Ritual

by Lee
How our ancestors formalised – if indeed they even did – their interactions with the
gods is largely unknown. There are some elements we do know of from Roman writers,
and from inferences made by Romano-British and Iron Age peoples. For instance, the
deposition of deliberately broken items into water seems to have been important. That
there was an entire priestly caste suggests that even if people had their own personal
ritual behaviours and devotions, there was also some form of priest led community
ritual. Beyond that it becomes more difficult to create anything concrete; we have no
prayers, no invocations and no idea how the everyday person made offerings to the gods
or what it was they offered.
We can look to the neighbouring cultures and further abroad and in time to begin to do
some comparative work with our cultural extended family. Ceisiwr Serith has written a
fantastic amount trying to reconstruct the practice of the proto-Indo-Europeans; those
people from the central-Asia regions who eventually gave rise to the milieu of Indo-
European language cultures which the Brythonic language culture sits within. I
recommend his website and book ‘Deep Ancestors’ for a lot more on this subject, both
are really rewarding sources of inspiration and information.
 
By and large, how we perform our own household devotions or lead group and
community ritual is up to us. What works for us individually and what fosters and
strengthens the bonds between us and the gods is down to experimentation, experience
and practice. There are some things that we are immediately drawn to and also appear
historically that suggest there are some ‘universals’; fire, water and libations.

Fire used to form the central point in our lives; warmth, protection and food. Achieving
mastery over fire was something that predates human beings as we know ourselves and
offered our early Homo ancestors a massive advantage. Fire was in all likelihood an
important factor that led to the emergence of Homo sapiens on the planet. The hearth
formed the centre of the home to our ancestors and even today the kitchen; the place of
fire in our houses is seen as the heart of the home. Anyone who has spent any time near
an open fire will know its place in our lives. Something as simple as a candle has a
startling effect on atmosphere and emotion in ritual, having an open fire has that much
more impact.

Water is vital to life. Life arose from the seas, without water we die within three days.
Water also cleanses, washes away the dirt and grime of the day. Having a shower after a
long day or heavy work leaves you feeling transformed, and the simple act of washing
your hands and face before ritual has a similar effect. Water was also seen as a
boundary; whether running water, bodies of freshwater or the seas, water was seen as a
place that marked the boundary between this world and the Otherworlds.

Libations, whether food or drink or even something more valuable have always been a
part of ritual practice. From an Indo-European perspective, offerings are linked to pure
hospitality and ghosti; the reciprocity that derives from hospitality . We feed and water
visitors to our house, it is ingrained in us, even if only a cup of tea (I say ‘only’, but to
be honest tea is the most important element of hospitality in the UK!). we give to the
gods in thanks, we give to the gods in the hope of blessings or aid, we give to the gods
simply because we are grateful for their presence in our lives. We should give to the
gods any time we invite them in to our homes and places of worship – they are guests
and should be treated as such.

There is no set formula how fire, water and libation should be wedded together. Within
Brython we share some commonalities in our individual practice, and yet we also have
very individual ways of ritualising devotion. I have a format I use for libations to the
gods, others use different means such as when making offerings to the ancestors. For
personal practice, keep it simple. For group ritual you need to consider many more
things, and having longer, more ‘grander’ rituals that involve everyone and have a
formulaic beginning to the ritual will work well as a means to settle, focus and gather
everyone together for the purpose in hand. In Wiccan ritual the casting of the circle and
calling of the quarters act as a means of drawing everyone together and focusing them
on the work at hand after spending a day at work, or travelling. Having a means of
ensuring this focus and that the day’s events are left outside/behind is essential. You
need everyone to be singing from the same song sheet and with the same focus. Ritual
offers a way to do this.
 
Segomâros Widugeni is a Gaulish polytheist who writes at Polytheist.com, he recently
published a basic ritual outline aimed at Gaulish polytheists, and he has very kindly
given permission for it to be reproduced here. In order for it to be in keeping with our
Brythonic focus, I have removed the Gaulish prayers and invocations and where
appropriate included the Brythonic version of some of the terminology in square
brackets after the terms in question. For the full version, with full Gaulish language
included, check out the piece at polytheist.com

As you will see, this covers all of the main points mentioned above; fire, water and
libation. It would be an ideal basis to work from to create personal and solo rituals or a
household or community gathering.

