As the world (where I am at, at least!) gets bathed in frost, as the plants wither and die, as the trees bathe themselves in color and then drop their leaves, as the cold wind blows and as the darkness sets in, we in the druid tradition–and in any other traditions–turn to think about the ancestors. In this post, we’ll explore the global traditions surrounding honoring the dead that tie to August-October and honoring the dead to see similarities, we’ll discuss three types of ancestors the druid tradition recognizes, and then we’ll explore ways to honor the ancestors.
Global Ancestral Traditions
When you start digging into ancestor traditions around the world, some striking similarities seem to emerge.
- The Mexican Day of the Dead, which is a blending of European traditions and Aztec honoring of the dead, goes from Oct 31 – Nov 2. As part of this celebration, Mexicans that believe that the souls of the dead return to the living and elaborate and colorful altars of food and gifts are prepared.
- The Japanese Buddhists celebrate Obon in August; Obon also honors lost ancestors and the Japanese believe it is a time when ancestors temporarily return to the land of the living.
- In Korea, Chuseok, which is a three day celebration of thank-giving and honoring of the ancestors, takes place on the 15th day of the 8th lunar month, which is either in September or October. This holiday includes thankfulness for the harvest and visiting the graves of the ancestors.
- In China, Buddhists and Taoists have an entire month dedicated to the ancestors called “Hungry month” where the dead are said to walk among the living (held on the 15th day of the 7th lunar month, or August). The spirits are fed and given offerings on an altar to appease their hungry spirits.
- Gai Jatra is a festival of cows and the dead in Nepal, held in August. The Cow, the Hindu sacred animal, is led through the streets to help deceased family members cross over.
- Finally, in Cambodia, Pchum Ben, a festival of honoring the dead, is celebrated in mid-September to mid-October for 15 days. Cambodians believe the veil between the worlds is at its thinnest at this point and dead ancestors may return to seek out the living. They dress in white (Cambodian colors of mourning) and visit temples and also offer food at temples for the hungry ghosts.
The festival of Samhain itself came from the Gaelic tradition (which also celebrated Imboc, Beltane, and Lughnassadh). On the Hill of Tara, a mound called the Mound of Hostages built between 3350 and 2800 BCE has a cave that is aligned to the Samhain sunrise. In the Samhain tradition, it was believed that veil bewteen the otherworld was thinner and the souls of the dead could pass through. The souls were thought to return to their homes and seek hospitality, so offerings were left for them. Great fires burned for various rituals to protect livestock through the winter. People often dressed up in costumes and went about door to door for food to confuse the spirits (which is where modern Halloween traditions come from).
These tradtions are all notably similar in their understanding of what happens with regards to the dead, what should be done, and when it should be done. Sometime in the fall, somewhere bewteen August and early November, something changes in the fabric of the world and the “veil” grows thinner and those who have died are able to briefly return and walk among us. They are often hungry and in search of their fanu, and so, various preparations need to be made in order to honor them which may involve preparing home altars, visiting temples, feasting, and making offerings of food.
Three Kinds of Ancestors
For many of the cultures above, those living on ancestral homelands–the ancestors would include spirits who lived on the land, who created and passed on the traditions, and who were blood ancestors. In the druid tradition, particularly in non UK contexts, we have roots from many places. And so we often honor at three kinds of ancestors. We honor the ancestors of the blood: the contributors to the physical DNA within us, our genetic heritage, people of our family lines that came before. We honor the ancestors of the land: those who lived and tended the land before us. And we honor the ancestors of our tradition: those who helped create the druid tradition and bring it into being (both ancient and modern). Let’s take a deeper look at each of these:
Ancestors of the Blood. This is the most common definition of “Ancestors” in the US and usually around the world. We carry the genetic heritage and legacy of our ancestors. We know now, for example, that genes can be expressed or repressed by how people live; our ancestors’ and their lives, are literally written into our bodies and into the DNA present. The work of our ancestors are also present in the landscape: how they lived, where they lived, what they did while they lived, and so on. Even in the US, with its lack of attention to the metaphysical realm, you’ll hear people talk about a deceased grandmother that they feel is “watching over me” and so on, so even if there isn’t a fully expressed ancestor tradition, there are small pieces. We also have Memorial Day, which is a close to an ancestral tradition as we have, where, at least in my family, in late May we visit the graves of ancestors and tend to them. It is to these ancestors that have literally brought us into being that we give thanks.
