Uidiiâs Neððamobessus, or experiences of local custom, is how I intend to share my own local practice with the world through this blog. I will provide the date on the Coligny Calendar, a short writeup on the significance of the day in my practice, and the uediâs used in my adaððoues at the beginning of each Gregorian night (/Coligny day). I hope to help share my experiences with Galatibessus in a format that might be interesting to both newcomers and seasoned Galatîs.

This past day, VII Edrinios MMDCIII AAC, or the 7th day of Edrinios, 2603rd year After Ambicatus. I don’t use numeral systems in my Nouiogalaticos that weren’t contemporary to Gauls at some point. Now by that, I mean to the learned peoples in the culture that were able to read, as that certainly wasn’t everyone – however, if you were able to read back then, chances are you’d have recognized VII before 7, as “Arabic” numerals wouldn’t have been around for them.There we have one little peek at my practice already – I like to use Nouiogalaticos, a reconstructed Gaulish dialect, whenever at all possible in my devotions; I write in Lepontic Runoi any time I write Nouiogalaticos down, and I use only Roman numerals. Essentially I want whatever I’m writing down to be completely unintelligible to anyone save those I’ve decided to let in, and even then chances are I’ll just say what it is instead of making anyone translate it.

So, VII Edrinios. In Bessus Nouiogalation’s daily rite structure, days VI and VII out of every week are free to be devoted to any Dêuoi you choose, or none at all. For days I through V, I follow the structured rites for Ogmios, the Toutatis Galatos, the Suleuiâs, the Materês, and the Regentiâ, and then on days VI and VII, I practice my own bessus. I devote day VI of every week to the Dêuâ Auetâ, and that leaves day VII to Mattâ.

On Mattâ’s day, every week, I go out to her gravestone at some point after sunset and spend time with her, offering sweets, baked goods, juices and the occasional wine to her. I also bring my weekly inscrîbatoues to her stone on her day, engraved on scrap metal and rolled up and pierced with a nail so as to keep the runos safe and intact (similar to a Defixio, or curse tablet, but positive instead of negative!). I share my offerings with her and I share my time with her, talking, cleaning the area around her stone, bringing her wild flowers, etc – and then I ask her to lend her powers to my soito through the coming day. I leave the runos in the hollow of a tree nearby, or sometimes buried among it’s roots, and I come back for it at the liminal time between sunset and dark, when the sky is still burning but the embers are slowly dying out, the stars twinkling into existence in its place. I say a prayer of thanks to Mattâ, leave another offering with her, and bring my soito back across the river to my home again, to share here with you.

I don’t mind if nobody even uses these inscrîbatoues, honestly, I just find them helpful for me and so I thought I’d share with whoever may be inclined to read. I guess that’s you!

First off, in all of my adaððoues, I have some tools I bring along. A candle, a bowl, a tree branch with bells on it, a casting cloth, a set of runoi, and a book I bound myself with handmade paper I crafted, in which I have all of my uediâs written down, in Nouiogalaticos, in Lepontic runoi. The only things I don’t use every time are the runoi and the casting cloth, the rest I’ve actually handmade a small leather belt-bag to hold that way I can bring it all on the go. Lets cover the order of things.

I always invoke Nemetonâ first to purify the space. You don’t have to do this repeatedly every time you do a rite, just every time it’s somewhere you haven’t purified, or if it’s in a space that potentially could have become de-purified, such as a common area in your house perhaps or a spot in nature you know others visit for purposes other than spiritual. I choose to invoke her in every single rite I do, no matter where or when, as she is the Dêuâ that I first felt a connection with, a shivering tingly sensation that comes up my entire body from my feet and envelops me wholly, letting me know I am safe and within her space. 

When I say my invocation to her, before I give her an offering, I sit for a moment and meditate, breathing and feeling her around me. I then give my offering, or offerings usually, and after they have been given, I ring the bells on the branch, signifying that it has been given. I then request that she purify and sanctify the space, and I thank her and praise her.

After Nemetonâ comes the Aidonâ, the spirit of the Flame(s) within the Caddodagila, or sacred candle(s). I welcome her, light her flame (usually only one, though if it’s the Suleuiâs night I light three flames for them instead), and thank her for coming to the space. Then I invoke the recipient of the rite, typically only one Dêuos or Dêuâ, though on occasion I do invoke more than one per adaððus, or more often, I do more than one adaððus in a day. I thank them, praise them, offer to them, sometimes make requests for guidance through the runoi (Though that is the only thing I ask of the Dêuoi in adaððus), and then close up by once more thanking everyone I’ve invoked, and then I put out the flame(s) and ring the bells once more.

 Thanks for reading the writeup, let’s get to the uediâ! (And remember, a whole whack of them for many different Dêuoi can be found on the corresponding Uediâs page of the Bessus Nouiogalation site!)

Uediumî Nemetonan (I invoke Nemetonâ)

Donâ anton (Lady of the borders)

Uernâ caddî (Guardian of the sacred)

Delgaunâ Marâ (The great keeper)

Rodâi caddiâ uentân, etic aneges urritoduscaxslâ (You give sacredness to the offering space, and you protect against bad spirits)

Rodâmos/Rodâmî addatus etic bratun te (We/I give offering and thanks to you)

[Addatus – Offering]

Arciumi sinuenti bieto uregetor caddos io (I ask that this place be made sacred)

Slanon te, bratun te, molami Nemetonan, uregar (cheers to you, thanks to you, I praise Nemetonâ, it is done)

Oibelumi sinaidu Aidonias (I light this flame of the Aidona)

Subuta, Aidona, slanon te etic bratun te (Welcome, Aidona, cheers to you and thanks to you)

Uediomos/Uediumî Mattan (We/I invoke Mattâ)

Duxtir Nantous (Daughter of the Valley)

Boduaboniâs (Of the Crow River)

Dêuâ Mapatiâs (Dêuâ of Childhood)

Srutogenâ, rodâs laueniâ etic sucariâ toutân (Born of the currents, you give joy and good love to the people)

Rodâmî addatus etic bratûn te (I give offering and thanks to you)

[Addatus – Offering]

Arciumi ton uoretu in mon soito (I ask for your help in my magic)

Slanon te, bratun te, molami Mattan, uregar (Cheers to you, thanks to you, I praise Mattâ, it is done)

Slanon suos etic bratun suos, molami Nemetonan, molami Aidonan, etic molami Mattan. Iaiumi in tance. (Cheers to you all and thanks to you all, I praise Nemetonâ, I praise Aidonâ, I praise Mattâ. I go in peace.)

Uediâ used VII Edrinios MMDCIII