A Gift for a Gift: Offerings

by An Chomhairle Ghaol Naofa
Do not reproduce without explicit permission.

Introduction

Offerings are one of the easiest and best ways to begin a Gaelic Polytheist practice. There’s not a lot of study involved and giving offerings is one of the most effective ways to form contact with the gods. Offerings are simple acts which have powerful and complex meaning. In this article, we will take a look at the history of offerings, the varieties that can be given, how to handle them and the grounds for omen taking.

Historicism of Offerings

De Gabail In tSida (The Taking of the Sidhe), contained within the 12th century manuscript the Book of Leinster, provides an interesting account of the beginning of paganism in Ireland. The tale follows shortly after the defeat of the Tuatha Dé Danann (Dé, i.e “gods”) by the Mílesians (the Gael/mankind) in the Battle of Tailtiu. The victorious Mílesians have now settled on the land of Ériu while the Tuatha Dé Danann have been forced “underground” and remain hostile towards the Mílesians by poisoning their crops, destroying their milk and causing unrest. The King of the Mílesians, Eremon, was then obliged to meet with the chieftain of the Tuatha Dé, Dagda, to discuss arrangements of peace between the two races. An agreement was reached in which the Mílesians were to pay tributes of milk and produce to the Tuatha Dé Danann who would, in turn, allow them to drink their milk, grow their crops, and would ensure the peace between the two parties1.

This short tale could possibly reveal to us much about how the ancient Gael viewed their relationships and interactions with the gods and spirits or, in the very least, provide a useful foundation in which modern Gaelic Polytheists can begin to build from. First, it reveals that when mankind and Dé are at odds, it will result in disharmony, scarcity, and a possible unfortunate chain of events. Then when man and Dé meet to come to peaceful terms, both parties enter into a contractual relationship. Contracts, formal mutual agreements, were literally the foundation of ancient Gaelic society and were held with high regard. This is expressed well in a quote from the Di Astud Chor, “for the great world is secured/by contracts which are proclaimed2.” This contract between man and Dé is honored by a reciprocal cycle of mutual respect and accommodation, i.e hospitality, a principle also held in high regard by the ancient Gael who even enforced strict laws on how hospitality should be given according to when and to whom. Finally, it shows that hospitality, expressed through the giving of gifts (in this case, milk and produce), fosters abundance, health, and harmony between man and Dé (perhaps representative of cosmological harmony as well). Such a relationship compliments the alternative epithet for the Tuatha Dé Danann, aes sídhe i.e “people of peace”.

So it is upon contractual relationships and the extension of hospitality that Gaelic Polytheist “worship” is founded upon, and is why the giving of offerings is such an essential component in a relationship with the Dé ocus Andé3. Not only are modern Gaelic polytheists honoring their ancestor’s ancient contract, but they are coming into harmony with the Dé, strengthening the bonds between man and divine, who then ensure our health and prosperity.

Types of Offerings

As read in De Gabail In tSida, milk and produce were among the offerings given unto the Dé. Other offerings that were given in ancient times include alcoholic libations (mead or ale, for example), corn (as in grain not maize), weaponry such as swords and shields, jewellery, artistic crafts, meat, first fruits, and animal (and possibly human) sacrifice. These offerings were often deposited in offertory pits or dry wells, burned in sacrificial fires, thrown into rivers and lakes, or placed near sacred standing stones. In the later surviving Gaelic folk traditions, milk, butter, cream, caudle, bannocks and cakes (especially on the holidays), water, poetry and song, honey, coins, berries, clootie rags, and candlelight are offered to the ‘Good Folk’ or fairies and placed near wells, on or near sacred stones, in trees or shrubbery, or left outside the household.

Handling Offerings

Gaelic Polytheists make ritual offerings for a variety of reasons and occasions—to express gratitude, to make a request, to commemorate an event (birth, marriage, death, graduation, house warming, etc), to celebrate the seasonal Quarter Days, or to simply demonstrate honor and respect for the Dé ocus Andé. Items given as votive gifts can range from those traditional objects listed earlier to modern commodities like coffee and chocolate cake to any sacred act dedicated to the Dé ocus Andé. To give an offering is to extend hospitality, so an offering should be accommodating to the dé or sí (deity or spirit) one is offering to. For example, Dagda is known for His great appetite and fondness of porridge4, so a large bowl of porridge or stew would be an appropriate offering. Ogma is known as an eloquent orator, therefore He may appreciate a piece of well-written devotional prose. An offering is accompanied with a prayer, chant, or poem that praises the deity or spirit or expresses the reason or occasion for giving the offering. In Gaelic tradition words, especially in poetry, are said to have powerful spiritual qualities that can influence reality, and when giving gifts and offerings they express intent, and give essence and meaning.

