Tag Archives: Gaulish Ritual

Bessus Nouiogalation is an adbessus (tradition). As such, and being comprised of several people, that means that as a Touta, we have specific Dêuoi (Gods) and Regentiâ (Ancestors) of our Touta that fill certain functions. Of course, many Dêuoi are worshipped by BNG members outside of BNG. However, below are the Toutâdêuoi and Toutâregentiâ we, as a Touta, specifically give devotion towards. The Dêuoi and Regentiâ listed below are viewed in specific ways for our Touta you will find a small write-up and our Adgarion (Invocations).

Table Of Contents

• Aidonâ
• Aisus
• Ambicatus
• Belinos
• Brigindû
• Carnonos
• Catuboduâ
• Celtînâ
• Ðirona
• Eponâ
• Gobanos
• Lugus
• Maponos
• Materês
• Nantosueltâ
• Nemetona
• Ogmios
• Rosmertâ
• Sucellos
• Suleuiâs
• Taranis
• Toutatis

Aidonâ

Aidonâ is the sacred fire, the hearth personified in the home or wherever the flame is present. For Bessus Nouiogalation Aidonâ is our Hearth Deuos.
Your hearth is anyplace your flame is, if this is a fireplace or a candle, your hearth is there.

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Aisus

Also spelled Esus. His name is thought to mean “sacred, fire”. He has been likened to both Mars and Mercury. He is most well known for the depiction of Him pruning a tree with what may be either an axe or a billhook. Near Him is Tarvos Trigaranos (Bull and Three Cranes). The cranes perhaps a death omen. Theories as to what this means varies, but our suspicion is that Aisus is maintaining a sacred grove. Remember that such groves were carefully curated places.
By maintaining the grove, sacrifice, as bulls were commonly a sacrificial animal, was possible. So whether or not He kills Tarvos Trigaranos is irrelevant. He at least makes the sacrifice possible. He is also invoked in an invocation relating to the curing of a troubled throat. Suggesting that He may also be involved in magic.
He shares his skills with humanity. What Aisus is possibly doing is teaching us the knowledge of sacrifice and how to perform it. Equally important is that He is teaching us how to maintain sacred spaces. As again, such spaces were carefully cultivated and their locations deliberate.
His invocation on a tablet requesting a cure suggests that the Gaulish idea of magic was not one that separated the practitioner from the Dêuoi. Instead reinforcing that we are connected with Them and our actions are best when in line with what They teach.

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Ambicatus

Coming soon

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Belinos

There are a few contending interpretations for what his name means but normally is thought to mean something like “Powerful”. He was likened by the Romans to Apollo. This can provide some insight into his nature. He is associated with sunlight (but not a Dêuos of the sun), light, horses (clay ones were offered to him), and war. It was once said that he was seen defending the city of Aquileia from a siege. He is also associated with hot springs, tying him into healing. Altogether, He sounds like a very ancient Dêuos. And it’s possible that he could have been mythologically associated with pulling the sun across the sky in a horse drawn chariot, based on his traits and the clay horse offerings. His worship was widespread, apparently starting out in Eastern Gaul to Noricum, and spreading west and north, to Britain.

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Brigindû

Her name is thought to mean “the High One”, high as in elevated like a hilltop or a mountain. This is where forts were often constructed, which can reasonably lead to a conclusion that she is a warrior Dêuâ. Being depicted with spears and in a helm certainly strengthens the idea. Being likened to Minerva, who is likened to Athena, the patron deity of Athens, who is associated with war and strategy among other things paints a deeper picture. She was also likened to Victoria.
In Her, we see a protective Dêuâ of warfare. In Britain, she was the tutelary Dêuâ of the Brigantes tribe. In Gaul, she was depicted with a spear, a “globe of victory”, as well as with a gorgon’s head on her chest. So we can see deep mythological elements that makes one easily associate her with the arts of war.
We have no direct gnosis to offer of Brigindû in reference to who she is. As a firm and fierce protectress is how we see her as well. We don’t see a connection to Irish Brighid (save for linguistically), but we also have no desire to come across as invalidating the views of those who comparatively illuminate Brigindû through her. After all, deities cannot be put into neat little boxes. It is simply that we do not make the connection.

