Ritual is how we connect to the numinous, the Other, that which is Noibos (sacred). As such, it is the “bread and butter” of communing with Dêuoi (Gods and other worshipped spirits) and Senoatîs (Ancestors). There may well be other ways, but a methodical ritual with the right elements is time tested. Rituals can be relatively simple.
Within is a ritual designed for use at the home. Alone, or with a small number of people.
To start, I wash my hands. I like to clean with a bar of soap. As the Gaulish were using soap relatively early on (in contrast to the Romans, for example, who used olive oil) it’s an easy way to add an improvised Gaulish touch. After washing my hands, while they are still wet, I take a small swipe at my forehead, then another down the sides of my face.
I do this to remind myself of a few basic points of Gaulish worldview. One of those is doing things in threes. Which is common among Indo-European cultures in general. The second is the high value that the Gauls are said to have placed on the head, believing it to be the seat of the soul. I normally perform rituals after a shower anyway, but the hand washing, along with the touches on the head have a special significance.
I say these words:
Upon washing my hands: Glanolamâs (Clean Hands)
Upon swiping my forehead: Glanobritus (Clean Mind)
Upon swiping down my face: Glanoanation (Clean Soul)
This helps get me in the right mindset for ritual, which I find very important. One should be free of mental clutter before engaging with the Dêuoi, or any other being in ritual.
Generally, I consider silence one of the sweetest and holiest of things. Seriously though, a moment of holy silence has both the sacred connotation of respect for the beings who are the focus of the ritual, and the practical application of getting your thoughts straight before preforming the rite. Also, a moment to find the writings of invocations I have.
This is where I light the candles on the Noiboclaros (altar). I normally light the right one, then the left, using my left hand to hold the lighter. However, in rites to Taranis, I go left to right. Not for historical reasons, but because west to east is the normal direction of traveling storms. Otherwise, right to left, like the course of the sun.
Self explanatory, I guess. Segomâros kindly provides invocations to some Gods on his own blog. I find them sufficient for regular rites. After which, I occasionally spend some time attempting to commune with the recipient.
I generally do this during the Uediâ. Wine is a good “go to”. I normally use cider, most alcohols work with most Dêwoi. With a few exceptions. Don’t give mead to Eponâ, she provides mead, so, it’s kind of pointless. Same with Rosmertâ. Wine is probably not the best for Sucellus or Nantosuelta, and I don’t believe in giving beer to Lugus because it is he who wins the grain harvest, but as far as I know, I’m the only one with that opinion. I generally don’t offer beer anyway, as I’ve never got any complaints about cider.
However, beer is fine, but if you can afford it, get a decent beer. Unless you’re broke (in that case, totally understandable), you can do better than cheap beer. If you’re not of the age to get alcohol where you live, whole milk is fine. Offering skim milk unless it’s all you’ve got should be blasphemy if it isn’t already. I’m of the mind that apple, pear, or grape juice is okay. I’ve had no issues when offering apple juice when I didn’t have alcohol. Your mileage may vary.
Bread is generally a good choice. I hear of many folks in different traditions shaping loaves out of sacrificial animals. That’s a great idea. Though I’m sure that the Gods can tell the difference between an animal and your skillfully crafted loaf, They may well appreciate the effort. So far, plain old bread hasn’t hurt me any. Get some decent bread if you can, though. Better yet, make it from scratch if you can.
This is when I say my thanks to the recipient of the ritual, and blow out the candles. I may share a bit of drink as well, but that depends on how much time I have or do not.
Some Sources and Influences:
- Segomâros Widugeni – ‘The Basic Ritual Outline’
- Selgowiros Caranticnos – ‘A Practical Solution for Gaulish Devotional Practice’
- Ceisiwr Serith – ‘Deep Ancestors: Practicing the Religion of the Proto Indo Europeans’