuosresembling him. Caesar described this Dêuos as a guardian of trade, a protector of travelers, and an originator of the arts. This has led scholars to draw parallels between Lugus and the Irish god Lugh, renowned for his mastery of all crafts. It’s crucial to note that Lugus and Lugh are distinct gods, yet they appear to share common traits and linguistic connections. There are other Dêuoi associated with Mercury-like qualities, so Lugus is not the sole candidate. Nonetheless, it seems reasonable to include him in this group. Lugus is symbolically linked to various elements, including spears, ravens, roosters, bags of coins, and the depiction of three faces. These symbols offer insights into his character, suggesting that he embodies qualities of pride and expertise in warfare, familiarity with the realm of death, a watchful gaze in multiple directions, likely in a protective role, and a patron of affluence and prosperity.
Bessus Nouiogalation Gnosis
Lugus embodies a diverse range of attributes and functions. He is revered as a Dêuos of craftsmanship, credited with inventing various arts and skills. He is our leader of the warband, offering protection and championing in our battles. He is associated with the harvest and agricultural abundance, as observed in our holiday Cintumessus which he shares with Rosmerta. As he is always ready to protect our sovereignty and prosperity. As a guide on all roads, Lugus safeguards travelers on their journeys. He is also our Dêuos of oaths and vows.
Adgarion Lugou
Adgariomos/Adgariūmī Lugun Tigernos cerdânon Rix corii Latis caili Gaisos in lamî, uissus in britû, creddâ olli in te Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Lugou Iâmos/Iâiumî in tancê
Invocation for Lugus
We/I invoke Lugus Master of the arts King of the warband Hero of destiny Spear in hand, knowledge in mind, faith of all in you We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Lugus We/I go in peace
His name, derived from “Mapos” meaning “son” or “young boy,” establishes connections to youthfulness and solar symbolism. During Gallo-Roman times, he was likened to Apollo, reinforcing these associations. While not a sun Dêuos per se, Maponos is often depicted with a harp in Northern Britain, linking him to both light and youthfulness, as well as music—a connection reminiscent of Apollo and suggesting potential ties to healing. In Gaul, Maponos is invoked through magical tablets known as defixiones, inscribed with spell words, implying a connection to magic. This multifaceted Dêuos is thus associated with sunlight, healing, music, and magic.
Bessus Nouiogalation Gnosis
Maponos for us embodies the essence of artistic expression and the power of harmonious melodies. It’s not merely the joyful creation of the arts but also the deeper, therapeutic qualities it possesses. Maponos influence extends to inspiring creativity, fostering emotional release, and promoting a sense of healing with creativity which can be a tool to connect to Antumnos (The Otherworld). He is the youth within us all. Celebrating Mapoanos could be done with our Coligny Calendar as it is thought that the 15th day of Riuos is given to him as that day is marked with “Mapanos.”
Adgarion Maponû
Adgariomos/Adgariūmī Maponon Bardos aneuetos Mapað leuci Delgaunos brixtânon Leucomâros etic nertoiouantus, ueiâ etic biuos ollaiui Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Maponû Iâmos/Iâiumî in tancê
Invocation to Maponos
We/I invoke Maponos Inspired Bardos Child of Light Keeper of Magics Great light and a strong youth, energy and life eternal We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Maponos We/I go in peace
Materês: The name of these Dêuoi signifies “Great or Divine Mothers.” Typically, they are invoked collectively, although there exists an exception in the form of a Matronâ, revered as the Dêuâ of the Marne in France, which may share a connection with them. The term “Matronæ” gained greater prevalence during the Gallo-Roman era. In the context of BNG, they have adopted the name “Materês” based on one of the earliest inscriptions in the Gallo-Greek form “Matrêbo,” which is the dative form of “Materês.” Noemie Beck’s thesis, titled ‘Goddesses in Celtic Religion,’ serves as a valuable resource for exploring the Materês further. Materês are often depicted as figures involved in nurturing and fostering children, ensuring the fertility of the land. Surprisingly, they are also invoked in matters of warfare, reflecting their multifaceted nature. These Dêuoi enjoyed widespread veneration across regions, extending from Spain to Germany, Britain to Italy. There are intriguing notions suggesting their potential association with concepts of fate.