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Carnonos

Carnonos is suspected to be His Gaulish name, Cernunnos being a later form used in the Gallo-Roman era. Either way, most will know who you are talking about. The etymology isn’t certain, but is commonly thought to mean “Horned One”.
He is often depicted with a ram horned serpent, and sometimes with animals like bulls, of course deer, and occasionally a rat. He is also depicted with a torc or torcs, the famous neck rings associated with the Gauls among other peoples. Also being depicted on the Pillar of the Boatmen, this leads to a linking of Him to commerce and trade. In Celtiberia, depictions of Him as being like Janus links Him to being a Dêuos of Bidirectionality.
As we can expect, this paints a very interesting picture of a Dêuos who was linked to many things, and as Dêuoi are, very complex. We see chthonic and liminal aspects. Riches of Dubnos (the Underworld), but also of a kind of intermediary, travel and perhaps a kind of psychopomp, one who guides souls of the dead. Liminal and chthonic properties at work here. Bulls and deer being on either side of Him reflect a boundary of the “civilized” and the “wilds”. An important distinction at a time where being in the settlement was the safest place to be and when the wilds really were that. They still are in some places, but not to the extent they were in the Iron Age. Carnonos conduit of Samos and Giamos. Walker between worlds sitting at Antumnos (The Otherworld).

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Catuboduâ

Her name means “Battle Crow”, also Cathuboduâ. As there isn’t thought to be a “th” sound in Gaulish, the “h” is probably silent and so we generally don’t use it. Her name says a lot about that with which She is involved. War. There is a belief that crows were thought to choose who was to be slain on the field of battle. Presumably because they consume those who die.
However, as there are other cultures with beliefs that those who die were carried up to a to the afterlife by crows or ravens. It is in some ways, as those who fall in battle are celebrated in many cultures, not a completely bad thing to have been chosen. Since if one assumes they will die and provided they don’t flee are probably going to fight ferociously.
So, She is indeed not only a Dêuâ accustomed to death, She is involved in the process. Carrying the fallen on Her wings to a good afterlife.

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Celtînâ

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. 

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

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Ðironâ

Her name has to do with the word Ðirâ, (Ð = ts) meaning “star”. She is depicted with eggs, snakes, and associated with healing springs. She is also depicted wearing a star shaped diadem, and wearing a long gown. The snake and eggs bring to mind a connection to the Greek deity Hygeia.
Here we have a Dêuâ of healing, of stars, of springs and wells. She is also depicted once holding grains and fruits. Temples to Her were also built around springs and wells. So, we have her associated with snakes, eggs, wells, springs, stars, and fertility.
Our gnosis is that the star connection coupled with snakes, eggs, and wells have to do with the liminal period of spring. Wells fill, and springs are more active this time of year. Snakes emerge from their burrows, and eggs are hatching at this time. As this is the time of that emergence, we suspect if a star were related to her, it wouldn’t actually be a star, but the planet Venus. Of course, other planets look like stars to the naked eye in the sky.
Though not directly in the shape of a star, Venus does move through five points in the sky, and is visible mainly in the evening and morning, a liminal time of day, and spring is a liminal time of year. We also realize that’s a fairly generous gnosis, so take from it what you will.

