Patreon Poem/Prayer/Song 73: For Eir

If you want to submit a request for a prayer, poem, or song to be written to you privately or to be posted on this blog or my Patreon for a God, Ancestor, or spirit, sign up for the Ansuz and above level here on my Patreon.

This request was made by Precious Fire for Eir. I felt called to make two prayers when I wrote this.

For the Teacher of Healers

The joining of bone to bone and flesh to flesh

The joining of herb and water

The joining of fire and words

You have taught healers Their Craft

The separation of flesh from flesh and body from body

The separation of splinter and skin

The separation of aches and sores

You have taught healers Their Craft

The creation of compound from compound and skin from skin

The creation of medicine and poison

The creation of healing and power

You have taught healers Their Craft

The teaching of health from health and sickness from sickness

The teaching of recovery and wholeness

The teaching of care and hope

You have taught healers Their Craft

Hail Eir, Holy Healer!

Prayer 2: For the Healers, Doctors, and Staff

Because You learned from Menglöð

You have taught how to learn

Because You have studied from Menglöð

You have taught how to study

Because You have apprenticed from Menglöð

You have taught how to apprentice

May the Healer, the Doctor, the Staff who work to heal

Be Blessed by Your example

With cunning and craft, skill and studiousness, wit and wisdom

May They do well by Your worthy example

Hail Eir!

AGF 108 – Lauren Crow, the Steer of the Troth

Also Available on Apple Podcasts, Google Podcasts, Stitcher, Amazon Music, and more! Warning: we cover a few heavy topics this episode Lauren Crow is the President and CEO (Steer) of The Troth, the oldest, largest and only woman-lead international organization for inclusive Heathenry, and Gythia of the Black Beard Kindred of Central Arkansas. In addition, […]

AGF 108 – Lauren Crow, the Steer of the Troth

Patreon Poem/Prayer/Song 72: For The Saginaw River

If you want to submit a request for a prayer, poem, or song to be written to you privately or to be posted on this blog or my Patreon for a God, Ancestor, or spirit, sign up for the Ansuz and above level here on my Patreon.

This request was made by Maleck for The Saginaw River.

Hail to the Sagniaw River

Who the Alongquin peoples call Sagenog, the place of the outlet

Who I call Vatnausastaðr, the place where the water flows

May Your waters ever shine

May Your banks ever hold

May Your path ever be clear

Fed by the Tittabawasee and the Shiawassee rivers

Who feeds the mighty Lake Huron in turn

May You ever flow, beautiful river

You, Who has ever seen boats up and down Your length

You, Who have carried canoe, steamer, and industrial ships

You, Who have carried generations on generations of fish

Hail to You, O Blessed One

Whose Waters quench, transport, cleanse, and bless

Whose Waters are holy and full of good megin

Mighty Goddess, may we live in good Gebo

AGF 106 – Healing Cultural Narcissism

Also Available on Apple Podcasts, Google Podcasts, Stitcher, Amazon Music, and more! We welcome Jeanine Canty Ph.D. author of Returning the Self to Nature: Undoing Our Collective Narcissism and Healing Our Planet. Our conversation covers the ecopsychology, the multicultural self, cultural trauma, I Am Us, living your questions, can narcissism be positive, apologizing to your […]

AGF 106 – Healing Cultural Narcissism

Authenticity

In the Around Grandfather Fire Discord server we were asked questions about authenticity by Robin.

“What does authenticity mean to you? How do you relate to authenticity? Do you think you are authentic most of the time? Mentally, emotionally, physically?

Who do you share the most authentic version of yourself to? Do you live your authentic self? Do you care for an nurture your authenticity? Why or why not? What stage of the journey do you feel you are in?

You don’t have to answer this one out loud, but: What do you wish deeply that you could share, or what way do you wish you could live, and you feel you can’t? Why is that?”

What is authenticity?

The OED has a number of definitions:

1. not false or copied; genuine; real:an authentic antique.

2. having an origin supported by unquestionable evidence; authenticated; verified:an authentic document of the Middle Ages; an authentic work of the old master.

3. representing one’s true nature or beliefs; true to oneself or to the person identified:a story told in the authentic voice of a Midwestern farmer; a senator’s speech that sounded authentic.

4. entitled to acceptance or belief because of agreement with known facts or experience; reliable; trustworthy:an authentic report on poverty in Africa.

