Gaulish Rite – Bessus Nouiogalation

Nemtona & the Living Boundaries of the Nemeton | Gaulish Sacred Space (BNG)

Written by Branos Carnutodrûidion/Urādos – Gutuatir of BNG

In the practice of Bessus Nouiogalation, the Sacred Space — the Nemeton — is central. It is the place where the divine and the mundane meet, where reflection, ritual, and communion can occur safely and intentionally. Every Nemeton begins with a first step: choosing the place for worship (Dugiion), clearing the clutter, and preparing yourself to meet the divine. But the moment the space truly becomes sacred, it is not you alone who holds it — Nemtona, the Keeper of the Nemeton, takes her place.

When you first call her, she helps define the boundaries: not just the edges of the circle on the ground, but the edges of intention, of energy, of focus. She sweeps the space clean of what does not belong, drawing a line between the ordinary and the sacred. Without her, a Nemeton may feel like a circle on the earth; with her, it becomes a living, breathing space of communion. Once your Nemeton is set, however, the rhythm of her presence changes. You do not need to call her every day (you can if you would like). The boundaries she has drawn remain, quietly watching over the space (she becomes always present). You may choose to honor her (reestablishing the Nemeton) on solstices or equinox days, holidays, or monthly/weekly intervals — reinforcing the sacredness, but not burdening yourself with repetition for its own sake.

Sometimes, though, a space can feel “stuck.” Perhaps energy has grown heavy, or life has brought disturbance into your Nemeton. In those moments, Nemtona returns as a guide: to clear what clouds the circle, to remind the Nemeton of its purpose, to renew the watch over what is sacred. Calling her here is not about repetition; it is about renewal. A Nemeton watched by Nemtona is alive. It listens, it holds, it protects. Whether you are establishing it for the first time or tending it through the cycles of the year, her presence shows us that the sacred is not only about ceremony — it is about care, attention, and boundaries that honor the space and yourself.

The first call is important. The next calls are intentional and restorative. And when the space feels still or clouded, she is there, ready to watch, clear, and renew.

When to Call Nemtona

When establishing your Nemeton for the first time.
This is her primary moment — she defines, purifies, and blesses the space.
When moving your Nemeton to a new location.
The old boundaries do not transfer; she must be called to mark the new ones.
At seasonal turnings or holy days.
A simple invocation on solstices, equinoxes, or festivals reawakens her watchfulness and refreshes the Nemeton’s energy.
When the space feels heavy or unclear.
Energy stagnation, emotional residue, or tension are signs that Nemtona should be invited to sweep the boundaries clean once more.
After major life changes or disruptions.
Moving homes, emotional upheaval, or even long absences can unsettle sacred space — let her reestablish the sense of peace and protection.
Whenever your intuition nudges you.
Sometimes there is no clear reason, only a feeling. Trust that. Nemtona’s role is to keep your space aligned with both the world and your inner state.

Nemtona is the sacred space; she is not a static circle drawn, she is a relationship. She is both a guardian and a reflection of the care we give to our practice. When we honor her, we reaffirm that the Nemeton is not just a place — it is a living threshold between ourselves and the divine.

For creating a Sacred Space or reestablishing your existing one, see our rite: Nemeton (Sacred Space)

Rite for Prosperity and Nourishment

In times of hardship, when the world feels uncertain and people go without, we return to the heart of our custom — to give so that others may give. This rite is an act of collective care and spiritual solidarity, performed for all those who are without food or security during the ongoing disruption of daily life. It is both a prayer and a promise: that we will not let one another go hungry, neither in body nor in spirit. In Bessus Nouiogalation, we recognize that prosperity flows through relationship — between the divine, the land, and the people. When that flow is disrupted, it is our duty to restore balance through offering, gratitude, and right action. The gods called in this rite embody the sacred triad of sustenance: earth, labor, and nurture — the foundations of all abundance.

