This is an outline for a possible reconstructed Gaulish ritual system, adapted to modern circumstances. The basic sources for this are Indo-European ritual, as reconstructed by Ceisiwr Serith and others, Greco-Roman sacrificial custom, modern Druid ritual, and the rituals of related cultures like the Germanic and Baltic peoples. In addition, it is influenced by what can be learned from the archaeological record. It is designed for one-person or small-group indoor rituals, and so is missing the procession, which formed a part of much Iron Age ritual practice.

A word should be said about what is acceptable to offer to the Gods. In ancient times, animals were the main offerings. They were consumed in the feast after the ritual, if the rite was to Dêwoi Ueronadoi, and buried whole without a feast, if the rite was to Dêwoi Andernadoi. For offerings to Dêuoi Ueronadoi, the animals of choice were pigs and sheep. For Dêuoi Andernadoi, the preferred offerings were cattle, often old cattle that were near the end of their natural lifespan.

In modern times, animal sacrifice is likely to be rare or nonexistent, so substitutes must be used. Animals made of bread may be used. In this case, they should represent an appropriate type of animal. Alcohol is always a good offering to the Gaulish deities, and may be of several types. Mead should not, however, be offered to Rosmertâ or Eponâ, as these Goddesses give mead. Wine is always acceptable, as it was a high-prestige drink in ancient Gaul. The exception to this may be Sucellus and Nantosueltâ, who are deities of wine. Juice or soft drinks are never acceptable, and might be seen as trying to cheat the Gods. Whole milk is a good offering, though not as good as alcohol. Skim or reduced fat milk is not acceptable, for the same reason as juice. Prepared foods, a feast or meal, is acceptable, for Dêwoi Ueronadoi only, provided the above rules are adhered to.

I. Urextus Noibodubri/Making of Holy Water: This is designed to bless water for use in purifying people before ritual. It is a modern innovation. In ancient times water from a holy well would have been used, or morning dew, or water taken at dawn from a stream over which the living and the dead have passed.

Hold cup of water or point at it. Say:

Esîtu matir Dêwon, Woberos albiwâs

Esîtu berus alwissous, al runodelgetâ

Esîtu Alboudidêwâ, Dêwâ Ulani

Esîtu Dêwâ Talamonos, berus alwlatês

Cenâ tu wastî emmos, canti tu emmos lânos.

You are the Mother of the Gods, the Source of All Life

You are the source of all wisdom, the keeper of all secrets

You are the Goddess of All Victories, the Goddess of Prosperity,

You are the Lady of the Land, the source of all sovereignty

Without you, we are empty, with you we are full

II. Glanosagon/Purification: This is the actual purification of the participants. Other Indo-European cultures have used hand washing, or other similar rites.

Sprinkle water onto all participants. Say:

Glanosagûmi suos, entrâseteyos in anton noibon, enceseteyos are Dêwobi.

I purify you all, that you may enter the holy place, that you may come before the Gods.

III. Kentus/ The Beginning:

A. Tauselos/ Quiet: This establishes a holy silence for ritual to begin. The holy space is separated out from the mundane realm, and belongs to some extent to the realm of the Gods. Therefore, things said in ritual can echo through the worlds, and have a greater impact than words spoken in other settings.

Say:

Tauelete, tauselete, tausete

Tauselos noibos bieto.

Be quiet, be quiet, be quiet,

Let there be a holy quiet.

B. Urextos noibotenetos/Making of Sacred Fire: The Sacred Fire represents Brigantiâ, the daughter of Taranis, and the Goddess of high places, and of the hearth. It is the holiest part of the sacred space, and forms a route of communication with the divine realm. Its light protects the sacred space, and it serves as a symbol of the presence of the divine spirit and the sacred center of all things. For indoor rituals, we use a candle, but for outdoor rituals, a fire is more appropriate.

Light the fire candle. Say:

Esîtu medyos alpetânon, aidus cintus in tanî cintî

Esîtu louxs sonni, randityo dîyon es noxtiê

Esîtu aidus papas aidletâs, papon aidun âwotor es te

Esîtu duxtir Taranês, Anatiâ Albiyin in Bitê

Te âwûmi, aide, in cinge Brigindonâs

You are the center of all things, the first fire at the beginning of time

You are the light of the sun, which marks out day from night

You are the fire of every hearth, all fires are lit from you

You are the Daughter of Taranis, the Soul of Heaven in This World

I make you, fire, in the way of Brigindonâ

C. Urextus Cagi / Making the Rampart: This is a modern innovation, and can be omitted when the ritual is being held in an existing holy place, or a dedicated ritual space used for no other purpose. However, these days, very few of us have access to such spaces. Personal rituals are often held in living rooms or bedrooms, or other places with multiple uses. Public rituals are held in multi-use facilities, or the back rooms of New Age shops, which are often used by readers and the public. This part of the ritual, then, purifies those sorts of spaces, and makes them suitable for ritual use.

Light small candle (or take a splint from the fire), take it about the holy place, saying

-Glanâmi soanton noibon

-Loukê noibê

-I purify this holy place

-By holy light-

IV. Areadbertâ/Pre-Offering:



A. Adbertâ Tenetê/Fire Offering: This part of the offering honors and strengthens the Sacred Fire, to help protect the sacred space. It is one of the most traditional and common elements of our ritual system. Here we light incense from a candle. If there is an actual, outdoor, sacred fire, it is better to put powdered incense directly into the fire. Butter or oil can also be used.

Light incense with fire candle. Place in holder, saying:

Demmos sotun tei, tenete

Demmos sotun tei, Duxtir Taranês

Demmos sotun tei, Brigindonâ

Esîyo nertos,

Eti anegesyo soanton uritt aldrukon.