The offering is then placed where appropriate or upon the household shrine or an individual altar dedicated to a specific dé or sí. Food and drink is usually left to sit on the shrine for a couple hours to a day and then disposed of. Disposed offerings should be given to the land through burial or simply placing them upon the soil. They can be burned as well with the ashes being sprinkled upon the earth. Food and drink offerings should not simply be thrown into the trash afterwards, it is still a gift to the Dé ocus Andé. If one is absolutely incapable of disposing offerings through fire or giving it to the land, then it may be acceptable to dispose of them in the garbage. If possible, keep offerings in a separate bag or container and then properly dispose of them when able.

Once a votive gift has been ritually offered to the Dé ocus Andé, it should not be disturbed as messing with what is Their’s could easily offend or anger Them. There are tales of people becoming ill or even dying from disturbing what’s Their’s5. Offerings of food and drink are said to have their toradh (Gàidhlig, ‘substance’) consumed by the Dé ocus Andé, so it would then be unhealthy for a human or any other living creature to consume such offerings once they’ve been dedicated6.

Regarding Omens

Some people have suggested performing some sort of divination after an offertory ritual to see if the offerings have appeased and been accepted by the Dé ocus Andé7. Some may say this is a theological contradiction, claiming that if man and the Dé are bound in a contractual relationship of reciprocal hospitality, then they have no choice but to accept our gifts in order to honor Their side of the agreement.

However, evidence points to the taking of omens being common within Gaelic tradition. For instance, on Là Fhèill Brìghde in Scotland, signs were looked for to see if Brìd had visited overnight. The absence of a sign entailed that She had been offended by the offerings left for Her, or perhaps for the past actions of the household, and so She had stayed away. Measures were then made to make it up to Her—juniper was burnt within the house and a cockerel was sacrificed8. In Ireland, also on Lá Fhéile Bríde, signs of Bríd’s visit were looked for as well. On the eve beforehand, a bed would have been made for Her to sleep in—out of rushes or Bríd’s crosses—and She was then ceremonially invited in by the household. The following morning, if there were signs of Her having slept in the bed it was said that She had visited and given her blessing on the household. Otherwise it was thought that Bríd had been delayed on Her journey, and the crosses that had been made the night before were hung outside so that She could bless them that evening instead9.

Another example from Scotland speaks of offerings being made before moving into a new home in order to see if the spirits of the place accepted you. A bed was made and food left out, and if the food hadn’t gone by the morning, it was often the case that the house would remain empty and the people would find another place to live. Otherwise, the new occupants would be in for disaster and unhappiness10.

Granted the above instances are not the same type of omens taken by Gaelic Polytheists today in regular offertory ritual, who tend to favor taking ogam, but it does show that the Dé don’t just accept whatever was given to Them. Offense can hinder our contractual relationship and override hospitality, and there is really no sense of obligation to automatically accept offerings on Their part. There is always a chance They will refuse what is being offered, especially in instances where the offeror is using a little UPG (Unverified Personal Gnosis) and offering something non-traditional that they feel the Dé might like.

Conclusion

As we can see, offerings are a vital part of Gaelic Polytheist practice. It is what bonds us to the Dé. This article is just a brief look at offerings, but if you’d like to know more check out Getting Started: Making Offerings on Tairis.

Footnotes

  1. Wentz, Evans WY, The Fairy-Faith in Celtic Countries, 1911, pp 291.
  2. MacLeod, Neill, Early Irish Contract Law, 1992.
  3. Dé ocus Andé “gods and non-gods”; though probably not the traditional use of the term, non-gods is being used to refer to any divinity not a god or goddess i.e ancestors, land spirits, heroes, etc. Déithe agus Andéithe in Modern Irish.
  4. The porridge the Dagda would have eaten would have contained lots of meat and have been more like a very oaty, stodgy stew, rather than a breakfast sort of porridge we’re used to.
  5. Wentz, Evans WY, The Fairy-Faith in Celtic Countries, 1911, pp 33.
  6. Wentz, Evans WY, The Fairy-Faith in Celtic Countries, 1911, pp 44.
  7. NicDhàna, Kathryn et al, The CR FAQ: An Introduction to Celtic Reconstructionist Paganism, 2007, pp 110.
  8. Carmichael, Carmina Gadelica, Vol 1, 1900, pp 168.
  9. Ó Duinn, The Rites of Brigid: Goddess and Saint, 2005, pp 48-49.
  10. Evans-Wentz, The Fairy Faith in Celtic Countries, 1911, pp 75.