5. Law. executed with all due formalities:an authentic deed.

6. Music.

  1. (of a church mode) having a range extending from the final to the octave above.Compare plagal.
  2. (of a cadence) consisting of a dominant harmony followed by a tonic.

7. Obsolete. authoritative.

Authentic from Dictionary.com accessed 1/30/2023

When most folks are talking about authenticity, they are talking about being true to who and what you are, the third definition. However, I think there is a great deal of utility in some of these other definitions, namely 1, 2, 4, and 7.

In Heathenry, we are often looking at resources in the effort to reconstruct and revive our religious and spiritual concepts. Being able to evaluate and differentiate solid sourcing vs compromised or flat wrong interpretations of the evidence before us, in other words seeing whether or not something is genuine to historical evidence and interpretation by experts, is part of the methodology of reconstruction and dictates its usefulness to us. If we comes across a unique experience or idea we can evaluate it against what we know to be true and discern whether or not we accept it into our Heathen practice. Its historicity may be unknowable, particularly if the idea or experience was a personal revelation. History gives us one of many jumping-off points to evaluate what is useful to our religion. So, in this evaluation we are actively working with definitions 1, 2, and 4, in how we construct what is authentic. Together with the 3rd definition we develop the 7th, that which is authoritative.

The pitfalls of this approach can be evident when you have folks who repeat misinformation, refuse to take in new information, construct false narratives that they refuse to let go of, or who, for one reason or another, actively reject expert testimony, advice, or interpretation. This becomes even more difficult when there is no evidence to be had of an idea in history and folks fill in information from other sources. A simple example of this comes from Freyja’s cats. There is no source that gives Their Names. The names Bygul and Trjegul,  or Beegold and Treegold in Old Norse, which are often accepted as Their Names, comes from Diana Paxson’s short story Brisingamen. The problem is that these two  names have been assumed by so many to be these two cats that now many simply assume they are. So, authenticity is a dance between what has come before, what is relevant to our experiences and understanding, and what is important to our relationships with the Ginnreginn.

“What does authenticity mean to you? How do you relate to authenticity? Do you think you are authentic most of the time? Mentally, emotionally, physically?

Authenticity, to me,  is the dance between what has come before to determine what is true and genuine, what is true and useful to us now in practical terms of getting things done, and honesty and clarity with what is based in what has come before, what is our own and works now, and where we want to see things go. Sometimes what has come before no longer works, sometimes what we are doing is not true or authentic to what we need, and sometimes where we want to see things go is not where they need to or will go. So, honesty with ourselves and one another is necessary. I am authentic almost all of the time in these regards. Sometimes I put aside what feels right for what is practical, eg I may feel strong disagreements over politics at work but tanking relationships with coworkers over political differences is not a long-term viable strategy for getting things done. Even that is living authentically because ideological purity tests may be useful in some degrees. That said, purity tests are extreme in and of themselves, and the likelihood for failure to measure up to them increases the more stringent it becomes.

Physically I cannot be other than what I am no matter how I wish it otherwise. So, being authentic to myself physically means that I accept my physical limitations while working on what I am able to. It also means appreciating what I can do, to enjoy the skin I am in as much as I am able to, and to explore what it means to be a physical person.

Mental and emotional authenticity is to not hide my thoughts or feelings from myself, regardless of how extreme they are, and to give proper airing of those thoughts and feelings as they are needed. Authenticity is being internally consistent with my choices, whether those are how I think about myself, others, or what my worldview is. Authenticity is also being externally consistent with my internal thoughts wherever I can. However, I do recognize that authenticity within myself and authenticity outside of myself can be separate from one another. For instance, being Sarenth the Dad authentically is generally a separate mindset from being Sarenth the spiritworker. I am still genuinely Sarenth even when the outward expression of myself changes.

Who do you share the most authentic version of yourself to? Do you live your authentic self? Do you care for an nurture your authenticity? Why or why not? What stage of the journey do you feel you are in?

See, the thing with asking a questions like ‘most authentic version of myself’ is that it is a subjective value judgment. To a certain degree even I do not know. If I had to nail it down I share the most of myself with my partners. I know that I am most comfortable sharing more of myself in certain ways with my partners, and in others with my Kindred, and yet others with close friends. There are levels of intimacy and authenticity that do not need to cross, though, so both living and nurturing my authenticity happens in a variety of ways. I think though, now that I am out of adolesence and heading into what is often called middle age, that I am in a stage that can best be boiled down to “I am what I am -a work in progress.” I am not sure there is really an end goal besides just to live my life as authentically and well as I can.