Rosmertâ, the giver of bounty, holds the cup that overflows. She represents the unending generosity of the cosmos — the reminder that the universe, when rightly honored, provides more than enough for all.
Sucellos, the good striker, is the spirit of work and cultivation — the one who labors beside humankind to make the land fruitful. His presence calls us to persistence and the dignity of honest effort, even when times are lean.
Nantosueltâ, keeper of the hearth, reminds us that prosperity is not hoarded wealth but shared warmth. She governs the sacred household — where food, compassion, and community come together in harmony.

Together, these Dêuoi represent a cycle of gift, work, and care. This rite renews that cycle, channeling the will of the community toward abundance for all. It is a spiritual act, but also a call to embodied compassion — to feed, to share, to give. When we stand together and lift our voices, we do more than pray. We reweave the flow of life itself.

Reflection on Helping Those in Need

Look around your town. See where hunger touches lives, not just in empty plates but in the strain it brings to every part of life. When someone must spend all they have on food, other necessities — shelter, medicine, warmth — may go wanting.

To aid is to restore balance:

Offer your hands and your time — volunteer where labor meets need.
Volunteer at local food banks, shelters, or community kitchens. Your presence helps distribute resources and lift spirits.
Offer your coin — let your gifts ensure that others do not go hungry while still meeting life’s other demands. Financial support to charities and nonprofits can ensure that families have access to food without sacrificing other essentials like medicine, rent, or utilities.
Offer food or essentials — let your generosity lift the weight from shoulders already bent by hardship. Canned goods, fresh produce, hygiene items, and other supplies provide immediate relief, letting people stretch their limited resources further.

By giving in these ways, you honor the virtue of generosity (Îanoi) and strengthen the bonds of the community. Every small act becomes a thread in the web of life, carrying abundance where it falters, lifting those who have fallen, and renewing hope for all.

“We give so that others may give. We act so that the world may be made stronger.”
Datiestī uta dassant. Uergon adbiuont uta Bitū nertā fiant.

The words within the parentheses provide a general request you may offer, and you are welcome to personalize them by naming specific individuals in need. Let this invocation serve as a vessel for your sincere intentions, sending positive energy and support to those who require it, while honoring their unique circumstances and challenges. The rite’s opening and closing use our Adaððus aidoniâs; if you practice another tradition, you may instead use your own customary openings and closings.

We/I invoke Rosmertâ, Sucellos, and Nantosueltâ.
Our world is in hardship.
Many sit before empty plates, their cupboards bare,
their strength dimmed by want.
We come together not only to ask,
but to remember our shared duty —
to bring balance where it falters,
to lift the fallen,
to renew the promise of plenty for all.

Rosmertâ, generous one, bearer of the overflowing cup
Request:
We ask that you pour out abundance for all who are hungry, that none go without the means to live.
We give offering and thanks to you.

Sucellos, friend of the people, cultivator of the earth
Request:
We ask that you bless the land and those who labor, that food may be plentiful and fairly shared.
We give offering and thanks to you.

Nantosueltâ, nurturer of hearth and home
Request:
We ask that you bring warmth and comfort to every household, that generosity and kindness may rise among the people.
We give offering and thanks to you.

May our deeds carry forth the blessings of our calls.

We/I praise Rosmertâ.
We/I praise Sucellos.
We/I praise Nantosueltâ.
Cheer to you all!
Thanks to you all!
We/I go in peace.
It is done.

adgariomos/adgariû Rosmertan, Sucellon, etic Nantosueltin.
Bitus anson sent inti trougî.
eloi aresedânt clârobi uâstobi, betoclâroi sueiânoi uâstânt, nertos sueiânos dîmanuâsset rinû.
comberomos ne oinû do petâtun,
extos eti do commenuan uâriin bitulêtanin anson –
do atebertin talon ponc brissât,
do ûxamâtun pennisselûs,
do atenouon addanon lanoteri ollobi.

