Pagan Home Altar

What is Indo-European Paganism?

Indo-European paganism is a Dharmicnature religion that was widely practiced across Europe before the arrival of Christianity. Although it is primarily based on the culture of the Proto-Indo-Europeans, it was also influenced by the indigenous traditions of the foragers, hunters, fishermen, and Neolithic farmers who lived in Europe before 4000 BCE. The Proto-Indo-European nomadic herders migrated from the Caspian steppes into Europe and Asia, and their culture forms the foundation of nearly all European civilizations, such as the Greek, Germanic, Celtic, Roman, and Viking cultures.

Indo-European Cosmic Order

The cosmic order is the natural course of events within the universe. In Vedic tradition, this order is known as Rta, and in Greek, it is referred to as Kosmos, derived from the Proto-Indo-European h₂r-tós (Xartus). Rta represents a dynamic cosmos in which both physical objects, like celestial bodies, and abstract concepts, such as moral development, are constantly in motion (gati). All elements in the universe work harmoniously according to this cosmic order (samghatna). Both nature and social structures operate in balance due to the power of Rta. The flow of events is governed by the inevitable laws of cause and effect. The Greeks called this Logos and based their philosophy and science on this ‘logic.’

Humans 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, individuals must align their actions with this cosmic order. This process is called dharma, derived from the Proto-Indo-European dʰer- (‘to support, to hold’).

Dharma encompasses the principles and rules that support Rta. Failing to adhere to these laws results in adharma, causing disruptions in the natural balance and leading to misery and misfortune.

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

Polytheism

A key distinction between the Abrahamic religions (Christianity, Islam, Judaism) and Indo-European paganism is that the Abrahamic religions are monotheistic, while Indo-European paganism is polytheistic in nature. Within Indo-European paganism, there was great diversity in the ways gods were worshipped. Each deity had specific rituals and cults, often kept secret and known only to initiates. This secret knowledge was an essential part of religious practice and strengthened the bond between believers and the gods.

Another characteristic of Indo-European polytheism was the hierarchy among the gods. In the religions of peoples such as the Greeks, Etruscans, and Romans, the Olympian gods were at the top of this hierarchy. These gods, like Zeus, Juno, and Jupiter, were the most revered and held a central position in religious experience. However, surrounding these higher gods was an extensive cult of lesser gods, ancestors, and (spirit) powers, which were also part of religious practices.

Linguistic reconstructions of the Proto-Indo-European language provide insight into the origins of these gods. From the names of the principal deities, it can be inferred that they originate from nature religions, where natural forces such as the sky, the sun, the earth, and the weather were personified and worshipped as gods. This deep connection with nature is the foundation of Indo-European polytheism and formed the basis for the religious worldviews of many Indo-European peoples.

Indo-European Paganism & Historical Reconstructions

When we look at what remains of Indo-European paganism after nearly 1500 years of Christianity, we see a complex puzzle. Many pagan movements aim to piece these fragments together to reconstruct Indo-European paganism according to the traditions of our ancestors. On some topics, there are few historical sources or reconstructions. For example, there are no specific guidelines on how Indo-European pagans were supposed to set up their home altars.

Proto-Indo-European Gods

The main Proto-Indo-European gods can be reconstructed based on similarities in mythology, language, and religion across Indo-European cultures, such as the Greeks, Romans, Celts, Germanic tribes, Balto-Slavs, Indians, and other descendants of the Proto-Indo-European peoples. Although we have no direct written sources from the Proto-Indo-Europeans themselves, we can partially deduce their pantheon through comparative linguistics and mythology.

Dyēus Ph₂tēr (Sky Father)

Dyēus Ph₂tēr is reconstructed as the Sky Father and the god of daylight. He is often seen as a powerful father figure ruling over the cosmic order. He represents the bright sky and daylight. His counterparts appear in various Indo-European cultures, such as Zeus in Greek, Jupiter in Latin, Dyaus Pitr in Sanskrit, and Tiwaz among the Germanic tribes. Among the Vikings, he is associated with Odin or Tyr, who also plays an important role in the cosmic order.