You don’t have to answer this one out loud, but: What do you wish deeply that you could share, or what way do you wish you could live, and you feel you can’t? Why is that?”

Regarding the way I wish I could live and feel I can’t: I wish that I could live off the land more. That I could throw up solar panels, a wind turbine or two, generate my own electricity, and live more fully with the land itself. Why? To put it bluntly, I have a mortgage and limited energy and time to do things. There are a lot of things I would like to do that I will likely have to put offf until I have the time and energy to do them.

With regard to wishing what I could share: I wish that I could share more of the depths that I have experienced in my spiritwork. I share a decent amount of it, but there are still things I hang back on. Some of that is simply that some things are private. Some of it is that I have seen how folks react to certain spiritual experiences and I do not care to repeat the process again. Other times folks have to prove to me a certain amount of trust before I explore certain topics with them. Why?

I have been writing this blog for over thirteen years. In that time I have helped people I likely will never hear from or will ever meet. I have written prayers that have connected people with their Gods, Ancestors, and spirits. I have written posts that have helped folks rethink things, explore new ideas, and develop whole different ways of orienting their lives. I know my work helps people. I know it reaches people. It is part of why I write.

For me, authenticity is a lived thing rather than strictly a mental exploration. It is a living expression of worldview, values, ethics, and ideas about how we are to live. Authenticity takes so many forms that I believe it is impossible to nail down any one way of being a Heathen, a polytheist, an animist, and so on. Authenticity cannot be lived alone though. It is lived both individually and communally. We find depths to that authenticity in exploration on our own and in community with others. Sometimes, it is only through contrast between these approaches that we come to a deeper understanding and appreciation of who we are, and come to a great knowing of our authentic selves.

Beginning the Year of Aun

My Heathen and Heathen-adjacent, animist, and various polytheist folks in my community met for the Year of Aun on January 7th. We feasted as a community. Then, we lit a Sacred Fire. I started with flint and steel on charcloth, and put the cloth in gathered fluff from cattails that grew on my land. We started the fire with cardboard, and added wood another of our members brought. The Fire didn’t come to light until my friend Storm, who is a Sister of mine that I have had the pleasure of starting and tending many of these Sacred Fires with over courses of a weekend, came near. Everything caught in a few moments.

We made offerings of herbs, starting with tobacco since we live in Michigan, and then followed with many of the Nine Sacred Herbs. I explained the Year of Aun again then so we were grounded in the purpose of the rite.

We cleansed with the Fire. Since many could not approach the Fire I took Fire to them and cleansed them.

Josie had made Aun out of bread. We each took a piece, tearing apart Aun, and gave him and his wrongs to the fire, and dedicated ourselves to becoming good Ancestors. We each dedicated, in some way, to bringing balance to our lives, our communities, and to Jörð. When we were finished here, we sang, prompted by our friend Raven, a wordless tune that we all caught up and was drummed with. Folks took turns making declarations, prayers, and the like. When were finished we thanked Aun for his example, reaffirmed our dedication to being better Ancestors, and made offerings to the gathered Ginnreginn (Gods, Ancestors, and vaettir), including the Sacred Fire.

It is a simple and good start to getting the wheel of this year turning, and I look forward to this Fire being carried by each of us, through all our celebrations, through the coming year. Already I am seeing folks begin to come back into balance with Jörð and the various Ginnreginn, with our own communities, and ourselves. Some of these transitions are hard, deeply painful, and even so, they are worth it. May each of us carry that Sacred Fire and the dedication to be the best Ancestors we can through this Aun Year, and the years to come. Hail to all who light their Sacred Fires, to all those who seek to address the damages of Aun, and to rebalance themselves with the Ginnreginn and one another.

Ves þú heil!

A Story of Loss, Meaning, and Mutual Aid

TW: Loss of a pet, grief, working with a body, bodily functions

I don’t kid when I tell folks mutual aid can be some of the most frustrating and inconvenient things. A case in point:

Sometimes mutual aid is helping your neighbors bury their dog when you are sick as hell.