Rosmerta, lamoletana, beron anniâs ûxsrouriâs
Arcimâs:
petâmos io semes lanobitun ollobi nâuinodiobi, io nepoi biuont cena naudon biuiti
Rodâmos/Rodâmî addatus etic bratûn te

Sucelle, carontie toutiâs, arāti Bitous
Arcimâs:
petâmos io textâs aron etic aratiâs,
io betâ buont ratiâ etic daltontor iânû.
Rodâmos/Rodâmî addatus etic bratûn te

Nantosuelta, maxtis aidiâs etic trebiâs
Arcimâs:
petâmos io beres uresson etic subutin trebî ollî, io raton etic caratâcon uorexont enter toutin.
Rodâmos/Rodâmî addatus etic bratûn te

uergâ anson ratâ areuessont gârion anson

Molâmos/Molâmî Rosmertî
Molâmos/Molâmî Sucellû
Molâmos/Molâmî Nantosueltî
Slanon te olloi
Bratûn te olloi
Iâmos/Iâiumî in tancê
Uregar

Creating Your Own Rites for BNG — A Guide to Gaulish Ritual Crafting

Written by Branos Carnutodrûidion/Urādos – Gutuatir of BNG

In the Bessus Nouiogalation (BNG), rites are not only expressions of devotion—they are tools for shaping intention, interacting with the divine, and bringing balance and clarity into your life. While the Hearth‑rite (Adaddus Aidoniâs) provides the foundation, practitioners may wish to create their own rites for boundaries, healing, praise, or other purposes.

This guide is designed to help you understand the structure of BNG rites and provide a flexible template for crafting your own. By following the simple framework of Opening → (Main Work) → Closing, you can create rituals that are clear, intentional, and in harmony with the tradition.

Whether you are performing rites alone or within a group, this guide will give you the tools to format, organize, and execute your rites in a way that respects the sacred space, your intention, and the flow of energy within the BNG practice.

Opening

This is where you prepare the space, yourself, and the energy for the rite. In BNG, this includes:

Glanosâgon (Purification) – clearing mind, body, and spirit.
- Begin by washing your hands and saying: “Glanolamâs” (“Clean hands”).
- Then, swipe your forehead saying: “Glanobritus” (“Clean mind”).
- Then, swipe your face with both hands: “Glananation” (“Clean soul”).
- Optional: You might also cleanse your space if it’s new or if you feel it needs a refresh.
Louceton (Lighting) – bringing light into the sacred space and establishing your nemeton.
- Light the candle(s) (Dagilâ) or hearth‐flame.
- Say: “Dauiûmî aidun sondon Aidoniâs” (“I light this flame of Aidonâ”).
- Perform the boundary demarcation: circumambulate around the flame/altar three times, or trace the boundary: “sun‑wise circle motion… three times” for the three realms of Drus (Albios, Bitus, Dubnos). Using Ponem (Mugwort) that you lit from the fire. We use Mugwort to facilitate a connection to Drus, as it helps with cycles and purifies, and it is a powerful calming herb for connection.
  - As you do this, say:
    Albios ux nos, Bitus ambi nos, Dumnos uo anse, exugriûmî in sindon mediolanon do legiû nemeti mou. Aidona aidus tou berait teððin eti leucetun, ac cei butâ tou anauâit comadberon anson.
    I give you this offering
    
    “Albios above us, Bitus around us, and Dumnos below us, I enter into this sacred center to establish my nemeton. Aidonâ may your light bring warmth and illumination, and may your presence enrich our communion.
    datiûmî addatun sindon tei”
- Offer some dried herbs, etc, to Aidona
Gatekeeper (Optional) – inviting Carnonos to your rite if you feel called to. If your rite involves liminality, boundary crossing, transitions, then you might invoke Carnonos.
- Adgariomos/Adgariūmī Carnonon
  Ancorios mantalon
  Agios matos alami
  Arxiomos/Arxiumi agnî eri adaððun sondon
  Uêdiâs anson/imon cluâontor
  Rodâmos/Rodâmî addatus etic bratun tê
  
  “We/I call upon Carnonos
  Opener of the ways
  Wise guide of the herd
  We/I ask for your guidance during this rite
  May our/my prayers be heard
  We/I give offering and thanks to you”

The opening is about setting intention, hallowing the space, and grounding yourself. It creates a container for whatever comes next.

