Namman, -mes – binding, tie [developed using ICG. *nōd-, *nad-, PC. nasko-]
A Namman, or Binding, is a rite developed in a Nouiogalatîs context to provide our community’s members with a way to invoke the aid of the Dêuoi in our social contracts. Using an adaððus (rite), an uediâ (invocation) and an inscrîbatus (sigil), Galatîs can bind themselves to each other for an agreement or contract, for a specific amount of time, or for as long as it may prove beneficial – other parameters may even be set depending on the needs of the agreement.
Îanoi of the Namman
One thing that should remain constant within each and every Namman is that they should always be made In Ianê (according to the virtues).
- Dugie Dêuoi (Honor the Gods)
Deuocariâ (piety) reminds us that by honoring the Dêuoi, we bring ourselves closer to them, and Luxtiâ (duty) reminds us to act on the duties we agree to, while Uissus (wisdom) reminds us to put the teachings of the Dêuoi into action within every aspect of our lives, and Îanolabâ (right speech) reminds us that eloquence can bind wills together stronger than the stoutest of chains.
2. Gneie Ne Drucos (Do No Evil)
Doniocariâ (compassion) is essential to the Namman, for it is how we interact with, and lend succour to, the suffering of others, and Gosticâriâ (hospitality) is how we forge connections and bond with others, while Raton (generosity) reminds us of our interconnectedness to all that is around us, and Uiridos (truth) asks that we remain honest to ourselves and our agreements.
3. Biuê con drutaî (Live with valour)
Decos (honor) is how well we live up to all of the virtues and our reputations, Uîroioniâ (justice) reminds us to exercise fairness in all decisions and speak out for justice when it is breached, Galâ (bravery) is the ability to act in spite of fear, accept consequences for ones actions, and admit ones mistakes or flaws, and lastly Uxelliâ (pride) inspires others around us towards their own pride and confidence, and fosters a sense of self worth while recognizing that same worth in all others.
When we live In Ianê, those virtues extend into every single aspect of our lives. In order for a Namman to truly flourish and prosper, all involved must commit to living In Ianê and to holding the others accountable to do the same. We can all bring out the best in each other through mutual understanding and accountability, and when we are standing for the same cause, this togetherness brings a great deal of power to the Namman. When our intentions are truly aligned, together we can achieve feats greater than any single person would ever be capable of.
Uses of the Namman
The Namman is to be used in the context of significant agreements, contracts, oaths, declarations, or dedications between two people, parties, organizations, Toutâs, etc. When performed, both participants invoke Nemetona to purify them and the space the Namman is occurring within, Ogmios to bind them to their agreement as He binds souls with His words, and Carnonos to guide the way and protect against that which is outside of the agreement (Of course, other Dêuoi can be swapped out, or included alongside.). Both participants then give their offerings and inscribe the initials of their anues (plural of anuan, a Gaulish name) within the runos Orbios (the circle) at the centre of the inscrîbatus, binding them together as toutioi (tribemates) by the powers of the Runuegon Namman and under the watchful gaze of the Dêuoi.
This binding essentially creates a blood-tie or family bond. In the eyes of the Dêuoi, once you have completed this rite with someone, you are both of the same toutâ, and as such you both are obligated to lend support, suggestions, and succour to one another, as toutioi and family members often do. This can be done in the context of joining in matrimony, working in a business arrangement, adoptions, patronage agreements, or even forming alliances and organizations. The Namman is meant to be used within any context where two sides would swear an oath, take a vow, make a promise, or otherwise bind themselves together.
Outline of the Namman
Before a Namman, both parties should perform the rite of Glanosâgon, or purification. An effort should be made to either have a third party perform the Runuegon Namman (binding-runos weaving), or it can be done by the party who has more that they are capable of offering the agreement or contract. Both parties should bring their own offerings, significant to themselves, whatever they may be. Finally, both parties should either sit, kneel, or either stand side-by-side facing Ari (East, most preferable), or otherwise facing Dexouâ (South, at the right hand when facing Ari, which is the favorable side) in front of the uentâ (place of offering).