Bessus Nouiogalation Gnosis
Within the context of BNG, the Materês assume a significant role in guiding, measuring, and safeguarding our fate and destiny, akin to the roles played by the Greek Fates and the Scandinavian Norns. They are our protectors and nurturers of the Cosmos, contributing to its vitality. Their presence ensures that the cosmic energies flow harmoniously, sustaining life and fostering growth. Like skilled gardeners tending to a celestial garden, they cultivate the flourishing of civilizations and the evolution of consciousness. The Materês stand as pillars of guidance, offering insight into the intricate dance of fate. Their understanding of the intricate interplay of forces, energies, and possibilities allows them to measure the paths that individuals and civilizations may traverse. As custodians of destiny, they inspire awe and reverence, reminding us that our individual stories are but threads in the intricate design of the universe, and that, ultimately, our fate is interwoven with the greater cosmic symphony.
Adgarion Materebo
Adgariomos/Adgariūmī Materês Biuotus rodaunā 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
Since we are a Neo-tradition, we must at times look to the old to construct anew, forging a path that honors the wisdom of the past while shaping the spiritual landscape of the present. In our search for a Sea/Ocean Dêuos within the Gaulish tradition, we find none explicitly named. Thus, we turn to the mysterious, the veiled, the god known only through the echoes of the Gallizenae priestesses. It is fitting that we honor these great seers by unveiling the shroud over this unnamed god, restoring their place within our bessus. Drawing from the passage below, we have woven together elements from neighboring Sea/Ocean deities to illuminate the nature of this being, whom we have chosen to name Morisenon—the Ancient Sea One. Rooted in the Gaulish language, their name is formed from Mori (“Sea”) and Sen- (“Ancient, Old”), with the divine suffix -on, signifying a gender-neutral Dêuos. Unlike many sea gods, who are often distinctly masculine or feminine, Morisenon remains beyond such distinctions, embodying the boundless and ever-shifting nature of the sea itself.
Sena, in the Britannic Sea, opposite the coast of the Osismi, is famous for its oracle of a Gaulish god, whose priestesses, living in the holiness of perpetual virginity, are said to be nine in number. They call them Gallizenae, and they believe them to be endowed with extraordinary gifts to rouse the sea and the wind by their incantations, to turn themselves into whatsoever animal form they may choose, to cure diseases which among others are incurable, to know what is to come and to foretell it. They are, however, devoted to the service of voyagers only who have set out on no other errand than to consult them.
Pomponius Mela’s De Chorographia (3.6)
Bessus Nouiogalation Gnosis
A Dêuos of the vast unknown, much like the ocean itself. Their essence is the hidden depths of knowledge, the great mystery, and the unseen forces that shape the world. A Dêuos of revelation, they grant visions of the future, their words carried upon the wind and waves—the Wolf’s Howl—offering truths only to those who seek them with purity of heart.
Just as the priestesses who served them were said to change their form, this Dêuos is a shapeshifter, embodying the many faces of the sea—serene waters, raging tempests, and the ceaseless pull of the deep currents. They command the winds and waves, a guardian to sailors who honor them, and a force of destruction to those who do not.
They are the one who governs transitions—between life and death, ignorance and wisdom, the mundane and the divine. As the ocean separates lands, so too does this deity stand at the threshold of worlds, a guide through the unknown, revealing the path only to those prepared to walk it.