Dʰéǵʰōm (Mother Earth)

Dʰéǵʰōm is the Mother Earth, the female counterpart of Dyēus Ph₂tēr. She symbolizes fertility and the earth itself. She is associated with Gaia, Persephone, Demeter in Greek, and Tellus in Latin. In Germanic tradition, this role can be linked to Jord, the earth goddess in Norse mythology. Among the Vikings, Jord was considered an important goddess of earth and fertility. The wife of the Sky Father can also be seen as Dʰéǵʰōm, such as Greek Hera, Roman Juno, Slavic Mokosh, and Old Norse Frigg.

H₂éwsōs (Goddess of the Dawn)

H₂éwsōs is the goddess of the dawn, who brings the first light of the day and plays an important role in the cyclical rhythm of life. She appears as Eos in Greek, Aurora in Latin, and Ushas in the Vedic tradition. In Germanic tradition, she may be compared to the goddess Ostara and possibly Freya in Old Norse.

Perkwunos (God of Thunder)

Perkwunos is the god of thunder and storms, associated with battle and strength. He appears in many Indo-European traditions, such as Perun among the Slavs, Thor among the Germanic tribes, and Taranis among the Celts. In Norse mythology, he is known as Thor, the god of thunder and storms, embodying the power and protection of nature.

Manus or Mannu- (The Divine Twins)

Manus or Mannu- refers to the divine twins often seen as the ancestors of humanity. They appear in stories such as those of the Roman Dioscuri and the Vedic Ashvins. In Germanic tradition, Tyr and Njord are examples of significant gods embodying duality and protection, though they are not directly depicted as twins. In Viking mythology, Váli and Vidar, the sons of Odin, can be seen as a kind of divine twins due to their roles in mythology.

In this blog, we will not delve further into the reconstruction of the gods by culture and historical moment. However, it is important to understand that these gods are interconnected and derived from a reconstructed main god. This main god originates from the nature religion that Indo-European religion ultimately is.

Those familiar with European mythologies will notice that gods sometimes change positions and that mythological stories were often ‘recycled.’ For example, the Roman Romulus and Remus can easily represent the divine twins. How you, as a European pagan, refer to these gods depends on the culture and historical period with which you identify.

Home Altars

In this blog, we discuss guidelines for setting up a home altar, as well as the historical context of its origins. Practicing faith in a domestic setting is an important aspect of many religions. Home altars are found in various religious traditions, such as Roman Catholicism, Hinduism, and Buddhism. The ancient Greeks and Romans also had home altars as an essential part of their religious practices.

In Roman society, it was the responsibility of the pater familias, the head of the household, to care for the Lararium, the home altar. He served not only as the head of the family but also as the priest of the house. This altar was a sacred place where offerings and prayers were made to the household protective deities. Domestic worship was not isolated but complemented the communal worship during major religious festivals held at sacred sites, such as temples or burial mounds. These sacred locations played a central role in many pre-Christian traditions, among the Germanic tribes, Vikings, Greeks, and Romans, as supported by archaeological evidence.

Sacred places were of great importance in the religious practices of Indo-European peoples. When they still lived on the steppes, a piece of land was marked off by the chieftain or king and declared sacred. This designated area was essential for communication with the gods and served as a place where blessings from the deities could be received.

In Indo-European cultures, the home itself was always considered a sacred place. The domestic environment held special significance in religious practices, but how this religion was practiced at home fell under the responsibility of the head of the household. This makes home altars personal yet deeply religious places where the family expressed their faith in the intimate setting of the home, in accordance with the broader religious traditions of their culture.

Proto-Indo-European Worldviews

In other blogs, we delve deeper into this topic. Religion always emerges from the norms and values of the population that practices it.

To understand the key Indo-European norms and values, it is important to recognize that our origins lie with nomadic steppe herders. Indo-European society is Dharmic; from this moral foundation, all their worldviews can be traced.

Hospitality

The steppes are known as a dangerous region with an unforgiving climate. In these conditions, mutual hospitality was an essential requirement for survival. People needed to be able to rely on the help and hospitality of others in times of need, while also guaranteeing that they themselves would offer the same hospitality when the situation demanded it. This led to a reciprocal relationship between guest and host, based on agreements, rituals, and the exchange of gifts.