A week before and during the week of Thanksgiving I was sick with the flu. I’ve never been that sick with the flu before, save one time when I was a kid and was so bad off with the flu I was hallucinating. I took those two weeks off from work after having to visit the urgent care multiple times, and sometime after this story’s occurence, I ended up in the ER getting seen. It was a rough illness.

This takes place about halfway through this illness. I am knocked completely out because this flu has kicked my ass up one side and down the other. I get woken up by my partner, Streaking Fate. She tells me that our neighbor’s dog, about an eight month old black pitty mix puppy, got hit by a car. There is a car stopped that is just starting to pull away from our neighbor’s driveway. I found out later they did the right thing and spoke with our neighbor about what happened, and apologized.  So, having just been woken up out of a dead sleep with a flu bug that has completely leveled my ass, adrenaline starts pumping. I hauled over to check after throwing on some clothes, hoodie, leather gloves, and my winter coat. At this point I had no idea if the dog was alive, suffering, or not, so I brought some things along in case I could help their dog out to either get to the hospital or end its suffering.

First, I check on the dog, who is lying on the side of the street outside their driveway. The poor boy was a puppy, a pitty mix if memory serves, and very loving. A bit hyper, doofy, and really enjoyed breaking the rules and running around our yard, but generally a harmless pupper. All of the light is out of his eyes, and he is collapsed on the street, head to the side. I check him, speak his name a few times, and check his breathing and pulse. His eyes are glazed. There is nothing I can do for him.

I then check on my neighbors. They are a man and a woman about my age, not married yet though from what I gather they are working on that. I can see that she’s absolutely crushed, not only for herself, but for her boys and especially her partner, who loves that dog. I hug her for awhile and let her cry. Then, I ask her if there is anything I can do for her. She’s beside herself, and cannot bear to see her dog. I look to my partner who is sitting with their dog’s body. I know what I should do. I ask her if she wants me to take him, get him away from the street, and get him cleaned up in my garage. She agrees, I give her my number, and she lets me go to take care of him so she can break the news to her boys.

I come back and the poor guy has involuntarily vomited. Sometimes when we die, this happens. Sometimes we vomit, sometimes we shit,or both, because the muscles move in such a way on death that evacuation just occurs. So, we grab a tarp from my garage, and carefully put him on it, and bring him up to the garage as carefully as we can. His size belies how damned heavy he is. We get him in and put him on a large foldable clean plastic table.

We make prayers to our Gods of the Dead, to Anpu, to Hela, to Óðinn, and others. We make prayers to our Gods that are Wolves, Dogs, and other canids, including Anpu and Fenrisúlfr, and divine animals, including Hela’s hound Garmr, and Óðinn’s wolves Geri and Freki, among others. Then, after some cleansing breaths, we get to work on cleaning him.

He has pits of asphalt from the impact of the road, scratches, and bits of blood here and there. We clean out the pits and wipe away the blood on him with warm, wet terry cloths. Probably the hardest thing to work with is the vomit, because while we were bringing him inside, and I hauled him onto the table, his stomach continued to empty. To make him presentable for our neighbors, we keep cleaning him all over and especially inside his mouth. We use most of our terry towels over the course of an hour to an hour and a half. As we work we whisper prayers, and we speak with him.  We tell him what a good boy he is and was, and how much his people will miss him, and how much love they have for him. We speak with the Dead, cleaning him, so his Daddy doesn’t have to see him in the state we did. Over time the grime and grit, the blood, vomit, and all the rest come up. I take one of the white cloths that served as an altar cloth, and bring it outside. Streaking Fate puts it beneath him while I lift him up, and we wrap him in it, and wait for his Dad to come over.

It takes him some time to get home, to see his family, and to talk and process things. He calls, tells me he will be over soon. I ask if he needs anything to eat or drink. He can’t, so I just tell him to come over when he is ready to. When he comes over to the garage I can see him barely contain his emotions. I hug him, and can tell he’s a man not used to this, but I am, and I give him a soft squeeze on his shoulder and let him know his grief is welcome. I can see it in his eyes. As much as this puppy was loved by his family, this dog was his boy. He was a member of the family. He speaks to him as a son. For a few moments I watch him, watch as he drapes his hands over the coal-black fur in the most gentle way over his boy, and pet him, whispering words. I tell him to take as much time as he needs, and if he needs to warm up to come into the house. We leave him.