Adgarion Morisenon
Adgariomos/Adgariumi Morisenon Agetios morinon aiuessîon Anatiâ andounniâs Delgaunon dubnosrutiâs Tu, ueronadon uer morinon litanon Srutioi tou râiet caddouissoues ex uo tondiâs Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Morisenon Iâmos/Iâiumî in tancê
Invocation for Morisenon
We/I call upon Morisenon Eternal guide of the sea Soul of the waters from below Keeper of the profound water course You, who are on high over the vast sea Your currents bestow the sacred teachings from below the surface. We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Morisenon We/I go in peace
Her name, as some academics suggest, means “sun-warmed valley” or “Meandering brook” In a depiction, she is portrayed with Sucellos (which she shares similar functions and attributes embodying chthonic qualities) holding a house aloft on a pole (Olmstead suggests funerary symbolism “tomb-maison”), or some suggest a beehive, and accompanied by a crow or raven, all beneath the radiant sun. These symbols offer intriguing insights into her potential domains and responsibilities, which encompass the bestowal of prosperity through her custodianship of Earth’s bounties. The representation of the house offers multiple layers of significance. It could signify a dwelling for avian creatures, suggesting her nurturing role in the natural world. Alternatively, it might represent an actual human home, implying her support for households hinting at domesticality, possibly even from the subterranean depths, hinting at a chthonic aspect of her character. The presence of the carrion bird, whether a raven or crow, invokes connotations of mortality and the afterlife, suggesting a Dêuâ intimately connected to both the vitality of existence and the enigmatic workings of death. Some Scholars have drawn associations between Nantosuelta and the Irish goddess Morrígan, linking her to war and death, especially in river-ford contexts. An abbreviated epithet resembling “M” connects her etymologically with Morrigan. Her multifaceted images and symbols protect both the living and the dead.
Bessus Nouiogalation Gnosis
She is the bringer of life from darkness, bestowing prosperity upon her followers and guiding them through the intricate cycles of existence, from birth to death. Her role extends to teaching the ways of domestic living, emphasizing the importance of home and well-being. Nantosueltâ’s spiritual presence is palpable in the natural world, where her voice is said to echo in the winds that flow over valleys and rivers. Symbolically, her house on a pole and the presence of ravens signify shelter, wisdom, and the mysterious interplay of life and death. She and Sucellos are celebrated during the spring and fall seasons, most notably on the festival of Cintusamos, which marks the transitions of growth and harvest. Nantosueltâ is there with her great house on a pole as her ravens fly around at the well of Dubnos and takes our hand as she guides us into the light of Sonnos and the blooming valleys at our exit. Nantosueltâ is the harmonious intertwining of life and death, the nurturing aspects of domesticity, and the eternal cycles of existence.
Adgarion Nantosueltî
Adgariomos/Adgariūmī Nantosueltian Matîr marâ Delgaunâ uenios Riganâ lanobitous Magloi buiont ûros corinon iton, rodarcon suanciton Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Nantosueltî Iâmos/Iâiumî in tancê
Invocation for Nantosueltâ
We/I invoke Nantosueltâ Great mother Keeper of pleasures Queen of the world of plenty The fields become green with your touch, a welcome sight We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Nantosueltâ We/I go in peace
Her name is intricately linked to nemetons, which were undoubtedly places of worship, notably the hallowed groves where the Ancient Gauls conducted their religious rituals. “Nemeton” itself carries the meaning of “sanctuary” or “sacred wood,” aligning harmoniously with the interpretation of her name as “She of the sacred grove” or “She of the nemeton.” Nemetona is notably associated with Victoria in the town of Eisenberg, located in what is now Germany. Her popularity extended to the Treveri people, with one of them even erecting an altar to honor her while in Britain. In some of these inscriptions, she is mentioned alongside Mars Loucetius, with Delemarre offering interpretations of the name “Loucetius” suggesting “Brilliant one” and “the Shining one“, possibly linking these qualities to lightning and growth within the nemeton. In other inscriptions, she is paired with Mars without a specific Gaulish theonym for him. The concept that Nemetona personified the essence of the nemeton, the sacred space or grove, is a captivating notion. In ancient belief systems, deities often held connections to natural elements such as rivers, forests, and mountains, and were believed to reside in or be intimately linked to these locations. In this interpretation, Nemetona’s name could be regarded as indicative of her role as the embodiment or guardian of sacred groves and sanctuaries, solidifying her connection to the sacred landscapes of her worshipers.
Bessus Nouiogalation Gnosis
Nemetona is the divine embodiment of altars, shrines, and all that is sacred—an asylum goddess and guardian of open-air locales. She personifies the essence of rituals, residing not only within our homes but also within the hallowed depths of our forests and the sanctity of our ceremonies, infusing sacredness into all the spaces cherished by our souls. She is the very essence of the sacred space used in rituals. For a ritual to commence, her presence within that space is imperative. Her presence, however, remains constant, mirroring the Gaulish understanding of a nemeton as a perpetually sacred sanctuary. It is not confined to moments of ritual but remains sacred at all times. We invoke her when establishing and reestablishing our sacred spaces, for she is both the Sacred itself and the Protector of all that is Sacred.