The giving and receiving of favors were steeped in ritual obligations that required the guest to always be hospitable to their host in the future. This obligation was not temporary; it could even be passed down from generation to generation. A striking example of this can be found in the stories of Homer, where the warriors Glaucus and Diomedes halted their battle and exchanged gifts upon discovering that their grandfathers had shared a guest-host relationship. Violations of these obligations were considered immoral, unlawful, and sacrilegious. In ancient Irish law, the refusal of hospitality was seen as a serious crime, equivalent to murder. Similarly, killing a guest or abusing hospitality was viewed with abhorrence.

The term ghós-ti, which originally meant "companion at the table," referred to both the host and the guest, emphasizing the reciprocity of this relationship. In religious contexts, offering gifts to the gods was also seen as a form of hospitality. During the ritual, the worshiper acted as the host for the gods, with generosity at the core. In other situations, the gods acted as hosts, bestowing their blessings or aid in exchange for offerings and devotion. This concept of reciprocity is reflected in various cultures through expressions like quid pro quo in Latin and eit fyrir eit in Old Norse, both referring to the principle of "something for something."

In ancient Irish law, for example, hospitality was regulated in great detail. Every class within the social hierarchy had a right to a specific level of hospitality, highlighting the deep-rooted value of this tradition in society. Hospitality was thus not only a moral obligation but also a legal and religious duty, with far-reaching consequences for individuals and communities.

Prayer

Unlike in Christianity, a European pagan is not pursued all day by their gods. The gods themselves have busy lives, regulating the entire universe. The gods only help those who help themselves. It is up to you to invite the gods to listen to you. There are no jealous gods who demand worship or require you to be god-fearing. The gods cannot cleanse you of your sins either: actions have consequences, whether positive or negative. Additionally, the gods cannot alter fate; they can only assist you on your path. You can draw strength from the gods, just as you can draw strength from your ancestors. After all, you stand on the shoulders of giants.

Since Indo-European paganism is dharmic (the universe/society is maintained by cosmic laws), little distinction is made between prayer and offering within Indo-European paganism. The law of hospitality applies here as well. During the ritual, you act as the host for the gods. At another time, you are the guest of the gods. In public rituals, there were strictly prescribed rules (often kept secret). However, in your own home, these rules were less significant.

Historical sources suggest that a prayer to the pagan gods might proceed roughly as follows (although this can vary greatly depending on your personal preferences).

Ritual Washing

The gods appreciate beauty and order. Therefore, before addressing the gods, it is advisable to ritually wash yourself. This practice was observed by both the Vikings and in modern-day India. Medieval sources describe the Vikings as exceptionally clean, bathing more frequently than average. This can be seen archaeologically in the numerous combs that have been found.

Wealthy Germanic and Viking women often wore items such as silver and bronze nails, cleaning sets, and ear spoons. This could be interpreted as a display of both wealth and piety. The many razors from the Bronze Age and the Etruscan and Celtic mirrors might also be connected to this practice.

Here are some examples of objects:

https://www.celticwebmerchant.com/en/reenactment/living-history/viking-comb/

The Ritual

1, Begin by calling upon the gods. For example, you might address Odin. You acknowledge specific traits that are fitting for Odin and relevant to your request. For example:
"O Odin, the wise one who drank from the well of Mímisbrunnr. Grant me the strength to complete my studies in the coming month."

2,  Next, you give an offering to the gods. Place your gift in your Hlautbolli (offering bowl), drinking horn, or rhyton.

3, "Therefore, I offer you this sacred mead." Pour the mead into the Hlautbolli as a gift to the gods.

4, If the gods respond to your invitation, you may receive something in return. This exchange is a gesture of mutual respect and reciprocity.

How to Set Up a Home Altar

You can choose how you want to design your home altar. There are no official guidelines for this, as the ritual takes place at home. We advise against being too rigid about how to set up your home altar. We especially recommend using a method that works for you and then repeating it to create a tradition. Remember: tradition is important in Indo-European paganism.

Here are some tips based on different guidelines. These are primarily meant to inspire you with ideas on how to create a beautiful pagan home altar.

Consider what kind of altar furniture you will use. For example, you might choose an altar table made from locally sourced wood or from places like Norway or England (if you honor the Norse or Germanic gods).

