| A Gift for a Gift 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 (déithe 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 parties[1].
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 an useful foundation in which modern Gaelic
polytheists can begin to build from. First it reveals that when mankind and déithe are at odds, it will result in
disharmony, scarcity, and a possible unfortunate chain of events. Then when man and déithe 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 proclaimed[2].” This contract between man
and déithe 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 déithe (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 déithe agus
andéithe[3]. Not only are modern Gaelic polytheists honoring their ancestor’s ancient contract, but they are coming
into harmony with the déithe, strengthening the bonds between man and divine, who then ensure our health and
prosperity.
As read in De Gabail In tSida, milk and produce were among the offerings given unto the déithe. Other offerings
that were given in ancient times include alcoholic libations (mead or ale, for example), corn, 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, cauddle,
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.
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 déithe agus andéithe. 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 déithe agus andéithe. 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 porridge, 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 déithe agus andéithe. 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 déithe agus andéithe, 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's[4]. Offerings of food and drink are said to have their toradh (substance) consumed by the
déithe agus andéithe, so it would then be unhealthy for a human or any other living creature to consume such
offerings once they’ve been dedicated[5].
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 déithe agus andéithe[6]. However, this is a theological contradiction. If man
and déithe 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. As long as mankind is earnest, honorable, and true in
upholding its part of the bargain, so will the déithe agus andéithe.
1. Wentz, Evans WY, The Fairy-Faith in Celtic Countries, 1911, 291.
2. MacLeod, Neill, Early Irish Contract Law, 19992.
3. déithe agus andéithe: 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.
4. Wentz, Evans WY, The Fairy-Faith in Celtic Countries, 1911, 33.
5. Wentz, Evans WY, The Fairy-Faith in Celtic Countries, 1911, 44.
6. NicDhàna, Kathryn et al, The CR FAQ: An Introduction to Celtic Reconstructionist Paganism, 2007, 110.
See also: An Deiseal Ritual
provides an interesting account of the beginning of paganism in Ireland. The tale follows shortly after the defeat of
the Tuatha Dé Danann (déithe 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 parties[1].
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 an useful foundation in which modern Gaelic
polytheists can begin to build from. First it reveals that when mankind and déithe are at odds, it will result in
disharmony, scarcity, and a possible unfortunate chain of events. Then when man and déithe 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 proclaimed[2].” This contract between man
and déithe 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 déithe (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 déithe agus
andéithe[3]. Not only are modern Gaelic polytheists honoring their ancestor’s ancient contract, but they are coming
into harmony with the déithe, strengthening the bonds between man and divine, who then ensure our health and
prosperity.
As read in De Gabail In tSida, milk and produce were among the offerings given unto the déithe. Other offerings
that were given in ancient times include alcoholic libations (mead or ale, for example), corn, 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, cauddle,
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.
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 déithe agus andéithe. 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 déithe agus andéithe. 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 porridge, 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 déithe agus andéithe. 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 déithe agus andéithe, 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's[4]. Offerings of food and drink are said to have their toradh (substance) consumed by the
déithe agus andéithe, so it would then be unhealthy for a human or any other living creature to consume such
offerings once they’ve been dedicated[5].
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 déithe agus andéithe[6]. However, this is a theological contradiction. If man
and déithe 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. As long as mankind is earnest, honorable, and true in
upholding its part of the bargain, so will the déithe agus andéithe.
1. Wentz, Evans WY, The Fairy-Faith in Celtic Countries, 1911, 291.
2. MacLeod, Neill, Early Irish Contract Law, 19992.
3. déithe agus andéithe: 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.
4. Wentz, Evans WY, The Fairy-Faith in Celtic Countries, 1911, 33.
5. Wentz, Evans WY, The Fairy-Faith in Celtic Countries, 1911, 44.
6. NicDhàna, Kathryn et al, The CR FAQ: An Introduction to Celtic Reconstructionist Paganism, 2007, 110.
See also: An Deiseal Ritual
| Copyright © 2007, An Chuallacht Ghaol Naofa. All Rights Reserved. |