Adgarion Nemetonî
Adgariomos/Adgariūmī Nemetonan Donâ anton Uernâ caddî Delgaunâ Marâ Rodâi caddiâ uentân, etic aneges urittoduscaxslâ Rodâmos/Rodâmî addatus etic bratun te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Nemetonî Iâmos/Iâiumî in tancê
Invocation for Nemetonâ
We/I invoke Nemetonâ Lady of the Borders Guardian of the Sacred The Great Keeper You give sacredness to the offering space, and you protect against bad spirits We give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Nemetonâ We/I go in peace
Ogmios has been compared to Hercules, particularly in the context of being regarded as an ancestor of the Gauls as a whole. This connection emerged during a period of interaction with the Greeks, leading to significant infrastructural developments among the Gauls and a growing sense of Gaulish identity, despite the prevailing regional distinctions, which ultimately played a role in their historical downfall. The precise meaning of Ogmios’ name remains uncertain. Xavier Delamarre suggests it may relate to terms like “guide” or “conductor,” which align with the belief that he used Eloquence to guide people possibly through his compelling speech. It is believed that those who followed him did so willingly, and his power lay primarily in his persuasive words rather than physical might. This touches on Plato’s dialogue “Cratylus,” which discusses the etymology of various names, including that of the god Pluto. In this passage, he suggests an interpretation of the name Pluto as “the rich,” but also connects it with the idea of virtue and the desire for it.
Pluto is connected with ploutos, because wealth comes out of the earth; or the word may be a euphemism for Hades, which is usually derived apo tou aeidous, because the God is concerned with the invisible. But the name Hades was really given him from his knowing (eidenai) all good things. Men in general are foolishly afraid of him, and talk with horror of the world below from which no one may return. The reason why his subjects never wish to come back, even if they could, is that the God enchains them by the strongest of spells, namely by the desire of virtue, which they hope to obtain by constant association with him. He is the perfect and accomplished Sophist and the great benefactor of the other world; for he has much more than he wants there, and hence he is called Pluto or the rich.
Plato, Cratylus,
Two Cures Tablets have been unearthed with connections to Ogmios. This discovery has led some to suggest whether he is a binding deity, binding himself to one’s actions and exerting control over them through his words and will.
Ogmios was typically depicted as an elderly figure with sun-darkened skin. According to Jean-Louis Brunaux, he was believed to have a diverse retinue consisting of individuals from various nations. While the historical accuracy of this aspect remains uncertain, it contributes to a broader understanding of Ogmios, filling in gaps about this lesser-known Dêuos. Additionally, Ralph Hausseler, in ‘From Tomb to Temple: the Role of Hero Cults in Local Religion in Gaul and Britain During the Iron Age and Roman Period,’ mentions Ogmios as an ancestor figure revered by the Gauls connecting him to the underworld and to the Roman Dis Pater.
Our Heracles is known among the Gauls under the local name of Ogmios; and the appearance he presents in their pictures is truly grotesque. They make him out as old as old can be: the few hairs he has left (he is quite bald in front) are dead white, and his skin is wrinkled and tanned as black as any old salt’s. You would take him for some infernal deity, for Charon or Iapetus – any one rather than Heracles.
Lucian, Heracles
We Gauls connect eloquence not with Hermes, as you do, but with the mightier Heracles. Nor need it surprise you to see him represented as an old man. It is the prerogative of eloquence, that it reaches perfection in old age […] If you will consider the relation that exists between tongue and ear, you will find nothing more natural than the way in which our Heracles, who is Eloquence personified, draws men along with their ears tied to his tongue […] Indeed, we refer the achievements of the original Heracles, from first to last, to his wisdom and persuasive eloquence. His shafts, as I take it, are no other than his words; swift, keen-pointed, true-aimed to do deadly execution on the soul.’ And in conclusion he reminded me of our own phrase, ‘winged words.’
