The First Ancestors (gods) and Mortals: Did Ancient Deities Demand Our Devotion?

When we talk about the powerful beings revered by the ancient Germanic and Celtic peoples, like Odin or Lugus, we often default to calling them "gods." It's a natural linguistic habit, stemming from our modern English word "god." But what if that word, and the very concept it implies, is actually a bit of a historical and linguistic red herring?

As a Druid, I find it more accurate to refer to these cosmic deities as "The First Ancestors," a term that better reflects the deep reverence and the nature of the relationship, moving beyond the limiting scope of "god."

The Proto-Germanic Puzzle: *Gudan and a World Full of Spirits

Let's start with the word itself. Our English "god" traces back to the Proto-Germanic term Gudan. The leading etymological theories suggest *Gudan meant something like "that which is invoked" or "that which is libated upon."

Think about that for a moment. "That which is invoked" could be a mighty sky deity, a localized river spirit, a revered ancestor, or even a powerful house wight. It's a broad, almost functional description, rather than a specific category of divine being. Similarly, "that which is libated upon" refers to any entity receiving an offering.

This suggests that *Gudan was likely a far more encompassing term than our modern "god." It wasn't necessarily reserved only for the most powerful, named entities of a pantheon.

Ancient Germanic and Celtic belief systems were deeply animistic and polytheistic. They recognized a vast spectrum of supernatural entities, not just a select group of "gods" at the top.

Consider the Norse vættir (wights). This single term covered everything from the well-known Æsir and Vanir (like Odin and Freyja) to the giants (jötnar), elves (álfar), dwarves (dvergar), land spirits (landvættir), and even the spirits of the dead (draugar). While "The First Ancestors" like the Æsir were powerful and distinct, they were still, in a broader sense, vættir.

Similarly, Celtic cultures revered powerful named deities (like Lugh or Brigid), but also countless nature spirits associated with wells, trees, mountains, and specific places. In these rich spiritual landscapes, the lines between a "major deity," a powerful "spirit," and a revered "ancestor" were often blurrier than our modern categories suggest.

The Abrahamic Model: Divine Mandate and Demands for "Worship"

This broader understanding of spiritual entities is crucial when we consider the concept of "worship." In Abrahamic religions (Judaism, Christianity, Islam), the divine initiative for worship is clear. Their God reveals Himself, issues commandments, and explicitly states that He is to be worshipped, often exclusively. Worship here is an act of obedience, submission, and acknowledgment of a singular, supreme creator. Failing to worship is seen as a direct transgression against divine will. You will find explicit demands for worship within their sacred texts.

The Celtic and Norse Model: Human Initiative and Reciprocity

For the ancient Celts and Norse, the dynamic was quite different, particularly concerning the powerful beings we might call "The First Ancestors." If you scour the rich tapestry of Celtic myths and Norse sagas, you won't find The First Ancestors demanding worship in the same way an Abrahamic deity might. This is a crucial distinction that reshapes our understanding of their spirituality.

Instead, the relationship was largely driven by human initiative and reciprocity:

     • We chose to venerate them: It was humans who decided to offer gifts, perform rituals, and give praise to these powerful beings. This wasn't because a First Ancestor commanded it, but because people recognized their influence over their lives and the natural world. If you wanted a good harvest, you honored the fertility spirits. If you sought victory in battle, you made offerings to the warlike First Ancestors.

     • A transactional relationship: This wasn't about blind obedience, but about maintaining a beneficial connection. Humans offered something (sacrifices, praise, maintaining sacred spaces) in the expectation of receiving something in return (blessings, protection, good fortune, wisdom). It was a spiritual give-and-take, much like forging an alliance with a powerful chieftain.

     • Respect, not rigid demands: While we might use the term "worship" to describe the devotion shown through elaborate rituals and offerings, "veneration" often feels like a more fitting word for the underlying attitude. The First Ancestors and other powerful spirits were to be respected for their power and influence. Ignoring them wasn't a sin that brought eternal damnation, but rather a pragmatic oversight that could lead to misfortune or a lack of divine aid. You didn't offend the thunderous First Ancestor by not praising them, but you might find yourself without their favor when you needed a storm to break a drought.

     • No "Jealous Deities": Unlike the singular focus of Abrahamic faiths, Celtic and Norse traditions embraced polytheism and animism. Veneration of one First Ancestor didn't preclude honoring another. A person could venerate Odin for wisdom, make offerings to Thor for strength, and seek Freyja's favor in matters of love, all without contradiction or divine wrath.

The Roman and Christian Influence on "Gods"

So, if *Gudan was a broad term, and their worlds were filled with all sorts of vættir-like beings, where does our modern concept of "gods" come from, and why do we apply it so readily?

The answer largely lies with Roman and later Christian influence.

When the Romans encountered foreign religions, they often applied their interpretatio romana, equating local deities with their own. So, a Germanic thunder entity might become "Jupiter," and a Celtic craftsman entity "Mercury." This was a way for Romans to categorize, but it didn't reflect the native cultures' internal classifications.

Crucially, with the spread of Christianity, the singular, all-powerful "God" became the dominant concept. As these cultures converted, their existing spiritual vocabulary adapted. The broad *Gudan eventually narrowed to refer primarily to the Christian "God," and by extension, "gods" became the collective term for the deities of other, non-Christian religions. This linguistic shift subtly, but powerfully, imposed a different theological framework onto ancient spiritual practices.

A Different Lens on Divinity: The First Ancestors and Beyond

Ultimately, the ancient Celtic and Norse "First Ancestors" didn't issue commandments for humans to worship them. Their myths don't contain divine decrees demanding constant adoration. Instead, the interaction was a dynamic, human-initiated engagement with powerful cosmic forces and spirits. Humans recognized their roles in the world and actively sought to build and maintain relationships with them for pragmatic, spiritual, and often communal well-being.

So, when we consider "worship" and "veneration" in these ancient contexts, it's less about fulfilling a divine order and more about actively participating in a reciprocal relationship with the powerful, awe-inspiring entities—be they First Ancestors or other spirits—that shaped their world. It was a choice born of respect, need, and a desire for harmony with the divine. It's a subtle but significant shift in understanding their vibrant spiritual worlds.