Modern Myths – Bessus Nouiogalation

Tegobessus VII: Bituatîs (Land Spirits)

The land is not just the backdrop of our lives—it is an active, living, spiritual reality. Within Bessus Nouiogalation (BNG), we understand the land as inhabited by sacred beings who dwell in fields, forests, rivers, stones, etc. These beings are not always gods in the sense of Dêuoi, but they are spirits worthy of honor and respect. We call them Bituatîs, “Spirits of the Earth” or “Land Spirits,” though this encompasses a wide range of presences—from guardian spirits of local features to more primal or chthonic forces.

This is one of the areas of Gaulish spirituality that is both richly intuitive and under-documented historically. While the ancient Gauls left us few direct records of land spirit veneration, we can infer much from comparative Indo-European practices, archaeological finds such as offerings in bogs and rivers, and the persistent folklore of the Celtic-speaking world.

BNG does not claim an unbroken historical reconstruction, but instead offers a spiritually coherent approach rooted in ancestral reverence, animist understanding, and personal relationship.

Land Spirits in Everyday Practice

In Tegobessus, the honoring of land spirits is both household-based and local. These beings are with us always. They are the subtle presences who remember the ancient paths, who dwell in the roots of trees, who inhabit the glades and streams, and who—sometimes—come to dwell near our homes. You may already know them: the subtle change in air when you enter an old grove, the feeling of being watched while walking a familiar trail, the sense of peace (or unease) in a certain part of your yard. These are signs of presence.

Who Are the Land Spirits?

They go by many names and forms. Some are clearly beings of place—spirits of a specific hill, tree, spring, or stone. Others are more generalized—guardians of a larger land area or valley. In your practice, it is less important to categorize them precisely and more vital to recognize, respect, and reciprocate. In BNG, we refer to them collectively as Bituatîs, though individual names and identities may arise through a long relationship. You may find local names, ancestral titles, or even nicknames that feel appropriate.

Honoring the Spirits of the Land

While not always as formal as rites to the Dêuoi or the Regentiâ, offerings to the Dêuoi Dumnosê are a deeply important part of Tegobessus. They anchor us to the place where we live and form a relationship with the unseen world that supports the visible one.

When to Offer

At seasonal transitions (e.g. Equinox, Solstice, Agricultural Holidays)
Upon arrival to a new home or area
Before taking from the land (harvesting, foraging, building)
After significant weather events
Anytime you feel prompted by intuition or presence

What to Offer

Whole milk, honey, or water poured directly onto the earth
Herbs such as mugwort, juniper, or mint
Coins (buried or left respectfully)
Food offerings, especially local produce or bread
Words of respect, song, or silence

How to Offer

Choose a quiet place outside, preferably somewhere you feel the presence of the land.
Purify yourself (Glanosâgon) before beginning.
Light a candle if you wish, or simply place your hand on the ground.
Speak aloud or inwardly the following simple invocation:

Sample Invocation: Adgarion Bituatîs

Gaulish:

Adgariomos/Adgariūmī Bituatîs
Sentoi bitus
Mapatîs Litauiâs
Enogenetiâs etic donon beriâs
Rodâmos/Rodâmî addatus etic brâtun tê
Slanon te
Brâtun te
Molâmos/Molâmî Bituatîs
Iâmos/Iâiumî in tancê

English Translation:

We/I invoke the Spirits of the Land
Ancient ones of the world
Children of Litauiâ (the Earth)
You who bring gifts
We/I give offering and thanks to you
Cheer to you
Thanks to you
We/I praise the Spirits of the Land
We/I go in peace

Building Relationship

The goal of land spirit veneration is not to manipulate or demand—it is to form relationship. This is why regular small offerings and simple, honest words often mean more than elaborate ritual. Leave your offering, speak kindly, and listen. You may be surprised by what you feel—or by how the land itself begins to respond.

In time, some practitioners may come to recognize specific land spirits, or even receive names for them in dreams, divination, or sudden knowing. These experiences are valid and welcomed within BNG, though always interpreted through discernment.

Honoring the land spirits is a vital component of Bessus Nouiogalation. It ties us to the land we walk, grounds our rituals in the living world, and reminds us that we are part of an ecology that is both physical and spiritual. As with all parts of Tegobessus, consistency and sincerity are more important than perfection. Be respectful, be regular, and always remember: you are not alone.

