NEMETONDEVOS REVISED

David Taylor, ‘Watcher’

Compatible with Scion Second Edition
CREDITS SPECIAL THANKS TO
‘Aynie,’ Florian, Geoffrey McVey, ‘Iry,’ ‘Kyman’
Author: David Taylor.
‘ManusDomini’ and ‘Samudra.’ Thanks also to John and
Editor: David Taylor, Florian. Anne from Gotham By Night who inspired more
scholarly focused suppliments for Scion. I hope that if
they happen to read this material they can see that the
Nemetondevos are able to be approached with scholarly
intent rather then being quite as hopeless as was believed.
In addition, a special thanks to all of the scholars who
have devoted their lives to studying the Classical-Era
Celts and Celtic-Roman regions and peoples whose work
has been drawn upon for this project. For a complete list
of all works used in this project, consult the final section.

This product was created under license. STORYPATH SYSTEM, STORYPATH NEXUS COMMUNITY CONTENT
PROGRAM, and all game line terms and logos are trademarks of Onyx Path Publishing. All setting material, art, and
trade dress are the property of Onyx Path Publishing. www.theonyxpath.com

This work contains material that is copyright Onyx Path Publishing. Such material is used with permission under the
Community Content Agreement for Storypath Nexus Community Content Program. All other original material in this
work is copyright 2020 by David Taylor and published under the Community Content Agreement for Storypath Nexus
Community Content Program.
Introduction and Purpose
This supplementary material is designed for both Players and Storyguides who are interested in using the
Nemetondevos in their games of Scion Second Edition. While portions of this text could prove useful for people running
Scion First Edition, the mechanical aspects of this work are entirely focused on Second Edition. Scoin: Origins, Scion:
Hero, and Scion: Mysteries of the World are needed to get the most out of this supplement and use it in your game.
When I started to play Scion First Edition as a young teenager a decade ago, the game inspired me to learn more and
work with original text and sources for ‘Celtic’ material. The Nemetondevos, originally part of the french translation of the
Scion Storyteller’s Screen, were a fascination of mine, though I was always saddened by how writing a faithful version of
the Pantheon was ‘impossible’ due to the lack of material and evidence about the subject material. Two degrees and a
portion of a doctoral degree under my belt in Celtic Studies, and I can now firmly say it is actually possible to write a more
faithful version of the Nemetondevos, though it requires access to a great deal of rather inacessable academic works. Always
wanting to return something to the community that got me involved in my program, I have used the resources I have
accessable to me to produce this project.
As different Play Groups aspire to different levels of Alternative History or Mythological Accurary in their games, the
version found in Scion: Mysteries of the World may be suitable for many Storyguides and Players. This work has focused
on drawing as much material as possible from the remaining archeological, linguistic, and literary references as possible
from a collection of peoples who suffered ethnocide at the hands of the Classical World. With this in mind, a Storyguide is
encouraged to adapt this baseline material presented here to suit their game. There is no right or wrong way to play your
game, as long as you are trying to be resepctful to the cultures whose traditions you are borrowing for your enjoyment.
If you wish to learn more about this material please consult the suggested readings and bibliography at the end of this
work. Any other complaints or comments can be brought to Watcher on the Onyx Path forums, or the Scion fan Discord
channel and I will be happy to explain my choices, or hastily correct the spelling errors and tense issues that have no d oubt
skipped past me.

History 5
Cultural Notes 6 Belinos 11
An Initial Note 6 Cernunnos 12
Who Were the ‘Celts’? 6 Epona 12
The Nature of Divinity 7 Mabon 13
The Status of Women 7 Nantosuelta 14
Gender and Sexuality 7 Nehalennia 14
Death and Suicide 8 Nodons 15
Druids 8 Sucellos 15
The Head Cult 9 Taranis 16
The Irish Situation 9
The Teutates 17
Andraste 17
Arduinna 18
The Other Places – The Underworlds 24
Ataecina 18
Below – The Overworlds 25
Bussuriginos 19
Brigantia 19
Esus 20
Olloudius 20
Sulis 21 Example Birthrights 26

Titans and Primordials 21 Pantheon Relationships 28

Tarvos Trigaranus 21 Pantheon Path 30

The Forgotten Father 22 Pantheon Specific Purview: Nemeton 31

The Matronae 22 Druid Path 32

 CHAPTER ONE: A PRIMER
The world stirs. Something has come to pass, and the
ancient slain Nemetondevos, the half-forgotten deities of
the sundered ‘Celtic’ peoples of Continental Europe,
Britain, and Anatolia have returned to the world in mortal
bodies, grasping at fragmented memories for lives lost
nearly two thousand years ago.
What has stirred the Nemetondevos? The activities of
Scions doing what Scions do best, meddling in things best
left unmeddled? Is it related to a terrible global event such
as the mass escape of dangerous Titans? Has something
never-before seen happened and the world has been thrust
into the first global Heroic Age?
Whatever has brought the Nemetondevos back into the
world of the living, here you will find a discussion of
historical and cultural details for the Nemetondevos to help
you run a game involving the Nemetondevos. If you are a
Storyguide, here you will find useful information to help
you hedge your representations of the Nemetondevos in
their historical context. If you are a Player, here you can
find inspiration for various Charaters, such as ideas for
Birthrights or an idea of what an Incarnate Scion of the
Nemetondevos may remember.
HISTORY
In The Beginning there was ... something. There must
have been something ... or not? The Nemetondevos cannot
remember anymore how their world came to be. If they
even all shared an Origin Myth in the first place, it has been
lost even to the Gods. What is remembered is the slaughter
and death that came when the Romans committed
ethnocide upon the Gauls, on the Celtiberians, on the Celtic
peoples of central Europe, when they sundered Britain and
subjugated the Galatians. Mass enslavement, intentional
cultural destruction on a grand scale, and the slaughter of
hundreds of Gods was the result.
The Nemetondevos were never a Pantheon in ancient
times. There were hundreds of cultures scattered across
Europe and into Anatolia whom the Greco-Roman world
erroneously called ‘Celts’ or ‘Gauls.’ Their Pantheons, just
like the mortals, waged war against each other and brokered
fragile alliances. Gods killed Gods as their mortals fought
each other to the last, and enmity and hatred left them a
disparate and divided people with sparse cultural
connections.
Slowly, these peoples came in contact with the Greeks,
and then later the Romans, in a series of conflicts that
screamed sacrilege to the Theoi and Dei as major religious
sites were raided and the ego of the Classical deities was
wounded. Those wounded egos festered, and as the Theoi
blended with the Dei, they eventually saw an opportunity
in the young Scion of Venus, Julius Caesar. When he found
himself in desperate need of cash, the Oneiroi came to him
and pointed him towards Gaul with promises of wealth and
aid.
Caesar traveled around Gaul with his armies, claiming
to be proactively protecting Rome from the extreme danger
that the Gauls posed to it and its allies, destroying their
tribes slowly, one by one. As he turned one tribe against
another, he turned the tribal Gods against each other as
well, only to then betray his one-time ally in their weakened
state. A trickster to his core, Caesar played both the Roman
Senate, the various Gaulish tribes he came into contact
with, and even Gaulish Gods who were happy for foreign
support to back their old hatreds against each other. The
sacred shrines of defeated Gods, the Nemetons, were
destroyed or seized as sites of worship for the Dei. As the
Gods of Gaul slowly realized what the ploy was, many of
the most powerful of their number were already slain and
their Mantles appropriated by the Theoi and Dei.
After the defeat of their most powerful, the last
remaining Gods of Gaul came together and began to forge
themselves into a single Pantheon in the fires of
Vercingetorix’ rebellion in a desperate attempt to save their
peoples. It was a unification not only of disparate mortal
tribes that had been violently feuding for as long as memory
allowed, but of Gods brought together beneath a single
banner for the first time. In something hardly short of a
miracle, old hatreds were cast aside in a last-ditch effort to
save their peoples from enslavement and destruction.
They failed.
The last of the Nemetondevos were slain, a few
escaping to Britain to be hunted down a century later during
the Iceni rebellion, while Anglesey burned and the
Brigantes kneeled to Rome. Nothing was left, the Gods
dead and their people put in chains or transformed into new
Romans.
Now, two thousand years later, something stirs. Old
Gods awake in new bodies, starved for Legend with
flickering memories of their deaths. They remember so
little, and do not understand why they have returned. But
they remember the Dei, and they remember the desperate
prayers of their people as they were killed and enslaved in
colossal numbers to feed the young Scion Julius Caesar's
war machine.
 A new Pantheon is rising, the Nemetondevos, the Gods
of the Sacred Shrines. Not the Gods of Gaul alone, but of
Britain, Celtiberia, Celtic Central Europe, and Galatia. A
Confederation of small Pantheons who struggle to reclaim
their divinity and hide from the sight of the Theoi and Dei
as they regain their power.
There is hope, but the Theoi have locked Hope away
in a jar before. Not even the Gods know what will come
from this.
AN INITIAL NOTE
The Pantheon you are about to read about never existed
in the sense other Pantheons in Scion do or did. It is based
on the beliefs and rituals of the widely disparate cultural
groups known to the Greeks and Romans as “Celts” or
“Gauls”. These groups consisted of an incalculable number
of individual tribes spread out across the British Isles,
Continental Europe, and all the way into Anatolia, each
with its own dialect, history, tradition, and yes, Pantheons.
There was never a single Celtic Pantheon, nor even a
Gaulish one, but hundreds of them. However, instead of
producing the staggering array of cultural monuments that
they could have, these so-called “Celts” have left us with
barely any information, especially on their religion. This is
because the Roman Empire committed an ethnocide or
cultural genocide on them, enslaving them, deliberately
erasing their culture, and co-opting their identities in order
to forcibly pacify them and integrate them into imperial
society. That should be kept in mind as you go on reading,
and it explains some of the departures made from our usual
approach.
A special focus lies on respect for the marginalized, the
abused, and the dead here. Thus, what follows is in many
ways incomplete and sketchy compared to our other
Pantheons. That is because while hard facts on the religions
of the Celtic peoples are scarce, special attention has been
paid to sticking to those here. Frivolous invention would be
nothing short of an affront to the suffering and death
experienced by the originators of this culture. Because of
this, the distinction between Major and Minor Deities has
been abandoned for this project; every Tribal God was
everything to their own people and meaningless to another,
and all of them are equally badly attested. Furthermore,
many Deities featured here don't have the full number of
three Callings. That, as well, is testament to our refusal to
invent new associations from whole cloth to close the gaps.
The only addition we have made is our attempt to explain
the destruction of the Celtic Pantheons on a mythological
level, to allow them to fit into the greater context of Scion.
As can be seen from the History above already, the
historical struggle and ultimate subjugation of the Celtic
peoples has been projected onto the stage of the Divine,
with the Gods of different cultures, of conquerors and
conquered, clashing in the same ways that they themselves
would often frame their history. And this narrative allows
one thing that has been denied to the historical Celts to be
played out in Scion – the true resuscitation of their way of
life, as their slaughtered Deities are brought back to life.
WHO WERE THE ‘CELTS’?
The Celts did not exist. There were no ancient peoples
who identified themselves as Celts, save possibly the single
tribe north of Greece, the keltoi, whose name proved an
inspiration for the curator of the Danish Museum who
coined the term ‘Celtic’ to describe objects belonging to
peoples henceforth described as ‘Celts.’ Modernly, the
term is used to describe groups of people who speak a
language based on the ‘Celtic’ branch of the Indo-European
language family tree. While a linguistic connection cannot
be formed, archeological and art history can trace these
‘Celtic’ peoples back to the Hallstatt culture from the 9th
century BCE through material remains. It appears that over
the centuries, these peoples slowly spread by migration,
and sometimes cultural exchange. While earlier theories of
spreading by conquest were popular, it has been
definitively proven wrong through genetic analysis for
Ireland, casting doubt on the theory’s veracity for other
areas as well.
Therefore, there is no ‘Celtic Pantheon’ or ‘Celtic
Religion’. Instead there were hundreds, if not thousands of
each. These ‘Celtic’ peoples could be found in places as
distant from each other as Ireland, Spain, and Turkey.
However, they never identified themselves as similar. They
were divisive, and did not develop ideas of collective
identity until the modern era when linguistic similarities
were discovered linking the Celtic languages. The Iceni and
Brigantes did not identify with each other as similar, let
alone a tribe from the west of Iron Age Ireland and a tribe
in central Turkey.
These ‘Celtic’ peoples do share some connections
asides from language, such as artistic designs and very
basic cultural systems. But nothing truly spreads across all
of the ‘Celtic’ peoples. Not even the oft-misunderstood
Druids are pan-Celtic, as they are not found in Celtiberia,
the Isle of Man, or Galatia, and the case for Ireland is
occasionally contested.
The image of the ‘Celts’ in popular culture, with
mysterious stone circles, druids, and swirling blue tattoos,
simply never existed. Stone circles and other megalithic
structures in the regions we would identify as ‘Celtic’ are
substantially older, going back to the Bronze Age and
earlier. Connecting the two makes as much sense as
crediting the Achaemenids for the construction of Hattusa.
The druids of the Classical era are nothing like nature
magicians, have no fundamental connection with animals
or plants, and are not, strictly speaking, priests as we would
understand the term. Swirling blue tattoos, well, there
simply is no evidence for tattooing, and while there is some
reference to possibly blue, possibly green or grey body
paint in Britain by Classical authors, it appears to be meant
to cover the entire body.
While the Celts might not be who you expected them
to be when you started reading this, they are still wonderful,
interesting, and a great option for Scion games. A people
defined by their resistance to greater powers, be they Rome,
Britain, or France. Peoples who have fought to their last
breath against cultural obliviation, with a handful of the
originals still left standing.
THE NATURE OF
DIVINITY
Like so much about the ‘Celtic’ peoples, their Gods are
a mystery to us today. Here and there, hints can be found
towards notions of divinity, but nothing remains to present
as complex a concept of divinity as can be presented for
17th-Century China, for instance. But, what can be
discerned is unique and fascinating.
The Gods of the ‘Celtic’ peoples appear to be
dominantly chthonic, Gods and Goddesses who dwell deep
beneath the earth. This can be seen in the methods that
sacrifices and attempts at communication were made.
Offerings were buried in large shafts, left in caves, dropped
in deep ponds, and messages carved in lead plates similarly
tossed into large springs. Therefore, the Nemetondevos are
Gods who have their worship centered in and around
specific geographic or constructed features, modernly
given the catch-all term nemeton which in the past was
likely more specific. Echoes of this are found in Ireland
with the Túatha Dé Danann descending into the hills, and
the plethora of holy wells found there. Overwhelmingly,
the Gods of the continent and Britain are conceptually
focused on ‘Down,’ with almost zero connection to ‘Up,’
which is quite curious for an Indo-European descended
culture.
Asides from this notion of the dominance of ‘Down,’
the Deities of these peoples were intensely regional. The
majority of the Deities with remaining records appear to
have been the patrons of individual tribal units, and were
worshiped in specific geographic locations, sometimes
natural centers such as trees and pools, and other times at
stone temples in areas with heavier Greek influence. Very
few figures spread across different tribal units, and none
can be found in all ‘Celtic’ regions, or even half of the
‘Celtic’ regions.
THE STATUS OF WOMEN
The status of women within ancient and medieval
‘Celtic’ cultures is often overstated. Few records remain
from the ancient Celtic peoples of Britain and Gaul
regarding the treatment of women, with the best records
being the Irish legal tracts from the medieval period.
However, the cultures being examined here are not Irish,
and thus these sources cannot be used. What remains are
Greek and Roman sources, both of which have suspect
motives behind their writings, and archeological remains
that require careful analysis.
