Giving gifts during the holidays: so pagan!

All pre-Christian European peoples shared a broader (Proto)-Indo-European worldview with each other. For people who associate themselves with Indo-European paganism and traditional European culture, it is important to give gifts during the holidays. In this blog, we delve into the meaning of giving and hospitality in Indo-European cultures and discover why this ritual still plays a role in our modern society.

Is gift-giving purely materialistic? Not according to our ancestors! For them, gifts had a much deeper symbolic meaning. It was not just about the gesture, but about restoring balance in society and maintaining the cosmic order. From this worldview, pre-Christian mythological and historical stories should be viewed. Nothing comes for free; you must give something for it. The well-known Latin expression do ut des emphasizes this.

What do we mean by cosmic order? In short, it is the natural balance that keeps the universe running. Think of the Norns, Matres, and Moirae from mythology, who as weavers of fate guard this order. In the Vedic tradition, this concept is called Rta, derived from the Proto-Indo-European h₂r-tós (Xartus). More familiar is the Greek word Kosmos. Rta is a dynamic cosmos in which physical objects, such as oceans and celestial bodies, and abstract concepts, such as moral development, are constantly in motion (gati). All elements in the universe work harmoniously together according to this cosmic order (samghatna). Everything works together in harmony, both in nature and in social structures, thanks to the power of Rta. The course of events is guided by inevitable laws of cause and effect. The Greeks called this Logos and based their philosophy and science on this 'logic'.

People find their true fulfillment by acting in accordance with the laws of Rta. Ignoring these laws leads to chaos and suffering. To ensure well-being, it is necessary for individuals to align their actions with this cosmic order. This process is called dharma, derived from the Proto-Indo-European *dʰer- ('support, hold').

Dharma encompasses the principles and rules that support the Rta. Failure to adhere to these laws results in adharma, which causes disruptions in the natural balance and leads to misery and adversity. 

The Greek word kosmos literally means "order" or "ordered world," and stood in contrast to chaos, which refers to disorder or the original primordial state without structure. 

Hospitality, also known as the ghósti principle, played a significant role in Indo-European societies. Between 4500 and 3500 BC, a guest-host structure emerged, particularly among the Proto-Indo-European pastoral clans that roamed the steppes. During harsh seasons, it became important to regulate local migrations within tribal areas. Initially, hospitality was probably primarily aimed at relatives and tribe members (h₂erós), but it later extended to others.

The principle of reciprocal hospitality was preserved in various languages, such as the Latin hospēss ("guest, host"), Old English ġiest ("guest, stranger"), and Old Church Slavonic gostī ("guest") and gospodī ("master"). This principle also appears in many Indo-European mythologies.

Guests and hosts had a mutual relationship, based on oaths and offerings. The giving and receiving of favors often involved ritual acts, where the guest was obliged to show hospitality to his host at a later time. This obligation was even hereditary. In the works of Homer, the warriors Glaucus and Diomedes stop their fight and exchange gifts when they discover that their grandfathers had a guest-host relationship.

Violating hospitality was considered immoral and illegal, and in Old Irish laws, it was even equated with murder. Consider also the shocking Red Wedding scene in Game of Thrones, where the Starks are cold-bloodedly murdered after being offered salt and bread as guests. 

Offering, or praying, was also a form of giving and hospitality. During a ritual, the gods were invited and offerings were made. As a good host or hostess, the gods could return favors in exchange. For more information on this, read our text about home altars.

It is therefore logical, (necessary) to give gifts to everyone who helps or will help you on your path that you will walk next year. It is also logical to give gifts to everyone who has given you something last year. This can be either a gift or something intangible, such as mental support. You do this to restore the cosmic order. They give and you give something back - and vice versa.

Indo-European mythology is full of gifts, given by kings to their subjects or by people to each other. And especially gifts between the gods and humans and vice versa. In most myths and stories, kings and warriors are central when giving gifts. This is because myths and stories mainly revolve around them. It is likely that this tradition occurred in all layers of the population. The kings and warriors from these stories serve as role models in this regard. 

Various Roman writers mention the types of gifts one could give each other during the Saturnalia (Roman Christmas in honor of the god Saturn). Martialis (Marcus Valerius Martialis) mentioned the giving of candles, figurines, and poems: often short humorous poems that were special for the recipient. Pliny notes how he often received and gave gifts himself. He emphasizes the importance of attention and careful selection of the gift, with the relationship between giver and recipient being central. Macrobius confirms the tradition of giving small gifts, such as candles and figurines, and also explains that the festival was a time of equality and freedom, where slaves and masters exchanged roles. In his biography "De Vita Caesarum" (The Lives of the Caesars), Suetonius notes that emperors, such as Augustus, also distributed gifts to the people during the Saturnalia.