The uentâ can be any good surface deemed suitable to do ritual work upon, be it a table, a countertop, a dresser, a shelf, and so on. There are three main things whose presences are required on the uentâ for the Namman – a Cumbâ (bowl) in which to place your offerings, a piece of durable material with the Runuegon Namman inscribed upon it, and a Dagilâ (candle) to hold the Aidû (sacred flame). These things can come in many forms such as electric candles, flashlights or lanterns for the Dagilâ, metal goblets or clay cups or even plastic bowls for the Cumbâ, a piece of pottery, metal, wood, or stone for the Runuegon Namman. Many other things can also be present on the uentâ, such as Deluâs (idols or images of the Dêuoi), a Cloccos (bell), substances or items gathered from nearby sources in nature (herbs, stones, tree resins), personal items of significance (my grandpa’s wallet is one of mine, for example), incense burners, candlesticks, a brattos corbi (casting cloth) and some runoi. Anything that you’d include in your practice, anything that you would reach for, use, or even think of during an adaððus is welcome, or even encouraged, to have a home upon your uentâ.
The Runuegon Namman is an example of Radial Runuegon, where each runos stretches out along different axes from a common point of origin. Radial Runuegon is useful to create defensive or deflective energies, and as such is useful in the context of Togiâsoitoni (protective magic). The Runuegon Namman contains four runoi: Mî, Orbios, Sonnos, and Uissus. The Nertoi Soitonî (magical uses) of these runoi are, in order, as follows. To enforce contracts and social bindings, to bring people together, to connect with the divine; to generate the desired effect or final rightness in a situation; to bring victory and success; to promote happiness and good working relationships.
Binding an agreement with this inscrîbatus brings happiness, success, togetherness, good relationships – all things that will be beneficial to the agreement and those bound by it. You can obviously expand upon or completely alter the Nertoi Soitonî if you feel like you’d appreciate some of the properties from other runoi than those included imposed upon your agreement, but in case that process is not for you, or if you simply do not have the time or ability to perform a Runuegon Namman, this inscrîbatus will do the trick just as it is. Let’s get into the scripting for the rites – first will come the script for the Runuegon Namman, and then secondly, the Namman itself.
Runuegon Namman
Firstly to practice Runuegon, one must have an understanding of the shapes and meanings of the runoi involved, as you cannot weave a fabric that you do not know how to work with. Perform a Dedmatâ Uatous (divination ritual), and then decide upon your intention for the Runuegon, for the Namman, and either find the runoi that call to you with those Nertoi Soitoni, or cast them and allow them to find you. Try to only include 5 runoi in your weaving, or the meanings could become unfocused. Next, weave your runuegon, chanting the names of the runoi as you inscribe, draw, carve, burn, chisel, or otherwise impress them upon a medium. Finally, consecrate the runuegon, by prayer, dedication, anointing, cleansing, blessing, meditating, or otherwise charging it with your intent and the power of the runoi.
Here’s an example of an easy material to use for your Runuegon – Soda cans. Carefully cut the top and bottom off of the can, and then slice down one side so that you can unroll your can like a scroll, just sort of fold it against itself until it sits relatively flat. Take a piece of paper towel, toilet paper, kleenex, baby wipe, eyeglasses wipe or whatever, get it slightly wet and use it to clean off the inside of the can, and find something hard and pointy to inscribe your Runuegon with. I personally use an old iron hand-smithed nail that I have a small collection of from a construction-renovation job I worked for a short while. I inscribe the entire uediâ upon the scroll in Lepontic Runoi, along with the Runuegon, a trick I pulled from Defixiones, classical curse tablets that were typically inscribed on scrap sheets of lead or other cheap metals.
The following adaððus is one that I personally use when practicing uatiâ (seership, in my case divination), runuegon, and soito (magic).
Adaððus Runuegon Namman (Rite of the Binding Runos-Weaving)
[Glanosâgon – Purification]
Wash hands and say “Glanolamâs” (Clean Hands).
Wash forehead and say “Glanobritus” (Clean Mind).
Wash face and say “Glananation” (Clean Soul).
[Uediâ Nemetonî – Invocation for Nemetonâ]
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)
Rodâmî Addatus etic Bratun Te (I Give Offering and Thanks to You)
[Addatus – Offering]
Arciumî Sinuentî Bieto Uregetor Caddios Io (I Ask That This Place be Made Sacred)
[Tancon – Pause]
(Skip forward to the 3 asterisks (***) one pause below if you already know the runoi you intend to weave, or if you intend to utilize the provided Runuegon Namman with Uissus, Orbios, Mî, and Sonnos.)