‘Celtic’ women, free women that is, rather than slave
women, seem to have held a higher status within society
than in the Classical world. However, that is saying very
little, as one is a higher number than zero, but still far off
from ten. In a household unit, household activities for
women seem to have been based on such activities as the
creation of containers with wicker or clay and the
preparation of food. More than this in the social sphere is
relatively unknown save for marriage traditions which
Caesar helpfully explains with some degree of confusion
on his part. Men and women in Gaul would pool their
wealth together on marriage, and the surviving partner
would inherit the joint wealth of the couple if one were to
die, meaning that free women could independently own
property in the very least if widowed and would therefore
be self-sufficient to some degree. Polygamy is also reported
in Gaul, with marriage alliances proving important for
sealing inter-tribal alliances, which are normally
exceptionally unstable. In Britain, Caesar reports the
presence of polyandry as well, which serves as an
interesting opposite to what is found in Ireland and Gaul.
The Romans felt it necessary to repeat stories of
‘Celtic’ women, particularly ones of courage, pride, and
potential for violent revenge against those who wronged
them, just as much as the men of their culture. The story of
Boudica stands out, but other stories such as that of
Chiomara, wife of a Galatian chieftain who was raped by a
Roman centurion after being captured, exist as well. When
she was ransomed back to her family, she had her kinsmen
cut down the centurion instead of paying him, and brought
her assailant's severed head home to her husband.
Two ‘Celtic’ women are credited historiologically for
leading their tribes as well, suggesting the potential for
women political authorities in Britain in the very least, even
if these cases appear rare. Boudica who, after her husband’s
death and the rape of herself and her daughters, led the Iceni
and several other tribes against the Romans in rebellion, is
famed for her leadership role, and though less famous,
Cartimandua led the splintered Brigantes during an inter-
tribal civil war where her husband attempted to betray
Rome, and was highly considered by Rome for her loyalty
to the agreement forged between her tribe and the Empire.
In terms of Scion, the Nemetondevos are returning
after thousands of years of inactivity. They will likely be
confused by many things, and the modern status of women
within their traditional cultural areas may be one source of
such confusion. However, the Nemetondevos are returning
to a changed world, themselves changed by the process,
and there is nothing to suggest the Nemetondevos would
mistreat their daughters or female Chosen Scions. While
female Scions will likely face challenges with their more
anciently minded parents, they would be dealing with
pittance compared to female Scions of some other
Pantheons.
GENDER AND SEXUALITY
Gender roles are relatively unclear in these ‘Celtic’
cultures, though all evidence suggests a binary system of
gender was being employed. Men, especially high-status
men, are given martial functions. Young noble men seem
to be attached to notions of horse combat, or traveling far
from home to serve as mercenaries to form wealth
independent from their family. Men also took roles as
professional and skilled craftsmen such as smiths, chariot
makers, and the like. The three cultural-religious roles in
Gaul, the Vates, the Bards, and the Druids, are never
described as having women members by the Classical
authors, but the description of wailing women performing
some sort of magic during the Siege of Anglesey (the
northern island of Wales, also known as Ynys Môn, which
the Romans reported to be the stronghold of the druids and
druidic learning before destroying it during their conquest)
and the presence of women druí in Ireland suggest that
there is a potential that these social positions were not only
for men.
Asides from holding a martial function, masculinity
appears to have placed some degree of importance on facial
hair and its grooming in Gaul. Long, untamed beards are
not depicted, but neatly cut ones can repeatedly be seen in
Classical artworks of ‘Celtic’ peoples across a wide
geographic range and time period.
Sexuality for these ‘Celtic’ peoples is similarly
opaque, though the Romans do report polygamy in Gaul
and polyandry in Britain. Several Greek sources praise the
‘Celts’ for their proclivity towards homosexuality and their
rejection of women, though, exactly what is going on in
these instances is complex to say the least and in parts is
rooted in the misogyny of the authors. Homosexual
relationships between women are not described, but
absence of evidence is not evidence of absence, especially
as homosexuality among women is often poorly attested in
historical sources.
For a Scion of the Nemetondevos, modern gender
identities may confuse more anciently minded members of
the Nemetondevos, but as the Pantheon is likely
experiencing intense cultural whiplash, this will likely be
just one of hundreds of things that confuse Scion’s Divine
Parents. Homosexual relationships, at least between men,
seem to be something the Pantheon would not regard as out
of the ordinary. Polygamous relationships would be the
standard for the Nemetondevos, and would likely consider
the more partners one of their Scions has as a note of their
high status which would be encouraged, though probably
for reasons their Scions would disagree with.
The only major hurdle for Scions is that having
biological children appears to have been important, a key
aspect of social function and alliance making for the
Nemetondevos. However, Scions in the very least are
lucky, as having a child is far easier when you are
Legendary, and in some cases a Scion could get around it
by Creating a child.
DEATH AND SUICIDE
Modern Scions may find the relationship the
Nemetondevos have with death and suicide particularly
concerning, but in the culture of their divine parents, there
is an internal logic to it. The Romans noted with particular
concern the seemingly careless manner in which some of
the Gaulish warriors they encountered threw themselves
into the thick of battle, which the Romans suggested was
related to the notion of an Immortal Soul that vacated the
body at death only to return to a different one at a later date.
As a martial culture with the belief in some sort of
reincarnation system that seems to be unrelated to moral
judgements, the Gauls, and possibly other ‘Celtic’ peoples,
regarded death with less fear or concern than other
contemporaries did.
This reduced fear of death is potentially related to the
tradition of suicide in Galatia and some other ‘Celtic’ areas.
When the Galatians lost to Greeks and the Greek troops
moved towards the settlements to enslave the populations,
the Greeks watched as Galatian noblemen killed their
children and wives, before sliding their swords past their
own clavicle to pierce their hearts.
The Greeks watching this, or hearing of it after the fact,
found some honor in the refusal of these Galatians to be
enslaved and have their families torn apart, and had a series
of bronze statues made depicting the scene. None of these
survive, but thankfully the Romans had copies made before
the original bronze statues were lost, the most famous of
these being the erroneously named Dying Gaul.
If this group suicide was normal is unknown, but the
refusal to be taken alive to be enslaved is understandable.
A Scion may wish to talk to their Divine Parents on this
subject, but should keep in mind that this event was a
particularly traumatic one for any of the Nemetondevos
who were worshiped by the Galatians and may cause a
return of horrible memories.
DRUIDS
Druids are likely not anything you have ever heard
about them. The idea of what a ‘druid’ is has been heavily
shaped by Victorian romanticists who happily ignored all
evidence and imposed a myriad of ideas on them, with
these Victorian depictions becoming the commonplace
depiction in modern popular culture which was further
cemented by depictions like those in in Dungeons and
Dragons. Almost everything that these materials say about
druids is simply untrue, starting with the very name. The
proper name in Gaulish has been reconstructed to be
*druwits, as ‘druid’ is ultimately based on the Latin druida.
In the Irish of the Túatha Dé, the name for these people
would be druí, or druíd in the plural.
The *druwits of Gaul and Britain, as there is no
evidence for ‘druids’ in Iberia or Anatolia, and extremely
limited evidence in central Europe beyond Greek
commentary, are very different from the Druíd of Ireland,
both filling almost entirely different functions as far as can
be discerned asides from having linguistically connected
names. In reality, the *druwits were a group of learned
individuals who served as culture keepers, seemingly a
force of conservative interpretations of cultural practices
and ensuring an orthodox implementation of cultural
traditions. They were not priests in the strictest sense, but
oversaw priestly activities which were performed by a
different class of person to ensure correct procedure. They
were not magicians, with no accounted ability or belief in
performing magic asides from what was seen at Anglesey
which is not described clearly or as magic. They had no
connection to trees or animals, carried no ‘magic of trees,’
or any other connection to the natural world asides from
observing it, more philosopher than naturalist.
 While it is true that the Romans commented on the
*druwits having sacred groves, Nemetons, these sites are
not limited to forests in the slightest, with constructed sites,
springs, and other sites serving as Nemetons as far as can
be understood.
What the *druwits were, as far as we can tell, were a
group of conservative culture keepers who moved between
tribal factions, possibly serving as judges for legal disputes,
and enforcing a specific interpretation of cultural practices.
They kept some sort of calendar divided into ‘good’ and
‘bad’ days that has mostly been lost and seem to have
operated above the tribal system in some sort of loose
collective organization with specific centers of learning.
Since these centers of learning were systematically
sought out and destroyed by the Romans, Scions of the
Nemetondevos will need to plunder the dead and find ways
to extract memories of those long-reincarnated to learn
more details of the *druwits to revive the system. However,
modern Scions and the modern reincarnations of the
Nemetondevos ought to give this serious consideration. As
far as is known, the *druwits were a force of conservative
cultural interpretation. Reviving the *druwits would serve
as an attempt to turn back the clock and encourage Iron Age
cultural systems for the Nemetondevos, something modern
Scions may disagree with. There already exist modern
religious groups that identify themselves as the successors
of the *druwits, maybe it is best to keep what already exists
rather than revive what once was.
This is the situation in Gaul and Britain at least, the
druíd of Ireland are different and are better suited for a
discussion of the Túatha Dé Danann.
THE ‘HEAD CULT’
In Britain and Gaul, there is evidence for a cultural
practice of beheading enemies and the display of heads as
some sort of trophy. This practice of headhunting has been
referred to as the presence of a ‘Head Cult’ across the
‘Celtic’ regions. This is, as a keen reader has likely deduced
already from previous discussions of cultural systems,
likely an overstatement, as large ‘Pan-Celtic’ traditions are
almost non-existent.
Various suggestions for the meaning of this so-called
‘Head Cult’ have been offered, ranging from notions of
stealing souls stored in the brain to the theft of the skill of
a defeated enemy. No evidence left supports any of these,
and such suggestions are simply speculation from the scant
evidence that headhunting was going on and attempting to
explain it. Often these explanations seek to impose a
cosmological or religious function on this headhunting,
rather than reading it as a system of trophy taking for
boasting as is suggested from the Irish saga texts.
Scions of the Nemetondevos who have the Warrior
Calling might find themselves simply drawn towards
decapitating dead enemies, finding a way to preserve the
heads, and tying them to a saddle or belt to display their
superiority. However, this inclination tends to cause legal
issues in the modern era and might result in serious
challenges for such a character.
Attempting to investigate what purpose headhunting
held for the Nemetondevos could be a good character goal,
or an individual could simply revive the practice and decide
on a new modern meaning for the practice. If it is tightly
bound enough to their Legend as they grow in power, it is
even possible that their interpretation might become
cosmologically dominant in the newly forming pseudo-
Pantheon of the Nemetondevos.
THE IRISH SITUATION
As has been often noted, several figures who would be
classified as members of the Nemetondevos appear to have
a cultural reflex in Ireland. In some cases, this appears to
be true, but in the majority of these cases these associations
are a colossal reach. It is important to remember that the
Túatha Dé Danann are a literary invention of the saga-
producing period in Medieval Irish literature, starting
approximately in the 8th Century. The Deities seen here
with the Nemetondevos range from five to nine centuries
earlier, and while in a few cases inspiration may have been
drawn for the creation of the Túatha Dé Danann from local
regional Irish deities who themselves may have been based
on some British deities, this is a tremendous reach.
For instance, often Gobhanos, a probable-smith-deity
with a presence found in Alesia, is associated with Goibniu
of the Túatha Dé Danann. While on the surface this may
appear to be an obvious association, keep in mind that their
names are only similar as both names share a root in their
respective language’s words for ‘smith.’ As these
languages are part of the same language family, these
names appear similar. As there are zero connections
between the figures outside of this, and Gobhanos is an
unimportant regional figure, connections are unlikely.
A similar situation is seen with Ogmios and Lug vs
Ogma and Lugh. While the characters have similar names,
there is no actual evidence that connects the figures with
each other. The few descriptions and curse tablets that
provide information of Ogmios share zero connections with
Ogma, and Lug is drastically irrelevant in the scheme of
things archaeologically. While Roman authors leave the
suggestion that Lug may be similar to Mercury, who as a
patron of the arts was similar to Lugh of Ireland, this is
based in a gross misunderstanding of Lugh’s title as
samildánach, suggesting skill in arts. The arts this refers to,
however, is not artistic or artisanal as it is understood today
or with Mercury, but is a reference to the Áes Dána of
Ireland, an upper-class branch of society that included
high-status professions such as poets, physicians, and
lawyers and thereby has no clear connection to Lug.
Only Brigantia and Nodens have more solid potential
for having inspired two members of the Túatha Dé Danann,
Brigid and Nuada respectively. The two population groups
that worshiped each figure are noted to have had a
migratory period where some moved into Ireland, and
presumably brought their patron deities with them.
However, by the time they appear in the Irish sagas, Nodens
and Nuada, and Brigantia and Brigid have so little to do
with each other any potential connection has faded to the
extreme.
 In terms of Scion, the best suggestion for how to deal
with these connections is to rule that there are none. This
both reflects the accurate reality of the situation and avoids
stepping on the toes of the Túatha Dé Danann who have a
primary theme of their Pantheon as being shrouded in
mystery of their origins. Potentially, Brigantia and Nodens
once had Mantles that were worshiped in Ireland, but the
horrible cataclysm of Fate that caused the hundreds of Irish
Pantheons to be fused together with an obliteration of their
Creation Myth, loss of knowledge of their afterlife, and
cosmic retconning of Irish myth that resulted in the flat-out
retroactive creation of several figures such as Ler in the 13 th
century serves as a good reason as why any potential
connections between the Mantles were violently shredded.
 CHAPTER TWO: PANTHEON
The Nemetondevos are the Gods of a hundred, if not a
thousand disparate tribes who varied in language and
cultural traditions, who have long held deep-seated hatred
for each other, and who have only recently banded together
for their own survival. They are Gods bound to their
Overworld more so than most Pantheons, and require
special sacred sites to broadcast their power across the
World, but are also capable of more intimate relationships
with their mortals. Where Mars was the patron of millions,
a single Devos was likely the patron of only a few thousand
and could care more for the individual. Their extremely
close relationship with their mortals may be the source of
the destruction of their memories, as extremely powerful
Fatebindings bound these Gods to their worshipers and sites
of worship that have long since been laid waste to.
Looking For Lug
While the Gaulish Lug and the Irish Lugh are
entirely different entities, one might wonder why
Lug is not given a write-up in this document. Lug,
or Lugus, was evidently an incredibly important
deity worshipped across all of the Celtic West and
sporadically elsewhere, but while we have
inscriptions of his name and human names based on
elements of the theonym Lug, we ultimately have no
idea what Lug was truly the God of. In terms of the
return of the Nemetondevos, we suggest either that
Lug has never returned and exactly what happened
to the once popular deity is unknown, or that
perhaps a Player Character is Lug returned and is in
the process of discovering exactly who or what he
was once upon a time.
BELINOS
Aka: Bel, Belenos, Belenus, Belinu, Bellinus, Belus.
Belinos is a smaller trans-tribal God, his worship
centered in northern Italy at Aquelia, stretching into Gaul
and into the kingdom of Noricum. He thinks he may have
been in Britain once upon a time, but he can no longer
remember clearly. He does remember a woman, someone
depicted alongside him, but he struggles to remember much
of anything about her. He has been worshiped by many
people over the years, transalpine Gauls, cisalpine Gauls,
Veneti, and was once an ally of Rome and the Dei. A God
of glorious light, might, and healing, Belinos had frequent
contact with the Dei at Aquelia. The relationship between
the Shining God and the Dei was tense at times, but his
people were never under direct, personal threat. At times, the
Romans even intervened to protect Noricum from Germanic
invaders.
While the Gods of the Nemetons were slaughtered by
the Dei, Belinos sat by the sidelines, uninterested in the
direct conflict as his people were not involved and he had
known of the Dei for centuries. Almost two centuries after
the fall of Gaul, a Roman civil war threatened the destruction
of his Aquelia after all. Belinos cannot remember exactly
what drove him to such a desperate maneuver, but the
Shining God manifested nearly at his full might over the city
in its defense. Afterwards ... Belinos cannot remember. He
perished, perhaps as result of his manifestation, and his
Mantle was taken up by Apollo, long after most of his
fellows had perished.