Candles and lighting symbolized bringing light into these dark days. Ultimately, the light, life, always triumphs over darkness, death (time between samhain and Yule).

Figurines or votive figurines symbolize protection and represent protective forces (spirits) or the gods themselves.

The (Proto)-Indo-European culture was highly poetic. Words held meaning and influence within the cosmic order. 

In Old Norse literature, gift-giving is a significant theme, both in historical and mythological contexts. Reciprocity, honor, and strengthening social bonds were central. Giving gifts was a way to enhance honor and social status. A generous giver earned respect, and receiving a gift brought the obligation to acknowledge that honor and reciprocate. The opposite was true for poor gifts, which could put the giver in a bad light.

In the Hávamál, a part of the Poetic Edda, gift-giving is seen as a way to establish and maintain friendships. Reciprocity was essential: if you received a gift, it was expected that you would give something in return. As verse 41 states:

"With a gift, one answers a gift."

Failing to reciprocate a gift was seen as an insult and could damage relationships.

In the Icelandic sagass (Íslendingasögur), gift-giving often plays a role in power dynamics and maintaining friendships or alliances. Gifts were exchanged between gentlemen and their followers, allies, or as part of marriage alliances.

In Egil’ss Saga For example, we see how warriors and leaders exchanged gifts. The main character, Egil Skallagrímsson, receives valuable gifts such as swords and rings from kings and nobles. These gifts were not only rewards but also a way to ensure Egil's s loyalty and strengthen social bonds.

Laxdæla Saga describes how gifts were exchanged between important families to reduce tensions or forge alliances, for example, during festive gatherings or weddings. These gifts held both ceremonial and symbolic value.

In the stories about Norwegian kings, the giving of rings, weapons, and jewelry is also common. For instance, King Harald Fairhair gave rings to his warriors as a reward for their loyalty and bravery.

In the Viking Age, the best garments owned by Vikings were often a form of gifts. Giving clothing was an important social ritual and reflected the wealth of the giver, especially when wealthy Vikings gifted clothing to poorer subjects. This gift contributed to strengthening the relationship between both parties. However, gift-giving was not exclusively reserved for the wealthier classes; gifts were also exchanged among equals, or even subordinates to their lord.

The Hávamál l advises to give each other weapons and clothing. The sagas s are full of examples of such gifts, which were especially given during Yule. Although the gifted clothing was often beautiful, it was not always new. The value of the garment was often enhanced because it had previously been worn by a chieftain or king. Since kings were seen as descendants of Odin, wearing their garments was associated with prosperity and luck.

An example of this can be found in the Ljósvetninga saga, chapter 13, where Guðmundr receives a beautiful cloak from a merchant who stayed with him during the winter. This gift was given as thanks for the hospitality provided. Travelers often received clothing, but this should be seen in light of the hospitality principle.

Another important custom of giving clothing was by women to their husbands. This involved new garments, which were considered love gifts and were exchanged only between married couples or between mother and daughter or sisters.

Weapons and jewelry had a deep symbolic meaning for the Vikings. Giving weapons emphasized your status within the warrior culture, while jewelry such as arm rings and torques symbolized wealth and especially loyalty. They were comparable to oath rings or wedding rings.

In the Táin Bó Cúailnge (The Cattle Raid of Cooley), gifts are described as an important part of social and political relationships between kings, warriors, and other influential figures. Cú Chulainn, the hero of this story, for instance, receives gifts from his king, Conchobar mac Nessa. These gifts, often weapons or tokens of honor, emphasize his status as a warrior. In Fled Bricrenn (Bricriu’s s Feast), gift-giving also plays a role, where warriors compete for status and honor. They fight not only for personal glory but also for recognition and rewards from their king.

In the Aided Muirchertaig Meic Erca (The Death of Muircertach mac Ercae), the 5th-century king Muirchertach gives gifts to his warriors and other rulers to increase his power and influence. These gifts were more than just material rewards; they symbolized his royal generosity and honor.

Do you want to honor the tradition of hospitality and gift-giving, just like your ancestors? Then visit our webshop for a unique selection of meaningful gifts that perfectly align with the values of reciprocity and community spirit. 

Our gift page is inspired by gifts historically exchanged. Whether you are looking for clothing, a beautiful votive figurine, symbolic jewelry, or a hand-made sword, we have something for every occasion. 

Complete your gesture of hospitality and discover how our gifts not only bring joy to the recipient but also strengthen the connection with ancient traditions. Click through now and find the perfect gift to celebrate your relationships!