Along with Bituatîs there are other beings/spirits that we call Ueranadoi, Anderoi, and Antumnatîs, which collectively we call Biuiti (Being, Creatures, Entity) you can find more info HERE.

Tegobessus IX: Exbiion Tegos (Banner of the house) and Tegoanman (House Name)

As part of building your Tegobessus — your personal spiritual expression within Bessus Nouiogalation — we invite you to create a House Banner and a House Name. This is purely for fun, but it adds depth, symbolism, and personal meaning to your path. It’s also a time for reflection on what truly matters to you and yours.

Your House Banner can feature anything meaningful:

A tree that speaks to your values
An animal that feels like your guide
An object of spiritual significance
A concept or virtue you strive to embody
Symbols tied to your ancestry, homeland, or heart

Once you’ve chosen your symbols, give your household a name using the “Tego–” prefix (from tegos, meaning “house/home”). This name should reflect the imagery, spirit, or values of your banner — something that feels right to your soul.

Examples:

Tegowidugenos – “House of the Wild Born”
Tegonertomagos – “House of Great Strength”
Tegolitauiâ – “House of the Earth”
Tegouiridios – “House of Justice”

You can display your banner physically (as a flag, painting, carving, digital crest, or altar piece), or keep it in your mind and spirit. It is a sacred representation of your path, your hearth, and your identity.

Need help creating your TegoBessus name or banner?
We’ve got artists and language folks in the community happy to assist. Just reach out — we’d love to help bring your vision to life.

Tegobessus VIII: Îuoi (Holidays)

Holidays are not merely moments of rest or recreation—they are sacred turnings in the spiral of time, where the cosmos opens just a little more clearly to us. We call these days of observance Îuoi, and they help us mark the changes in season, celestial shifts, agricultural patterns, and mythic moments of our tradition. While no single fixed liturgical calendar is required in your house custom, holidays provide an excellent framework for developing both group and house customs. These customs build continuity, deepen familial and spiritual bonds, and allow the development of a unique culturally rooted mythos.

Trinox Samoni: The Festival of Three Nights of Samonios

Trinox Samoni is the only holiday explicitly named in the Coligny Calendar, the lunar-solar-based calendar of the ancient Gauls. The name translates to “Three Nights of Samonios,” and on the Coligny Calendar falls on 17 Samonios, which would be the third quarter moon around the Summer Solstice. Because this is the only explicitly attested holiday by name, Trinox Samoni holds a central place in most Gaulish pagan customs, including BNG. That said, it is understood that many Galatîs will celebrate it in their own way, depending on house tradition, climate, and personal relationship with the spirits and gods. Remember diversity is not a weakness—it is a living testimony to the adaptable, local nature of ancient Gallic religion. In this sense, we are all celebrating Trinox Samoni together, even if it looks different from hearth to hearth. You can read more about Trinox Samoni HERE.

The Coligny Calendar: A Framework, Not a Requirement

The Coligny Calendar gives us a fascinating glimpse into how the Gauls may have seen sacred time—tracking lunar months, intercalary periods, and special notations for mat (good) or anmat (not good) days. However, you do not need to use the Coligny Calendar to practice Gaulish Paganism. It is complex, occasionally obscure, and likely varied regionally even in its own time.

That said, it can be a fun and meaningful tool for those who wish to align their practice with the historical rhythms of the Gauls. Using it can help cultivate a sense of cosmic rhythm, and it invites deeper reflection on how time and sacred observance intertwine. As you have gathered from our site, we in BNG use the Coligny Calendar to mark our days.

Creating House-Based Seasonal Mythology

In BNG, we deeply encourage the creation of household mythology and seasonal storytelling that lives along with the Bessus of BNG. This practice roots your home in sacred time and gives personal meaning to your observances. This isn’t about inventing deities (though you can honor lesser spirits or ancestors this way)—it’s about telling the story of the seasons through the values, land, and spirits that shape your household’s life.