Returning to the World, Belinos is in a precarious
position torn between his nominal Pantheon, who remember
his refusal to encourage his mortals to join Vercingetorix's
rebellion, and the Dei, whom Belinos has begun to mistrust.
He knows that he did perish, and that young Apollo took his
Mantle as the Dei did with others they murdered. He does
his best to lay low in the World, finding himself drawn to
Aquelia at all times, working as a physician, a local
community leader, or other professions that allow the
Shining God to aid his mortals, all the while searching for
the lover he knows that he has lost.
Callings:
Guardian: During the siege of Noricum a colossal
figure manifested above the city to defend it from the
Germanci attackers. As Belenus was the patron of the city,
it appears that in a desperate act, Belenus manifested in The
World directly to defend his cult center.
Lover: Belenus is frequently depicted alongside
another figure who appears to be a sex-swapped duplicate of
himself who is suspected to be Belenus’ partner. However,
anything more has been lost to history, with Belenus
unaware exactly who this important woman was to him.
Purviews:
Epic Strength: Physical strength is attested to Belenus
through his epithets where he is given various titles related
to his might.
 Health: Belenus is prayer to for healing based on the
surviving inscriptions related to him at his cult centers, as
well as a potential connection to various healing herbs,
though this is more contentious.
Sun: Belenus appears to be a God of Light, if not strictly
speaking a God of the Sun. He is given divine names related
to the emanation of light, such as ‘Shining.’
CERNUNNOS
Being worshipped on the continent and into Britain,
Cernunnos is both one of the few trans-tribal Gods of the
Nemetondevos and also one of the most misunderstood
among them. The figure of the Horned God has been
championed since his demise, used as an emblem of
untamed wilderness, sports hunting, or extreme virile
masculinity. In reality, Cernunnos is a God of ‘Stuff,’ of
having ‘Stuff,’ and by extension of being a high-status
member of society. His head was stamped on hundreds of
coins, he is shown sitting with torcs in his hands or hanging
off of his antlers, surrounded by grains, animals, and other
signs of his overwhelming prosperity and personal wealth.
Cernunnos remembers very little about his death, save
that he has memories of some vague conflict with Sylvanus
and Mercury. With the twisting binds of Fate, Mercury
adopted elements of Cernunnos’ Mantles and Sylvanus
others, resulting in a divided figure who was most often
recognized for his antlers, due to the physical similarity with
Sylvanus, even if Mercury had an equal hand in his affairs.
Now returned to the World, Cernunnos is surrounded by
consumer societies where ‘Stuff’ and status go hand in hand,
something which the elder God can easily understand.
Money and power are what Cernunnos embodies at a core,
fundamental level.
Returning to the World, reincarnations of Cernunnos
will find themselves surrounded by contradictory claims to
their identity, and may abandon their original meaning to
become one of these modern concepts of their identity,
becoming the huntsmasters that so many mortals believe
them to be. Other reincarnations might seek to clarify their
identity in the modern world, becoming a powerful CEO,
banker, or self-made billionaire wearing a suit made of
woven gold, adoring ostentatious displays of wealth.
While the rest of the Nemetondevos struggle to
remember their identities, Cernunnos is troubled by
something else. Some reincarnations of the Horned God
have seen the Palaeolithic cave art of the Sorcerer in the
Cave of the Trois-Frères and have had doubts begin eating
at their mind. They ponder on the meaning of this - is it
simple coincidence, or is there a connection between this
primeval figure and themselves?
Callings:
Creator: In the few images that remain of Cernunnos,
he is often presented with women carrying overflowing
cornucopiae.
Leader: As a deity of wealth and abundance,
Cernunnos’ function intersects with the traditions of
authority and rulership of Gaul, which were fundamentally
materialistic and involved giving away luxury goods to
secure the loyalty of subordinates.
Purviews:
Beasts (Stag, Ram): Cernunnos is one of the only
members of the Nemetondevos displaying animal features,
either sporting antlers or ram’s horns which are hung with
torcs.
Fertility: Depicted in association with an abundance of
grain overflowing from cornucopiae carried by servants or
wives of his.
Prosperity: A deity of wealth and overflowing material
possessions, Cernunnos often carries and wears torcs and
often has his antlers or horns hung with an abundance of
them. Furthermore, his image is found minted on many
different coins over a wide area.
Where The Wild Things Aren’t
In modern times, people have often associated
Cernunnos with the earth, masculinity, hunting,
animals, and the wilderness. While, potentially, a
modern Cerunnos who has been active in other
modern era religious revivals may be connected to
these things, Cernunnos as understood by the Gauls
seems to not have been. For instance, the
assumption that Cernunnos has an association with
the untamed wilderness and hunting is based on a
single depiction on the Thracian (not Celtic)
Gundestrup Cauldron, where he sits with a
collection of different animals. Depictions of
Cernunnos in the wider ‘Celtic’ world offer a
drastically different image, with associations with
coinage, material wealth, and grain. While it may
feel like a loss to cut the association with the
untamed wilderness and hunt out of Cernunnos’s
image, it also means gaining a High Roller deity
who gives golden gifts and flaunts his amazing
wealth.
EPONA
Epona started out as one of the few trans-tribal
members of the Nemetondevos, active in Gaul and with
sporadic presence in Britain - until the Roman Conquest,
when her cult was carried far and wide as Patron Goddess of
the Gallo-Roman cavalry. A Goddess of horses, a patron of
warriors, but not a warrior herself, Epona is found riding
sidesaddle with grains and fruits in her arms. Epona betrayed
the Nemetondevos and her very people at her cult center in
the Alesia province. During the rebellion of Vercingetorix,
a single moment decided the fate of the Gauls, as
Vercingetorix’ horsemen broke through the Roman lines and
raced through Gaul to rally the tribes to the defense of
Alesia. Epona, Goddess of horses, who stood with the last
few Gaulish Gods in defense of their people and way of life,
watched the horsemen go, and reached out.
They did not make it in time. The reinforcements fell
upon a secondary wall Caesar had built around his first, and
they were crushed. The rebellion died, the Dei fell upon the
last of the Gaulish Gods, and slew them all. All save for
Epona, who was welcomed into the Roman Pantheon with
open arms, given status, position, and spreading her power
all across the Roman world.
Now, Epona has lived happily for two thousand years
in the court of Iuppiter. She never died, and has become a
fully fledged member of the Dei, abandoning the Nemetons,
and replacing her divine essence with that of the Dei through
Fatebinding and formalized adoption under the watchful eye
of Iuppiter Optimus Maximus. She rarely visits the world
any more, but when she does, she visits the Royal Ascot and
other moments of extreme glory and horsemanship. She
watched proudly as the British fell to utter obsession with
the breeding of horses for every possible use, and had to
watch in horror as the machine gun finally brought an end to
the cavalry charge. But now, as the companions she left to
die at Alesia seem to be returning, Epona has for the first
time a greater worry than her precious mounts: She fears that
the Nemetondevos will come to her for bloody revenge.
Callings:
Creator: Though it would be a stretch to describe
Epona as a Mother Goddess, at least in human terms, she is
certainly depicted with great frequency with young foals and
occasionally as a mare with a foal.
Guardian: Patron of the Romano-Gaulish cavalry
units, with prayer inscriptions found in the Field of Mars in
Rome asking for protection.
Liminal: The Patron Goddess of colonial auxiliaries
raised by the Romans, as well as a Goddess who has found
a home in a new Pantheon and has successfully crossed from
one culture into another.
Purviews:
Beasts (Horse): Goddess of horses, becoming the
patron of the Romano-Gaulish cavalry, as well as commonly
depicted with horses in Gaulish inscriptions and occasional
zoopormorphic depictions as a mare.
Fertility: In iconographic depictions of Epona,
abundance of grains is a common artistic motif in the form
of bowls of grain and cornucopiae.
War: Patron of the Romano-Gaulish cavalry units.
Pantheon Specific Purview: Epona and her Scions
have the Pantheon Specific Purview of the Dei rather than
the Nemetondevos. If you run the game using the Theoi as
both the Greek and Roman Pantheons, use the Theoi PsP
instead.
MABON
Aka: Maponos, Maponus.
Mabon is a curiosity among the Nemetondevos, for
while the vanished Gods of the Nemetons are returning two
thousand years after the defeat of their mortals and their
deaths, Mabon reappeared only a thousand years ago when
he was born into one of the earliest stories of King Arthur
and has continued his presence in the world since then. He
is the Divine Son, his name spoken across Britain, with a
cult center at Chesterholm as well as having a presence
across the channel in France. An eternally young man,
Mabon is all laughter and grins, dodging responsibility and
living a carefree life.
How he died when he was still Maponos, Mabon isn’t
sure. He can remember meeting another young man, a
shining youth with unshorn hair who played wondrous
music. He knows ... something happened, because he
certainly did die. He can remember his anxiety and fears
when the other Gods present in France came to him and
spoke of a final stand, for as much as he was a God he was
still barely a teenager. The shining youth told him it was
nothing to worry about, that it was something for the adults,
and that he should look back to his home in Britain. Which
he did. But Mabon knows something happened there, far
away in Britain, and he died. And he remembers being born
again, born to Modron and kidnapped when he was only
three days old, whence he was described as one of the Three
Exalted Prisoners of the Isle of Britain. He was saved by the
knights of King Arthur and the king’s nephew Culhwch, and
he helped them retrieve a razor from Twrch Trwyth which
was needed so Ysbaddaden Bencawr could shave to be ready
for his daughter to marry Culhwch. He has lived carefree
since then, being a serving boy of Uther Pendragon for a
time (when asked how in the world the chronology of this
works out, he only laughs and winks), and living life to its
fullest.
Mabon has seen no need to change his ways since his
rebirth over a thousand years ago. He wanders the world still
today, increasingly annoyed that the mortals of his lands ask
so many questions about a youth of around thirteen being
unaccompanied, and here and there brings anachronistic
sparks with him as he inspires some of the more darkly
violent elements of youth culture when he remembers the
time when he was old enough to carry a spear.
Callings
Hunter: Mabon was the only one in the entire island of
Britain who was capable of hunting the dog Drudwyn.
Judge: Maponos is one of the Oath-Keeper Gods of
Britain.
Liminal: Mabon is the eternal youth, ever standing in-
between true childhood and full status as an adult.
Furthermore, Mabon also straddles cultural lines between
the world of the Nemetondevos, the Plant Don, and
Arthurian literature.
Purviews
Epic Dexterity: When faced with the colossal boar
Twrch Trwyth, which was covered in massive, toxic spines,
Mabon was able to snatch a razor from behind its ear while
riding past at a breakneck pace, while an army and other
knights, including Manawydan son of Llyr and Arthur
himself, fought the frenzied animal.
Order: Mabon serves as an Oath-Keeper deity, as
evidenced by the use of his name in surviving inscriptions.
NANTOSUELTA
Aka: Nantosvelta.
Exactly who Nantosuelta is, is a question that puzzles
many, including Nantosuelta herself. Was she a goddess of
death? Of war? Of home, of bees, of brewing, of rivers, of
the sun? Her cult was focused primarily in the Eastern
European ‘Celtic’ regions, with inseparable ties to the God
Sucellos who everyone, including Nantosuelta and Sucellos
themselves, assumes was her husband. Physical depictions
of Nantosuelta have shown her holding a pole with a small
shape atop it, a square with a triangular top. Exactly what
this is supposed to be, just like so much about Nantosuelta,
is a great mystery. Is it a roundhouse, symbolizing
Nantosuelta as a Goddess of the home? Is it a spear
representing her role as a War Goddess? Is it an apiary
showing a connection to bees and through that the brewing
of mead? Is it a small bird house showing ... something?
Ultimately, she is a mystery to everyone, even, tragically,
herself.
Unlike the rest of the returned Nemetondevos,
Nantosuelta has no memory of what she once was, nor any
memory of her death. While even the most forgetful of the
Nemetondevos can normally remember, in the very least,
what they were a deity of and have a general idea of who the
mortals were that they embraced and protected, Nantosuelta
has no such hints. The closest connection she has to her own
ancient divinity is a deep, directionless longing in her core,
feeling as though she is missing a part of herself. A series of
lucky twists of fate have left Nantosuelta catching sight of
small icons of Sucellos that have become the center of her
longing, giving her hope for a chance to learn more about
the person she once was, and to learn exactly what happened
to her to rend her Mantle so thoroughly.
Perhaps unsurprisingly, Nantosuelta can be found
traveling the world, visiting the shrines of deities of
knowledge and love, sitting in self-help seminars and group
therapy sessions for amnesiacs as she struggles to learn
herself and track down Sucellos, whoever he used to be to
her.
Callings and Purviews: Unlike other deities here, the
identification of Nantosuelta’s function as a Goddess has
been settled as being functionally impossible without further
archeological work and new discoveries. Evidence is so
severely limited that even speculation towards her function
has all but ceased scholarly, and therefore we will follow the
example of experts and not make any sweeping decisions.
Instead, we suggest that if you want to play a Scion of
Nantosuelta, pick any Calling and a Purview from the
following list and tell a story of discovery and a forgotten
life with them: Artistry (Brewing), Beasts (Bees), Beasts
(Raven), Death, Fertility, Sun, Water, War.
NEHALENNIA
Aka: Nehalannia.
Few Goddesses of the Nemetondevos are known as
well as Nehalennia, not because her worship was widespread
- in fact it was rather narrowly centered around modern-day
Holland - but because it was intense. She was worshipped
by sea-going peoples who knew that the only hope against a
storm at sea was the Divine. Nehalennia served as the patron
of sailors and desperate pacts with her were forged in the
prayers of fishers whose ships were being hurled from wave
to wave. Two major sites of her worship have survived, one
on the isle of Walcheren and another which has sunk beneath
the waves of the North Sea. Altars and shrines preserve her
image as that of a young woman wearing strange clothing,
possibly a local style, a round cap and short mantle, with a
basket of fruit in her lap and a hound at her side. To the
people that worshipped her, she represented safety and safe-
keeping from the sea and served as a patron of Romano-
Celtic and Romano-Germanic peoples who lived in the area,
a patron of merchants and fishermen, all those whose lives
were shaped by the sea.
Nehalennia remembers more than the others, for she
survived for many years, similar to Belinos, and her cult was
never co-opted by the Dei. Instead, into the 3rd Century did
her worship flourish, far after the fall of Alesia and the
deaths of the Nemetondevos. She can remember the Dei, but
she had no quarrel with them and saw little to no
companionship with the various deities of the people that
surrounded her, and when the call for a last stand at Alesia
was sent forth, she saw no point in it. There was money to
be made, trade to be strengthened, why should she throw in
her lot against that? But then, she … did die after all. And,
unlike so many others of the Nemetondevos, she does not
remember her death. Vague and hazy memories of her life
beforehand remain, but she can recall no enemies, no
destruction lurking or challenge being offered. Having
returned to the world, she looks out with concern, wondering
just how she came to such an unexpected end. Was it the
Dei? Or maybe, did a survivor of the Nemetondevos kill her
for perceived betrayals? Was it one of the deities of the
Germanic peoples who worshiped her? Or did her end come
from that repentant soldier with half a cloak?
Modernly, Nehalennia is found where she always was,
in the Low Countries, amused by modern borders, and
entranced by the sheer scale of modern oceanic trade. Scions
will find her separated from the rest of the Pantheon,
unlikely to even recognize herself as a member of it, and
instead focused purely on her people and their deals with the
sea.
Callings:
Guardian: Nehalennia is overwhelmingly prayed to for
protection, protection of goods, watching over a voyage, or
protecting those stuck in a storm at sea.
Hunter: A patron of fishermen.
 Liminal: A Goddess of both ‘Celts’ and Germanic
peoples, situated on a major trading center between different
parts of North-Western Europe, and associated with
voyages.
Purviews:
Beasts (Dogs): With almost every single iconographic
depiction of Nehalennia showing her with a dog standing in
the exact same position at her side, clearly dogs were an
important part of her cult. The reasons for this, however,
have been lost.