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Eponâ

Her name is certainly related to the Gaulish word for horse, which is Epos. So, it’s clear that She is a Dêuâ of horses. However, She is much more complicated than that. Horses hold connotations of sovereignty, and Otherworldly travel. Perhaps because of their ability to traverse the land. However, horses are not the only things depicted with Her.
Grains, and later cornucopiae, are also featured with Her. This suggests that She is associated with harvests and the fruits of the earth. As for the horses, She was depicted riding them side saddled. Which doesn’t suggest a Dêuâ of horse riding, but She was in fact worshipped by cavalry. This carries notions of being a Dêuâ of war.
She was also depicted with a key, suggesting an inclination toward domestic functions as well. Here we have a complex, multi faceted Dêuâ. Of horses, war, harvest, and the home. A couple of interesting offerings to Her in the past were roses, and a cauldron. Which furthers Her domestic associations.
With many burials we also see remains of horses or of horse drawn vehicles. This means She was possibly associated with the function of a psychopomp. This also suggests, if related to cavalry, that She may have also been one to lead a spectral ride, perhaps similar to a Wild Hunt. This usually takes place in the winter in most cultures.
When Gaul fell, Eponâ occupied a unique position of being the subject of Roman worship as well, with a feast day of 18 December, Eponalia. It seems that worship of Her is sometimes related to the time of the middle of winter, which back them would have been thought of as near the winter solstice. It is possible, at least as far as my gnosis goes, that She also gives birth to a child around this time. As midwinter times seem to be a time of celebrating Her, that child may have some kind of solar relation.

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Gobannos

His name is related to a word for “blacksmith”. As such, He’s a Dêuos of smithing, crafting, and of smiths. Known from a zinc tablet in Switzerland, which notes of Him as one who travels, it implies that He perhaps learned, and at least distributed and used His skills widely. Smiths, especially in the past shaped pieces of metal into things people needed and wanted. Putting Him among Dêuoi who helped shape society and culture as much as He shaped metal.
A piece of lore in BNG is that He fashions a spear for Lugus to rescue His beloved Rosmertâ. As such having His îuos (holiday) Cerdalitus, just before Cintumessus when Lugus succeeds in that rescue. Done thanks to the assistance of Gobannos.

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Lugus

There are a few potential meanings for His name. Lugus is thought to be the mysterious “Gaulish Mercury”. This is for the reason that Caesar states that Mercury was the most revered being, of course not literally Mercury but a Dêuos likened to Him. He said that this being was a patron of trade, protector of travelers and the inventor of arts.
This lead scholars to liken Lugus to Irish Lugh, who is said to be skilled in all arts. Lugus is not Lugh, but They both seem to share this trait and linguistic relation. There are also other Dêuoi likened to Mercury, so Lugus is not the only one, but it seems fair to assume Him among Them.
His symbology includes spears, ravens, roosters, bags of coin, and being depicted with three faces. Here we can interpret that He is proud and skilled in war, familiar with death, looking in multiple directions, probably in guard, and a patron of wealth and prosperity.

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Maponos

His name has to do with the word Mapos, which means “son, young boy”. In Gallo-Roman times, He was likened to Apollo. So we see a connection to youthfulness, and a solar connection. Though not a sun Dêuos. He is depicted with a harp on a relief in Northern Britain which is another interesting Apollo connection. With His connection not only to light and youthfulness, but also to music. An Apollo connection could also suggest a connection to healing.
In Gaul, He is invoked on a magic tablet, a defixione, in which the words of a spell are inscribed upon it. Suggesting that He has connections to magic as well. So here we have a Dêuos associated with sunlight, healing, music, and magic. Gnosis-wise, we suspect He was born in the winter and as Eponâ is also venerated at the time, maybe She is His mother? This would certainly be a break from Maponos’s Welsh cognate of Mabon who is the son of Modron, in Gaulish Matrona.
It is theorized by some that Oengus Mac Og is related in a way to Maponos, His mother is Boann, so we see at least some variation in the mothers of deities of this kind. A supporting argument we offer for this gnosis is that horses have been known to have a solar connection, and if Eponâ is venerated near a solar event, that event may be related to Maponos, who by comparison to Apollo has solar traits.