However, I have yet to mention the most remarkable feature in the portrait. This ancient Heracles drags after him a vast crowd of men, all of whom are fastened by the ears with thin chains composed of gold and amber…how is he to hold the ends of the chains? The painter solves the difficulty by boring a hole in the tip of the God’s tongue, and making that the means of attachment; his head is turned round, and he regards his followers with a smiling countenance.
Ibid
Bessus Nouiogalation Gnosis
Ogmios holds a significant place in our bessus as the Dêuos who imparts the art of eloquence and the power of words. He serves as our guide in shaping our language to align with the principle of Îanolabâ, which signifies right speech. This adherence to right speech is essential, as it harmonizes with the other virtues represented on our wheel of Virtues. We also regard Ogmios as the revered first father of the Gauls. This belief is rooted in the myths that associate Ogmios with Hercules (which you can find above under Celtina), solidifying his role as the progenitor of our Toutais Galatos. In our symbolism, Ogmios is often depicted with his mighty chains that symbolize the connection and binding between him and our community helping us to stay true to our Virtues. This representation serves as a powerful reminder of our devotion to Ogmios and our commitment to the values and teachings he embodies, particularly in the realm of eloquence and the proper use of words.
Ogmios is intimately connected to us, having been present during the creation of this bessus, a group whose members had not previously interacted closely with him. Our symbol serves as a representation of this bond and his willingness to be among us.
Adgarion Ogmiû
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
Her name is thought to signify either the “Great Provider” or the “Great Foresight.” In various depictions, she is often seen holding symbols like fruits, a cornucopia, coins, and an offering bowl. These representations strongly suggest her connection to earthly wealth, particularly the abundant harvest and the prosperity it brings. Interestingly, she is frequently portrayed alongside Mercury, which has led many to consider her as a possible counterpart to Lugus, a Dêuâ associated with leadership, warbands, skills, and wealth. In Michael Enright’s work, “Lady with a Mead Cup,” Rosmerta takes on a distinctive role as the holder of sovereignty. She is believed to possess a cup that bestows leadership, known as “ulatis” in Gaulish, upon those who partake in it. This cup is also linked to the powers of wisdom and prophecy. The notion of Rosmerta’s pairing with Lugus as a divine pair is supported by the logical alignment of her role in conferring leadership and the attributes associated with Lugus. It is also worth mentioning that, the presence of her name among the Treveri, Mediomatrici, and Leuci, who were Belgic tribes with Germanic origins, suggests that Rosmerta’s may have evolved through interactions with Germanic influences.
Bessus Nouiogalation Gnosis
Rosmerta, is the nurturing mother of the land, bestowing earthly riches, and overseeing the bountiful harvest. Her cup holds the powers of wisdom and prophecy, granting insights into the future and guiding individuals along their destined paths. She plays a crucial role in shaping the destiny of those who honor her so that we can have a fruitful bounty in our lives. In her presence, we find the harmonious blend of earthly abundance and spiritual guidance, reminding us that prosperity, sovereignty, and destiny are interwoven and that she is both the bestower of blessings and the guide of our life’s journey (And Lugus protects that). We turn to her and Lugus during our harvest festival Cintumessus, seeking her blessings for prosperity going into the dark parts of the year.
Adgarion Rosmertî
Adgariomos/Adgariūmī Rosmertan Riganâ corii Rataunâ meniâs Matîr uolugon Marauetâ, raies brigon etic suraton colargotuð Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Rosmertî Iâmos/Iâiumî in tancê
Invocation for Rosmertâ
We/I invoke Rosmertâ Queen of the warband Bestower of wealth Sustaining mother Great protectress, you bestow power and good fortune with generosity We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Rosmertâ We/I go in peace
His name is believed to carry the meanings of either “kind” or “good striker” In artistic representations, he is often shown wielding a substantial mallet and occasionally holding a cup. There is a strong association with activities such as wine cultivation and agriculture in his depiction. Notably, he has been portrayed wearing a wolf pelt. He was likened to Silvanus, a deity associated with woodlands and forests. Sucellos bears some resemblance to the Etruscan figures Aita and Charon, and he is sometimes accompanied by a dog. When we consider the comparison between Aita and Charon, it highlights his chthonic connections since Charon guided souls to the realm of the deceased and Aita is portrayed with a beard and a hat made of wolfskin or sometimes with a wolf’s head. Similar to Hades in Greek mythology, he is considered an Underworld god. The prominent mallet he wields also hints at associations with boundaries, resembling a tool for driving fence posts. He is often depicted alongside Nantosueltâ, emphasizing his companionship with this her.