Journeys: As Goddess of trade and merchants, one of
the most common prayers left to Nehalennia are requests for
safe voyages.
Prosperity: Goddess of trade and merchants, protecting
goods as they travel across the sea.
Water: Goddess of the sea and a deity capable of
safeguarding those adrift and traveling through sea-storms.
NODONSA sparsely attested God of Celtic Britain, Nodons was
worshiped at a shrine on the Severn River which predated
the area’s Roman conquest by over three centuries, with his
worship surviving into the era of Roman rule. The lone
depiction that may survive of him depicts a man riding in a
seaborne chariot with rays of light emanating out from
behind his head. A God of the river Severn and the hunt,
Nodons appears to have been popular in his time, but ... it
has been long since his time. As a patron of fishermen and
the hunt, small votive offerings were left to him with
depictions of dogs, as well as curse tablets, such as one
beseeching Nodons to curse a rival family for the return of a
stolen ring. He cannot remember if he was one of the
Teutates or not, but errs on the side of not, as small figurines
emblazoned with his name have been found far afield from
the river Severn.
Nodons’ memory is badly damaged, but it seems
almost different, somehow, from those of the other
Nemetondevos. He feels torn, pulled in many directions, and
hollow at his core. He can remember the fish and the hounds,
the gentle breeze off the Severn on his face, and then ...
nothing. He cannot clearly remember the prayers or people,
but he can remember the scent of mud and reeds, fish and
fur. He can remember the laughter of the hunt, the
contemplative quiet of fishing along the Severn River. He
has learned that his divinity has been claimed by two of the
Dei, Mars and Silvanus, but unlike many of his fellow
Nemetondevos, he does not remember a death. He just
remembers a great expanse of nothing, and the horrible
hollow feeling in his chest as if he was missing something.
As he walked the world, he, like so many of the
Nemetondevos, delved into human records to search for
answers where their memories failed them. Mortals speak of
Nuadu Airgetlám and Ludd or Nudd Llaw Ereint, which
gave Nodons hope of memories to be reclaimed. However,
he has found no kinship with the silver-armed men of Ireland
and Wales. They welcomed him kindly, but something
seemed inherently wrong with them as Nodons treated with
each, something like an itch behind the eye. He has also
heard of another who shares his name, one who styles
himself Elder and seems to deal in hollow fear and gambling
with dice where Nodons patronized the manly arts that
ensured people’s very sustenance. It is said that this other
Nodons was thought up by a bard - no, writers they call them
now - and the God has little trouble believing that. No past
of his is to be found in the creations of this Lovecraft man.
Today, Nodons walks the world in only a handful of
guises. Sometimes a haggard-looking businessman far from
his London office glumly fishing and lost in thought,
sometimes a protestor arguing for the end of fox-hunting in
Britain, though his argument against it is that ‘real men
should be hunting boar,’ entirely failing to understand the
attraction to foxes. But, wherever he goes, a powerfully built
hound of a breed that no longer walks this earth pads gently
along after him, lying quietly by the shore, or obediently
walking at the heels of its master.
Callings:
Hunter: Nodons, as far as he can remember, was a
patron of fishermen and hunters.
Judge: Functions as an oath-guarantor and a punisher
of those who have done wrong.
Purviews:
Beasts (Dogs, Fish): With the abundance of depictions
of dogs and fish at his cult center, it is evident that Nodons
had a deep connection with these animals.
Health: While Nodons is associated with Mars the
Healer, the strongest basis for his association is the infliction
of disease on the Seniciani family for the theft of a ring.
Water: While it does not appear that Nodons was a God
of the sea, he certainly had influence over the river Severn
based on his function as a patron of fishermen and the
location of his cult center.
SUCELLOS
Aka: Sucellus, the Good Striker.
Easy to identify as a man holding a massive hammer,
Sucellos is one of the Nemetondevos whose worship used to
reach furthest, centred in Eastern Europe but stretching all
the way into Britain. What is curious about that very hammer
that serves as his trademark, however, is that it is
consistently depicted with a head of lumbering size, but an
exceptionally long and thin handle. Often it is as tall as
Sucellos himself, and thereby has attracted much curiosity.
As his other common physical depictions show him carrying
a container of what appears to be liquid, it seems that
Sucellos may have been something of a household deity,
perhaps a divine brewer and cooper.
Sucellos, like so many of the Nemetondevos, struggles
to remember the details of his past. He has faint memories
of worship and veneration, the heft of the great maul in his
hands, the smell of damp earth and drink. But so much more
is lost to him. He has learned that Silvanus took worship
from him, though Sucellos doubts the Roman God of the
Wilderness killed him. Heracles, Vulcan, and Bacchus all
took up aspects of his divine nature as well and stole shreds
of his Mantle, but Sucellos just shakes his head when the
other Nemetondevos suggest blades in the dark brought
about his end. Admittedly, this is because Sucellos doesn’t
think that the Dei could have killed him, and his
overwhelming boastful confidence prevents him from even
dreaming that he could have been defeated. But sometimes
in the quiet, when he has had too much to drink, the solemn
feeling of loss grips his heart and he wonders what
happened. However, the one thing Sucellos remembers as
clearly as day is that he loves his partner Nantosuelta with
all his tremendous heart and that he must find her.
A Scion might expect that these days, Sucellos would
be an up and coming craft brewer, or perhaps a laborer at a
brewery, a large and warm father figure to tussle the hair of
younger workers and give knowing smiles. But, this is not
where Sucellos is to be found. The God travels the world
over, searching beneath every rock and demanding
assistance from oracles from as many Pantheons as he can
encounter for his one all-consuming goal: to find his beloved
Nantosuelta.
Callings:
Creator: Sucellos is a brewer, potentially a smith, and
an ancestor to many Gaulish people who enshrined this fact
in inscriptions. Some aspect of his being is deeply tied to
acts of creation.
Lover: Sucellos has consistent cult depictions with
Nantosuelta, who appears to be his wife.
Purviews:
Artistry (Brewing): Sucellos’s great hammer and
containers bearing some sort of liquid, as well as his
association with Baccus, have given the solid suggestion that
he is a god of brewing. He would not be associated with
wine, however, beer and mead being more common.
Epic Strength: The base meaning of Sucellos’s name
suggests he has great strength, which his colossal maul only
underlines.
Forge: Sucellos is, in all likelihood, a cooper both for
his associations with brewing, his tremendous hammer, and
the fact that the Gauls were excellent coopers compared to
the rest of contemporary Europe.
TARANIS Taranis is a nobody, an ultimately unimportant
Thunder God attested only by a handful of minor
inscriptions here and there across Gaul and Britain. Why
Lucan claimed that he was one of the three supreme Gods of
Gaul is a mystery, for Taranis could only dream of such
heights. While he is trans-tribal Taranis held little sway and
little importance until his association with Iuppiter Optimus
Maximus, whereupon Taranis’s image atop a horse striking
down Typhon became popular in eastern Romano-Gaul and
Roman Germania. As one of the most minor of the
Nemetondevos, Taranis listened to oaths offered to him by
some, and in theory carried thunder itself with him. By and
large, Taranis remembers little, but as the rest of the
Nemetondevos expect, it is likely because there is not much
to remember.
Taranis does remember two things. The first, a
bloodstained field where he was found by Mars, and though
the Thunderer fought bravely, he was struck low by the
Patron God of Rome and had his Mantle offered up to
Iuppiter Optimus Maximus, who used it to great aplomb to
become far more popular than its original owner. The second
is that there was ... a wheel. He can remember a wheel, held
in his hand or resting at his side. Not a wagon, not a chariot,
just a single wheel. He believes it was important, but ... he
simply cannot remember why.
In the World, Taranis wanders aimlessly. If he had a
tribe that he was bound to, it has faded even from the weave
of Fate, and the Thunder God is left to his own devices. A
ponderous, calm man who spends considerable time in
contemplation, Scions may encounter him sitting on park
benches feeding pigeons dressed as if he was simply on
lunch break from a large financial firm, a pilot with
stormcloud-thick hair gently navigating the jumbo jet
through a storm, or a focused warrior striking blows that
shatter all of the windows in downtown NYC. He is
unbound, and surrounded by uncertainty. Part of him wishes
to seek out the wheel and attempt to learn more, while part
of him has decided to make his life his own again and seek
his fortune in this reincarnation.

The Wheel (Not) in the Sky

There is considerable debate about the artistic motif of the wheel in continental and British ‘Celtic’ artwork.
Unfortunately, despite much ink and scholarly words, no consensus has been reached. Sometimes an unknown Storm
God, who is assumed to be Taranis, is found with a wheel, whereas other times, especially in Britain, the God with the
wheel is entirely unassociated with Storms and is currently impossible to identify. Further argument exists over what
the wheel even is. Perhaps it is representative of transportation, as the Gauls had cart designs with pivoted axles that
outshone any cart technology Rome possessed at the time, or perhaps it represents the sun because ... it is a circle.
Maybe it represents seasons, or some other sort of cosmological change, but the truth is simply unknown. If you wish to
decide what the wheel represents in your game and decide that Taranis is the Wheel God, perhaps consider giving
Taranis a Purview associated with the meaning you have given the wheel. Journeys if you believe it ought to represent
transport, Sun if you believe it is emblematic of the sun, or perhaps Fertility if you believe it represents seasonal shift.
Calling:
Warrior: The ‘Iuppiter-Giant’ columns appear to be
drawing on ideas of Taranis. Possibly. And thus the image
of the mounted warrior crushing his enemy beneath his
steed’s hooves remains. Possibly connected to the Head-
Cult.
Purviews:
Sky: What is certain is that Taranis’s name comes from
a linguistic root for ‘Thunder’ and he becomes heavily
associated with Iuppiter. Therefore, it appears that Taranis is
a Thunder God.
War: While Lucan describes Taranis as a War Deity,
associated with Mars, based on the depiction of the
horsemen pillars and the deeply rooted association of
mounted combat with young aristocratic warriors, Taranis
may have had a connection with them.
THE TEUTATES
Teutates is not a God; Lucan, the Roman poet, got it
wrong. In truth, Teutates is a classification. He is not a God
of the Tribes and a beacon of civilization across all
continental and British Celtic peoples, they are a God of a
Tribe, the patron of a specific tribal group. Almost all of the
Nemetondevos are Teutates for different tribal groups, some
patronizing a single tribe, others, entire tribal
confederations. The Mantles of male Teutates were
predominantly claimed by Mars, who was becoming a tribal
patron of his own during this historical moment,
transitioning into his role as a tutelary God of Rome. The
Mantles of female Teutates were divided between the
Goddesses of the Dei, as well as Isis and Tanit, due to the
Romans being uncomfortable associating a god with a
goddess.
Presented here are example Teutates. There is an
unfathomable number of these Deities, and it is simply not
feasible for this writeup to cover all of them. As they are by
and large all similar on some level, you can recreate any of
the Teutates using a simple template.
The Teutates
To create any of the Teutates you wish to use in one
of your games as an NPC or a Divine Parent, you can
use this template to create your own. Each Teutates
will likely have the Guardian and Leader Callings to
represent their position as patrons of individual
tribes, as well as the Order and Prosperity Purviews.
Each individual Teutates will then have a third
Calling, and at least one additional Purview to
represent their individual function.
ANDRASTE
The Teutates of the Iceni of Britain, Andraste is one of
the better known members of the Nemetondevos thanks to
her invocation by Boudicca. While the Iceni had bowed to
Rome after initial defeat, Andraste had accepted the new
order and planned to lead her people under Roman rule.
However, after an inheritance dispute between Boudicca and
Rome after the death of her pro-Roman husband, an
unknown local Roman authority had Boudicca publicly
stripped, flogged, and her two daughters raped. Exactly why
this was done is unclear. Most likely, a local Roman
authority was abusing their power, as abuse of the ruler of a
client kingdom such as this is otherwise unheard of and flies
in the face of general Roman strategy in Britain. Even the
Dei who remember the incident know that it was an entirely
senseless evil, that it threatened the Empire’s hold on the
island and permanently damaged their aims to conquer
modern day Scotland. This fundamentally evil act caused a
chain reaction as Boudicca roused neighboring tribes and
began to cut a swath through Roman Britain, razing cities
and forcing the Romans to frantically redeploy legions from
Wales and Scotland. In the opening days, Andraste was
called upon for fortune in the war to come. Andraste,
however, cannot remember if she answered ...
What Andraste does remember is the winged woman.
A duel of Victory and Invincibility under the watchful eye
of the Minerva of the Thousand Works standing at the
sidelines, correcting her student’s form as the two
Goddesses clashed physically and metaphorically as an
unstoppable force clashed with an immovable object. She
remembers the crunch of her nose breaking with a loud ring
as the shield smashed her face, and the cold pain of the spear
in her gut before her memory faded.
Now the Goddess walks the World once more, and
when she looks upon the statues of her last champion in
Britain, she smiles. She listens to the thousand stories of the
glorious deaths and last stand of the rebellion. But at the
same time she listens to the tales the rest of the world tells
of her mortals and the other tribes of Britain, of the horrors
produced by their hands, and sees only Rome in their hearts.
She walks the world as a prize fighter, a manager for sports
teams, and a bodyguard to protect her charges. She stalks
Britain, searching for so-called Britannia, and Victoria,
ready to test her Invincibility once more.
Callings:
Guardian: Teutates of the Iceni.
Leader: Teutates of the Iceni.
Warrior: As her name means ‘Invincible,’ it seems that
Andraste herself was believed to engage in combat herself.
Purviews:
Epic Stamina: Andraste means ‘Invincible.’
Fortune: Invoked specifically for good fortune, and
offers omens.
Order: Teutates of the Iceni.
Prosperity: Teutates of the Iceni.
War: Invoked for victory in battle against the Romans.
ARDUINNA
The tutelary Goddess of a forgotten tribe that lived in
and around the modern day Ardennes Forest. She sat atop a
great boar as she rode through the woods, watching over her
mortals as they venerated her at her scant few Nemetons. A
Goddess of the hunt and guide for her people through the
dangerous woods, Arduinna believes she was close to her
mortals as they roamed, teaching them how to safely hunt
the dangerous boars. Over time, hunting faded to agriculture,
and hunting boar became an upper-class sport. Arduinna
suspects that she grew with this, and continued to ensure that
the leaders of her mortals did not meet untimely ends to
avoid throwing the tribe into disarray and confusion.
The Boar Goddess remembers little specific detail, but
can remember the night of her death. On the night of a full
moon, a hunter entered her Sanctum. Arduinna stalked the
forest on the back of her great boar as the two hunters circled
each other and attempted to ambush each other. It was
Diana’s pack of hounds that tipped the scales, which drove
the great boar into a frenzy, so that a silver arrow found itself
plunging into the heart of Arduinna when she was thrown to
the ground. Dianna stole her Mantle, the youthful Goddess
pleased to have tested her worth against another Huntress.
Reincarnations of Arduinna wander The World, but
find themselves drawn to the wilderness to help guide
mortals through the perils there. Scions might encounter her
as a firearms instructor, a wilderness guide, or the leader of
a scout troop teaching young mortals how to survive in the
wilderness and become good members of their society. Like
all of the Nemetondevos, she mourns for the loss of her
people whose tribal name has even faded from knowledge,
but most of all she mourns for her great boar that she has
lost. While so much of her memory is gone, she remembers
the young girl who killed her, and plans to return the favor
when she has recovered her lost divinity.
Callings:
Guardian: Teutates of the nameless tribe of the
Ardennes forest.
Hunter: Riding on boar-back and syncretized with
Diana, it appears that Arduinna held some function for
hunting. Anyone foolish enough to hunt boars needs a deity
to pray to.
Leader: Teutates of the nameless tribe of the Ardennes
Forest.
Purviews:
Beasts (Boar): Rides on the back of a colossal boar,
appears to have some sort of cultural connection to boars and
hunting them.
Order: Teutates of the nameless tribe of the Ardennes
Forest.