In a community setting, some form of procession leading up to the ritual site would be
very much in keeping with our ancestors community practices. Giving this procession
something of a celebratory feel with music, drumming, dancing and other activities
would also create the right celebratory atmosphere. It is also into this procession that
other aspects of ritual such as offerings to the spirits of the place or to the ancestors
could be made as short ‘diversions’ on the main procession route.

What is important is to remember that we do not live in the 1st century B.C.E or the 3rd

century B.C.E, those things which our ancestors celebrated and the way in which they
did it are largely lost to us, they are also often irrelevant to us too. We live in the 21st
century, we don’t rely on a good harvest, we don’t fear sickness or disease in the way
people of 3000 years or even 500 year ago did. Our relationship with the gods will be
different to that of our ancestors and the ways in which we build and affirm those
relationships will be different. We can and should look to the past for inspiration, our
ancestors were on to something there, but we should not be afraid to develop that
inspiration into something that works for us today and builds a relationship today. We
aren’t reconstructing, we are reconnecting.
 The Basic Ritual Outline
Segomâros Widugeni
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 [the gods, upperworld spirits], and buried whole without a
feast, if the rite was to Dêwoi Andernadoi [the andedion; underworld spirits]. 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. 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:
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. 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:
I purify you all, that you may enter the holy place that you may come before the Gods.

III. The Beginning
A.  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:
Be quiet, be quiet, be quiet,
Let there be a holy quiet.

B. 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:
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. 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
I purify this holy place
By holy light

IV. Pre-Offering
A. Fire Offering: This part of the offering honours 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.
Say:
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. 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:
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. 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:
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.  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:
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.  Closing
A. 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:
Thanks to you, Sironâ
For health
For prosperity
For protection
We praise you!

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

VIII. 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.

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.

Nemeton was the Gaulish term for a sacred place, a sanctuary.1 The term is

probably derived from: Nemos: Heaven, Sky2, though even the earliest Nemetâ
have pits and other elements suggestive of Underworld connections.

Elements of a Nemeton:

Nemetâ were built over the course of many centuries, and so have diverse
designs. One of the more common designs is the Belgic type of sanctuary,
typified by such Nemetâ as Roquepertuse, Gournay, and Ribemont. 3 Some of the
elements common in such Nemetâ include:

Randon: The Boundary, usually a ditch and bank4.

Duoricos: The entrance, a point of communication between the sacred and the
profane. Usually takes the form of a bridge over a ditch, and often a monumental
gate or portico. Normally in the East.5

Tenos: The Fire, usually a campfire, or a candle in much modern usage.

Symbolizes the sacred center of the Nemeton, and represents the Goddess
Brigantiâ, as well as a point of communication between the Upper Realm and this
world.6
Andounnâ: The Well, also at the center of the sanctuary. Word can mean “water
from below”, but here denotes a pit into which offerings are put, representing a
point for communication with the Lower World.7

Liccâ: The Altar, a flat stone, often given to the sanctuary by way of dedication,
onto which sacred objects may be placed, or offerings poured.8

Deluâ: The Image, a statue or post, representing deity. Usually at the center of

the Nemeton, sometimes in the Andounnâ.9

Tegiâ: The House, usually just a building designed to provide shelter for sacred
supplies, divine images, and the like.10

Platoi Noiboi Alioi/Other Sacred Places:

In addition to formal sanctuaries, a wide variety of places were, and are,

recognized as sacred, either as inhabited by land spirits, or else due to their
inherent connections to the other worlds. A few of them are listed below:

Andounnâ: A Sacred Well, in this case meaning a spring or water source. Often
sacred to healing deities.11

Locus: A lake, usually the home of a spirit, or an entrance to the Underworld, or

both.12

Abonâ: A river. As we have seen, often sacred to Toutodêwâs.13

Liccâ: Here meaning just “stone”. Prominent stones were occasionally the object
of cult, and seen as the dwelling place of local divinities or spirits.14

Bilios: Here meaning “large (holy) tree”. Certain large and prominent trees were
seen as the swelling place of spirits, and so more sacred than others.15