The Rite (Main Work)

This is the core of your ritual — the heart of your rite where your intent takes form. Whether you are performing a rite of protection, boundaries, healing, praise, holidays, or any other purpose, this is where the work is done.

You would state your purpose clearly, naming your intent and reason for the rite. Then Invoke the relevant deities, ancestors, or spirits. Perform symbolic acts or offerings that align with your goal — such as lighting candles, giving drink or food, marking a boundary, or speaking words of power. Engage in reflection or communion, taking a quiet moment to connect with the powers you’ve called.

In BNG, invocations follow a simple formula:

Calling on the Recipient (Invocation/Adgarion) – Address and invite the deity or spirit.
Offering to the Recipient – Present your gifts in gratitude and reverence.
Items are given as part of the gifting cycle — as they give, so we give.
Arcimâs (Requests) – Optional. You may ask for blessings, guidance, or aid.
- Argument – The reason or purpose for calling upon them.
- Petition – A direct and heartfelt request for their assistance, if desired.
Closing – Words of thanks, praise, and dismissal offered with respect.

Think of this as the meat of the rite, where the spiritual work is done. Everything in this section flows from the clarity and sacred space established in the opening. Have fun here, ritual crafting is an art form in itself and can be very rewarding. So let your creativity flow.

Note: When creating a rite in the Bessus Nouiogalation (BNG), it is essential to focus on the tradition’s gnosis, not personal interpretations or outside frameworks. Each Deoui is understood within the BNG cosmology with particular roles, attributes, and functions. Now, if you are creating a rite for your Tegobessus, anything goes.

Below is an example using Sucellos for a Boundary Rite from my house Tegos Carnution.

Intent

We/I gather here today to call upon Sucellos, To help create a boundary around my home, land, space, or person. As he is like the wolf circling the edges, And the vines that entangle and hold fast, May his presence guard all that lies within, Keeping harm without and peace within.

Calling on the Recipient (Invocation/Adgarion)

We invoke Sucellos,
The Good Striker,
Lord of boundaries and the vines,
Shaper of the land and its gifts,
You who walk between field and forest,
Between home and horizon.
Stand with us now,
Bless and defend all that lies within.

(Walk the boundary or stand at the threshold. Tap the ground or posts lightly with a staff, branch, or hammer to mark the space. As you move, speak words of strength and peace.)

Offering (Addatus)

We give offering and thanks to you, Sucellos.
May this drink, this bread, and the smoke of our incense
Be pleasing to you.

(Pour the libation or place the offering at the boundary marker, door, or edge of your space. You may light candles or incense at each corner or doorway, saying as you do: “May no darkness pass this flame.”)

Requests (Arcimâs)

If it pleases you, Sucellos,
Grant strength to these bounds,
And peace to all who dwell within.

(As you speak, visualize grape vines encircling your home or sacred space — a barrier of calm and balance.)

Argument

We call upon you,
For you guard what is sacred and safe.

(You may strike the ground once with your hand, sealing your words with intent.)

Petition

Let these boundaries be strong,
And all ill turned away.

(Imagine the grape vines around your space growing. Feel the peace settle within.)

Closing

Cheer to you, Sucellos,
Thanks to you, Guardian of Boundaries.
We praise you, Good Striker,
We go in peace, and peace abides within.

(Conclude by striking the earth once more or placing your hand over your heart, affirming the harmony and strength of the boundary.)

Remember that our words are not the only part of communicating with the Deuoi. Our position—how we hold ourselves — helps us communicate with the Deuoi; it also allows us to focus our thoughts, which affects our emotions.
Standing with elbows close to your side, your hand outstretched, and your palms up.

Closing

After the main work is complete:

Perform Incoron (Closing) to formally close the rite.
- You may add any closing words specific to your rite: e.g., “May the boundary remain firm until I release it”; “May health flow until the ailment is gone”; “May praise ascend until the Deity’s glory fills us”.
  - Say:
    Albios ux nos, Bitus ambi nos, Dumnos uo anse, nu adgabiûmî / adgabiomosnîs mediolanon sindon. brâton tei, Aidona, are teððun etic leuceton. brâton tei, Carnone, are ancoriaton mantalonon. molâiûr / molâmor te. exiâiûmî / exiâmos tancû.
    eðði senâtun.
    