Ancestors of our lands. For those of us living in North America, especially on the East Coast where I live, the peoples who once tended these lands for tens of thousands of years are no longer generally present. These are people who tended this land for generations, who understood and interacted with the spirits of the land, and who were merciessly driven from it or forcefully relocated to other parts of the US. Now, by no means am I advocating appropriating any of their traditions. But I believe that it is perfectly acceptable and relevant to honor those who came before–I have always gotten a good response when making such offerings. I think this is especially important for druids who are honoring the land–in M. Kat Anderson’s Tending the Wild, she makes the strong case that not only were native people critical to creating an incredible abundance found in the Americas, they also did plant breeding work, allowing certain plants to thrive through their careful propagation. The land that we love as druids is a land that was so carefully tended by their hands.
Also as part of the ancestors of the land, for me, are the 1930’s conservationists who did so much to establish the state and federal park system here in the US. After I visited Shenandoah National Park a few years ago and saw the careful work of the Civilian Conservation Corps, enormous amounts of people who were put to work creating the park systems, I wanted to honor these ancestors as well. The conservationists of that era did us a tremendous service by having the vision to preserve land, to set it aside, and to make it freely accessible. That is well deserving of an offering!
Ancestors of the Tradition. The final kind of ancestor we could honor are ancestors of our tradition–those who have influenced the practices that we hold. I generally honor three groups here: the Ancient druids (a lump group, since we dont’ know any of them by name). The druid revival druids, many of whom we know, like Iolo Morganwg. Morganwg has gotten a terrible rap. Let’s be clear: Iolo Morganwg is one of the key ancestors in our tradition and if were not for him, I believe we would not have a tradition. In the more modern movement, we might look to ancestors of the tradition like Ross Nichols, who, with Gerald Gardener who sat in a bar in Glastonbury and developed the modern wheel of the year and founded OBOD, or Dr. Juliet Ashley, who was instrumental in developing many of the frameworks currently used by AODA and Mother Betty Reeves, one of the Archdruids in AODA who helped pass the tradition to John Michael Greer so he could bring the order back into a healthy place. My point is, without these ancestors’ contributions, we would not have a druid tradition–and the specific traditions I pratice–today. Its important that we honor them, as they are ancestors of this path. Your own ancestor of tradition path may look a little different than mine, of course, depending on what specific path you follow.
How do we honor the ancestors?
Honoring All Ancestors: As described in the worldwide traditions above, some of the ways we can honor the ancestors are as follows:
- A Spirit/Ancestor Altar. Creating an altar to honor the ancestors and make offerings either outdoors or indoors (or at another sacred place). You can leave offerings of food here.
- Making offerings of other kinds. A pinch of tobacco for native peoples of the land, a bit of burbon, picking up trash in the forest in honor of the conservationists, and so on, may be useful offerings that can be made to honor certain groups of ancestors. Remember that an “offering” doesn’t just have to be a physical symbolic thing that you give–it can also be your time and energy.
- Feeding the Ancestors. This may include something called a “spirit plate” that is left outside (traditionally in the west), preparing a feast for them, food offerings at an altar, and so on.
- A Dumb Supper. A tradition circulating within various forms of pagan celebrations is a “dumb supper” where you invite the ancestors to dinner. In this case, two plates are set for each participant–one for the participant, and one for their ancestors. The way I’ve done it most commonly was that we create two plates of food and eat in silence, listening for the voices of the ancestors. A cup of mugwort tea may also be enjoyed to open the senses for the voices of the ancestors. Aftewards, the spirit plates are left on an outdoor altar till morning.
Honoring the ancestors of our blood: To honor the ancestors of our blood, you might also choose some additional activites. For example, I believe it is a wonderful honor to find out as much as you can about your ancestors, where they came from, and who they are. In the USA, in particular, we have often completely lost these cultural traditions. finding out who they were, learning about our histories of our own memories of our families.