Brigantion: A high place, a mountain or hill. Usually sacred to Toutatis or

Brigantiâ.16

Brogilos: A small, enclosed grove. May be sacred to any number of possible

deities and spirits.17

Pettiâs Noibâs Aliâs/Other Sacred Things:

Here a few objects and/or symbols that might appear on altars or in people’s
possession. –Citations are for the –Gaulish terms for these things:

Parios: Cauldron, useful for cooking sacred meals. Used by some as a substitute

for the Andounnâ. Used by some as a symbol for the west (Wiccan-derived
symbolism) or the east (Irish-derived symbolism).18
Gaisos: Spear. Used by some as symbol of the south (Wiccan-derived
symbolism), or the west (Irish-derived symbolism), or as a symbol of Lugus.19

Slattâ: Staff, wand. Symbol of the office of welitâ. Some use as a symbol of the
office of a druid.20

Cladios: Sword. Used by some as symbol of the east (Wiccan-derived

symbolism) or the north (Irish-derived symbolism), or as a symbol of Toutatis
and/or Nodens.21

Skênos: Knife. Used to cut things. Also, used by some a substitute for the
Cladios.22

Kankâ: Branch. Used to sprinkle holy fluids as part of offerings or magic.23

Maniaces: Torc. A piece of Celtic jewelry of unclear symbolism. May symbolize

binding, rank, or both.24

Rotos: Wheel. A common symbol of the power of Taranis and the heavens.

Often used in protective jewelry.25

To Cernunnos:

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.

To Sironâ:

Gediyins gwuyûmi
Eti woxtlus wegyûmi
Sironin wediûmi
Dêwin Lugrâs
Dêwin Admesserâs
Ariyin Natrigon
Ariyin 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.

To Rosmertâ:

Gediyins gwuyûmi
eti woxtlûs wegyûmi
Rosmertin wediûmi
Weletin Mârin
Wegyetin Tonketi
Tigernin Tirri
Dêwin Medi Wlati
yâ detsi boudin
eti wirobo anextlon bouboc.

Prayers I pour out

and words I weave
Rosmertâ I invoke
The Great Seeress
The Weaver of Fate
The Lady of the Land
The Goddess of the Mead of Sovereignty
that she give prosperity/victory
and protection to men and cattle.

To Lugus:

Gediyins gwuyûmi
Eti woxtlus wegyûmi
Lugun wediûmi
Dêwon Gaisi
Tigernon Methâs
Dêwon Alkerdânon
Tigernon Louketi
Yo detis wissun me
Eti wirobo anextlon bouboc.

Prayers I pour out

And words I weave
Lugus I invoke
The God of the Spear
The Lord of the Harvest
The God of All Arts
The Lord of Lightning
In thanks that he gave death to the disease
And protection to people and cattle.

To Eponâ:

Gediyins gwuyûmi
Eti woxtlus wegyûmi
Eponin wediûmi
Dêwin Epon
Rîganin Tîri
Dêwin Ulaties
Rîganin Methâs
Yâ detsi boudiyin amê
Eti wirobo anextlon bouboc.

Prayers I pour out

And words I weave
Eponâ I invoke
The Goddess of Horses
The Queen of the Land
The Goddess of Sovereignty
The Queen of the Harvest
That she give prosperity to us
And protection to people and cattle.

To Taranis:

Gediyins gwuyûmi
Eti woxtlus wegyûmi
Taranin wediûmi
Dêwon Taranês
Tigernon Nemi
Dêwon Rotâs
Tigernon Wiriâs
Yo detis boudiyin amê
Eti wirobo anextlon bouboc.

Prayers I pour out

And words I weave
Taranis I invoke
The God of Thunder
The Lord of Heaven
The God of the Wheel
The Lord of Truth
That he give victory to us
And protection to people and cattle.

To Grannus:

Gediyins gwuyûmi
Eti woxtlus wegyûmi
Grannon wediûmi
Dêwon Sunni
Tigernon Slani
Dêwon Tenetodubri
Tigernon Louki
Yo detis slaniyin amê
Eti wirobo anextlon bouboc.