Here are some ways to begin building your house custom:

Reflect on your local climate and ecology. When do the trees bloom? When do the birds leave or return? Let the land itself inform your spiritual rhythm.
Establish a mythic pattern: is your year shaped by a journey, a sacred marriage, a battle between light and dark, a weaving of the worlds?
Use local or ancestral figures. Perhaps an ancestral hero blesses the home each spring, or a house spirit brings the cold in winter only to be banished with warmth in the spring rites.
Mark solstices, equinoxes, or cross-quarters with rituals, feasts, and stories that evolve over time.

Over time, these stories can become ritualized, forming the backbone of your household observances. These do not replace the dêuoi or BNG festivals and holidays—but complement them, anchoring the divine into the specific soil of your life.

A Living Calendar for a Living Religion

In total, the calendar of BNG is a fusion of the old and the new. It honors what we know of the past—like Trinox Samoni—while giving space for Uindonnâ (inspiration, Awen) to guide us in forming new expressions. Whether you follow the Coligny Calendar closely, use the solar cycle, or establish your own hybrid, the core of the practice remains: to celebrate the cycles of life, death, and rebirth in harmony with the Dêuoi, Regentiâ, and Dêuoi Dumnosê.

Closing Reflection

To celebrate the Îuoi is to pause and rejoin the sacred web. In Bessus Nouiogalation, this means cultivating rituals that make meaning from season and story alike. You do not need to do it perfectly. What matters is that you do it sincerely. Whether with a fire on the longest night, an offering at first planting, or a tale told every harvest, your holidays help weave your place into the larger song of the cosmos.

Golden Words, Golden Bonds: The Birth of Galatîs

Canecouepoi, Canecomatreiâ: Geniâ Galatês

Behind every legend, there is a glimmer of truth. And with every hero’s journey, there is always a beginning.

The debate had been going on ever since midday and it showed no sign of reaching a conclusion.

On one side, there was the chieftain of the village, a man by the name of Bretanos. His daughter, Celtina, stood at his side listening patiently. On the other side, there stood a group of warriors, the strongest and bravest of the tribe. Or so they had boasted when they’d first been summoned to this meeting.

But their bravery seemed to have disappeared as soon as the chieftain brought up why he had called them together.

Bretanos’ offer was simple.

“Go to Garanos and bring back my cattle that he stole from me,” Bretanos had told them. “In return, you will receive enough land and gold to start your own tribe.”

The reward was more than generous. But the response from the warriors had been the same unyielding reply.

“Garanos has the strength of three warriors. He has already killed a number of our warriors as if they were nothing more than annoying gnats buzzing around his head.”

Despite the truth of their words, Bretanos had reminded them why the herd of cattle was so important. “Those cattle are vital to the survival of our tribe, especially with winter approaching.”

Celtina, the daughter of Bretanos, interrupted them. “In addition to what my father offers, I will give my hand in marriage to the one who brings our cattle back.”

Many of the men of the tribe had been seeking to marry Celtina. Not only was she the daughter of the chieftain, but she was also the most beautiful woman in the neighboring lands. Yet Celtina had refused all of the suitors.

But even with her offer now, still the warriors answered with a firm no.

During the exchange between Bretanos and his warriors, the old man had been sitting unnoticed in the shadows as he listened intently to the debate.

Finally, he stood up. “I will go,” he said in a deep voice as he leaned upon his walking stick for support.

All eyes turned to regard the man who had just made the offer, examining him closely.

He was old, definitely past the prime age for a warrior – past the prime age for any occupation for that matter. His white beard fell down to his chest, apparently compensating for the few hairs fighting to remain on his bald head. His arms and fingers were as gnarled as the branches of an ancient oak tree. His skin was as dark as tanned leather.

But despite his fragile and ancient appearance, he strode forward and spoke in a powerful voice. “I will go and bring back your cattle,” he said to Bretanos.

The chieftain stared at the old man for a moment with a look of disbelief mixed with sympathy.

“I appreciate your kind and generous offer,” Bretanos finally said, “but I don’t think you are a match for the likes of Garanos.” He paused before continuing as if searching his memory. “I don’t believe I have ever seen you before. What is your name?”

“My name is Ogmios,” the old man answered, “and I come from a place far away from here. Despite the way I appear, I will lead your cattle back to you along with this thief Garanos for you to punish as you deem fitting.”

