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

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.