Prayers I pour out

And words I weave
Grannos I invoke
The God of the Sun
The Lord of Health/Safety
The God of the Fiery Water
The Lord of Light
That he give health/safety to us
And protection to people and cattle.

ADF: WHY ADF? + CONSTRUCTION OF RITUAL

LITURGY + LUGUNASSATIS RITUAL
For those who aren’t yet aware, I’m presently studying in ADF. And not just poking
around, either; I’m regularly studying and am actively involved with a grove/practicing
group, which is unusual for me.

I have the strong conviction that polytheism needs structure. We need community, and
we need clergy. Without dedicated clergy, we all become clergy, debating personal
gnosis versus lore and having no trained officials who can help or clarify. Furthermore,
without standard training, there is no such thing as a standard to weigh practitioners
against–sure, this diviner claims she’s authentic, but has she done her research, can
she tell Cernunnos from Belisama if an omen smacks her in the face…?

I took a look at ADF’s content and was pleasantly surprised to find that not only were
most elements flexible enough to allow a hearth culture to use them regularly should I
so wish, but those that weren’t flexible were still applicable to my practice. Most of the
training elements involve research and reflection, and nothing self-referring (pointing
to books which could, for example, only be bought on ADF’s own website), unlike
certain other neodruidry outfits out there. Many of the books pointed to for the book
requirements are actually books that I’ve either read or heard verified from others I
trust. There’s something in me that just runs opposed to pagan organization, like
maybe I saw one too many shitty covens, but ADF genuinely works for me.

This said, when formatting my own beliefs and practices into the ADF format for sake
of study and practice, I’m still required to think and build a liturgy of my own
around my  gods and my  faith.

Thus we come to the issue of ADF’s Core Order of Ritual for High Days. It’s explained
on the site in the general ADF sense where it can be applied to any given grove’s or
individual’s Celtic- or Celtic-adjacent-beliefs. Therefore, I’ll not be actually explaining
their Core Order, but rather reconstructing it in the context of my own faith.

Core Order, Reconstructed for Private Worship in

Gaulish Polytheism
1.  Initiating the Rite  – May include:

 Musical Signal
 Opening Prayer
 Processional
 Establishing the Group Mind

As a group practitioner, I follow my grove’s liturgy and rites, and they do, obviously,
have processionals and such things. On my own, however, I have no need for a
processional, nor do I use a musical signal because, as of yet, I’ve not found one that
works for me.

Each large ritual does, however, include a prayer to Cernunnos as Way-Opener to give
me the strength, will, and capacity to open myself to the gods, properly receive them,
and interpret their will. This prayer is basically universally impromptu. I find that it
gives my words more sincerity, and less of a stiff feeling that sometimes comes with
recited prayers.

Though I have no need to establish the groupmind or group consciousness, I do briefly

take a moment to “realign” my brain with spiritual works rather than the mundane.
This might involve a momentary meditation of my own devising (in this context, you
could call it the love child of ADF’s Two Powers meditation and the LBRP), in which I
“step into” the spiritual world, metaphorically, preparing myself for divine contact, and
leaving behind mundane worries.

2.  Purification  – This must take place prior to Opening the Gates

While I’ve yet to find a reason to consider myself spiritually impure under most
circumstances, I do tend to think that physical uncleanliness lends the spirit a sort of
clinging… miasma. Therefore, before proper ritual, I bathe, wash my hands, possibly
perfume myself, put on nice, clean clothes, and just generally make sure that I’m clean
and presentable.

When I do find myself in need of spiritual/ritual purification, I might do this with a

prayer over a fire, or by washing my hands and face with water, which incidentally runs
tangentially to physical cleanliness.

Purification also has to do with appeasing the Outsiders, or spirits we don’t want
hanging around us. I’ll admit to being lax in this practice, especially since the
Outsiders are typically depicted as trickster or chthonic deities (and therefore deities
I’d likely get along with), but the Outsiders also include unwelcome spirits like angry or
wrathful local/land spirits, unaffiliated ghosts, odd entities, and the rest. To placate
the Outsiders, I’d likely set aside an offering, possibly at the foot of the altar or at the
edge of the property if convenience allows, which basically says, “This is yours, the rest
is mine, stay out.”