Consider what altar cloths you will use. These can be made of various materials for practical reasons, but you may also opt for pure bleached linen.

Consider what candles you will use. We recommend, for example, beeswax candles because they offer a better connection with the ancestors. For them, the bee was a very important animal (Old Irish law classified bees as livestock).

Use a standard layout for your home altar, distinguishing between the sacred space (the altar itself) and the surrounding area (where you can place objects during the ritual). Old Norse, Greek, Roman, and Anglo-Saxon texts offer various guidelines that you can incorporate into your altar.

Layout of a Norse Home Altar

As a starting point, we take a Norse altar. But we will also mention different alternatives.

The home altar (stalli) can be arranged in different ways. Here are some tips:

Consider making the stalli on a raised platform or table.

It may be useful to divide the stalli into different sections, with each part having its own function. You might divide it into three, six, or nine sections, as mentioned in the Kjalnesinga saga. Nine is the sacred number, the ideal number for a feast. The Celtic king’s grave discovered in Hochdorf had tableware and space for nine guests.

Where to Place Your Home Altar

Place your altar on the hearth if you have one. The hearth is usually the center of the home. You sit together around the hearth. The hearth keeps your family warm and was sacred in most Indo-European religions.

You can also place the altar in its own corner or niche. It then has its own space. A niche is also a transitional space or boundary between two areas. And that is exactly what we do when we worship the gods. We go to a transitional space to better connect with the gods. That’s why riverbanks, lake shores, or burial mounds were so commonly used in paganism. They are border areas between two worlds.

Wind direction

There are different directions you can face. The Norse gods live in the North, and prayers are directed there. This is stated in Vegtamskviða, where Odin looks north while performing the sacred galdr (chants). In the Jómsvikinga Saga, a similar act is performed. Jarl Sigvaldi Strut-Haraldsson kneels towards his protective goddess and faces north. The lands where the gods come from are in the north, which is why Vikings conduct their rituals in that direction. The eastern direction, however, is associated with the realm of the dead and offerings (both of dead animals and food). We see this in the Vegtamskviða, where Odin speaks to the dead Völva. He rides towards the eastern door and then prays northward.

The east also represents the rising sun and Ostara. Most Indo-European rituals were performed clockwise, from East to West. You might also choose to face sacred places within the specific Indo-European culture. For the Greeks, Mount Olympus was where the gods resided. The Celtic gods lived atop the Alps. Keep this in mind when placing votive statues.

Mixing Deities

As is well known, many gods descend from our Proto-Indo-European ancestors. Therefore, it doesn’t matter if you worship solely Germanic, Viking, Slavic, Roman, or Greek gods. You can also mix these deities in your worship. Far into Germania, Roman votive figurines were used to worship (possibly Germanic) gods. This also underscores why the Romans (except in the case of Christianity) did not typically ban certain gods. They could easily recognize the deities of the newly conquered lands.

Votive Figurines

Votive figurines are not essential for worshiping gods, and it is likely that they were not always used in ritual contexts. However, it is known that the Indo-European peoples, even in their early periods, did use votive figurines, contrary to what the Roman historian Tacitus claimed. These figurines played a specific role in religious practices by centering attention on the gods rather than on the worshiper’s personal philosophies and theories.

According to the Greek philosopher Iamblichus, votive figurines help focus attention on the deity, allowing the worshiper to connect better with the divine world. This prevents one from getting lost in abstract ideas and personal interpretations and instead encourages a direct spiritual exchange. The focus is on the representation of the god, not necessarily on the figurine itself. Other artistic expressions, such as carvings or frescoes, can also serve as representations of gods and goddesses.

The use of such visual forms emphasizes the need to give the gods a visible presence in religious practices, with the physical image acting as a channel for devotion and spiritual connection. This aligns with broader Indo-European traditions in which visual and material culture play an important role in religious life.

https://www.celticwebmerchant.com/en/pagan/woodcarvings-statuettes-home-altars/viking-woodcarving/

https://www.celticwebmerchant.com/en/pagan/woodcarvings-statuettes-home-altars/pagan-statuettes/

Beautify Your Altar

Your altar is a sacred place. Decorate it with flowers or stones that correspond to the season or the region you associate most with the gods. Remember, the gods are central to the altar, and the objects are meant to please the gods.