    “Albios above us, Bitus around us, and Dumnos below us, We/I now leave this sacred center. Thanks to you Aidonâ for warmth and light. Thanks to you Carnonos for opening the ways. I/We praise you. I/We go in peace.
    It is done.”
As you say the above, circle the flame three times again, then put out the flame by covering or pinching it. Then take a moment of silence.
Extinguish candles, tidy your altar, and allow yourself a moment of silent reflection.

The closing grounds the work, honors the sacred, and returns you to the ordinary world with intention intact.

Note: BNG likes to keep Invocations short, as this helps with memory and translation into Gaulish.

Our Two Ritual Formats — Adaððus Aidoniâs and Molātocridiū in BNG

Written by Branos Carnutodrûidion/Urādos – Gutuatir of BNG

Adaððus Aidoniâs, The Hearth Rite serves as our primary ritual framework. It is designed for solo devotion, communal gatherings, and formal observances, grounding us in communal harmony, focused devotion, and the shared flow of Galā. This rite provides structure, rhythm, and a sacred space for deep connection, forming the foundation for much of our practice.

Molātocridiū, Praise with the Heart, by contrast, is a flexible, daily practice. It is meant to be simple, portable, and adaptable—an offering you can make at any moment, without tools, as you move through your day. Whether greeting the Sun or Moon, acknowledging sacred spaces, or giving silent adoration, this practice allows us to weave ritual into the ordinary flow of life. It can be tailored to the heart and circumstance, honoring both the subtle and profound presence of the divine in every moment.

These two practices are not separate. The Molātocridiū can be incorporated into the Adaððus Aidoniâs, either as a prelude to prepare the heart and mind, or as a closing offering that extends the ritual into the personal and everyday sphere. Together, they form a harmonious rhythm of devotion—Adaððus Aidoniâs grounding us in sacred order, and the Molātocridiū carries that order into every moment of living.

The Core Toutâdêuoi of BNG — Tribal Gods in Bessus Nouiogalation

Written by Branos Carnutodrûidion/Urādos – Gutuatir of BNG

When I first began walking this path — and helping to create it — I remember how overwhelming it felt to look upon the long list of deities within Gaulish Paganism. There were so many names, so many aspects of life represented, that it raised a natural question: how do we decide which deities to incorporate into Bessus Nouiogalation (BNG)?

I myself am a follower of Sucellos and Nantosuelts, another founding member is devoted to Taranis, and another to Carnonos, and so on. It would have been easy to simply include all of our personal favorites and call that our pantheon. But that approach felt too limited. If we were building a new bessus — a new custom, a new toutâ (tribe) — then it needed to be something with deeper meaning, something that reflected not just our individual devotions, but the spirit of the tribe itself.

And then, out of nowhere, Ogmios called to us. He became the voice of our work — the one who guided our words, our inspiration, and our devotion. From there, we began to think of how the ancient tribes may have related to their gods. Each toutâ likely had its own divine patrons: a Toutatis to guard the people, Materês to give life, Regentiâ the ancestors, and others who represented the shared virtues of the community.

It was from that reflection that our core Toutâdêuoi emerged — those who form the heart of our daily rites.

Ogmios, the first ancestor of the Galatîs, the speaker and guide.
Toutatis, the protector of the tribe.
Suleuiâs, the wise guides and keepers of right.
Materês, the life givers and knowers of fate.
Regentiâ, the honored ancestors.
Celtînâ, the mother of virtue.
Carnonos, the guardian between worlds and guide of many ways.

Many of these gods and goddesses were completely new to me, and to us. I didn’t know their stories, their symbols, or how to connect with them. But as time went on, I began to see that these deities are not far from us at all. They are animistic and symbolic, deeply woven into the rhythms of home, self, tribe, and the paths we walk. They are ancestral in a mythological sense, the living currents that have always been. Of course, our devotion doesn’t end with these few. Within our custom, there are many other Deuoi who hold their own sacred places—gods and goddesses who guide us through the seasons, who stand beside us in moments of magic, who embody the virtues we strive for, and who dwell within the natural forces that surround us.