- Writing our own histories so that when we become ancestors, or children and children’s children will have that material. My ancestors didn’t do a good job of this; or if they did, this has been lost and it is of great sadness to me.
- Learning about the history of your last name. One of the ways I did this was to study the cultural heritage of my last name, O’Driscoll. I managed to find this book on the Internet from the O’Driscoll Clan, in Ireland, called O”Driscolls: Past and Present. I now have a much better understanding of who the O’Driscolls were and the name that I carry.
- Learning and practicing one or more cultural traditions from your ancestors. If you are like me, you don’t have any cultural traditions of your ancestors left. I have decided to learn some of them and carry on traditions from my ancestors. One of these is creating pysanky eggs, information which I shared on this blog before.
- Learning the stories of the ancestors. Learn a story or two from the lands where you can trace your genetic heritage. Perhaps, perform it for family members!
Honoring the Ancestors of the Land: The ancestors of the land are many and diverse where I live. We have the Native Americans of various tribes who used to live here (such as the Shawnee, who were the most local to my area). We have those who came here after, and who unfortunately, pillaged the land to build industry–and for me, these are also ancestors of blood. Finally, we have conservationists who have worked to preserve a beautiful park system throughout the state and country.
- Honoring Native Ancestors: Learning to tend the land. There are lots of ways to honor the native ancestors of the land, but to me, engaging in their work and tending the land is one of the best. I believe that we need to re-learn how to inhabit a particular place, tend it, and bring it back into healthy production for the benefit of all life. We need to reclaim our last heritage of humans interacting with the land–again, I point to the incredible gift that M. Kat Anderson’s Tending the Wild is–her book showed that it was by the judicious use and propagation of the wilds that the native peoples brought abundance and a deep ecological knowledge. The best thing we can do to honor the ancestors of this land is to treat this land with reverence and respect and to learn their knowledge. Because of this, I study native plant uses, I study the traditions of the ancestors of the land, and I learn how to culitvate and harvest plants. In other words, I re-establish my relationship with the land, and through that, the ancestors of the land.
- Conservation Activities: Because I recognize not only native ancestors of the land but also those in the CCC and other groups who essentially “saved” large parts of land for state and federal parks, I believe that the best way you can honor these ancestors of the land is by continuing their work. This may be political advocacy to save lands that they had a hand in protecting, trash clean up work, re-introducing native species to lands, and more.
- Reparation work. Given that my own ancestors also helped to damage the lands and contribute to some of the ecological challenges faced here in my local ecosystem, I also do repiration work on behalf of my ancestors. Most often, I do this through land tending through the practice of permaculture (see the first bullet point) but also do land healing work.
Ancestors of our tradition: we do have many ancestors in the tradition of Druidry. They are important ancestors, and I mentioned some of them before: Iolo Morganwg, William Stuckley, Ross Nichols, and those who brought forth and continued the druid revival and continued it. We don’t now all of their names. But I still think they are desrving of our honor.
- Readings. One of the things I like to do to honor the ancestors of the tradition is to read a short paragraph of their writings in a sacred space (if a text is available). It is a simple act, but acknowleding their work, their efforts, and their life energy is also important.
- Altar: I like to honor my ancestors of the tradition on my main druid altar. I made an ancestor oracle recently (see next week’s post!) and have all of my ancestors there on the altar, including those from the druid traiditon.
As druids, I believe it is very important we think about where we came from. Iolo Morganwg and others of the early druid revival have gotten their names sloshed through the mud in an unfair way. Iolo didn’t plan on having his papers published; it was also quite common in the day to “discover” ancient texts. Why are we making him have the same standards as academic scholarship in the 20th century? There’s this body of sacred wisdom and knowledge that we have been given access to, that has been tremendously helping us through these difficult times. We need to honor those who shaped this tradition. I think this is very appropriate for ritual, but I also think studying those ancient works and using them, integrating them, is also really important.
I hope that this post has given you some food for thought–my goal was to tease apart the idea of “honoring the ancestors” and show how rich and incredible this work can be. Next week, I’ll share details of how to create an ancestor oracle to further some of this work. Blessings as we continue into the dark half of the year!