Prosperity: Teutates of the nameless tribe of the
Ardennes Forest.
Wild: Appears to be associated with the Ardennes
Forest itself, potentially connecting her boar and forest
associations.
ATAECINA
The Teutates of several Celtiberian tribes in southern
Hispania, Ataecina was widely worshiped, with what seems
to be a cult center in the ancient town of Turobriga. But she,
like so many of the other shattered Gods and Goddesses of
the Celts, did not last forever. Like so many others, it is
forgotten if her name even was Ataecina, or if this was little
more than another title given to the Dea Sancta. What can
be recovered is that she was a caretaker. She cared for
women, cared for the dead as they passed on to the Other
Places, and worked in the darkness of night and the depths
of the earth. She With Skin Like A Goat was a Goddess who
cared deeply for a people now nothing but dust in the wind.
Her last moments are ... a challenge to recall. She had
known Deities of distant lands before, had been likened to
Tanit of distant Carthage, but somewhere within the depths
of the earth ... something happened. Ataecina knew darkness
well, and it was in the smothering darkness of the world
below that there was an encounter. Another Goddess, bride
to a great king who ruled a realm of shadows and shades,
found her. The smell of damp, fertile earth and blood in her
mouth. If it was the Girl who brought the knife, or if the Girl
came to her to soothe a dying kindred spirit, Ataecina cannot
remember. Maybe she gave Proserpina domain over her
people willingly, one final act of compassion for them, or
maybe the Queen of the Dead slew her there in the darkness
of the world. This has left Ataecina cautious, and unsure of
where she belongs, unsure who her friends are. She knows
that ... well, she did not stand at Alesia. When the Deities of
Gaul wailed, she chose to ignore it. Maybe one of the other
Nemetondevos left the dagger in her guts in furious
vengeance for being abandoned? Or maybe it was the Dei?
The Ilhim? It is a question lost to death.
Now, she walks the lands she once cared for and is ...
unsure of things. Things have changed so much since she
last was herself. As she grows in power once again, as she
wears the faces of doctors, nurses, teachers, and sometimes
simply the kind face someone needs when they are standing
at the edge of a bridge and listening to the whispers of the
void, she learns. She has learned terrible things, that her
land, the heirs of her people let Rome into their heart.
Conquest and power are simply part of how life works, she
understands these things, capturing cattle or goats, killing
rival warriors, taking slaves, but ... something happened. The
children of her people brought wrath and ruin, fire and death
for want of gold across a world larger than she ever knew
existed. At least, as far as she remembers.
Callings:
Guardian: Teutates of several tribes in southern Spain,
and particularly women.
Healer: A caretaker and compassionate figure who
cared for her people.
 Liminal: Through inscriptions and artistic depictions at
places of worship, it appears she was some form of
Psychopomp.
Purviews:
Beasts (Goat): Was given an epithet, or potentially a
name describing her goat-like skin which is particularly
popular and widespread. The hoof prints of goats are
stamped on inscriptions relating to her by her worshipers.
Goat figures are also left as votive offerings to her.
Darkness: Carries both a linguistic connection from
part of her name to a Proto-Celtic word for ‘Darkness,’ as
well as having an apparent function as a figure of the night
or the depths of the earth.
Order: Teutates of peoples of southern Spain.
Prosperity: Teutates of peoples of southern Spain.
BRIGANTIA
As the Teutates of the largest and most powerful tribal
coalition in northern Britain, the Brigantes, Brigantia is in a
perilous position within her own Pantheon. Her people, like
many others, were friends to Rome and were happy to forge
an alliance with the Empire while they conquered other
peoples across Britain, Alba, and Wales. The Brigantes were
a force to be reckoned with in Britain at this time, so much
so that when the tribe fell into civil war over the betrayal of
Rome by their king Venutius and the queen Cartimandua
opposed him and remained loyal, Roman armies had to be
rapidly redeployed from their position in Wales. The
question is, of course, which of the couple had Brigantia’s
backing? She can’t remember any more.
What is even stranger is that she does not strictly
remember dying, either. She is unsure if she ... even did? She
has all the symptoms, her memory is shredded and she can
only remember hints and snippets of a time long past, but
she cannot remember her death like so many others of the
Nemetondevos. It was Minerva and Victoria of Rome and
Tanit of Carthage who took her Mantle after she ... whatever
happened, but she doesn't know if either Goddess killed her.
And through some pressure applied to these strange modern
druids who play with the bones of the dead and read words
of ink, she learned that her people survived. They were not
all in Britain, some had traveled West, to the edge of the
world, and found a home in Ireland. And now she stares at
the three sisters named Brigid with confusion. They insist
they have no idea who she is, and that they have no memory
of people from Britain, at least, not at that point. The three
sisters speak confusing things about Spain and a man
married to a princess of Egypt whose children slaughtered
Gods. All she knows is something went very wrong
somewhere, and something happened to her, and now there
are other women wearing her face and carrying a fragment
of her name.
Nowadays, she walks her lands in many guises, though
all of them are of power and authority. Mayors, Members of
Parliament, lawyers, and landed nobility are who she is, for
she knows that she was great and powerful once. She was
the most-high and held great power. But she looks with
suspicion at the other Nemetondevos who remember her
people sided with Rome. She watches the Dei and the Ilhim
and wonders what happened to her. And she looks West, and
is only filled with confusion and a spark of terror for
whatever strange thing befell that land.
Callings:
Guardian: Teutates of the Brigantes, prayed to for
protection of the Emperor and his family in Roman-Britain.
Judge: Functions as an oath-guarantor and the majority
of her Roman-Britain era inscriptions are based on this.
Leader: Teutates of the Brigantes and prayed to for
success in running for political office.
Purviews:
Order: Teutates of the Brigantes, used as an oath-
guarantor.
Prosperity: Teutates of the Brigantes.
War: Given epithets related to victory in Roman
Britain, adopts Minerva’s war-iconography in later
depictions, and connected to Tanit.
BUSSURIGIOS
A widespread tutelary God with a cult presence both
in modern day Romania and Turkey, Bussurigios was
brought into Anatolia as his people migrated there after the
sack, or attempted sack, of Delphi. He rode on a great steed,
stark naked, with a name that draws a smirk even from the
most jaded of Scions. A boisterous and proud man who
guided his people to excellence and power, Bussurigios
remembers very little about his original life. He found
himself in good company with the Yazata, who saw a foreign
God shepherding his people to find a land where they could
be safe with honest intentions, making him one of the few
members of the Nemetondevos who have had experience
with the Yazata and other Pantheons present in Anatolia.
If it were not for his close relationship with the Yazata,
Bussurigios may never have truly known himself and
languished as a Pre-Visitation Scion after his reincarnation.
The Yazata saw Bussurigios in the World again, and
intentionally intervened to show the God who he once was
as far as they knew. They told him of the duel he was
challenged to, where Mars struck him down and stole his
Mantle to offer up to his father Iuppiter, and gave him what
aid they could to know who he had once been.
Returning to The World as himself after the
intervention of the Yazata, Bussurigios finds himself almost
entirely forgotten. However, guided by his old allies,
Bussurigios himself has not forgotten the world. He has seen
the statues of his people commiting suicide in the face of
defeat in Galatia, and traveled to Romania where he was
struck down by sorrow hearing about the suffering that
gripped the region. Bussurigios now finds himself working
to help his people in any way that he can, being found in The
World as a local politician in Romania, a beautiful male
model who gives almost all of his money away to Romanian
charities, and an artist recreating the image of the Dying
Gaul to immortalize it for all of eternity. He may have been
forgotten, but he refuses to forget his people.
Callings:
Guardian: Teutates of forgotten tribes in Classical
Romania and Anatolia.
Leader: Teutates of forgotten tribes in Classical
Romania and Anatolia.
Lover: His name means ‘Divine Kisser’ and is depicted
riding on horseback, very noticeably naked.
Purviews:
Beauty: As a naked man on horseback whose very
name proclaims what a good kisser he is, it appears he is
associated with the physical aspect of romance.
Order: Teutates of forgotten tribes in Classical
Romania and Anatolia.
Prosperity: Teutates of forgotten tribes in Classical
Romania and Anatolia.
ESUS Though Lucan claimed Esus was one of the primary
Gods of all of Gaul, the poet would have struggled to be
further from the truth. Esus is a minor figure with a handful
of inscriptions across Gaul where he served as the Teutates
of the Esuvii. A God with some sort of connection to the
clearing of the forest, presumably for the creation of
farmland, Esus is a stark contrast to the claim that his people
lived in harmony with nature. Under the axe and adze,
ancient forest was cleared and put under plow and pasture.
Some of the Gaulish nobility used the name of Esus to refer
to themselves, Esugenus, suggesting that Esus may have had
a connection to high status, whereas others named
themselves after the God’s strength.
Like all of the Nemetondevos, Esus struggles to
remember. He can remember trees falling beneath his axe
time and time again, creating land to plow and sow, but little
beyond that. He does remember the day he could hear his
people through his Nemeton, begging for aid as Rome had
come to their door. Esus went to intervene, but found the
way sealed and his axe gone. The tree-hewing iron cut deep
into his back as the man with the wide-brimmed hat stood
over his body. Mercury the God of Thieves and Travel had
come and taken his Mantle and axe.
Reincarnated, Esus is in awe of modern France. The
clearing of the marshes around Lutetia, the mass-
clearcutting of the forests for the creation of arable land, the
construction of canals, bringing order even to entire rivers.
He sees untamed wilderness forced to the peripheries and
nature brought to kneel before the axe, filling his heart with
pride. Scions will often find him as a barrel-chested
lumberjack, a gardener with weathered hands, or an engineer
working to improve canals and forestry. He finds deep
catharsis in his work, in the swing of the axe and the chop of
wood. He is uncertain who he once was, what he was like,
but he has found his place in the world. In a tale of Humanity
against Nature, Esus will happily put his axe on the scales.
Callings:
Creator: Esus is the clearer of the land, removing the
wild forests of pre-Classical France to allow pastoral and
agricultural land to be developed, and thereby the creation
of long term human settlements.
Guardian: Teutates of the Esuvii.
Leader: Teutates of the Esuvii, and additionally his
name shares a linguistic root with Esugenus, a term used for
Gaulish nobility, meaning ‘begotten by Esus.’ Furthermore,
his name has a root in the term for ‘master.’
Purviews:
Epic Strength: As depicted on the Pillar of the
Boatmen, Esus clears forests by hand with only a simple axe
to aid him.
Fertility: Esus is the God who tames the natural world,
bending the wilderness to the service of humanity through
deforestation.
Order: The God who banishes the wilderness, creating
room for human settlement in the untamed forests of
northern Gaul, and has a linguistic basis in nobility or
authority over others.
Prosperity: Teutates of the Esuvii.
OLLOUDIUS
The Teutates of the Narbonenses near modern day
Antibes, with a smattering of cult presence in Britain, is a
tall, thin man with a small head. His name has been lost to
time, only having a Latin epithet to remember his former
self, something which eats away at the God who knows he
must have been important, once upon a time, but lacks even
a name that is not from his murderers. What he knows is that
he healed his people, and watched them from the trees in his
slightly distorted form as he guided his tribes through the
world.
Olloudius can remember being defeated by Mars
several times in duels, each time barely escaping his
attacker, losing a Mantle in the process until he was finally
killed in Britain. He is not much of a warrior, patronizing
peaceful activities and healing the wounded, but was time
and time again offered challenges that he could not refuse
for the sake of the honor of his tribes. Mars easily defeated
the peaceful tree god in each of their duels, outclassing
Olloudius both in raw divine power, as well as in simple skill
as a warrior. Despite this, Mars found the peaceful Tree
God’s continued defiance and willingness to enter duels he
knew he would lose commendable, though it did not stay his
blade.
Returning to the World, Olloudius searches for his lost
name, using pseudonyms when he can to simply avoid
having to use a name assigned to him by the conquering
colonisers that subjugated his people. While he searches, he
takes positions as clinic nurses or doctors, arborists, and
migrant fruit pickers, trying to help the mortals he feels he
ultimately failed. His defiant streak has not ended, however,
and while he is within the boundaries of modern day
Antibes, the God has thrown himself headlong at dangers to
the city even if he is unsuited to deal with certain problems.
Olloudius is defiant to the last, and is willing to die at the
hands of Mars as many times as necessary.
Callings:
Guardian: Teutates of the Narbonenses and forgotten
British tribes.
Healer: Olloudius’ shrine with the Narbonenses was
dedicated to healing.
Leader: Teutates of the Narbonenses and forgotten
British tribes.
Purviews:
Fertility: A deity of trees. While this may otherwise
give him Wild, he is associated with structured places of
worship separated from the wilderness.
Health: His shrine with the Narbonenses served as a
hub for healing, and this association was so potent, it was
then associated with Mars when Mars succeeded Olloudius’
worship at this place.
Order: Teutates of the Narbonenses and forgotten
British tribes.
Prosperity: Teutates of the Narbonenses and forgotten
British tribes.
SULIS Teutates to a forgotten people whose cult center has no
surviving native name, Sulis is the Goddess of modern day
Bath, called Aquae Sulis by the Romans. Exactly when her
people were brought under Roman yoke is uncertain, but
during both Roman invasions of Britain, her people stood
directly in the line of march, as Iron Age Bath was a locus
of trade and movement. While little is known about her
directly, the location of her nemeton is undoubtedly the
natural hot spring that a Roman temple was built on top of
and still stands in the modern day. Returning to the world,
Sulis has the benefit of having a small trove of recorded
prayers left to her by her worshipers after the arrival of
Rome, as they took lead tablets to inscribe their prayers on
and tossed them into the depths of her waters. With these
tablets, she has been able to discover herself, and piece
together memories.
She can remember moving through the world carrying
horrific illnesses of the body and mind, rotting the eyes in
the sockets of those who wronged others, and she remembers
Minerva. A meeting when Rome first came to her people.
She remembers an ultimatum offered by the Goddess:
surrender her people, surrender her shrine, and she would be
spared. She remembers the long nights beneath the earth as
she read her people’s prayers, weighing the options
presented to her by Minerva for the good of her people. She
can no longer remember if she chose to fight, or kneel to
Minerva, but she does know that something must have killed
her as she is only just returning to the waking world in mortal
flesh.
She walks the streets of Bath and looks on at the temple
defacing her ancient nemeton with sadness. The healing
waters are no longer accessible to her people, and wealthy
chieftains no longer share their wealth among their people,
but horde it for their own selfish ends. She knows that if she
made a deal with Minerva she would have insisted on the
Goddess to care for her people, and as she walks the streets
of Bath, she sees failure of one breed or another. Either
failure for her to stand up for her people until her last breath,
or failure of Minerva to uphold a deal that may have been
forged. With these thoughts swirling in her head, she walks
the paved streets of her city and cares for the people. She is
a judge with a gentle heart, a police officer bending the rules
for the needy, and a physician caring for the most vulnerable
in society. She walks past the temple defacing her shrine on
the way to work and fosters incendiary solutions in her heart,
for even if she is a gentle healer, she is also a violent avenger
of the wronged, and for the first time, she is in the position
to avenge herself.
Callings:
Guardian: Teutates of the people of pre-Roman Bath.
Healer: The shrine of Sulis was a medical center for
Celtic Britain.
Judge: A large number of the prayers left to Sulis
involve her avenging the wronged and maiming criminals.
Purviews:
Health: Prayed to for healing, but also to inflict diseases
and sickness on those who wronged her petitioners,
primarily eye-diseases.
Order: Teutates of the people of pre-Roman Bath.
Prosperity: Teutates of the people of pre-Roman Bath.
Water: The major shrine of Sulis was a large spring
which was later converted into a Roman bath.
TITANS AND
PRIMORDIALS
Once upon a time, there may have been an entire host of
Titans and Primordials, enough to oppose or predate the
entire host of small Pantheons that make up the
Nemetondevos. Now, two thousand years after their fall,
there are a scarce handful of beings remaining who have
uncertain functions and mysterious origins.