3.  Honoring the Earth Mother

I don’t think that there’s “an Earth Mother,” or rather that there’s one grandiose Earth
Mother presiding over all the world. I initially did think this was a conflict of interest,
but shortly met my grove, who generally seem to believe in many different, varied,
native “earth mothers,” which is very much along my line of thought.

Therefore, during this segment, I offer a momentary prayer or invocation to the local
land spirits. In one of the areas in which I live/have lived, the land spirits are spirits of
manmade rivers and streams, abandoned coal strip mines, tall grass and locust trees,
etc. When I live in the city, I pay respects to the City, Detroit, and the land on which it
was founded. Each land spirit is very different, with its own “flavor.”

Beyond this, I may also offer a prayer to Nantosuelta and/or Sucellos, bringers of
material health and wealth. Nantosuelta likely better fits the “Earth Mother” archetype,
being the progenitor of, say, vegetations, grains, honey, etc., whereas Sucellos is more
in the vein of metal and mead and similar riches. Either way, I thank the gods for the
fact that I am healthy and in a position to worship them properly, and honor them for
the wealth I’ve been given.
4.  Statement of Purpose

This is glorified reformatting. For example: “I stand here at this altar on [date] this day
of [holy day] to honor you, [honored guests] for [thing].”

E.g.: “I stand here at this altar on the day of 18 July this day of Cathu Alliae to honor
and keep in my memory the tribal ancestors whose strength lives on in me,” or “I stand
here at this altar (and/or bonfire) on this day, 19 June, to celebrate Medisamos and the
bright and benevolent gods whose divine will shapes the world around us all.”

Simple stuff.

5.  (Re)Creating the Cosmos

 Sacred Center must be established in a triadic Cosmos

 The Three Worlds or Realms must be acknowledged
 The Fire must be included
 Sacred Center is most commonly represented as Fire, Well and Tree

This is a new concept to me as of ADF, but I must admit I like it. While I have talked
about my personal take on the Samos/Giamos duality of powers, I haven’t ever
discussed my take on the axis mundi,  I don’t think, and I don’t have the space or
inclination to include that entire thing here. This said, I do  believe in an axis mundi, or
in these terms the “sacred center.” In my cosmology, the axis mundi consists of the
Depths, the waters which become the primordial seas of creation, rising up to meet the
Heavens, the skies which become the divine air and wind of reality breathed into life,
connected by a Tree.

By recreating the cosmic axis mundi, we introduce ourselves into the grand scheme,
aligning ourselves with that same scheme and putting ourselves in an appropriate
ritual space.

My views on fire are difficult to explain, but to be very short, fire is aligned with the
divine, the Heavens. When something is burnt, its spirit rises up on the winds as
smoke (metaphorically, of course), and its mundane shell falls to the earth as ash. The
fire is one of the most direct ways that we can send something up to the gods and
heavenly bodies; I personally burn all of my spell remnants in fire, for example. So,
properly, the Fire is aligned with the Heavens, and nearly functionally identical. In this
sense, the triad is established as Water, Fire, and the axis between. In my rituals, I still
connect Depths and Heavens with the Tree, however; it’s simply worth noting the
implications of fire’s inclusion.

6.  Opening  the Gate(s)  – Must include a Gatekeeper

The Gatekeeper, proper noun, for me is Cernunnos, as I said previously. At this
moment, I say a more formal prayer in the context of the axis mundi, more of an
invocation than anything.

On the other hand, and by and large in private ritual, I am also a gatekeeper, improper
noun, since I slip through that gate all of the time. Formal prayer to Cernunnos is
strange to me, as I have been dedicated to him for… well, years and years. Anyway,
given the initial prayer early in the ritual, and given my personal context, I assume his
continued support and open the way for myself “under his advisement.” Were I leading
a public ritual, I wouldn’t assume that I could open the gate for everyone, and would
therefore call on Cernunnos to do so.

7.  Inviting the Three Kindreds

In ADF, the three Kindreds are the gods, the nature spirits, and the ancestors.

In private practice, the ancestors are always welcome on my altar and in my spiritual
life; by virtue of the ritual being personal, I don’t need to do anything for the
ancestors, as they are aware that they can come by whenever I’ve “put out the welcome
mat” (activated or lit a candle at the altar). Again, this differs in public ritual.