Without another word, Ogmios turned and left.

“I do not think the old man will succeed,” Bretanos said to his daughter. “But even if he does bring back the cattle, I would never expect you to marry him.”

Celtina stared at her father in shock. “I will not be the reason for shame and dishonor to fall upon my father’s name.”

“But I cannot allow a man three times your age -“

“Nor will I allow you to go back on your word,” Celtina interjected.

It had been four days since Ogmios had left to go take back the stolen cattle. Many believed that the old man had been killed, though they secretly hoped that senility had made him lose his way on the journey to where Garanos lived. At least that way, the old fool would still be alive.

Celtina sat down beside her father and took his hand. “I fully understand the reasons why you don’t want me to marry Ogmios if he does return.” She leaned in closer, making sure her father was listening. “It was my idea to offer my hand in marriage to the warrior who would return the stolen cattle, and I knew full well that it could possibly be someone I would find less desirable and may not choose to marry under normal circumstances. But I will not break my word nor will I allow you to do so either.”

“Proud and headstrong,” Bretanos said as he shook his head.

Celtina laughed. “Qualities I thankfully received from my father.”

Their conversation was interrupted by people yelling outside, their voices growing louder and louder.

As they stood up to go and see what was going on, a warrior entered. “My lord, you had better come and have a look.”

Bretanos and Celtina stepped outside and glanced in the direction from where the commotion was coming.

It was Ogmios returning, leaning upon his walking stick.

To their surprise, though, he was not alone.

Behind him, there slowly followed the largest warrior any of them had ever seen. Garanos. In a pasture nearby, the stolen herd of about fifty cattle were grazing.

As Ogmios got closer, they noticed that his lips were moving as he stared down at the ground in front of him.

“The old man is mumbling to himself,” Bretanos said.

“I don’t think so,” Celtina said. “Look closer.”

Bretanos looked again. At first, he thought he was imagining what he was seeing but he soon realized his eyes were not deceiving him.

Ogmios was speaking to Garanos, who was listening so intently that his head was cocked to the side so that he would not miss a word. He even stumbled every few steps because he was paying more attention to the old man’s words rather than where he was walking.

“It looks as if the old man is pulling Garanos behind him with a chain,” Bretanos said to his daughter.

Celtina nodded her head in agreement. “Only the links of the chain are made of words, leading from Ogmios’ tongue to Garanos’ ear.”

They both stared in amazement at the astonishing sight until Ogmios stopped in front of them.

Bretanos was at a loss of words for a moment. “How is this possible?” he finally asked. “You have no weapons. Unless your walking stick is really some sort of mighty club.”

Ogmios ignored the jest, turning instead towards Garanos. “Tell Bretanos what we talked about.”

Garanos cleared his throat. “I didn’t realize the importance of the cattle and how taking them could affect the survival of your people. In recompense for my actions, I offer my services to you and your people.” Ogmios nudged Garanos with his walking stick. “Oh, yes,” Garanos continued as if he had just remembered a missing portion of a predetermined speech. “I offer my services for the time period of three years.”

Bretanos was stunned. He didn’t know which was more amazing: that the old man had been successful or that Garanos was making this proposal in recompense.

“I accept your services,” he finally answered.

Garanos glanced towards Ogmios as if he was unsure of what to do.

“Go,” Ogmios told him, “and introduce yourself to the people so that they will not be afraid of you for the next three years.”

Garanos nodded his head in agreement and then made his way towards the crowd of onlookers.

“Let us go inside,” Bretanos said to Ogmios. “Surely you need to sit down and rest after such a long journey.”

“I thank you for your kind hospitality,” Ogmios replied.

Once he was refreshed and had drank a cup of wine, Ogmios addressed the chieftain. “It is true that I have no standard weapons. No sword or spear, or even a club as you jokingly referred to my walking stick.” Ogmios paused long enough to chuckle and then continued. “No, the most powerful weapons I possess are my words.”

“Your words?” Bretanos asked. “How are your words a weapon?”

Ogmios smiled. “Let’s just say that I know the right words to say and how to say them.”

“Now you’re talking in riddles,” Celtina said.