TARVOS
TRIGARANUS
Purview: Beasts (Bull)
Virtues: Unknown.
The mysterious Bull with Three Cranes is a source of
great anxiety for many Scions of the Nemetondevos for the
sheer fact that it is such a large unknown. It is depicted on
the Pillar of the Boatmen as a great bull with a tree growing
from its back, three cranes sitting in the branches. Clever
Scions of the Nemetondevos have identified this beast as a
Titan of one ilk or another. Knowing that their Pantheon is
anthropomorphic in almost every instance, the presence of
this great bull among Gods has stirred fears of some great
beast lurking somewhere. Consulting with the
Nemetondevos themselves, these Scions have uncovered
little information about the creature, with only a small
handful that were present in central Gaul feeling a nagging
familiarity with the image of Tarvos Trigaranus. Esus feels
some sort of connection to the great bull, his palms itching
to carry his axe, but he cannot remember why.
Scions of the Nemetondevos who have connections
with fellow Scions of the Dei have had their friends reach
out to their own parents and ask if there was any memory of
a creature matching the description of Tarvos Trigaranus,
but the Dei cannot remember facing a creature such as it
during the conquest of Gaul. Scions of the Nemetondevos
wait, wondering what Tarvos Trigaranus will do when he
returns, what he is like, and what he truly represents. Some
suggest that perhaps the great bull may have been slain in an
act of cosmic creation, while others suggest it is part of a
grand shared narrative with the Túatha Dé Danann and the
dual bulls of the Ulster Cycle, and the most paranoid wonder
if the bull was hidden somewhere, a buried weapon intended
to be unleashed against the Dei which has been forgotten.
Creatures: If Tarvos Trigaranus has any beings under
its sway, the best bet may be the three cranes that roost in
the tree on its back. However, it isn’t certain if the cranes
and the bull are not the same ‘being’ or even share the same
mind.
Realm: It seems plausible that Tarvos Trigaranus is
somewhere within one of the ‘Belows’ or one of the ‘Other
Places,’ likely one associated with central Gaul, where his
depictions are centralized. However, there is always the
worrying possibility that the bull still exists in the World,
perhaps buried somewhere near Paris and waiting for some
unknown moment to rise from the earth.
THE FORGOTTEN
FATHER
Purview: Earth.
Virtues: Unknown.
The Forgotten Father is not actually a Titan, but rather
a wild theory proposed by some of the Scions of the
Nemetondevos. These Scions, a subsect of those who try to
uncover the lost history of the Nemetondevos, have scoured
the extant writings of the Classical World and have found
references to Caesar’s ‘Dis Pater,’ whom the Classical Era
Gauls claimed descent from. While many of the theorists
point to Sucellos, lost figures similar to him, or perhaps even
an individual Teutates as the lost progenitor, others send
paranoid messages across group chats about the ‘Forgotten
Father.’
Exactly what this being is varies, with rival sub-theories
being battled out in a myriad languages between irate Scions
the globe over. Some propose that he is a dualistic opposite
to the Matronae, while others say that he is the progenitor of
all of the ‘Celts’ (which Scions of the Túatha Dé Danann and
Plant Don are quick to shoot down), others that he is the
progenitor of all of the Gauls, and others that he is simply a
‘class’ of being, with there being numerous Forgotten
Fathers, one for each tribal group. The two people who may
have an answer, Divus Iulius and Epona, refuse to answer on
the grounds that he sees no point in helping those that harbor
ill-intent against them.
Creatures: Depending on which theory one follows,
the Forgotten Father may be able to lay claim to all of
humanity as his children.
Realm: If the Forgotten Father exists, the three chief
theories of his location are that:. A) he is within one of the
‘Belows’ or the ‘Other Places,’ B) he is in the World and
biding his time for some unknown reason, or C) he exists
within all of his children.
THE MATRONAE
Purview: Fertility
Virtues: Unknown.
The Matronae are a trio of Goddesses, or rather, trios of
Goddesses, hundreds of triads from all across the lands of
the Classical Celts, with small variations here and there in
iconographic depiction all across the region. Unlike the rest
of the Nemetondevos, they never left, their cult surviving all
throughout the Roman period, with worship attested even in
the heart of Rome alongside Epona. They are the topic of
much curiosity among the Scions of the Nemetondevos who
wonder whether the Matronae hold the answers to their
endless questions, an uninterrupted line between the fall of
the Nemetondevos and their new birth, untainted by betrayal
or bias like that of the Dei or Epona. However, some Scions
wonder how they survived, what the Matronae did to survive
the arrival of the Dei, if perhaps the mothers betrayed their
children to ensure their own survival - or worse.
No matter what the answer is, it is not one easily
forthcoming. With the return of the Nemetondevos, the
Matronae have been seen less and less, withdrawing as
quickly as the Nemetondevos are reemerging. When one of
the triads has been cornered, they have only answered
questions in Gaulish (when they have answered questions at
all), leaving Scions scrambling to reconstruct the language
to communicate with them. Some Scions theorize that they
are the mothers of the Nemetondevos themselves, while
others suggest they are simply Goddesses of motherhood
who, in the absence of their people, lost their connection to
humanity and evolved into more Titanic forms consumed by
their function. The Dei, for the few that bother to answer
questions about the Nemetondevos, have said that the
Matronae have appeared in Iuppiter’s Court before, small
triads of cowled women wandering through the grand
palace. As they only speak Gaulish, and the Dei never felt it
necessary to learn such a barbaric tongue, they have no more
answers than the Scions do.
 Exactly who the Matronae are, and exactly what they
are doing, is a mystery. And, as with all unknowns, this has
stirred fears. Exactly what could these innumerous triads be
doing? Are they all the same ‘entity’? A near infinite number
of three-in-ones-in-one? How did they survive the Dei? Why
do they refuse to answer questions? What are they doing?
Creatures: The Matronae have little need for beings in
their service, for they are numerous beyond reckoning
(though, only in the most literal sense of ‘Scions aren't sure
how many triads there are, but they think it is more than
fifty’).
Realm: The Matronae have been found everywhere, in
the World watching over births, standing by the sidelines of
Iupiter’s court in their silent triads, or in various ‘Other
Places.’
 CHAPTER THREE: COSMOLOGY
The Terrae Incognitae, Overworlds, and Underworlds
of the Nemetondevos have been by and large forgotten by
the Pantheon, with only a scant few theorizing about their
existence, and some Scions attempting to uncover these lost
worlds. What is known is that ‘down’ is the important
direction; everything about the Gods flows from beneath the
earth and into the World. Shafts dug into the earth, deep
ponds, and caves all seem to reach down towards the source
of the Legend of the Nemetondevos. Scions postulate that
Nemetons connect the World to... wherever it is that the
Legend of the Nemetondevos flows from.
What the Scions of the Nemetondevos do know about
their Underworld is that it is a distant land, not underground
or in the sky. Something happens there, and eventually they
return to this part of the world where they are born again.
Scions in Bands that incorporate members from different
Pantheons have adopted theories based on their Bandmates’
systems, such as ones working with Haida Scions suggesting
that perhaps one lives an entire lifetime in this strange distant
land until they die and the soul travels back to this world, as
if this world was the Underworld of the other.
For their Overworld, the Scions of the Nemetondevos
know it is ‘down,’ following the direction of their Legend,
the direction of their Irish cousins’ homes, and the direction
that all of the Nemetons reached. Asides from that, it is a
complete unknown, though it is likely that unlike the Irish
Otherworld, these Overworlds are probably isolated from
each other rather than forming a sprawling mirror world.
Some Scions who dabble in the theoretical suggest that these
Overworlds are like cysts of Legend formed beneath the
earth; from these cysts flows their power, and they are what
the Nemetons reach down to.
For a Storyteller, these simple rumors and unanswered
questions are ultimately incredibly helpful when they want
to find a way to incorporate the Nemetondevos into their
games. Therefore, here you can find suggestions for an
Underworld and Overworlds, theoretical ones based on in-
universe speculation by Scions of the Nemetondevos, as
well as explanations for their theories.
THE OTHER PLACES -
THE UNDERWORLDS
Both the Greeks and the Romans commented on what
to them appeared to be a great oddity: that the ‘Celtic’ Druids
held the idea of an immortal soul that transmigrates from
reincarnation to reincarnation, from life to life, body to body.
However, the precise details of this belief in reincarnation
are lost, and Scions of the Nemetondevos have struggled to
discover the details of their past. The keenest of their minds
propose the existence of one or more realms dubbed the
‘Other Places’ (a name they only arrived at after a great deal
of arguments, with ‘Otherworld’ being too confusing, due to
the similar terms used in Wales and Ireland, and a failure to
recover enough Gaulish to give it a faux-traditional name).
These ‘Other Places,’ are just that, theorized different worlds
where the dead supposedly spend their allotted time until
they are born again into ‘this world’ (a name proposed after
further arguments over whether ‘this world’ could be
considered the ‘real world’ without being too presumptive).
These learned Scions point to the fact that great
chieftains were buried with complex and expensive grave
goods, as well as with exceptionally valuable animals such
as horses, which were likely sacrificed during funerary
events. Grave goods are, as the theory goes, unnecessary
unless they are being brought somewhere. Therefore, the
dead must go somewhere else when they die, and based on
Alexander of Miletus’ comment referencing the notion of an
allotment of time before returning, they must stay there for
at least long enough for the grave goods to prove useful.
With this, these Scion theorists propose that the ‘Other
Places’ look roughly similar to pre-Roman Gaul, Britain,
Iberia, and the other regions where the Nemetondevos held
sway. Therefore, visitors to these ‘Other Places’ would find
small settlements of humans scattered across a vast
geographic region where these peoples live, love, and clash
with each other just as they did in life.
Since the grave goods sent across could include objects
tailored for the specific dead person, the theory suggests that
when one spontaneously arrives in the ‘Other Places,’ the
dead person retains their body and the status they held in life.
After the alloted time passes (though no one can agree how
long it is supposed to be, with some suggesting it lasts until
one has lived out a full life and died in the ‘Other Places’),
the individual is reborn into ‘this world’ stripped of their
memories. The theorists argue with each other whether this
means a dead individual has their memory wiped on entering
the ‘Other Places’ as well as when they return, but as the
dead chieftains are sent with so many objects of wealth and
power, it seems that the memory wipe may take place only
on the return to ‘this world.’
Exactly how one would enter the ‘Other Places’ is
contentious, though the one agreed approach is that one
would need to travel ‘down’ somehow. Perhaps entering
caves or diving deep beneath lakes might allow an individual
to enter the appropriate ‘Other Place’ for that specific region,
though no Scion has thus far managed to find a way to reach
one of these theorized locations. Why this is, is the source of
numerous arguments between the Scions involved in the
theory of the ‘Other Places,’ but thus far no satisfactory
conclusion has been reached.
Some suggest that the Legend of the Nemetondevos as
a whole has faded too much, and that until the first of their
number returns to a new height of power, becoming capable
of reshaping human cultures (in out of game terms,
becoming a Demigod), these locations may be inaccessible.
BELOW - THE
OVERWORLDS
The Deities of the Nemetondevos are ‘down’ from ‘This
World’ according to all the evidence that has been left
behind. But, at the same time, the Nemetondevos were never
a Pantheon in the past, only slowly beginning to form
together in their last desperate moments for survival.
Therefore, the Scions who theorize about the existence of
such places, the ‘Overworld’ of the Nemetondevos is neither
‘Over’ nor a ‘World,’ but is ‘Under’ and ‘Worlds,’ which
they decided to avoid as a name as it would cause an
inordinate amount of confusion.
Thus, the theory of ‘Below’ was proposed after a great
deal of yelling, as it was the only feature anyone was sure
of. ‘Below’ resides beneath each of the Nemetons, it is
where the cysts in the earth spill the power of the Gods into
‘this world.’ To other Pantheons, ‘Below’ might appear to
be a series of personal Terrae Incognitae for each and every
one of the Nemetondevos, but the theory suggests that it is
more complicated than that. Each of the Nemetondevos
resided in their own personalized Overworld, though
admittedly ones substantially smaller than the Overworlds
of other Pantheons. In these sacred places the Deity would
live, and through the Nemeton which reached down and
drew their power into ‘this world’ in the vicinity of the
Nemeton, they would interface with their worshipers
without leaving ‘Below.’
Exactly what ‘Below’ looked like, no theorist is willing
to propose, as they suggest it would likely vary an enormous
amount and depend on the nature of the individual Deity in
question, but would likely have some sort of ‘center’ which
included a luxurious home, potentially somewhere for the
sacrifices offered up to the Deity at their Nemeton to arrive,
and likely be visually underground. Though what has
happened to these places after millennia of being abandoned,
no one is sure.
One proposal by the theorists of ‘Below’ is that if the
Nemetondevos somehow completed the process of
becoming a single unified Pantheon, ‘Below’ may become a
single location with the cysts in the earth that one Deity
resides in being connected to the cysts of all other members
of the Pantheon, similar to how the Overworld of the Túatha
Dé Danann is a singular location made up of a series of
interconnected individual realms. If this is a result of the
formation of a unified Pantheon, or a necessity, however, is
a point of uncertainty. If it is a necessity, it would be a
monumental feat of symbolism and divine terraforming
likely requiring the Pantheon to decide on the specifics of
this new singular realm.
 CHAPTER FOUR: RUNNING GAMES
In this section you can find a collection of rules and
inspiration for games that Storyguides may want to include
the Nemetondevos in, as well as inspiration as well as the
Pantheon mechanics for any Player who wishes to play a
Scion of the Nemetondevos.
BIRTHRIGHTS
CULTS
The Shattered Eagle: A shadowy organization spread
across the world, composed of scholars, militants, and
philosophers who work to oppose the Dei wherever they can.
They often ‘collect’ Scions, finding members of the
Nemetondevos, Ilhim, Aisar, Yazata, and anyone else who
may bear a grudge against the Roman Pantheon, and provide
support. They claim to be over a thousand years old,
destabilizing the Frankish Empire as the successors to
Rome, as well as the Holy Roman Empire, and others who
have claimed the title, but Scions are unsure if they are
actually any older than the previous handful of decades. But
they are a useful source of information when needed, if a bit
twitchy on the topic of the Dei.
Touta: With the deaths of the Nemetondevos, the
system of reincarnation, whatever it was, seems to have been
damaged or changed in some way, resulting in the
Nemetondevos returning with fragmented memory and
occasionally mortals returning in the same state. For
Incarnate Scions of Teutates, occasionally they are tracked
down by large communities of reincarnated members of the
touta, ‘tribe’, that they once patronized, who have
fragmented memories of the past and reach out to the Scion
for guidance and support, in return for helping the Scion with
whatever strange plot they have gotten themselves involved
in.
The Order of the Oak Leaf: Even before the majority
of the Nemetondevos returned to the World, mortals found
the fragments of their traditions and laboured to reconstruct
what once was. A modern druidic order working to
understand as much of the past traditions of the druids as
possible, the Order of the Oak Leaf seeks out Scions of the
Nemetondevos to interview, to examine their Birthrights,
and offer help in whatever way they can. Sterling
researchers, the Order of the Oak Leaf spent the majority of
its existence attempting to reconstruct what was from
fragments, and has grown particularly talented at it. But now
that they are aided by Scions of the Nemetondevos, they
hope to stride forwards and learn more of the past to guide
their religious practices and one day hope to restore
Anglesey. Though, what the Plant Don think of this, no one
knows.
CREATURES
Hounds: Hounds played an important role in the lives
of the Classical Era Celts. They were companions for young
noblemen who hunted for sport, guardians and protectors of
homes, and a mark of all-important status. A hound such as
those that padded alongside the sons of chieftains in Gaul
and Britain may be gifted to a Scion of the Nemetondevos,
proud creatures that are ready to serve to support and aid
their masters hunting for buried secrets of the Pantheon.
While a more modernly minded Divine Patron may give a
modern breed, many of the Nemetondevos are stuck in a past
they can barely remember, and thus ancient hounds, breeds
that no longer walk the face of the earth, are far more
common gifts.