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Materês

Their name means “Great or Divine Mothers”. They are almost always invoked in multiples, though there is a case of a Matronâ that is the Dêuâ of the Marne in France who may be related. More common by the Gallo-Roman era, Matronæ is a very common form we see. BNG has opted for Materês based on one of the earliest inscriptions in the Gallo-Greek form Matrêbo, the dative form of Materês. A good source on Materês is found in Noemie Beck’s thesis, titled ‘Goddesses in Celtic Religion’.
Materês were seen by depictions being involved in of course child rearing or bearing and fertility of the land, but were also invoked in war and were very widespread in worship. Found from Spain to Germany, Britain to Italy. There are potential ideas that they may have been attributed to fate as well. In BNG, this is a major focus of Materês. In this particular respect they fulfill a role similar to Greek Fates, and Scandinavian Norns. In BNG, they guide and measure our fate, and destiny, protect, and help give life to the land.

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Nantosueltâ

Her name has a few possible meanings. Xavier Delamarre gives “sun warmed valley”. She has been depicted holding a house on a pole, with beehives, and with a crow or raven, under a depiction of the sun. Which show suggestions of a few things within which She may be involved. Such as prosperity granted to us by Her, who holds the gifts of the earth.
The house gives a couple of possibilities to us. It could either be some kind bird house, or meant to be an actual house showing perhaps Her supporting the home, perhaps from below, giving Her a chthonic quality. The carrion bird, a raven or crow perhaps relating to death. This gives the impression of a Dêuâ involved with both prosperity in life, and machinations of death.

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Nemetonâ

Her name has to do with nemetons, which are of course places of worship, and famously the sacred groves in which the Ancient Gauls worshipped. In BNG she is invoked at the setup of a uentâ, or space in which rites are performed. She was named for Victoria, in Eisenberg, in what is now Germany. Popular with the Treveri people, one of whom even put up an altar to her while in Britain.

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Ogmios

The meaning of His name is uncertain. Xavier Delamarre gives “guide, path”, and somewhere else (memory fails) “conductor” was suggested. These have to do with the belief that He is one who leads souls to the afterlife. Allegedly by binding them with His speech. It is said that those who went with Him did so gladly. It is also said that Ogmios was likened to Hercules. However, that it is the strength of His words that held the greatest power.
He is also, according to Jean-Louis Brunaux in ‘Les Gaulois: vérités et légendes’ speaks of Ogmios, being likened to Hercules as being an ancestor of the Gauls as a whole. This happens around the time of interaction with the Greeks which led to a rapid increase in infrastructure. A time when the Gauls begin to see themselves as Gauls. Though regional identities were usually stronger. (A factor in their tragic downfall.)
He was depicted as an older man, with sun darkened skin. Jean-Loius Brunaux adds that He was said to have had in His retinue people of many nations. This has led to that being gnosis, if not what literally was the case, fleshing out an otherwise not as well known Dêuos. Along with this, from 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’, he mentions Ogmios as ancestor of the Gauls. This gives Ogmios a preeminent position among Dêuoi in BNG.

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Rosmertâ

Her name is thought to mean “Great Provider”. She is depicted with fruits, a cornucopia, as well as with coins and an offering bowl. It is clear that She is a Dêuâ of the wealth of the land. The abundance of the fruits of harvest and wealth perhaps that those fruits can provide.
Interestingly, She is depicted alongside Mercury, and this leads many to consider Her to be paired with Lugus. This is a reasonable assumption, and with Lugus being a Dêuos of skills and wealth, Rosmertâ is a source for those things by holding the wealth of the land, from which all things come.

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Sucellos

His name is thought to mean either “kind” or “good striker”. He is depicted with a big mallet and sometimes a cup. He is thought to be associated at the least with wine growing and agriculture. He has also been depicted wearing a wolf pelt.
He was compared to Silvanus, who is associated with woods and forests. Sucellos is sometimes depicted like Etruscan Charon, and is also seen accompanied by a dog. If we take a look at the comparison with Charon, we see chthonic associations. As Charon ferried souls to the world of the dead.
His large mallet also suggests He is associated with boundaries, as the mallet looks like something that drives in fenceposts. Also giving a strong sense of agriculture and maintenance of the fields and farms. Thus also a shaper of the gifts of the earth. He is also depicted alongside Nantosueltâ.