I take a seat in one of the chairs we have upstairs, and breathe long and hard, coughing hard because the flu is trying to make me expel my lungs. I blow my nose on one of my many handkerchiefs (thank you, Grandpa, they’ve definitely come in handy), and clean my hands with soap and water. A while later he knocks on the door from the garage. When my neighbor comes in he lets me know he needs to get some things from his home and to bring his truck around to take his puppy home. He asks if he can leave his boy with us for an hour or so, in order to get some things ready. He mentions wanting to bury him that evening, asking his boys to help him. Given what I saw of him and his family, I knew how hard that would be for them. I felt prompted by my heart and a small push by Óðinn to offer to help him bury his puppy.

He looks a mix of relieved and pained, and says he appreciates that and takes off. I rest with my partner for a while, and we get some dinner. A while later my neighbor gives me a call and it turns out he’s already made progress on his puppy’s grave in the backyard where he liked to be. He asks me for help in loading him into his truck bed. We only have one shovel, and I feel like I need to see this through. So, I grab my coats, gear up again, and help him put his puppy into the bed of his truck. Then, I get my shovel, and head over with him. The truck is warm, real warm, and he parks it with the high beams shining so we can see what we are doing. When we get out the cold kind of feels like it is trying to steal your breath.

We work together for about an hour to finish up the grave. We take turns with the older of his sons; the younger could not bear to be there. His partner watches but lets us work. He asks if I think the hole is deep enough. Considering I am around 5’7″ and having trouble getting into and out of it now, I say yes. So he, his son, and I bring his puppy to rest in our blanket and with his favorite blanket and a toy. Tears are stinging all of our eyes in the cold, but I blink them back, and breathe slow and deep. I get control. This is their time to grieve. I can process later. His Dad hops down into the grave, and asks to put him down into it himself.

I whisper some prayers into his puppy’s ear as I set him down into his Dad’s arms. The other two are openly crying. My neighbor is burying his face into his boy’s fur, speaking to him and finally, when he is ready, puts him down in the mound. I offer him my hand and he comes out of the grave. Then he says a prayer to his puppy, and offers space for the other two. When they say they’re good, we begin to bury him. It is quick work, between three guys shaping and digging with the cold spurring us on. We work it flat as we go, and finally, mound up the grave. When we are all finished he offers to drive me home.

He looks to me, and for another of the countless times that night, says thank you to me. I let him know that this what I was taught neighbors do for each other. This is what my parents taught me, and it is what my religion teaches me to do. When we get out of the car he shakes my hand and we embrace, and he tells me that if I ever need anything to let him know. I let him go and let him know if he ever needs anything I am here too.

This is what hospitality and mutual aid can look like. Sometimes it is sharing food. Sometimes it is defending your community from a common foe. Sometimes it is showing up to a protest or counterprotesting. Sometimes it is showing up when you are woken up from a deep sleep, dead on your feet from a flu, to help your neighbors on the worst day of their lives and bury a loved one. It may not be easy work but I can tell you, from the spirit of my neighbor’s dog to my neighbors themselves, it is good and sacred work. I didn’t show up in my peak condition. I showed up the best I was able. Really, in hospitality and mutual aid, that is all any of us can ask of ourselves or each other.

So, extend hospitality and mutual aid wherever you can however you are able. You may have no idea the impact just showing up can have for those who just need you to show up.

It is enough.

You are enough.

Patreon Poem/Prayer Song 72: For Jörmungandr

If you want to submit a request for a prayer, poem, or song to be written to you privately or to be posted on this blog or my Patreon for a God, Ancestor, or spirit, sign up for the Ansuz and above level here on my Patreon.

This request was made by Emi for Jörmungandr.

The waves lap around me

Over me

Under me

Encircle, encircle, encircle

The enchantment drives my paths

Horses small as plankton gallop

Over me

To me

Running, running, running

Desperation nips their feet

Rán and Her Daughters play with me

Over me

With me

Surging, surging, surging

Laughter shared between us

Icy waters soothes me

Over me

In me

Caressing, caressing, caressing

Fiery pain quenches in the cool

Warm waters invigorate me

Over me

Around me

Rolling, rolling, rolling

Tension melts in the heat

Oceans flow about me

Against me

From me

Rocking, rocking, rocking

Waves roll across the waters by my might

Your waters flow from me

Along me

Beyond me

Flowing, flowing, flowing

Waters cross from ocean to river to tap

I flow across the waters

Along them

Throug them

Swimming, swimming, swimming

Miðarðr’s living protection at the oceans’ crossing

Patreon Poem/Prayer/Song 71: For Freyja Seiðkona

If you want to submit a request for a prayer, poem, or song to be written to you privately or to be posted on this blog or my Patreon for a God, Ancestor, or spirit, sign up for the Ansuz and above level here on my Patreon.