Tarrasque: Exactly what the Tarrasque was, if it even
was a ‘the’ instead of an ‘a,’ the Nemetondevos can no
longer remember. But it was something, and based on the
sheer number of statues of Tarrasques produced in southern
Gaul, it was most certainly theirs. A strange creature with
the body of a semi-feline wolf riddled with scales and a huge
tortoise shell on its back, Tarrasques appeared to have an
appetite for humans, often depicted with dismembered body
parts in their mouth and standing atop severed heads. A
particularly brave Scion may have one bound to their
service, though managing the man-eating tendencies of the
creature may prove a challenge, as the only person to bind a
Tarrasque peacefully was herself not a Scion of the
Nemetondevos.
‘Wolf’: While wolves are one of a small handful of
animals associated with warriors by the Gauls, little is
known about how wolves fit into the worldview of these
people beyond this. What is even stranger, however, is the...
‘wolf’ that can be found on the Gundestrup Cauldron. A
creature with a long snout stuffed with too many teeth to be
natural, long catlike claws, and a strange feline tail leers out
at onlookers from the silver cauldron. These things are not
wolves, not really, and when the Nemetons fell, they went
wild and slinked through the hidden reaches of Gaul. The
last known active Gaulish ‘wolf’ was slain in the 1920s by a
wandering Scion investigating the story of the Hound of
Mons which brought interest to the creatures in certain
circles. A popular theory among Scions of the
Nemetondevos is that the Beast of Gevaudan was one of
these ‘wolves,’ as the description of the long feline tail,
pointed snout filled with teeth, and elongated claws is a
picture-perfect fit for the artwork on the cauldron.
FOLLOWERS
Hooded Gods: As the Nemetondevos return to the
world, so too do the small gods, spirits, or minor figures of
their cosmos. Such are the Genii Cucallati, gods, or maybe
spirits, completely wrapped in hooded cloaks and peering
out from within their covering. They, like so many of the
Nemetondevos, have forgotten who they were, except that
there were a great many of them, appearing in triads in
Britain and as lone figures on the continent. They think they
must have been minor patrons of families, or individual
homes, caretakers of those who might be overlooked by
patrons of tribes or grander Divinities. A Scion may
encounter these hooded gods, who in turn may take a Scion
to teach their ways, all while trying to uncover exactly what
these ways were.
Gaesatae: The Alpine mercenaries that fought the
Roman Republic at the Battle of Telamon, the Gaesatae, are
all very thoroughly dead. Over two thousand years will do
that to mortals. But as the Nemetondevos return, what once
was has begun to stir and rear its head, and a Scion may find
themselves purchasing the service of a unit of Gaesatae.
Some of these may be mortals who have experienced a
flawed reincarnation, remembering hints of their past life,
while others are simply mortals who have decided to sell
their skill in violence. By and large, however, they all tend
to be the children of the wealthy striking out to form names
for themselves - by fighting naked, to be precise. While this
is far from as common as modern minds perceive for the
‘Celts’, the Gaesatae are the original source of the notion of
‘Celts’ fighting in the nude.
‘Druids’: The druids Gaul and Britain were an
important social and political force, though exactly what
they did is somewhat uncertain. A Scion of the
Nemetondevos is likely to be given a druid to work with by
a Divine Patron, though. More often than not, this is a mortal
that the Divine Patron has decided ‘must be’ a druid rather
than an actual one trained one millennia ago. Scions have
found themselves attached to anthropologists, physicists,
physicians, theologians, and lawyers with their Divine
Patrons insisting those are druids and the supposed ‘druid’
just shrugging, confused. While they might not be exactly
what the Divine Patron is expecting, having a lawyer
backing you up, an anthropologist to go research something,
a physician to stitch wounds, or a theologian to explain why
something weird is happening tends to be a welcome aid to
Scions.
Charioteer: Everyone needs a chariot, or so most
Scions of the Nemetondevos of Britain hear from their
Divine Parents. However, it would be improper for someone
of such high status as a Scion to drive their own chariot, and
thus, a charioteer is provided to pilot the vehicle, care for it,
and look after the horses, which are all often other
Birthrights gifted to the Scion. However, the British
Nemetondevos don’t always realize that ‘charioteer’ isn’t a
modern profession, and Scions have had race car drivers,
professional skateboarders, equestrians, and anyone else
vaguely similar thrust at them and called a charioteer much
to the confusion of the Scion and the ‘charioteer’ in
question.
GUIDES
Dr. Joseph-Ignace Guillotin: The inventor of the
guillotine is a ghost that has been sent to assist the Scion by
one of the Gaulish Nemetondevos going on about
headhunting and how invaluable and clever Dr. Guillotin is.
They say that the sheer scale of decapitations and heads put
on display during the French Revolution nearly reawakened
several of the Nemetondevos who had cult centers in modern
day Paris, praising him for his work. This is, in fact, all a
tremendous shock to Dr. Guillotin, who had no intention of
reawakening dead gods, did not actually invent the
guillotine, was just trying to introduce a more humane
method of execution, and is incredibly confused on why he
is a ghost. When questioned about his situation, he explains
that, to the best of his knowledge, he was quite enjoying
himself in a distinctly not-Nemetondevos afterlife until the
Scion’s Divine Patron burst in and ‘rescued’ him. While not
an inventor, he is a skilled politician and physician and is an
aid to Scions in either of those fields.
Brennus: The reincarnation of Brennus, both of them,
has been put in contact with the Scion to serve as an advisor
to antagonize the Dei and Theoi, as one Brennus sacked (or
failed to sack) Delphi and the other one sacked Rome.
However, after a few phone calls back and forth, the Scion
and Brennus have realised that both of them were equally
lost: Brennus has no memory of their past lives and is
currently a teenager living in Istanbul and having a hard time
with all of this. While they aren’t much of a help with
terrorizing the Classical world, the Scion and ‘Brennus’
(they aren’t actually named Brennus this time around) text
back and forth helping each other with their increasingly
weird lives.
Severed Heads: Decapitation serves, as far as Scions
can work out, as some sort of physical proof for a warrior’s
boasting. For reasons nobody can entirely work out,
however, some severed heads retain their intelligence and
continue to chatter away while lacking a body. A Scion of
the Nemetondevos might have a collection of such heads,
preserved in pine sap and kept in chests or hung from their
belt or saddle. The heads are a good source of information
related to combat and can help train a Scion, though the fact
that the Scion killed and decapitated all of them is something
of a sore spot in the relationship.
RELICS
British Make-Up: The Scion has been granted a small,
fragile metal case containing a collection of cosmetics,
charcoals, leads, blush, and other materials from Roman
Britain. These cosmetics were popular among the women of
Roman, who, according to irate Roman authors, were well
known for their makeup, which was also catching on
elsewhere in the Empire. The Nemetondevos of Britain are
unsure of the specifics of the makeup, if it had a class
element or anything of the sort, but encourage their Scions
to augment and alter their bodies with makeup since, if it
bothered the Romans, it can’t be all bad.
Chariot: The Scion has been gifted an authentic chariot
of pre-Roman British design, which is admittedly quite
different from a standard chariot. A super-light wooden
frame with two low wicker sides, these chariots have low
centers of gravity to compensate for the hilly terrain, and are
focused on being blazingly quick rather than heavy line-
breakers or weapons platforms as seen elsewhere. Beautiful
wooden engravings cover the vehicle, with woven designs
in the wickerwork, with the chariot enhancing the speed of
anything that hauls it, fully capable of dealing with
dangerous terrain, from racing through an Andean valley to
clattering wheels along Yggdrasil’s branches.
Chieftain’s Cauldron: The exchange of mead or other
forms of drink for service between a chieftain and their
warriors was a key part of the higher strata of early ‘Celtic’
society. At least, some of the Nemetondevos think so,
piecing together artifacts and what they can gather from their
uncomfortable interactions with the Irish and Welsh
Pantheons. And so, Scions aspiring to leadership are often
left with gigantic copper cauldrons, large enough to fit an
adult inside and decorated with beautiful abstract designs.
When filled with alcohol, the Scion can bind others into
military service with them for a single battle in exchange for
a drink from the cauldron’s contents. Bring your own cup.
However, the downside is... well, it is a gigantic heavy
cauldron that in no way will fit through a doorway. Good
luck, hero.
Armaments of Vercingetorix: When Vercingetorix
was Chosen by all the Gaulish Nemetondevos who threw
their lot in with rebellion, the deities who placed their power
and hope in the Gaulish chieftain each gave him their prize
Relics, ones that had been used and reused by forgotten
Scions of individual tribes for centuries. This war gear was
potent - a shield that could deflect any blow, armour that left
the wearer a lighthouse of leadership in a melee. When
Alesia fell, these were thrown at the feat of Caesar in
surrender, and how the Nemetondevos came to reclaim them
since then is unknown. Their function as powerful Relics of
combat is undoubtable, and any Scion would be lucky to be
gifted one, but their true power is in the symbol. If any Scion
were able to beg, borrow, and steal the entire collection of
Relics given to Vercingetorix, they might be able to try to
unify the Nemetondevos as almost happened at Alesia.
PANTHEON RELATIONSHIPS
Abosom: Seeing as the presence of the Nemetondevos
is stretched out across most of Europe, while the Abosom
are tourists of the highest order, encounters between these
two Pantheons are surprisingly frequent. Whether the
interaction ends up friendly or hostile depends to a large
degree on the Deities that come together, however. There is
certainly a lot of themselves that the Nemetondevos and
Abosom can see in each other, a great importance of local
shrines, an emphasis on kinship, and a history of
colonialism. But with some of those Abosom more closely
connected to the Ashanti Empire, there is a bit too much
similarity to Roman imperialism for the Nemetondevos’s
liking ...
Æsir: The relationship between the Aesir and the
Nemetondevos is riddled with difficulty. Both have
memories of each other from ancient times, or at least think
they do. The Aesir disdain the Nemetondevos as Valskar,
which to them means the effeminate but wealthy peoples to
their south - Celts, Romans, Celto-Romans, it’s all the same
to them and all equally open to pillage. The Nemetondevos,
in turn, have disparate memories of the Germani, but when
they talk among themselves, what they remember doesn’t fit
together. Some call them enemies, others friends, lords,
brothers, but all see only strange and distorted echoes of who
they once encountered in what the Aesir are now. Safe to
say, encounters between the two Pantheons are
uncomfortable and at times induce outright vertigo in the
Nemetondevos.
Anunna: Even though some of the Anunna were still
around to watch the Nemetondevos perish, they, as so often,
didn’t pay much attention. The return of the Nemetondevos,
however, has caused some alarm among the Gods of
Mesopotamia. Did … did those creatures just come forth
from some holes in the ground? From the Underworld?
Things are not supposed to return from the Underworld,
Ereshkigal had promised! For the moment, the Anunna,
thoroughly convinced that any and all happenings in the
world have to do with them, are still debating the issue, but
one wonders how hostile they might end up treating what
they see as renegade gallu. The Nemetondevos, meanwhile,
are still blissfully unaware of the commotion they have
caused among the Anunna. The only one who ever rubbed
shoulders with them is Bussurigios and he, naturally,
struggles to remember much.
Dei: There can be no doubt about it: the Deities of Rome
and of the ‘Celtic’ lands are at war with each other and
always will be. Nonetheless, their war is a rather cold one at
the moment. The Dei have gone slightly lax in their vigilance
for a resurgence of their old enemies over the last 2,000
years and are not yet aware of how fully the Nemetondevos
have returned; the Nemetondevos themselves, meanwhile,
have indeed not returned as fully as they would like to and
are still to weak to mount an attack. The issue is only
complicated by the lack of a unified front among the
Nemetondevos, with many of them having enjoyed a
friendly relationship with the Dei before their demise. The
only ones to grasp the situation fully and to lobby for a
preemptive strike on the Nemetondevos while they are still
feeble and divided are the ever paranoid Epona and Divus
Iulius himself.
Deva: Some Deva remember vague trade contacts of
their peoples with the ancient ‘Celtic’ tribes, centuries
before the Nemetondevos became a target of the Dei. For
reasons the Deva never knew and the Nemetondevos forgot,
it was the motif of the lotus in particular that was adopted in
the far west and remains a reminder of a connection long
faded. From these olden times, the Deva remember with
fondness the dedication of the Nemetondevos to their
followers, but also how they used to despair at the intense
tribalism of the ‘Celtic’ Gods. Since their recent re-
emergence, however, the Nemetondevos have been trying to
work together, and this has raised new hopes among the
Deva. Overtures of friendship have been made and notes on
reincarnation systems exchanged. Some of the Deva have in
fact taken an even more personal interest in the
Nemetondevos, with Indra taking a shine on Taranis, vowing
to do what he can to bring the Storm God to back his former
'glory' (refusing to acknowledge his lack of importance), and
Kali looking to commission fashion from whoever came up
with the Nemetondevos’s decapitation aesthetic. The one
Deva that the Nemetondevos stubbornly avoid, however, is
Shiva - it is not only the mighty bull he rides, so reminiscent
of Tarvos Trigaranus, that scares them, but also his promises
of release from the wheel of reincarnation, something that
sounds like stark oblivion rather than salvation to the
Nemetondevos.
Enduri: The Enduri, though far away and foreign to the
Nemetondevos, have given the ‘Celtic’ Gods a warm
welcome upon their return to the world. The two Pantheons
immediately felt kinship, both treated as barbarians by their
more powerful southern neighbours, both used to disrespect
for their female leaders and to bloody internecine warfare,
one driven to extinction and the other to the brink of it. At
their common feasts, the Manchu Goddesses taste mead and
the Deities of the Nemetons learn to appreciate ginseng tea,
but there is always something dark in the air - glad as they
are to have found each other, they know that their worst
enemies are allied already, and that each rambunctious party
is only a prelude to inevitable conflict.
Kami: The Kami and Nemetondevos have not talked to
each other so far, and are unlikely to do so in the future.
Uninterested in the outside world as the Kami generally are,
in this case they also have the grave suspicion that the
Nemetondevos are unclean spirits of the dead, not unlike
their own dread mother Izanami. No such being (except,
ironically, dread Izanami herself) will ever find themselves
invited to a Kami court, and the Nemetondevos in turn will
emphasise how glad they are to be connected to the earth
and the dark and the dead whenever they so much as see a
Kami from afar, simply out of spite.
Loa: The Loa were a little suspicious of the
Nemetondevos at first, fearing they might be French, but
with the Nemetondevos very earnestly insisting they don’t
even know what they are and with a little encouragement
from the Zemí, the two Pantheons have come to know and
like each other in spite of their differences. They don’t really
have enough in common to formulate any goals, let alone a
formal alliance, but they have shared rum, and to the
Nemetondevos, that is almost a binding contract anyway.
Manidoog: There are few Pantheons that the Manidoog
will not try their skill at diplomatics with, but if there is one
thing they can’t abide by, it is the dead. Seeing as all the
Nemetondevos are, by Manidoog standards, malignant
ghosts, the only one sent to talk to them so far has been
Cheeby-aub-oozoo. Officially, his mission is to convince the
Nemetondevos to peacefully return to the world of the dead,
but the Ghost Rabbit sees a little too much of his own
predicament in these foreigners to really do that. Thus,
Cheeby-aub-oozoo has become a dear, if sad friend to many
of the Nemetondevos, even if their friendship can achieve
nothing in the realm of politics.
Netjeru: To die and be reborn is a daily event for many
of the Netjeru, and that the Nemetondevos took millennia to
achieve even that much is only unneeded further proof to
them that all foreign Gods are inferior to those of Egypt.
Nonetheless, the Netjeru are used to dealing with inferiors,
and the fact that these ‘Celts’ managed to deal harm to both
the Romans and the Greeks (with the Galatians even killing
one of the hated Ptolemaic kings!) makes them seem useful
enough. The Nemetondevos are aware of the patronising
attitude with which they are being treated by the Egyptians,
but they are hardly in a position to refuse one of the few
alliances open to them. Nonetheless, they remain thoroughly
suspicious and at each of the stiff and loveless meetings they
have with the Netjeru, they carefully keep their eyes on Isis,
the goddess whose name was among those victors who
stripped the vanquished Nemetondevos of their Mantles.