“Indeed, sometimes I do,” Ogmios answered with a laugh. Then his tone turned serious. “But then other times, I am straight to the point.” He turned his attention to Bretanos. “Like I am now. My reward for returning your stolen cattle to you?”

“You mean my daughter?” Bretanos hesitantly asked.

“You did offer her hand in marriage to the one who returned your stolen cattle.”

Bretanos shifted nervously in his seat, unsure of how to respond.

“The offer still stands,” Celtina said with conviction in her voice. “My father and I have already discussed it. Marriage with me will be your reward.”

“Not only are you a very beautiful woman,” Ogmios told her, “but I can tell you are also very strong and brave. Your words and actions today have shown me those things.” Ogmios slowly stood up. “However, I will take only that which is freely given to me.”

As he made his way towards the door, Celtina called after him, “You are speaking in riddles again!”

Ogmios stopped and turned around. “Am I? Or am I being straight to the point?”

Celtina was silent as she studied the old man in front of her.

“At least let us give a feast in your honor tonight,” Bretanos said before Ogmios could leave.

“I do enjoy a good meal,” Ogmios said and then left.

But although he was gone, Celtina’s mind still lingered with thoughts of Ogmios.

That night, Bretanos gave a splendid feast to celebrate the deed of Ogmios. They held the feast outside because all of the people attended. The main course consisted of a huge pig slowly roasted over a pit, from which Ogmios chose the Champion’s Portion, the choicest cut of meat.

As they ate and drank, the feaster’s attention was focused on Ogmios as he recounted for them how he took back the stolen cattle from Garanos.

Celtina paid attention to Ogmios as well, but not to his story. She had already heard that earlier. No, she focused on how Ogmios now appeared to her.

There was no denying how old he was and, if she had to be honest with herself, the thought of marrying him had repulsed her even though she would never break her word to marry whoever had won back the cattle.

But now when she looked at him, his age didn’t matter. And it wasn’t because he had accomplished what the young warriors of the tribe were too afraid to even attempt or even that he had done it with his words rather than a sword, an incredible feat that she still found amazing.

No, it was because of what he had said about her. She supposed she was beautiful because she had heard it told to her so many times especially by her suitors. But Ogmios had also praised her for her strength and bravery, qualities which she was more proud of than her beauty. Her beauty would fade and one day she would be just as old as Ogmios. But she would carry her strength and bravery with her all of her life.

That was the reason why she looked upon Ogmios differently now. And also because he could have demanded her hand in marriage as the promised reward, but he would rather have Celtina choose to marry him rather than marry him under some obligation. His words to her which had at first seemed so cryptic were now perfectly clear.

Celtina’s thoughts were interrupted by her father. “I’m sorry,” she said, clearing her mind of Ogmios. “What did you say, father?”

“I asked if you were alright,” Bretanos asked again. “You have been quiet all night and seem like something is troubling you.”

“No, nothing is bothering me,” she answered. “Just seeing things in a different light.”

Before her father could ask what she meant, she stood up and excused herself. After retrieving a drinking bowl, Celtina walked over to the stream not too far away from where the feast was being held. When she reached the stream, she dipped the drinking bowl in and retrieved some of the water, remembering to say a few words of gratitude to the stream for her gift.

As she made her way back to the feast, Celtina felt like all eyes were watching her although the feasters were more involved in their own conversations. She entered the middle of the feasting circle and then stopped. She faced towards Ogmios, waiting for the conversations around her to die down.

Finally, after everyone was silent, Celtina walked towards Ogmios. When she reached him, she knelt down beside him and held out the drinking bowl towards him.

“I offer myself freely to you,” she said.

Ogmios took the bowl and drank from it. He then offered it back to Celtina. “And I offer myself freely to you.”

Celtina retrieved the bowl and drank from it as well.

And with that simple gesture, Celtina and Ogmios were betrothed.

That night, Celtina took Ogmios to her lodging. Within a month, she knew that she was with child. Though Ogmios was happy they were going to have a child, Celtina also noticed that he acted sad. And the sadness seemed to grow with each passing day.

Although she had a feeling of impending doom, Celtina never brought it up with Ogmios and didn’t ask what was weighing on his mind.

“His name shall be Galatos,” Ogmios told her.

“Galatos,” Celtina repeated as she pulled the baby closer to her chest. “What does it mean?” she asked, glancing up at Ogmios.