The nature spirits have been welcomed in step 3; I do it again here where appropriate,
since it’s polite.

In this step, I primarily welcome the gods: the Gaulish gods “in general,” where I
address them only as “the gods” or “the gods of my ancestors/people/tribe,” which
puts out the welcome mat for anyone who would like to be present (we’re not gonna
have any Maleficent business in here, thanks), and then specifically the gods of the
occasion, as in the next step:

8.  Key Offerings  – This will commonly include:

 Invitation of Beings of the Occasion

 Seasonal customs as appropriate
 Praise Offerings

Here, the gods (and otherwise) of the occasion are invited in, again if necessary. This is
basically the high point. This step is fairly vague, which is a good thing, because each
high holy day requires a little something different, i.e. “seasonal customs as
appropriate.”

TL;DR this is the meat of the ritual, where we get to The Point. Appropriate offerings
and celebrations are made, then we move on.

9. Prayer of Sacrifice
This is largely, and strangely, subjective; there’s not much documentation on how this
should be done. I personally think that this is incorporated into my offerings from step
8; with each offering or sacrifice I give a prayer detailing what it is, what it’s for, and to
whom it is addressed.

10. Omen

In public ritual, this is the moment where one seer or diviner takes an omen to learn
whether or not the sacrifices have been accepted. I’ve honestly never heard of a
sacrifice being rejected. I usually don’t overly much bother with this part, since my
rituals are small and I usually get “a feeling” anyway, but during grandiose rituals that
I’ve fully planned in advance, I would likely pull out the cards or trance.

I’m also fairly strange, probably, in that I’m rather practiced at taking natural omens,
so I watch the world around me before and after a ritual and interpret the signs
accordingly. Were a ritual outside, this would be how I would do it, and stand there
until I got an omen (same for a public ritual, though I’d likely bring an alternative
method just to hasten along the cumbersome practice of public omen-taking).

11. Calling (Asking) for the Blessings

With the sacrifice accepted, I thank the gods and spirits for their bounties and place
my requests. On my personal altar, this might take the form of anything from an
impromptu prayer to a lit votive and written request for assistance.

12. Hallowing the Blessing

Meaning to consecrate the blessings, to bring them into a holy space. In ADF ritual this
primarily takes the form of pulling the energy or blessings into an alcoholic beverage
such as whiskey, mead, ale, etc., which is then shared between participants, sprinkled
over them, poured into the Well/Fire, etc.

I personally find little need to do this; the blessings gather on my personal altar and
remain there for me to partake of, therefore I do not need to hallow the blessings into
a physical form. When the imagery and mood strikes me, however, different alcohols
are for different purposes. A nice grain alcohol like a beer will serve for most
purposes, especially prosperity rituals; I associate mead with magic and sovereignty;
wine somehow feels somewhat chthonic; and whiskey is for the ancestors. Mostly, it’s
very much an “as the mood strikes me” sort of thing.

13. Affirmation of the Blessing

A glorified “and thus the blessings are upon us.” Distribution of good fortune, health,
and wealth to everyone I need to distribute it to.

14. Workings (if any)

This is the magical portion of the ritual, if need be. Here is where I trance if I’m so
inclined, and also where I summon up all of that natural ritual energy and slam it into
some warlockin’. No details needed.

15. Thanking the Beings

“Thank you, [being], for attending this rite and watching over your [relation]. Be
welcome and stay until the fire goes out/[similar signal].” E.g., “Thank you, ancestors,
for attending this rite and watching over your daughter. Be welcome and stay until your
light goes out.” (The ancestors have a personal one on my altar.)

16. Closing the Gate(s)

Cosmically, the Tree regresses from the Heavens back into the primordial Depths.
Representative emblems lose their ritual power; e.g., a votive representing fire/the
Heavens is no longer a spiral to the gods but just a fire; the World Tree is now just a
bunch of twigs or a tarot card; the cup of water representing the Depths is just regular
old H2O; etc.

I then (and/or simultaneously) ritually close the gates, drawing my spiritual

consciousness back into myself and into the mundane world. I then pray to Cernunnos,
thanking him for his assistance in the rite.