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Suleuiâs

She is spoken of in either triplicates or singularly. Her name is thought to mean “good guide”. Compared to the Roman Junones (feminine guardian spirits), and sometimes the Matronæ, or Materês — of Gaulish, Germanic, and Roman fame. Though sometimes, the Matres and Suleuiâs were invoked together. So we can see that the boundary between the two kinds of Dêuâs or spirits was not always clear.
Suleuiâ or Suleuiâs are Dêuâs of people, but in an important functional context — places, especially homes. Now it may have in the past been tribal or regional Suleuiâs that were more relevant. In a modern context, one is likely the only Galatis in the area. As such, the Suleuiâ is a protector, of one’s home and of one’s person. They are not limited to the home, of course, and can guide us in any affair. At the toutâ level, they do the same thing. The Suleuiâs guide us in decision-making, and as such, we see them as being very involved in day-to-day life.

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Taranis

Here, with Taranis (in dedication of all the work here that Nellos does) there is more known. Or at least ideas of Him are a bit easier to flesh out in comparison to other Dêuoi. His name means “Thunder” or “Thunderer”. Which is agreed upon by every expert that at least we are aware. His name underlines with what He is most associated: thunder, storms, lightning, rain.
He is often outright depicted wielding either a literal thunderbolt, especially in Gallo-Roman times, or a club or staff. Both of which are striking weapons. This aligns well with lightning. In Britain, a Dêuos holding a crooked club with a wheel beside Him is depicted. Bringing us to His most enigmatic symbol: the wheel. Wheels are depicted in His place more than any image of Him. Wheels are found with or alongside inscriptions bearing His name, so we can safely attribute wheels as a symbol of Him.
The club, staff, weapon is a more clearly understood symbol. The wheel is more mysterious. There are many theories. Some are as simple as an analogy of “rolling thunder”. Others as deep as the rotation of the skies, which puts Him up to be a Dêuos of the sky, and not just storms. With that association, He can be assumed to also be associated with the general upholding of truth and order. On Jupiter columns (He is most associated with Jupiter, surprise) an uncommon depiction of Jupiter on horseback, which Jupiter is not depicted with, are often found along the Rhine. Which ran through Gaulish lands. Under these Jupiters is a serpent or monster being trodden upon.
It is quite common for thunder deities to be slayers of serpents and monsters. Taranis appears to be no exception. So, we have a great sky and thunder Dêuos who upholds truth and slays cosmic enemies. However, He isn’t all about death and destruction. After all, He is slaying things that are a threat. Storms also bring rain, which gives life and feeds the land. Lightning is beneficial to soil as well. And so it is fair to see Him as just as much a Dêuos who gives life. With winds that come with storms, breath.
We offer the interwoven facts and gnosis here. It also warrants mentioning that wheels have been seen on urns. This means He probably has a function in death. Also, wielding lightning comes with fire, which both purifies and sanctifies. As with other Dêuoi, we see a great and complex Dêuos.

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Toutatis

The name means “Of the People, Tribe, or Nation”. The Toutatis is the protector and guardian of a given group of people. As such, BNG has a Toutatis. They are a kind of Dêuos, but sometimes we see a Toutatis has a name of their own such as perhaps Caturix, Camulos, or Lenus.
They are usually likened to Roman Mars, associated with protection, war, and fighting disease. As was said, sometimes a Toutatis has an otherwise known name, sometimes not. In BNG, our Touatais is called Galatos and is the son of Ogmios. Whether this is the Galatos mentioned in Greek accounts as the ancestor of the Galatians or not, we do not know (BNG is not specifically focused on the historic region Galatia). However, it is worth noting that Galatian comes from the word Galatis (Greek Galates), which is a word relating to Gauls.

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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.