Today i would like to discuss pagan offerings. This blog post has been brewing at the back of my mind for a long time and was recently brought to the fore by the actions of a so-called “witch” and published author. In Britain, especially Wales, we are blessed to have an abundance of amazing sacred sites like standing stones, henges, ancient trees, and holy wells, each holding deep spiritual significance to modern pagans. People often leave offerings at these sites such as crystals, ribbons, coins, and food. However, as paganism grows and more people visit, we need to address some important concerns around the sustainability and appropriateness of these offerings.
Recently, an incident occurred at one of the most important neolithic monuments, Bryn Celli Ddu, located on Ynys Mon. With a history dating over 4,000 years [1], this burial chamber recently saw someone recording a drumming ritual inside, which is fine and something that I have been known to do. What was unacceptable was painting symbols onto the ancient stones and publishing the video on her Instagram. Vandalism and that’s what this was, happens all too often at these sites and can lead to CADW closing access to these sites. This is not hyperbole meant to scare people, look at Barclodiad Y Gawres, which was closed to the public due to the stones being vandalised [2]. This recent drama led to a big backlash in the pagan scene online and upset me so much that it led me to write a bardic satire/poem in response.
In this blog, I hope to discuss the complex meeting of tradition, respect for the natural world, and personal responsibility. I will focus on three key concerns, these are sustainability, potential damage, and the meaning behind our efforts.
1. The Tradition of Pagan Offerings: A Living Practice
Leaving offerings is a custom as old as history itself, deeply embedded in the spiritual fabric of numerous cultures all around the world. Offerings are used to acknowledge the presence of divinity and the spirits of place, to petition spirits for intended purposes and desires, to mark significant moments and rites of passage or express appreciation for the site.
For many pagans, these acts are not empty gestures but an important part of people’s pagan practice —a bridge between us and the land, between the human and spirit. Whether a simple stone or feather placed at a sacred site or an elaborate arrangement of food and flowers, offerings serve as tangible reminders of the connection between the seen and unseen and an offering of energy to those who reside there.
However, like in life in general, context matters in all practices. What was meaningful and sustainable for a small, local community centuries ago may present new challenges in the modern age of plastic and mass consumerism.
2. Sustainability: Leaving No Trace, or Only Good Ones?
The principle of sustainability is crucial when considering offerings at sacred sites. In this era of climate change, ecological crisis and mass tourism, the ethical imperative to protect and preserve these places is more vital than ever. These sites do not belong to us; we are merely the custodians for future generations.
- Natural Offerings: These are often the choice that is viewed as most benign, comprising of flowers, fruit, alcohol and other biodegradable materials. Although much better than other types of offerings these can nonetheless have unintended impacts. Non-native species of flowers left might disrupt local ecosystems, and when these flowers eventually rot, they can stain and damage stones or alter the delicate ecosystem of bodies of water. Excess food may attract animals in ways that harm both wildlife and the site itself, such as rats potentially damaging underlying structures. Even “eco-friendly” candles or incense may produce soot and waxy residue over time that can damage sites. During a recent visit to Bryn Celli Ddu, I removed a large amount of wax from the stones that were the result of a candle left burning in the tomb.
- Man-Made Objects: These can often include coins, crystals, ribbons, and plastic trinkets. The problem lies in that these items linger long after their spiritual intention has passed. Metal can corrode and discolour monuments, leach into soil and water, or present choking hazards for animals. Synthetic clooties and ribbons can strangle tree limbs and disrupt growth, becoming grubby and ugly as they age and attract other acts of vandalism. Broken glass, ceramics, and wax left behind can scar the landscape and endanger people and creatures. Plastic items, including small toys and items from stores like TEMU, are wholly inappropriate for sacred sites and are about as spiritual as a wet fart.
- Leave No Trace: Some pagans, such as Author and Welsh Witch Mhara Starling, advocate for a “leave no trace” policy, suggesting that the best offering may be an act—such as a prayer, song, or moment of silent gratitude—rather than a physical object. Others argue that carefully chosen natural offerings are integral to their spiritual practice if used respectfully. I favour honouring spirits by cleaning the areas I visit. Litter picking can be a powerful form of devotion, improving the area and fostering a deeper connection with the place’s spirits through walking meditation. It’s quick and easy to do, and in today’s plastic crisis, it can have a lot more benefits than first appear. You can sometimes obtain litter-picking kits from your local council, just be careful to wear gloves, don’t pick up any needles and always wash your hands afterwards.