17. Thanking the Earth Mother

The local spirits are given thanks for permitting my magic to be raised on the land, and
once again the gods of prosperity are thanked.

18. Closing the Rite

At home and in private, this is almost as simple as walking away from my altar.
However, the fire, when still lit, represents the “welcome mat” to the spirits, the sign
that says “open for business.” Sometimes, I leave the fire on afterwards, because it is
almost always a tealight that will go out within a few hours, and it represents the
continued goodwill that I have toward the invited spirits and gods: that I trust them to
be benign at my altar, though I may not necessarily be actively attending. Other times,
however, and particularly after long rituals like this kind likely may be, I may feel that I
need immediate grounding, in which case I immediately douse the fire and close off
the altar from the spirit world fully, ending the ritual officially.

* Additional Notes

I’ve considered revising the “earth mother” steps to include Taranis, the sky-
father/great thunderer, and yet another god who brings prosperity. It never hurts to be
grateful, so for now he may take a role in this steps as well.
So! Now that I’ve explained the recontextualization of ADF liturgy under Gaulish
polytheism and private practice, below I’ve written a sample ritual for
Lugunassatis/Litu Lugus, the closest upcoming holy day, which will be August 1.

Litu Lugus Ritual Script

i. Approach the altar. Clasp hands and bow, then perform an adoratio upon the
appropriate idols: the ancestors’ vessel for the ancestors, the emblem of Cernunnos
for Cernunnos.

Ancestors, look now upon your daughter,

and inspire me to good works.
Cernunnos, look upon your follower,
and grant me the ability to walk the path.

ii. I come clean and whole, in sound mind, body, and spirit.

iii. Bow once each to all invited presences, and perform adoratio into the air above the
altar (given there are no appropriate idols).

Be welcome in my home and at my altar, spirits of the land,

native spirits of [rock, coal, brush and wood].
You who have dwelled on this land for longer than I or my kin,
be welcome in this ritual.

I call to you, Nantosuelta, great progenitor of the riches of earth.

I thank you for your offerings of wealth, and invite you to my home.

I call to you, Sucellos, good striker, bringer of goods and wellness.

I thank you for your contributions, and invite you to my home.

I call to you, Taranis, thunderer on your throne in the heavens.

I thank you for your good will and protection, and invite you to my home.

iv. I stand here on this day, the first of August, to celebrate the feast day of Lugus,
tribal father,
and the strength and ingenuity of the tribe, my ancestors.
I stand to thank Lugus and the spirits of the tribe.

v. Invoke the primordial Depths, the seas/waters, and pour water into its vessel.

From the roots of all creation and being,

water springs forth, alive and flowing with potential.
I feel it pool at my feet, my body being pulled with the current of time.
Invoke the Heavens, the sky/fire, and light the appropriate fire.

From chaos and potential, life gives way to heavenly order,

the divine fire lit in each person’s soul.
My nerves are set alight, and my spirit rises toward the gods.

Invoke the World Tree, the axis mundi, and break the appropriate lengths of wood/set
them upon the altar.

Growing out of the waters of creation,

the World Tree rises up, carrying the heavens in its branches,
and the seas in its roots.

Perform the Two Powers/custom meditation (discussed above).

Like the world, I rise from the deep waters and am set alight with bright fires.
I put my roots forth into the waters below; I lift up my branches to uphold the heavens.
[Caelo, terra; cresco, muto; divinus.]
The branches of creation intertwine with this life.

vi. Standing at the crossroads of the world,

my branches unfurl and the way is opened.

I beseech you, Cernunnos, to stand at my shoulder,

to open the way, act as my guide, and destroy the obstacles in my path.

vii. Clasping hands in prayer.

Gods, divine and shining ones, I invite you to attend this rite.
Be welcome, and pass down your blessings through the fire.

Making a salutation to the spirits.

Spirits, natural and local, I invite you to attend this rite.

Be welcome, and share your wisdom in words and deeds.

Bowing head.

Ancestors, ancient and beloved dead, I invite you to attend this rite.
Be welcome, and pass up your wisdom through earthen water.

viii. Light a candle (orange, red, white, gray?) for Lugus.