This request was made by Maleck for Freyja Seiðkona.

Freyja! Freyja! Freyja!

Seiðkona! Seiðkona! Seiðkona!

Varðlokkur-bearer! Seið-teacher! Gandr-wielder!

Teach me what I must do

To sing the varðlokkur songs that bring and ward

To work good and powerful seiðr

To take up and use gandr wisely

Teach me the ways to do

To call vaettir and make magic

To break and lay curses and boons

To bear power and use it with wisdom

Teach me the tools I must have

To wield megin well

To find and fetter my foes

To bless and empower my allies

Teach me the ways You will

To make taufr crafted with skill and megin

To make my Soul Parts strong and resilient

To make me Fjólkyngismaðr

Please, teach me Your Ways, Freyja Seiðkona!

Please, teach me the varðlokkur!

Please, teach me seiðr!

Please, teach me to work and wield gandr!

Hail! Hail! Hail!

Freyja Seiðkona!

Patreon Topic 68: Jörmangandr

If you want to submit a topic you would like me to write on for this blog or my Patreon, sign up for the Ansuz level or above here on my Patreon.
From Emi comes this topic:

“Could you do a discussion topic on Jörmungandr?”

Sure thing.

Like many of our Gods there is precious little on Jörmungandr, the Miðgarðsormr (Midgard/World Serpent), in our sources. Völuspá, Hymiskviða, and Húsdrapa are among them. Their Wikipedia page is not bad as summations go. There is also the The World History Encyclopedia entry for Them, but I think a good chunk of its commentary is reaching beyond the boundaries of what is in the myths, especially as Jörmungandr is the boundaries of the seas.

I find that, like a great many things he touches, Lecouteux actually has some interesting information that he goes over in two of his books. These are The Tradition of Household Spirits, and Demons and Spirits of the Land. To sum up the most relevant parts to my thoughts here on Jörmungandr: serpents have been found buried in the threshold or in the walls, and understood, as with other animals and people buried in such a way, to be part of the spirit of the home and/or a guardian. Given Óðinn enchanted Them to encircle the seas and essentially become a great barrier unto Themselves, it would seem to me that Jörmungandr serves this function on a larger cosmological scale for us here in Miðgarðr. So, I think it is a good and honorable thing to worship Them and wear/bear iconography in honor of Them.

Jörmungandr is a child of Loki and Angrboða, sibling to Hel, Fenrir, Narvi, and Vali. They have presented to me as male, female, neither, both, and beyond. In respect, I default to They as the pronoun I refer to Them as until and unless They make it clear which pronoun is appropriate.

In demeanor I find Them generally patient with humans. They are utterly aware of how great They are, both in terms of size and power. I do not think it is coincidence that Their name has a number of translations with deep meaning. The first part, Jörmun-, including great/vast/huge. The second part is -gandr, and among the interpretations of it are spirit, magic snake, fjord, and staff. It is worth pointing out that gandr, as explored in The Viking Way by Price, “forms yet another distinct category here, with origins that go back much earlier than the Viking Age. The basic sense of the word is often argued to mean simply ‘magic’, and deVries has suggested that it can be related to the concept of Ginnungagap. This is important, as it suggests gandr to be one of the primal forces from which the worlds are formed, and thus implies that this form of sorcerous power was of considerable dignity.” (Price, 35-36) He then goes on to relate how gandr was also referred to in conjunction with seiðr (Price, 36), another source of and use of magical power.

So, whatever way we undstand the gandr in Their Name, Jörmungandr is a being of great power, and due Their respect. In that regard I consider supporting reptile sanctuaries, rescues, and the like to be ways of making offerings to Them. I also consider prayers, offerings of food and drink, and offerings of herbs, incense, and the like, much as we might make to any of our Gods, good offerings to make.