Using the list
The full list of British-Gaulish deities (and some legendary heroes) follows this ‘chapter’. Remember, the list focusses on the characteristics and concerns of the gods rather than only on the etymologies of their names.
The offerings cited are historical, the more lurid ones must be translated to something that does no harm in these days. The principal is that to receive something, then something must be given. It is not a trade but a statement of commitment.
Sacrifices in the Neolithic, Bronze and Iron Ages were often of animals and people. In those times, human sacrifice was of criminals to cleanse the earth of their stain, of failed chiefs to atone for their fiasco, or of rival chieftains and of their families to destroy their bloodlines. Sometimes the innocent and holy were offered, such as the Lindow Man, an educated druid, when a message needed to be taken directly to the gods by a voluntary envoy who was reliable, unvengeful and a skilled orator. Archaeologists wonder at the mutilations and ‘overkill’ in the killing methods. The thought at that time was that the loud screams of agonised dying were necessary to attract the attention of the gods.
This is something the Druids abandoned following the exterminations and scorched-earth campaigns of the Romans. Most battles between Mesolithic, Neolithic, Bronze and Iron Age tribes were small scale affairs – probably 30 or so a side. Champions would stand and posture, daring the other side to send their best to be bested. The Druids did not approve, often driving their chariots between the factions, ordering them to desist and submit to the mediation process they offered every Elembivos, the “Claim” month (circa July), and Edrinios, the “Arbitration” month (circa August), as noted in the Coligny calendar.
The Romans slaughtered thousands, often genocidally (the Ordovicians, the Dacians, the Tencteri, the Carthaginians, the Usipetes, the Eburones and others). They used torture and carnage as an entertainment, a tool to blunt compassion and empathy in their citizens, producing a sociopathic empire of fear. It appalled us. We learned that life is too precious a thing to be squandered and the gods would not want it. Since then, instead of procuring screams, we sing or recite loudly and know that, as parts of The All, if we can hear the ceremonials, then so can the gods.
The ancient offerings are listed here but we look through and beyond those. We let holy inspiration – Awen – propose an offering that echoes the old rite but does not waste resources or take life. If a horse was offered in ancient times, then today we hand-carve a small representation of that and give it in the suggested manner. Or compose a song, poem or tale about a horse. We take our time, giving of our best. That is a great offering indeed. As said before, this is not a crude trade, but the gods do need to know that we are invested in the intended process. See the notes at the end of this foreword.
Read the below list of deities to get a feel for the pantheon of the Gauls and the Britons. The sacred Awen will then guide you in your final selection for interaction. Meditation on the subject is needed to discern what qualities the gods must possess to be part of this work, perhaps “justice”, “love” or “peace” as a keyword. Be sure that your intended usage of the word is conveyed. Then use the “search page” function to find the likely candidates listed.
Alternatively, now it is understood how the ‘triple god’ invocation works, the practitioner can select three personalities to combine.
The simplest way to create a ‘triple god’ invocation is to place three flattish bowls (earthenware, wood or copper metal, never iron or steel) in a triangle. If you have one, a tricephalos (simple, blankly featured, three-faced head sculpture) can also be used to help visualisation and concentration. Then the symbols of the gods whose characteristics are to be combined are placed in the bowls. Now the working is composed in the chosen verse structure. The verse addresses all three gods in an intertwined way and the offerings are made together. If the happening is worthy, the gods will work together as forces in the universe to bring about the manifestation. If it does not come about, then it is likely that it would interfere in a greater working beyond our current understanding. The meaning of the word “spell” is “to talk”. We talk to the All, of which we and the gods are part.
Thank you for taking the time to read this – Green Raven
Symbols of gods, a note. Many are historical, many have been devised by the author from all the information available about the particular god. Feel free to use your own but try to make sure it is distinct from those of other deities.
Offerings to gods, a note. These are from written accounts and the archaeology of the places of worship. In these days, Druidry is a spiritual practice, nothing needs to die, outside of acceptable eating practices (plants are alive and aware too). Alternative modern offerings are the work of the author, who has looked at what the original gifts meant to the ancients and has then suggested things that mean the same, including value, to us. If you wish to call on their intervention, the gods are not to be engaged with lightly… or cheaply. In the case of everyday honouring for those with household altars, the guidance is much simpler – smouldering incense sticks or juniper sprigs, fruits, cakes, bread, meat, all these have been found – mostly in Romano-Celtic households. At the end of honouring, gift these to the wild. Bird tables are good, rats not so.