Lugus, (the fire ignited on the invocation of the name)

I invite you into my home and into this rite.
Lugus, tribal father, keeper of the people,
performer of good words and great deeds,
be with your tribe now.

Lugus, we praise you:

for your leadership,
for your guidance,
for your foresight.
Grant us the wisdom this year to make good oaths,
to overcome that which is presented to us,
and to act in the best interest of our tribe and family.
In good faith, so be it.

Light the candle vessel (or white votive/tealight alternatively) for the ancestors.

Ancestors, I invite you to sit at the forefront of my altar:

members of the tribe, gone but not forgotten.
Your actions are honored this day, in word and deed.
Today, as in all days, we remember your contributions,
recall your strength running through us,
and honor the gifts you gave to the tribe.

Take oaths, as appropriate.

I will not be taking oaths this year, but add:

Good god Lugus, though I offer no binding oaths for the year,
help me to hold close that which I most value,
and make me to follow my obligations and keep my promises,
to honor all the oaths that I make.

Praise offerings:

Lugus, great father, founder of family and leader of men,

I praise you and honor your name.
Ancestors, beloved dead, givers of blood and life,
I praise you and honor your names.

ix. In good faith, I stand now at the altar and offer sacrifice.

To Lugus, present coins and/or rope.

To Lugus, a token of good faith:

that I might keep my word the following year,
and honor my tribe in word and deed.

To the ancestors, present classical offerings and/or funerary flowers.

To the ancestors, gifts for the beloved dead:
that you might be honored in death as well as in life,
and know that you are remembered by your daughter.

Additional, on-the-spot offerings given here; e.g., offerings to land spirits or

attending gods.

x. Take the omen.

If the omen is unfavorable, ask for forgiveness/clarification, and potentially increase

offerings and/or vow to offer more in the near future should more not be on hand.

If the omen is favorable, thank the gods and move on:

I thank you, spirits of fortune and shining heavenly ones,

for the good fortune you have blessed me with.
Thank you for accepting these offerings.

xi. Bowing head over the sacrifices.

I thank you, Lugus, for accepting my gift.

I thank you, ancestors, for accepting my gift.
I stand before you now, and ask for your blessing in return:
I give, that you might give.

Personal, specific requests henceforth:

Spirits, I beg of you assistance in finding the strength to overcome.

Lead me to the path of persistence and strength of will, and bring me to success.

Ancestors, through your strength, I find my own strength.

Through your deeds, I find my own inspiration.
Through your being, I find my own purpose.
Ancestors, I ask of you your continued blessings,
and your presence and outlook on my life.

xii. Accept the blessings of the gods and spirits into an appropriate vessel. This
occasion, it should likely be whiskey or, failing this, mead, cider, or spring water.

xiii. Drink of or otherwise consume from the vessel.

xiv. I do not plan on doing any trance work this year, though I may choose to shove my
ritual debris into a few workings at this time.

xv. Bowing head over the altar.

Gods, ancestors, and spirits, I thank you for visiting my home.
I thank you for your blessings, and for attending my ritual.
In good faith, I invite you to remain upon this altar
until the last fire goes out.

xvi. Performing the “reverse” axis mundi meditation.

The World Tree stands tall, roots deep, branches high.

Now the branches fall gently from the heavens;
now the wood falls to the earth and is given back to the waters.

From my branches recede the Heavens,

lofty kingdom of the shining gods,
leaving with the world its divine spark.

From my roots recede the Waters,

primal source of all creation,
leaving with the world its raw potential.

The skies above, the seas below,

we stand tall in our kingdom of land,
left with the blessings of the World around us.

Performing adoratio to Cernunnos.

My spirit rises up from where it fell to earth,

and is restored to the world.
At the crossroads of the world, the gate to the spirit world is closed.
Cernunnos, I thank you now for opening the way;
safe travels to both of us as we go our separate ways.

xvii. Spirits of this world, above and below, here and beyond,

I thank you for your attendance to this rite.
You are honored, here as in other places,
and welcome always at my door.

xviii. Stepping away from the altar.

The rite is concluded.

The gods and spirits have been honored, as is proper.
Take your leave now, as you will,
or until the last light on the altar burns out.
In good faith, so be it.