We give you this incense to you, fire,

We give this incense to you, Daughter of Taranis,

We give this incense to you, Brigindonâ,

That you are strong,

And that you protect this place against all evil.

B. Adbertâ Carnonû/Offering to Cernunnos: This is a small offering to Cernunnos, so he will open the way to the other deities and divine realms. This makes certain that prayers go where they are supposed to, and that clear communication is maintained. Cernunnos is called on in every ritual as gatekeeper and Opener of the Way.

Pour out a small amount of wine or whatever else you are offering into the offering bowl. Say:

Gediyins gwuyûmi

Eti woxtlus wegyûmi

Carnonon wediûmi

Tigernon Caiti

Dîclâwetos Cingi

Dêwos Arelayetyo Marwon

Eti detyo ulânon

Yo dîclâwetis Cingon Dêwobo,

anson gediyins Dêwobo beretyo.

Prayers I pour out

And words I weave

Carnonos I invoke

The Lord of the Wood

The Opener of the Way

The God Who Guides the Dead

And gives prosperity

That he open the way to the Gods

bear our prayers to the Gods.

V. Adbertâ/Offering: This is the main offering of the ritual. It is the heart of the ritual, in which gifts are given to the Gods. We use our offering to Sironâ as an example.

Open bottle of wine and pour out. Say:

Gediyins gwuyûmi

Eti woxtlus wegyûmi

Sironin wediûmi

Dêwin Lugrâs

Dêwin Admesserâs

Ariyin Natrigon

Ariyon Andounnânon

Yâ detsi slaniyin amê

Eti wirobo anextlon bouboc.

Prayers I pour out

And words I weave

Sironâ I invoke

The Goddess of the Moon

The Goddess of Time

Lady of Serpents

Lady of Wells

That she give health/safety to us

And protection to people and cattle.

VI. Natus/Chant: This is where the work of the ritual is performed. In seasonal rituals, seasonal chants or re-enactments may be used here. Or, divination may be done, or any sort of prayers made. Here, we include a healing spell, from a healing ritual I did some time ago.

Say:

Âwûmi umê

Brixtom are waiton

Brixtom are cîcin

Brixtom are cnamûs

Brixtom are anatlin

Âwûmi umê

Brixtom uritt kwurmin

Brixtom uritt anxton

Brixtom uritt aglon

Brixtom uritt trougon

Slanos wer suos bieto

Dîwedos wer sueson anxton bieto

Dîwedos wer sueson kwurmin bieto

Ma trougos wer suos sindiu bietutu

Slanos we suos baragiê bieto

In anuani Dêwin Lugrâs

In anuani Dêwin Admessarâs

In anuani Ariyin Natrigon

In anuani Ariyin Andounnânon

In anuani Sironâs

Duci Bieto

I make for you

Spell for blood

Spell for flesh

Spell for bones

Spell for breath

I make for you

Spell against worm

Spell against pain

Spell against wound

Spell against suffering

Health be on you

An end upon your pain

An end upon your worm

If there is pain on you today

Health be on tomorrow

In the name of the Goddess of the Moon

In the name of the Goddess of Time

In the name of the Goddess of Serpents

In the name of the Goddess of Wells

In the name of Sironâ

So mote it be.

VII. Clawiyâ/Closing:

A. Braton Sironî/Thanks to Sironâ: Here, we give thanks to the main deity called on for the rite, in this case Sironâ. Other deity names may be substituted without any other alteration.

Say:

Braton tei, Sirona,

Are slanon

Are boudion

Are anextlon

Molammos te!

Thanks to you, Sironâ

For health

For prosperity

For protection

We praise you!

B. Braton Carnonû/Thanks to Carnonos: Here, we give thanks to Cernunnos for opening the way to the deities, and ask him to allow space to return to its normal configuration.

Say:

Braton tei, Carnone

Are diclawiyin cingi

Are beriyin anson gediyins

Nu wediemmos te , yo clawes cingon

Eti molammos te!

Thanks to you, Carnonos

For opening the way

For bearing our prayers

No we pray you, that you close the way

And we praise you!

C. Clitâ Noibotenetos/Covering the Sacred Fire: Here, we respectfully put out the Sacred Fire, using the term “covering”, which was used for banking a fire to that would not go out overnight. If using a real fire, it should be carefully banked or covered with ash, with the top smoothed.

Say, to the candle flame:

Esîtu medyos alpetânon, aidus cintus in tanî cintî

Esîtu louxs sonni, randityo dîyon es noxtiê

Esîtu aidus papas aidletâs, papon aidun âwotor es te

Esîtu duxtir Taranês, Anatiâ Albiyin in Bitê

Te celûmi, aide, in cinge Brigindonâ

You are the Center of Creation, the first fire, at the beginning of time

You are the light of the sun, which marks out day from night

You are the fire of every hearth, all fires are lit from you

You are the Daughter of Taranis, the Soul of Heaven in This World

I cover you, fire, in the way of Brigindonâ

Now, put out the candle flame. A fire may be put out here, or allowed to burn through the feast and then put out. Say:

Adbertin uregetar, uregetar Litun. Con nertê, anextlêc Dêwon au nemeton exsagomos.

The offering is done, done is the rite. With strength, and the protection of the Gods, let us go from the nemeton.

VIII. Ulidos/Feast: Following the ritual, it is customary to feast, when calling on Dêwoi Ueronadoi. This can be as simple as sharing a glass of wine or milk, or as elaborate as you wish. Note that the feast is omitted when calling on Dêwoi Andernadoi.