Amongst many different customs there is the notion of the daily offering. These are generally small offerings, said with a humble prayer, invocation, etc. The advantage of doing such rites is that it makes dêuocariâ (piety) a habit.
To quote Aristotle:
“Excellence, then, being of these two kinds, intellectual and moral, intellectual excellence owes its birth and growth mainly to instruction, and so requires time and experience, while moral excellence is the result of habit or custom.” – written in ‘Nicomachean Ethics, Book II’
While it wouldn’t be correct to say that we developed the idea from this quote, it is quite fitting and the premise agreeable. When we can make our Îanoi (virtues) habits, we are more likely to stick to them. Doing so is incredibly important, as it means we are being good community members, and being right with ourselves. Furthermore, they are actions which are pleasing to the Dêuoi (worshipped beings).
In order to do this, to make the îanos (virtue) of dêuocariâ (piety) a habit, we devised a working system. We asked ourselves, “What kind of setup of daily rites may have made sense to a citizen of a Toutâ (nation, tribe)?”
In doing so, we looked to the most well known piece of Gaulish timekeeping — the Coligny Calendar, which you can read about here. From it, we were able to devise a methodology for daily adaððoues (rituals). We also aimed to keep the structure reasonably simple. It has the happily coincidental byproduct of helping one remember the current Coligny Calendar date.
This structure applies to all months but there will be one difference between 29 and 30 day months that will be discussed later on. As this is a BNG setup, it should come as no surprise that each of our Toutâdeuoi (deities of a group/tribe/nation) are represented with a day each. For more on our Toutâdeuoi, as well as uediâs (invocations) for each, a treatise on them is available here.
The Breakdown
We use the Coligny Calendar app, designed by Ucetion.
Without further ado, from the beginning of the month, our structure is as follows:
Day:
1 – Ogmios (Ancestor of the Gauls)
2 – Toutatis (Guardian of the Toutâ)
3 – Suleuiâs (Good Guides)
4 – Materês (Knowers of fate, life givers)
5 – Regentiâ (ancestors)
6 – Dêuos of your choice.
7 – A “free space”. Any of the Dêuoi, or none. Though the former is strongly recommended. Also useful if there is a previous day that one missed.
This cycle repeats for days 8-14. Thus we arrive at the middle of the month.
15 – Carnonos (Way opener, guardian between worlds)
After which, the cycle of the first 14 days repeats. Which covers days 16-29. This means on day 30, another offering is given to Carnonos. However, if the month is only 29 days, Carnonos (unless one chose to give addatus, that is, offering to him on day 7, 14, 22, or 29) only gets one offering in that month.
This isn’t done as an intended slight against revered Carnonos, of course. In fact, we may recall that 30 day months which are marked matis (good, favourable, complete) and anmatis which is the opposite of matis. That space wasn’t made for the ever honourable, wise, and great Carnonos may be part of what makes 29 day months anmatis indeed!
A Few Potential Questions
All said, this schematic may raise questions. Such as: “What about Bituatîs (land beings)?” To which it can be said that generally these adaððoues (rites) are done indoors. Though indeed it could be possible to offer to them indoors, it is generally encouraged to meet them in their domains. This, and taking into account that the Gauls knew of cooler winters, and many places of very cold ones. As such, we didn’t want to put it on anyone to make such a trip in inclement weather when it may be unsafe.
Another salient question is “What if one wishes to do more than the amount of offerings in the structure? Or gives worship to more Dêuoi than the structure accommodates?” To which, it’s worth mentioning that what we’ve done here is merely provide a baseline. One can always do more. Those who do undoubtedly will easily be able to figure out a pattern that works for them. Whether it be multiple adaððoues in the same day, or simply offering to different Dêuoi on the two more open days.
Lastly, in the last two days of the seven day structure, one doesn’t have to stick to the same Dêuoi every week. It could be different Dêuoi each time. The free spots allow for either a set aside space for devotional relations, or a chance to build new relationships. Suiting both those with more and less experience in Galatibessus (Gaulish Custom).
Conclusion
The purpose is to build a habit of deuocariâ (piety). To this end, we introduce this Gaulish inspired method to carry out daily offerings, using a uniquely Gaulish calendar to do it. In doing so, it’s a way to both bolster our relationships with the Dêuoi, and strengthen Bessus (custom). This is a way to get started.
A simple offering suffices for these daily rites. One suggested item to offer would be incense. It’s generally accessible, affordable, and generally considered a good offering. Another recommendation would be to work these adaððoues (rituals) into one’s daily routine. When one wakes up, before one goes to bed, or after a bath or shower. Tying them to something else one does daily is very much helpful.
Earlier in this article, we provided both background and Uediâs (invocations) for Toutâdeuoi. For a selection of more widespread Dêuoi, we provide some Uediâs here. With all of this, one has all of the information they need to start. We hope that within, we have provided a methodology that allows one to make a habit of piety.
May the Dêuoi look favourably upon the attempt, and may they give blessings to you all.
** A special thanks to one of our Sentiiâ, Rianorix, for her questions. And to all members of BNG who helped give shape to the idea of the Coligny Calendar based adaððoues.
Bessus Nouiogalation 