Arciumî Ton Agnê in Mon Runuegê (I Ask For Your Guidance In My Runos Weaving)
[Tancon – Pause]
[Caton – Casting] (Cast, or pull, between 1-4 runoi, as you will be including Orbios by default)
*** Arciumî Ton Uoretû in Mon Brixtucerdî (I Ask For Your Help In My Spellcrafting)
[Tancon – Pause] (Complete your Runuegon)
Arciumî Ton Ratobo in Mon Soitonê (I Ask For Your Blessings In My Magic)
[Tancon – Pause]
Slanon Te, Bratun Te, Molamî Nemetonan. (Cheers To You, Thanks To You, I Praise Nemetonâ)
Uregar, Iaiumî in Tancê (It Is Done, I Go In Peace)
Now, for the rite for the Namman itself! Again, this is only a suggestion – it is the most basic script that I will use, therefore you can feel completely welcome to add, rearrange, or fully swap out uediâs and arcimos (requests) to better suit the wants and needs of your personal agreement. They will be featured below alongside the short list of other potential Dêuoi one may invoke for the Namman.
Adaððus Namman (Rite of Binding)
[Glanosâgon – Purification]
Wash hands and say “Glanolamâs” (Clean Hands).
Wash forehead and say “Glanobritus” (Clean Mind).
Wash face and say “Glananation” (Clean Soul).
[Uediâ Nemetonî – Invocation for Nemetonâ]
“Uediomos Nemetonan” (We 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 Addatus etic Bratun Te” (We Give Offering and Thanks to You)
[Addatus – Offering]
“Arcimos Sinuentî Bieto Uregetor Caddios Io” (We Ask That This Place Be Made Sacred)
“Slanon Te, Bratûn Te, Molamos Nemetonan. Uregar.” (Cheers to You, Thanks to You, We Praise Nemetonâ. It is done.)
[Subutâ Aidonâ – Welcoming the Aidonâ]
“Oibelumos Sinaidû Aidoniâs, Biete Suanciton, Aidonâ” (We Light This Flame of the Aidonâ, Be You Welcome, Aidonâ)
[Light the Caddodagilâ / Sacred Candle]
[Uediâ Carnonû – Invocation for Carnonos]
“Uediomos Carnonon” (We Invoke Carnonos)
“Uernos Mantali” (Warden of the Roads)
“Entar Bitoues” (Between Worlds)
“Anextlios Ecuon” (He Who Protects the Herds)
“Antû Dubni Sistâi, Anegestû Urrito Namantobi etic Uedes Anatin” (At the Border of Dubnos You Stand, You Protect Against Enemies and Guide Souls)
“Rodâmos Addatus etic Bratun Te” (We Give Offering and Thanks to You)
[Addatus – Offering]
“Arcîmos Anextlû etic Agnê Toutan Anson” (We Ask for Protection and Guidance for Our Tribe)
“Slanon Te, Bratun Te, Molamos Carnonon” (Cheers to You, Thanks to You, We Praise Carnonos)
[Uediâ Ogmiû – Invocation For Ogmios]
“Uediomos Ogmion” (We Invoke Ogmios)
“Cintuatîr Galation” (First Father of the Galatîs)
“Mârolabâtis” (Great Speaker)
“Belolatis” (Mighty Hero)
“Excenu Bebanastû, Uxelliâ Galation, Rodîssestûnis Anuan Anson” (From Far You Came, Pride of the Galatîs, You Gave Us Your Name)
“Rodâmos Addatus etic Bratun Te” (We Give Offering and Thanks to You)
[Addatus – Offering]
“Arcimos Ianobitoû etic Namman Toutan Anson” (We Ask For Prosperity and Binding For Our Tribe)
“Slanon Te, Bratun Te, Molamos Ogmion” (Cheers to You, Thanks to You, We Praise Ogmios)
[Both Participants Mark the Initials of Their Anues in the Center of the Runos Orbios in the Inscrîbatus]
“Slanon Suos, Bratun Suos, Molamos Nemetonan, Molamos Aidonan, Molamos Carnonon, etic Molamos Ogmion. Uregar, Iamos In Tancê” (Cheers to You All, Thanks to You All, We Praise Nemetonâ, We Praise Aidonâ, We Praise Carnonos, and We Praise Ogmios. It Is Done, We Go In Peace.”