Some Deuoi belong intimately to the tribe (the list above)—they are the core Toutâdêuoi, those whose presence defines and sustains the identity of Bessus Nouiogalation (BNG). Others, while still part of the tribe’s spiritual life, reach beyond it—they are more cosmic, seasonal, personal, or situational, touching wider aspects of life, nature, and spirit that transcend the boundaries of the tribe itself.

Together they form the living web of our devotion, from the hearth to the horizon.

For all initiated members of BNG, these daily rites form a shared rhythm — a way to remain connected with these tribal deities and with each other. It’s important for each of us to know their names and the invocations that call to them, for they represent the common spiritual ground of our community.

That said, your own household devotions may — and should — grow beyond this list. Over time, you might find other deities from the broader Gaulish pantheon, or from your own cultural and ancestral background, who speak to you. That is the natural flowering of practice. But for the tribe as a whole, these rites to the core Toutâdêuoi serve as our foundation — a place where all of us can meet, no matter where our paths lead.

Through these small daily gestures — the offering, the invocation, the quiet moment of reflection — we strengthen our dêuocariâ (piety), nurture Sumatreiâ (good relationship), and keep the flame of Gala alive within ourselves and our community.

Read the Daily Rites Here →

Battle of Alesia: Reflection and Rite

Branos Carnutodrûidion. Gaulish Polytheism. Gaulish Paganism

Written by Branos Carnutodrûidion/Urādos – Gutuatir of BNG

At the edge of the village, as dusk drapes the land in violet shadow, a farmer casts a bronze wheel into the spring. His whisper rides the water — a prayer for rain, for fertile soil, for balance — even as the drums of war beat faintly on the horizon, carrying the shadow of Alesia.
Behind him, the hearth burns bright; his wife tends the flames, murmuring blessings, while their child fingers a small amber amulet at the neck, a talisman against fate.
In the moonlit woods nearby, a healer stoops, cutting herbs with her left hand, honoring the old ways in solemn silence.
And on the morrow, a warrior will claim the champion’s cut of meat at the feast, raising his right hand — the sacred hand — in oath before the gods, steel and spirit intertwined, ready to meet the tide of battle at Alesia.

This is a praise story, reflecting the everyday life of the Gaul on the eve of the fall of Alesia — a moment to honor the ordinary acts, the quiet rituals, and the courage woven into daily life. As we move towards October 4th, which is a time to honor those at Alesia, let’s all light a candle to remember and honor those Senistrei.

The Rite: This is using our Molātocridiū and inspiration from our Gaulish brother D’ian.

Cleanse: This prepares you physically and spiritually for ritual.

Wash hands and say: Glanolamâs “Clean hands”
Swipe your forehead and say: Glanobritus “Clean mind”
Swipe down the face with both hands and say: Glananation “Clean soul” (This is based on the idea of the soul residing in the head.)

Light Candles: Light a candle or candles in honor of the ancestors. (if you can keep the candle burning do so (unless you have cats lol)

Turn Left: Begin by turning to the left once. This shifts your orientation toward the ancestral realm.

Invoke the Ancestors (while lighting incense):

Gaulish: Senomaterês etic Senaterês . Senoueniâs

English: Old mothers and old fathers . Old families

Libation: Pour a small amount of your drink onto the ground or in cups as an offering, then take a sip yourself.

Right-Hand Kiss: Kiss your right hand and place it on the ground in honor of your ancestors.

Turn Right: Turn to the right to symbolically leave the otherworld. This ensures a safe return from the ancestral realm.

Sit in silence, allowing a sacred silence to fall. Listen for omens and the voices of the ancestors.

Offer praise and acknowledgment to the ancestors.

Gaulish: Molâmî Senistrei

English Translation: I praise you, Ancestors.