The Gauls affirm that they are all descended from a common father, Dis, and say that this is the tradition of the Druids.
Cæsar, C. J., “De Bello Gallico”, vi, 18, 1,
Dis Pater, a Roman chthonic deity associated with the underworld and fertility, is a precursor to Pluto/Hades. Sucellos is considered a Gaulish equivalent to Dis Pater by many.
Bessus Nouiogalation Gnosis
In the depths of Dubnos, the Underworld, Sucellos reigns supreme. He wields a mighty mallet in one hand and at his feet rests an overflowing cup, while his faithful hound guards the gates of Antumnos, the Otherworld. With resounding strikes of his mallet, he stirs the very earth within Dubnos, shifting and bestowing gifts from its hidden depths. We believe that life is shaped by his workings within Dubnos (along with other Dêuoi), as we emerge from darkness into the radiant light of Sonnos, the Sun, eventually returning to the depths guided by Nantosueltâ in her flowing waters. He is the progenitor from whom we all spring forth, a cherished friend to the common people, imparting the wisdom of crafting boundaries and cultivating the land. A mentor in the ways of molding the earth beneath our feet, a guardian of the land generously bestowed by Nantosueltâ, and a stern defender against those who would harm us within the boundaries he taught us to create, using the bountiful grapes of his vineyards. The great craftsman of the Earth’s blessings and a patron of fertility. During the spring and fall seasons, Sucellos and Nantosueltâ are celebrated, most notably during the festival of Cintusamos, marking the transitions of growth and harvest.
Adgarion Sucellû
Adgariomos/Adgariūmī Sucellon Atîr Raton Medos candosocci Uernos bitoues Deluâunos textiâs magliâs, randestû textâs iton cotoutin Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Sucellû Iâmos/Iâiumî in tancê
Invocation for Sucellos
We/I invoke Sucellos Generous father Caretaker of the vines/shoots Watcher of realms Shaper of the gifts of the land, you share your gifts with the people We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Sucellos We/I go in peace
References to her existence can be found either in triplicates or individually. Her name is believed to signify ‘good guide.’ She is often compared to the Roman Junones, feminine guardian spirits, and occasionally to the Matronæ or Materês, renowned in Gaulish, Germanic, and Roman traditions. On occasion, both the Matres and Suleuiâs were invoked together, blurring the boundaries between these two types of Dêuâs or spirits. Suleuiâ or Suleuiâs are regarded as Dêuâs associated with people, particularly within a significant functional context – places, notably homes. In the past, regional or tribal variations of Suleuiâs might have held more relevance.
Bessus Nouiogalation Gnosis
The Suleuiâ, with unwavering devotion, assumes the mantle of protector, standing as a sentinel, guarding not only the sanctuary of one’s home but also the sanctity of one’s person. It is vital to recognize that their reach transcends the confines of the household, as these venerable spirits graciously extend their wisdom, offering guidance in the multifaceted facets of our lives. At the toutâ level, their noble purpose remains undiminished, continuing to fulfill a parallel role. The Suleuiâs, as eternal guides, illuminate the path of decision-making, emphasizing their dynamic engagement in the intricate tapestry of our day-to-day existence.
Adgarion Suleuiâbo
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
His name signifies “Thunder” or “Thunderer,” a consensus among experts to the best of our knowledge. His name strongly reflects his primary associations: thunder, storms, lightning, and rain. He is frequently depicted wielding a literal thunderbolt, particularly during the Gallo-Roman era, or a club or staff, both of which are formidable weapons that align with the symbolism of lightning. In Britain, there is an image of a deity holding a crooked club with a wheel positioned beside them. This brings us to his most enigmatic symbol: the wheel. Wheels are more commonly portrayed in association with him than any other image. They often accompany inscriptions bearing his name, leading us to confidently regard the wheel as a representation of him. While the symbolism of the club, staff, or weapon is more readily understood, the wheel remains shrouded in mystery, with various theories proposing interpretations. Some suggest a simple analogy to “rolling thunder,” while others delve into the concept of celestial rotation, implying that he is a Dêuos of the sky, not merely storms. With this association, one could infer a connection to the broader principles of truth and cosmic order.