Other Dêuoi and Uediâs
There are various possible uediâs (Arcimâs (requests) can be found here), in fact there are literally hundreds of Dêuoi, any of which can be invoked during the Namman, though one should keep the uediâs to the Dêuoi that would be most helpful to your binding – Don’t go invoking every single one of the Dêuoi, as that would be both stunningly time-consuming and complicated, as well as sitting on the border of being rude. To name a very short list (which will be added to in time) we have the following:
- The Toutatis Galatos, to defend from enemies and illnesses,
Uediomosnîs Galaton Toutaton (We Invoke The Toutatis Galatos)
Latis Toutiâs (Hero of the People)
Nertos Urritosergios (Mighty Against Disease)
Uernos Anson (Our Guardian)
Anegestûnis etic Rodîestû Tancon (You Protect Us and You Give Us Peace)
Rodâmos Addatus etic Bratûn Tê (We Give Offering and Thanks to You)
- Aisus, to maintain “The Grove” of the agreement and keep the relationships healthy,
Uediomos Aisun (We invoke Aisus)
Nemetorix (King of the Nemeton)
Tigernos Aidous (Lord of the Fire)
Delgaunos Drous (Keeper of Drûs)
Das Uiððus Contoutî, Caddocerdâs Iton (You Give Wisdom to the People, Your Sacred Arts)
Rodâmos addatus etic bratûn tê (We Give Offering and Thanks to You)
- The Regentiâ of both parties involved, to bear witness to – and be honored by – the agreement,
Uediomos Regentiâ (We Invoke The Regentiâ)
Senomaterês etic Senoaterês (Old Mothers and Old Fathers)
Senoueniâs (Old Families)
Regentiâ Coimâs (Dear Ancestors)
Rodissatesuîs Biuotus Nîs etic Uilietesuîs Nîs (You Gave Us Life and You Watch [Over] Us)
Rodâmos Addatus etic Bratun Tê (We Give Offering and Thanks to You)
- Taranis, as He is (in part) a Dêuos of truth, law, justice, and order,
Uediomos Taranin (We Invoke Taranis)
Tigernos Nemi (Lord of the Sky)
Dêuos Rotî (Dêuos of the Wheel)
Delgaunos Uîridi (Keeper of Truth
Delgestû Loucetion etic Anegestû Ollon (You Hold the Lightning and You Protect All)
Rodâmos Addatus etic Bratûn Tê (We Give Offering and Thanks to You)
- Rosmertâ, as a Dêuâ of natural abundance and the wealth the harvest provides,
Uediomos Rosmertan (We Invoke Rosmertâ)
Riganâ Corii (Queen of the Warband)
Rataunâ Meniâs (Bestower of Wealth)
Matîr Uolugon (Sustaining Mother)
Marauetâ, Raies Brigon etic Suraton Colargotuð (Great Protectress, You Bestow Power and Good Fortune With Generosity)
Rodâmos Addatus etic Bratûn Tê (We Give Offering and Thanks to You)
- Lugus, to bring prosperity and wealth, and stand on guard against anything unwanted,
Uediomos Lugun (We Invoke Lugus)
Tigernos Cerdânon (Master of the Arts)
Rix Corii (King of the Warband)
Latis Caili (Hero of Destiny)
Gaisos in Lamî, Uissus in Britû, Creddâ Olli in Te (Spear in Hand, Knowledge in Mind, Faith in All of You)
Rodâmos Addatus etic Bratûn Tê (We Give Offering and Thanks to You)
- Sucellos, to help mark the boundaries of the agreement and shape the gifts it will bring,
Uediomos Sucellon (We Invoke Sucellos)
Atîr Raton (Generous Father)
Medos Candosocci (Caretaker of the Vines)
Uernos Bitoues (Watcher of Realms)
Deluâunos Textiâs Magliâs, Randestû Textâs Iton Cotoutin (Shaper of the Gifts of the Land, You Share Your Gifts With The People)
Rodâmos Addatus etic Bratûn Tê (We Give Offering and Thanks to You)
- Nantosueltâ, to bring those gifts to fruit and allow prosperity to flourish.
Uediomos Nantosueltian (We Invoke Nantosueltâ)
Matîr Marâ (Great Mother)
Delgaunâ Uenios (Keeper of Pleasures)
Riganâ Lanobitous (Queen of the World of Plenty)
Magloi Buiont Ûros Corinon Iton, Rodarcon Suanciton (The Fields Become Green With Your Touch, A Welcome Sight)
Rodâmos Addatus etic Bratûn Tê (We Give Offering and Thanks to You)
Arcimâs (Requests)
This section is copy-and-pasted directly from the Bessus Nouiogalation website’s subsection on Uediâs. (Down at the bottom of the page)
“All of these requests are in 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)”
Caitos Caromârî 