Natural Elements

Oath Ring, Torque (Stallahringr)

Every stalli (altar) should have an oath ring, torque, or Old Norse stallahringr. This ring can be placed on the northeastern side of the altar due to its association with Hel and the ancestors in the north. The Indo-European society was a deeply oath-bound culture.

https://www.celticwebmerchant.com/en/jewelry/celtic-torc/

https://www.celticwebmerchant.com/en/jewelry/viking-bracelet/

Drinking Horn

The horn represents Auðumla, the primordial cow that gave birth to all life when the ice melted from Niflheim. (Cattle are very important in Indo-European paganism, as seen in India.) This drinking horn can also be used as a rhyton.

https://www.celticwebmerchant.com/en/pagan/drinking-horns/

Fire

The fire (Sökkdalir or eldskál) can be placed in the south or east. It symbolizes the sun, the goddess of dawn, and the divine twins. Fire is sacred in Indo-European paganism; words are carried by the fire, and it is an Indo-European tradition to sometimes throw offerings into the fire. Fire also represents Vesta, the goddess of the hearth.

https://www.celticwebmerchant.com/en/pagan/living/medieval-lantern/

Offering Bowl / Hlautbolli

In ritual practices, the offering bowl plays a significant role, where liquid offerings are poured. Besides the use of the offering bowl, there are also bowls that serve to symbolize sacred springs or to hold earth from the homeland. In the Hlautbolli, not only blood offerings were made; other liquids such as wine, mead, milk, and beer could also be used as offerings. The preference for milk is particularly meaningful, as it directly references our ancestors. The ability to digest milk was crucial for their survival and migration from the steppes into Europe.

This tradition of offering both solid and liquid substances is also reflected in the rituals of the ancient Greeks and Romans. When animals were sacrificed, parts of the offering were burned, or liquid offerings were poured on the ground as a tribute to the gods. What was not offered was consumed by participants during a ritual meal, symbolizing a shared feast with the gods that strengthened the bond between the earthly and the divine.

Thus, the use of liquid offerings reflects not only the cultural and religious practices of our ancestors but also a deeper connection with nature and the gods.

https://www.celticwebmerchant.com/en/pagan/woodcarvings-statuettes-home-altars/pagan-home-altar/

Runes

Hel Rúnar, runes, are associated with Odin, as he is the master of the runes. Runes contain magic.

https://www.celticwebmerchant.com/en/25-rune-stones.html

Incense

Incense is used in Hindu, Buddhist, Roman, and Greek pagan rituals. It is likely that the Celts, Slavs, and Germanic tribes also burned similar materials to provide a pleasant aroma during rituals. Incense rises towards the heavens where the gods reside. Additionally, sacrificial animals were roasted. The Greeks noted that the smell of roasted meat was pleasing to the gods. Incense itself is also considered an offering to the gods in Hindu, Greek, and Roman cultures.

Here are some examples of incense bowls:

https://www.celticwebmerchant.com/en/small-tripod-fire-bowl.html

https://www.celticwebmerchant.com/en/brass-incense-bowl.html

https://www.celticwebmerchant.com/en/sutton-hoo-oil-lamp.html

https://www.celticwebmerchant.com/en/incense-holder-wild-hunt.html

Mjölnir

A very important symbol in Germanic paganism is the Mjölnir or Thor’s Hammer. We prefer a Mjölnir made from the purest materials like silver or gold. However, choosing a bronze Mjölnir could also be meaningful, as it symbolizes the Bronze Age, the period when Indo-European peoples migrated into Europe.

https://www.celticwebmerchant.com/en/jewelry/mjolnir-pendant/

Outdoor Altars

Several Indo-European cultures placed small altars in their gardens. In Anglo-Saxon tradition, this was called a hörg. The word frequently appears in English place names. The Vikings also used outdoor altars. In one Norse poem, a man builds a hörg explicitly to worship Freyja. It might be a good idea to enclose the hörg with stakes and a small fence to show that it is more than just a pile of stones, but a sacred place. It is characteristic of Indo-European culture that certain places were considered sacred.