Surprisingly, he is most frequently associated with Jupiter, and uncommon depictions of Jupiter on horseback, a departure from the typical imagery, are often discovered along the Rhine, which traversed Gaulish territories. These depictions often feature Jupiter triumphing over a serpent or monster, a common motif among thunder deities, and Taranis appears to be no exception. Thus, we have a prominent sky and thunder Dêuos who champions truth and vanquishes cosmic adversaries. However, he is not solely associated with death and destruction, as his actions primarily target threats. Storms bring life-giving rain and benefit the land, and lightning has positive effects on the soil. Consequently, he can also be seen as a Dêuos who bestows life, with the winds accompanying storms resembling a breath.
It is also noteworthy that wheels have been observed on urns, suggesting a possible connection to death. Additionally, the act of wielding lightning brings with it the purifying and sanctifying element of fire.
Bessus Nouiogalation Gnosis
He is our celestial father associated with the harmony of the cosmos, bestowing virtues upon us for our well-being. This aspect is vividly depicted in the myth of his triumph over a serpent or monster. Our utmost reverence is reserved for him due to his role in establishing Cosmic Order. Taranis imparts teachings through the symbolism of the wheel, offering profound insights into cosmic principles (Samos and Giamos) and the delicate equilibrium between creation and destruction. As the Dêuos of thunder, rain, wind, and lightning, Taranis embodies the raw natural forces that govern storms. These forces, often represented by the wheel, offer valuable lessons. The wheel, a central symbol associated with Taranis, carries multifaceted meanings. For us, he bestows upon us the Îanoi—the fundamental virtues that guide our existence. These virtues, like the spokes of a mighty wheel, are indispensable for upholding the cosmic order that shapes our lives.
Adgarion Taranê
Adgariomos/Adgariūmī Taranin Nemorix Dêuos Rotî Delgaunos Uîridi Delgestû loucetion etic anegestû ollon Rodâmos/Rodâmî addatus etic bratûn te Addatus Arcimâs Slanon te Bratûn te Molâmos/Molâmî Taranê Iâmos/Iâiumî in tancê
Invocation for Taranis
We/I invoke Taranis Lord of the Sky Dêuos of the Wheel Keeper of Truth You hold the lightning and you protect all We/I give offering and thanks to you Offering Requests Cheer to you Thanks to you We/I praise you Taranis We/I go in peace
Toutatis means “Of the People, Tribe, or Nation” and functions as the guardian and protector of a specific community. Within the context of BNG, this Dêuos is considered a type of Dêuos. Interestingly, some Toutatis figures are identified by distinct names, such as Caturix, Camulos, or Lenus. These Dêuoi are often compared to the Roman god Mars, known for his role in safeguarding, warfare, and combatting diseases. It’s worth noting that while some Toutatis entities retain their general title, others possess individual names. In BNG, our Toutatis is known as Galatos and is said to be the offspring of Ogmios. Whether this Galatos has any historical connection to the figure mentioned in Greek accounts as the forefather of the Galatians remains uncertain. It’s important to clarify that BNG does not specifically revolve around the historical region of Galatia. Nonetheless, it is intriguing to observe that the term “Galatian” is derived from “Galatis” (Greek: Galates), which pertains to the Gauls, indicating a potential historical link.
Bessus Nouiogalation Gnosis
Galatos, born of the union between Ogmios and Celtina, stands as the guardian and custodian of the essence, the very soul, of Bessus Nouiogalation. Within him resides the sacred spirit of our Touta, and he takes on the solemn duty of shielding it from any threat that may seek to harm us. He embodies the role of our tribe’s protector, ensuring our safety and well-being.
Adgarion Galatû Toutatî
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
Bessus Nouiogalation does it’s best to develop a rich tradition for those who wish to partake, and we hope that those who do are served in this humble piece. These are our Toutadêuoi and Regentiâ, amongst the many we worship and try to serve, along with our community. We hope you have found this reading useful.
Bessus Nouiogalation 