“It means ‘Valorous One’. He will face many dangers in his life.” Ogmios smiled at Celtina. “But luckily, he has such a brave mother, who can not only pass on that quality to him but can teach him to be brave as well.”

And then Celtina understood what had been bothering Ogmios all these months. “You’re leaving, aren’t you?”

For the first time, Ogmios was at a loss for words and didn’t know what to say. He had known this day would come and had been dreading it. But he had to leave and there was no way he could stay.

Ogmios nodded his head. “The obligations that I have with my own tribe have been neglected for too long. No matter how much I want to stay, I must return.”

Celtina didn’t completely understand, but she could understand the sense of honor and duty that Ogmios was feeling. “What about Galatos? One day, he may have a need for his father.”

“I will always be with Galatos and keep a watchful eye on him.” He held up his walking stick, closed his eyes, and whispered some words that Celtina didn’t understand. When he was done, he went to a corner of the room and leaned it against the wall.

He turned back around to face Celtina. “When he is old enough to lift that, then he will be ready to walk forward and face his destiny.”

Celtina looked down at Galatos, rocking him and smiling. When she looked back up, Ogmios was gone.

Thanks to the Bardos/Brennos of Galatîs Litauiâs Cunolugus Drugaisos for providing his words for us in the creation of this.

Andegenton (Creation)

In the age before this world, a mystery shrouds, Born in darkness, the universe unannounced. Then, in a blaze of light, creation unfurled, A tale of fire and water, the elements whirled.

From the mist emerged a cow and a bull, Majestic and strong, they stood tall. Bouindâ, the cow, fed on the vaporous haze, Her udders brimming with nourishing praise.

Uindotaruos, the bull, thrived on her milk divine, His brawn and might a force to enshrine. More mist nourished Bouindâ, life’s grand course, Uindotaruos sowed his seed with a powerful force.

Two children were born from this divine blend, Litauiâ, radiant and broad, her beauty did transcend. Dêiuos, strong and tall, born from breath’s embrace, Destined for greatness, with wisdom and grace.

Yet, Uindotaruos foresaw a fateful plight, His heart overflowed with love, despite. A sacrifice he’d make, for his newfound kin, His final offering, his life’s ultimate win.

When Dêiuos reached maturity, the task at hand, He fulfilled the plan, with courage’s command. He struck, he strangled, he took Uindotaruos’ breath, A solemn act, sealing their destinies’ breadth.

Uindotaruos’ head became the sun above, His tears sparkled, the stars to inspire love. Litauiâ took his blood, deep well she made, From Uindotaruos’ backbone, Drus was laid.

Seeds from Drus grew in the well’s embrace, Ungods, Cauaroi, giants took their place. Feeding on Uindotaruos’ flesh, they grew strong, Warriors fierce, with power they belonged.

Dêiuos and Litauiâ’s family grew, In union, they thrived, their love stayed true. Three brothers and Three sisters stood tall, leading the way, Kindness, strength, wisdom, their virtues array.

The Cauaroi despised this family anew, War raged on, a never-ending brew. With Uindotaruos’ flesh nearly spent, Hunger loomed, the children’s torment.

Litauiâ prepared a fortress with care, Yet, they couldn’t stay forever there. A sacrifice was required, a heavy toll, Bouindâ knew what fate would unroll.

Bouindâ offered herself, a heartrending choice, To shape the world, a sacrifice of voice. The brothers struck, with tears in their eyes, They shaped this world, a great enterprise.

From Bouindâ’s body, creation arose, Mountains, forests, rivers, all took repose. Her skull, cast high, adorned the night, Becoming the moon, a celestial sight.

Her blood formed the seas, in waves they danced, Her milk became rivers, through lands enhanced. From Bouindâ’s bones, majestic peaks grew, Her teeth turned to stones, strong and true.

Her hair became forests, where life would dwell, A wondrous tale, in nature’s spell. Life flourished, the universe unfurled, A gift of abundance, a magical world.

Under the watch of the first family’s might, Cauaroi and Dêuîs engage in a timeless fight. The three brothers and three sisters claimed their realms divine, Dumnos, Albios, and Bitus, each a sign.