Òrìṣà: It is not that the Òrìṣà are opposed to the
Nemetondevos. Rather, they find them a little too painful to
look at. Internecine warfare, the eternal desire to rule or
destroy one’s rivals, was what turned the kingdoms of the
Yorùbá fron dominant regional powers into mere reservoir
pools for European slavery. The Òrìṣà’s hearts break looking
at the Nemetondevos, seeing such similarity, but they also
recognise that the Gods of the Nemetons are far from
overcoming their destructive tribalism and ancient grudges
fully. Thus, the Òrìṣà keep their distance, afraid that contact
with such warmongers could break up their own fragile
unity. The Nemetondevos, for their part, are confused by this
behaviour and wonder whether there might have been some
ancient insult they dealt the Òrìṣà and then forgot about.
Shén: The Nemetondevos never expected much from
the Shén after learning what great friends of the Theoi and
Dei they were, but even by these low standards, the
representatives of the Celestial Bureaucracy that they have
encountered seemed particularly cranky. In part, this is
surely because even though they had to dig a bit, the Shén
did find the entries on “Gauls” and “Celts” in their old
diplomatic ledgers, which both spoke of hairy, frenzied, red-
haired barbarians. However, perhaps even more unsettling
to the Shén is what the Nemetondevos seem to represent: a
people that doesn’t exist except as a fiction, an endless,
bloody battle of all against all. That is not only anathema to
the philosophies that fundamentally hold their Pantheon
together, but also painfully reminds them of their own
history of infighting and division that they work so hard to
obscure. Worried that such liaisons might incite division
among their own ranks, the Shén have thus reduced contact
to the Nemetondevos to a minimum.
Šiuneš: To the surprise of many, the Nemetondevos
included, the Šiuneš actually know them. Though their
worship had long faded by the time Bussurigos led his
Galatians to Anatolia, the Šiuneš had continued to prefer the
World to their Overworld and to watch from behind the
scenes. While the Šiuneš have no more concrete feelings
about the Nemetondevos than about any of the other
countless Pantheons that have moved through their lands,
however, the Nemetondevos themselves feel upset by even
that much attention, looking upon the Hittite Pantheon in
numb horror as a monstrosity forged from the corpses of a
thousand foreign Gods.
Teteo: The Nemetondevos have heard so many horror
stories about the Teteo that even after a while of contact, the
warmth and friendliness with which the Aztec Gods treat
them still keeps catching them by surprise. Even though the
Nemetondevos might not entirely understand it, the Teteo
have a deep appreciation for them. They see the deep love of
the Nemetondevos for their peoples, peoples that were like
those of the Teteo conquered, killed, and enslaved by armies
touting the symbolry of Rome. They also know that the
world moves in cycles, that nothing is gone forever, so that
the return of the Nemetondevos comes as no surprise to
them. In fact, they think to catch a glimpse of changing times
in this event, of those displaced by conquest rising up to rule
themselves again. Some of those Nemetondevos more lost
in the present remain conflicted about the blood-flecked
tortillas offered to them at shared feasts with their Mexican
friends, but those retaining more memories of their past
remind them: they were no strangers to offerings of human
flesh and blood either. And one cannot be picky about allies
with so few to choose from.
Theoi: While the Nemetondevos primarily have issues
with the Dei, tensions exist with the Theoi as well after the
followers of the Nemetondevos sacked (or tried to sack)
Delphi once upon a time before fleeing into Anatolia to
escape with loot from the sacked temples (or nothing,
depending on who you ask). However, some of the Theoi
also share the perspective of their philosophers, that the
‘Celts’ they had experience with were noble in their
‘uncivilized’ nature and their ‘rule of philosophers.’
Ultimately, the Nemetondevos are beneath notice for the
Theoi save for Apollon, who is still intensely upset about the
disrespect inflicted on his oracle.
Túatha Dé: The Túatha Dé don’t get the
Nemetondevos, and the Nemetondevos who had contact
with Ireland before their deaths tend to be horrified by the
Túatha Dé. The Túatha Dé, who mostly ignore the world
outside their island, have had brief interactions with the
returned Nemetondevos, which they have noted as being
oddly tense, despite all their similarities. The Nemetondevos
for their part have stared at men and women wearing their
faces with strange twisting of their names, or the names of
their old allies, who speak of a flood and claim to all be
human. The Nemetondevos know something horrible must
have happened in Ireland while they were gone to result in
what they claim to be twisted dopplegangers, but they have
no idea what it may have been.
Yazata: The Yazata and the Nemetondevos (or at least
the Nemetondevos who lived in Anatolia) have had a
traditionally positive relationship. Both Pantheons have ...
issues with the two Classical Pantheons, with the Yazata
generally approving of the Nemetondevos harassing the
Macedonians. Now that the Nemetondevos are returning, the
Yazata are one of the only friendly faces they have found
that are not only familiar, but are both kind and happy to
protect them from their shared enemies. Several Incarnate
Scions of the Nemetondevos are under the direct protection
of the Yazata, unwilling to allow the small deities be snuffed
out this time around, and particularly grateful that at least
this bunch of ‘Celts’ are not obsessive liars who claim that
they never ‘actually’ lie.
Zemí: Stories they’ve picked up about the
Nemetondevos have long served as cautionary tales among
the Zemí, who so narrowly hang onto survival themselves.
To now hear of the return of these Gods believed to be dead
has caused a wave of enthusiasm to rush through the Taíno
Pantheon. The Nemetondevos are more than a little confused
by the amount of revelatory visions and postcards they have
received from picturesque Caribbean islands, but especially
among their more modern-minded Scions, the idea of so far-
reaching an alliance is met with excitement, especially
considering how well the Taíno have historically managed
to bridge contentious community differences - might the key
to the Nemetondevos’s own internal divisions lie hidden
there?
PANTHEON
MECHANICS
Asset Skills: Close Combat and Leadership
Virtues: The two Virtues that define the Nemetondevos
compared to other Pantheons are their Hegemony and
Tribalism, which have shaped their relationships both with
each other and with the world at large. At times these Virtues
can co-exist harmoniously, where one’s own desires and the
good of their tribal group are one and the same, but at other
times they clash violently.
Hegemony is paramount to understanding the
Nemetondevos. Just like their mortals, the needs and desires
of the individual serve as the key to many social interactions.
Exchanges of goods between nobles cement alliances as
individual loyalties are bought off, and personal feuds are
brought to their violent end no matter the cost to others.
Intermingled with notions of personal superiority over
others, following this Virtue results in a Scion standing
strong, but alone, in the world. This Virtue has spurred
warriors to dive ahead and challenge the world, refusing to
be cowed and holding the superiority of the self to be self-
evident, and nurtured the great egos of Vercingetorix and
Boudica that led them to challenge Rome and form great
alliances against the odds.
 Tribalism is equally important, and potentially
concerning to modern Scions. The tribe represents the
entirety of the world to one of the Nemetondevos, everything
that truly matters to the detriment of the rest. A Scion
following this Virtue will put their tribe, whatever that might
mean to them, first even when the result of such choices and
the refusal to cooperate with old enemies can prove
disastrous. This Virtue has been exploited in the past by
Divus Iulius to turn the Nemetondevos against each other as
he slowly picked them off one by one. However, at the same
time, this Virtue fosters intense loyalty, love, and
compassion for those inside the tribal unit.
Scent the Divine: Damp, dark soil and the distant
murmur of voices at a feast.
SIGNATURE
PURVIEW: NEMETON
The Nemetondevos no longer remember the truth of the
Nemetons, not really. Theories swirl from their Scions and
reincarnated selves about deep symbolic meaning, others
arguing from a perspective of simple utilitarian function.
What little they do know comes from simple
experimentation and investigation of the scant remaining
records.
The truth of things, or perhaps a potential truth of things,
is that the power of the Nemetondevos is distant from their
corporal bodies, residing within the Overworld instead.
Their power leaks into the world at specific locations
forming minute cysts deep beneath the earth that allow one
of the Nemetondevos or their Scions to draw on their distant
power. A Nemeton is a structure, be it a constructed temple
such as the Acropolis of Roquepertuse, an oaken grove such
as Drunemeton, a spring running deep into the earth such as
the one at Bath, that reaches down from the surface towards
one of these cysts to force the small hole to the Overworld
open and allow the Deity to more freely interact with the
world above them.
These Nemetons are one of the few unifying features of
the Nemetondevos despite being wrapped in mystery, and
serve as a great strength for the Pantheon as well as a dire
weakness. Similar to some Pantheons such as the Abosom,
Kami, Loa, Òrìṣà, Sgā’na Qeda’s, and Enduri’s use of divine
possession to circumvent the dangers of Fate when
interacting with their mortals directly, the Nemetons allow a
Deity to manifest their power around their Nemeton more
easily, almost drawing the location into the Overworld itself,
bridging the gap between mortal and divine. However, the
Nemetondevos are dependent on the Nemetons to interact
with the world, and if their connection is somehow severed,
disastrous results can occur such as happened with the
Roman destruction and theft of the Nemetons in the past.
All Scions of the Nemetondevos find their self centered
around a specific location, be it close or distant, that they can
feel some mysterious part of their self nestled deep below.
This is a small cyst where their power leaks from the
Overworld into the earth. In time, this will become the center
of a Scion’s cult, and the place where a Nemeton will be
constructed to forcefully dilate this hole so that power flows
more freely.
E Pluribus Bellum
The Tribalism Virtue has been the source of much
strife for the Nemetondevos, hampering alliances and
leaving old feuds between tribal groups festering for
generations, which makes it easily exploitable. In the
final days of Vercingetorix and Boudica’s rebellions,
this Virtue was brought to a new phase, the tribe
falling away to a larger notion of Gauls or Britons
against Rome. It would take a truly great Scion to
repair the broken shards of the hundreds of
Pantheons that form the Nemetondevos into such a
unit, but that would be a deed worthy of Apotheosis.
Motif: Power lies deep beneath the earth. Reach
beneath yourself to find your own, or entice the power of
others forth with offerings
Innate Power: During Character Creation, choose a
specific geographic location somewhere relevant to your
Character’s Origin or Role Path. This location is where the
cyst of the Scion’s Legend forms, connected to the
Overworld and where a Nemeton will eventually be
constructed. This cyst can store a single point of Legend
within it which you can access as if it was part of your
normal Legend pool. However, it may only be refilled by
having a Major Sacrifice performed at the site of this cyst. If
your connection to your Nemeton is somehow severed, you
may not gain Legend by any means until it is restored, and
any Legend stored in the Nemeton is lost.

Have You Seen This Cult Structure?

Conduit to the Divine requires the presence of a Nemeton, something which is incredibly rare in a very small
geographic region of the modern world. Finding a Nemeton anywhere outside of Western Europe and Anatolia is
borderline impossible, but alternatives do exist. A Scion can use this Boon at another Pantheon’s center of worship,
such as a Shinto Shrine, at the ruins of the Templo Mayor, or at the location of one of the Abosom. If the deity that
presides over that location accepts the Scion’s sacrifice, the Boon functions normally, but may have strange
cosmological differences that a Storyteller is encouraged to show off.
If a Scion truly wishes to use this Boon to sacrifice to one of the Nemetondevos when not near a Nemeton, they may
dig a thirty-foot shaft in the earth to bury the sacrifice within instead, naming the Deity they wish to contact in the
process. This, however, is very time consuming.
CONDUIT TO THE DIVINE
Cost: None.
Duration: Instant.
Subject: One Character.
Range: Infinite.
Action: Complex.
When you perform a Minor or Major Sacrifice at a
Nemeton, you may choose to pass a request along to the
Deity of the Nemeton for a blessing or curse in addition to
the standard benefits of the sacrifice. A blessing is a +2
Enhancement on a single action of a specific type that lasts
for a Scene after it is first applied to a roll. A curse is a
Condition that increases the diffuclty of all actions by 2
until Resolved through some means, or in some cases
something more unique such as the infliction of a disease.
Both blessings and curses can be applied to anyone in The
World as long as you know their name.
You do not have to regain Legend from this sacrifice for
this Boon to function, all you need to do is perform one.
You may only have one blessing and one curse active on
non-trivial targets at a time. If you apply a second blessing
or curse on a non-trivial target, the first effect immediately
ends.
INVESTITURE OF SELF
Cost: None.
Duration: Instant.
Subject: Self.
Action: Reflexive.
While you have Legend stored in your Nemeton, you
can draw power directly from the Overworld in a sudden
surge of divinity. Once per Session, when you Spend a
point of Legend using a Boon or Marvel using your
Pantheon Motif, immediately gain a point of Legend.
Additionally, your Omen manifests in an extreme state.
Add Difficult Terrain, Light Cover, or a +3 Complication
of your choice to the Field to represent this enhanced
Omen.
If you do not yet have an Omen, one spontaneously
manifests for the purpose of this Boon.
ROLE PATH – DRUID
I went to school, memorized a million things, and now I
serve as one of the final bastions of my culture. So, no, I do
not turn into a bear.
The druids of Gaul and Britain are scholars, keepers of
traditional culture, mediators, and overseers of religious
practices. Trained in law, theology, and community
mediation from childhood, the druids care for communities,
and ensure that society is progressing as it should without
any deviations from traditional culture. They hold no
religious function asides from securing that the priests of
their Gods follow proper religious practices, and have
nothing to do with nature or the magic of trees.
In Ireland, the druíd, the Irish version of the *druwits,
lack any religious function at all, and do not work as cross-
tribal mediators. Instead, they advise rulers, and work to
oppose mortal or divine invasion such as banishing members
of the Túatha Dé Danann or Áos Síd who have attempted to
steal away children of their king.
Path Asset Skills: Academics, Science.
Path Asset Contacts: Scholars, Politicians, Occultists.
DRUID KNACKS
Coligny Calendar: At the start of each Session, a
Character may consult the Gaulish calendar to see what the
day is good for. The Player selects a broad idea such as
‘Chariot-Combat’ or ‘Discovering the Truth’, and all rolls
that fall into this broad idea for the remainder of the Act,
including those made by other Player Characters, Storyguide
Characters, and Antagonists, gain a +2 Enhancement.
Keeper of Knowledge: As RAW (Mysteries, 49) but
add ‘Experienced Traveler’ (Scion: Hero, X) and ‘As the
Prophecy Foretold’ (Scion: Hero, X) to the options
available.
Structured Sacrifices: When another Character
performs a Minor or Major Sacrifice, the druid can offer
guidance, suggesting what to sacrifice and how. If their
guidance is heeded, whoever performed the sacrifice gains a
+1 Enhancement on the next roll they make as the druid’s
guidance has netted them a minor blessing from the Deity
sacrificed to.
DRUID IMMORTAL KNACKS
Doctorate in Druidry: Gain access to any Immortal
Sage Knack.
Ritual Overseer: When another Character uses a
Marvel or Boon you can provide guidance, suggesting a
method and style. If the Character follows your advice, they
use your Pantheon Motif, may use your Legend pool rather
than their own, and, if they are using a Marvel, the Marvel
counts against your maximum number of Marvels per Scene
rather than their own.
Stay Your Spears: With a shout, or otherwise making
your presence known, you can force all violence in your
presence to immediately stop. Spend a point of Legend to
add a new effect to the Field you occupy that forces all
Trivial Characters and Characters of lower Tier to
immediately cease any hostilities. Characters of equal Tier
must succeed in a Clash of Wills against a Knack Skill Roll
or be similarly forced to cease any hostilities. This effect
lasts until the end of the Scene, or until you leave the Field,
or until anyone takes hostile action within the Field.
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The image used on the title page is a coin detailed by Sir John Evans in The Coins of the Ancient Britons. London, 1864.
Catalogued as Plate XI., No. 10.