3. Damage: When Devotion Harms the Sacred
As with anything we do, intentions matter, but so do consequences. Even the most heartfelt gesture can cause harm, or offence, if not thoughtfully considered. After all, I can promise you the last thing you want is an upset Tylwyth Teg following you home. Ain’t nobody got time for that.
- Ecological Impact: Repeated visits to leave offerings at popular sites can lead to soil compaction, erosion, introduction of invasive plant species through seeds in plants, or alter water source chemistry. Food left in the open may encourage animal dependency, disrupt natural behaviours, or attract vermin. Uncontrolled ritual fires pose wildfire risks and can damage the soil and monuments.
- Cultural and Historic Integrity: Some sacred sites, like Bryn Celli Ddu, are also archaeological treasures. Leaving or removing objects can interfere with research, restoration, or preservation efforts. Ancient stones blackened by candle wax, coins wedged in cracks, or graffiti intended as “blessings” can irreversibly damage sites that have stood for millennia. The permanent impact of the Red Ochre painted onto the stones of Bryn Celli Ddu remains uncertain.
- Visual and Spiritual Pollution: A sacred site cluttered with non-biodegradable items loses its sense of sacredness and power, becoming a repository of litter rather than reverence and awe. What is holy for one visitor may be an eyesore—or even an affront—to another. Remember, these are not your playthings to use as you wish for Instagram likes.
4. Effort: The Heart of the Offering
At the core of any offering is not the object itself, but the thought and energy behind it. Traditional cultures often valued offerings proportionate to the effort involved. Modern times, however, require careful thought to ensure that offerings carry genuine value and effort rather than mere expense or rarity. Look at the Iron Age finds discovered in Llyn Cerrig Bach [3]. These signalled a sacrifice of a large amount of effort and value to the owners, they did not just purchase them from an exploitative drop shipper like Amazon or TEMU, they worked hard finding the materials and forging a work of art just for the spirits that they were offered up to.
5. Towards an Ethical Practice: Questions to Consider
Ethical practice is deeply rooted in being mindful of our actions and behaviour —in asking before acting:
Is this offering truly meaningful, or am I simply leaving something because others have? Do I need to leave something physical? If I do, then…
- Will it biodegrade without harming plants, animals, or the site’s visual or historical integrity? Will it stain, burn or attract vermin? Could there be seeds that will result in invasive plants growing here that could damage the site? Great, it won’t cause lasting damage, but…
- Am I respecting local guidelines and the cultural significance of this place? Are there signs asking you not to leave anything? Is leaving an offering even appropriate at this site? Is what I am offering in line with the original purpose of the site? Additionally…
- Could my actions inspire others for better or worse? Am I promoting good behaviour at the site or, like the lady on Instagram, am I promoting damaging behaviour? Finally…
- Is there an alternative way to honour spirits without leaving a trace? Can I clean the site or offer a poem, song, or moment of reflection? Energy exchange can be the best form of offering that we can give and the most appreciated by the spirits of the place.
Adaptation and evolution of rituals can include moving to biodegradable offerings, silent meditation, stewardship acts like litter picking and general cleaning of offerings, or donations to preservation funds. Communities now organize group clean-ups as part of seasonal celebrations, serving as living offerings to the land and future generations.
6. Conclusion: Sacred Responsibility
The ethics of offerings at sacred sites is about relationship and preservation, not prohibition. To use these sites and approach the sacred, is to shoulder responsibility—for the land, animals, other visitors, spirits, and oneself. As our pagan practices evolve, so must our care for these places. Let us leave appropriate gifts, and offer our presence, gratitude, and guardianship, honouring both ancient traditions and the future of these sites. After all, they are in our care for such a short period in their long lives, but we can make such an impact on them if we are not careful.
Sources
[1] https://en.wikipedia.org/wiki/Bryn_Celli_Ddu
[2] https://www.gov.wales/sites/default/files/publications/2019-01/180202atisn11879doc2.pdf
[3] https://en.wikipedia.org/wiki/Llyn_Cerrig_Bach
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