Tegobessus III: Adgarion (Invocations)

Adgarion “to call to” is the word we use for Invocations.
Invocations are a crucial part of our rites. They help aid us in Sumatreiâ (good relationship), which also helps with Cantos Roti (The gifting Cycle) with the Dêuoi (Gods) and Regentiâ (Ancestors). Our invocations are set up in a very simple format meaning short, simple, and powerful words. This is because we have many invocations to learn, and that means much to memorize since our invocations are also in Gaulish. We want to make the learning of the Gaulish simple for the individual to learn and memorize.

What we will do here is break the invocations down. In the first half of the invocation, one, of course, invokes the recipient of the ritual. They then describe the recipient with a few epithets. As well as a statement about them and what they may do in lore. We then give them an offering and thanks.

Then we might request something from them, and the closing of the ritual. As we may ask different things of them, we have prepared several possible requests. This allows you to know what you are asking for if you choose to do so in Gaulish. In any other language, we trust you can find the words.

One can find our Adgarion (Invocations) here.

Adgarion Breakdown

Calling on the recipient
- This is the naming of the God/desses or spirits you are calling on. So one line is calling the name four lines of descriptive words and praise about them.
An offering to the recipient.
- Items are given to the deities or spirits for helping you. This is part of the gifting cycle as they give, we give.
Arcimâs (Requests) One does not need to ask anything from them.
- Argument – This is the reason you are calling the deities or spirits.
- Petition – Asking the deities or spirits to aid you.
Closing
- Thanking them

Adgarion Galatû Toutatî

Calling on the recipient
Adgariomos/Adgariūmī Toutaton
Latis Toutiâs
Nertos urittosergios
Uernos Anson
Anegestûnis etic rodîestû tancon

Rodâmos/Rodâmî addatus etic bratun tê
Addatus

Arcimâs
Arcîmos/Arcîumî ratobo Galatîs

Closing
Slanon te
Bratûn te
Molâmos/Molâmî Galatû Toutatî
Iâmos/Iâiumî in tancê

Invocation for the Toutais Galatos

Calling on the recipient
We invoke the Toutatis Galatos
Hero of the people
Mighty against disease
Our guardian
You protect us and give us peace

We give offering and thanks to you
Offering

Requests
We/I ask for blessings to the Galatîs

Closing
Cheer to you
Thanks to you
We/I praise you Toutatis Galatos
We/I go in peace

Arcimâs (Requests)

You will notice that in our invocations, you will see Arcimâs (Requests) right after the Offering part. If you have a request during a rite, this is the time to include it. For those doing rituals in a language other than Gaulish, it’s okay to ask in your own words. Though you should develop a formula. Below are some premade requests if you choose to use them.

Arcîmos/Arcîumî _________
(We/I ask for _________)

These requests are in the dative case, meaning an indirect object. In this case, the dative will imply asking for something.

slanû – health
anextlû – protection
calonnî – resolve
gallî – courage, confidence
uiridû – justice
ratû – grace, blessing
ratobo – blessings
sedû – peace
agnê – guidance
nertû – strength
boudê – victory
ianobitoû – prosperity

An example:

Arcîmos/Arcîumî slanû
(We/I ask for health)

Now for whom you may ask for blessings. In Gaulish, we will use the accusative case. That means referring to the direct object of a sentence. So, who we are asking the blessing or request to be directed to. If it is for yourself, then the line above is good enough. But what about for someone else?

Some examples of people or groups to ask for in Gaulish are as follows:

uenian – family
carantâs – friends
contreban – city, town, village, community
mapaten anson/imon – child (of ours/mine)
mapatâs anson/imon – children (of ours/mine)
regenion anson/imon – parent (of ours/mine)
regeniâ anson/imon – parents (of ours/mine)
Galatîs – fellow Galatîs
Nouiogalatîs – fellow Nouiogalatîs
ollon – all people
tluxtiûs – the poor, needy
lobrûs – the sick
scasstâ – the hurt, injured
tegesicâ – the workers
bitun – the world

A final example for the full sentence:

Arcîmos/Arcîumî sedû bitun
(We/I ask for peace to the world)