.” Some of these are probably obvious, like “Kri
a,” but others not so much. In the glossary of deities at the back of the book, I've included alternate spellings that are sometimes found that, while not completely accurate, are good enough.I hope this book is only the first in a long line of books of Pagan prayers that will come out of Paganism as it grows. Prayer is a subject that can never be exhausted. It's a conversation between us and the numinous. As long as there have been people, they have conversed with one another, and still they find things to talk about. Why should we expect sacred conversation to be any different?
I wrote this book with several goals in mind. First, to encourage others to use them, I wanted to explain why prayers and offerings matter. Second, I wanted to show people how they could write their own prayers. Third, I wanted to provide the Pagan community with a selection of prayers to use.
There are short commentaries to some of the prayers in which I try to explain the Pagan deities, images, and myths and to indulge in a little theology. These commentaries also show the connection between myths, images, theology, and prayer, thereby helping you in the construction of your own prayers. I decided to forego an explanation of neo-Paganism itself, however. There are already enough books out there that do that; I don't have much new to say on the basics. I will say, however, that I believe that Paganism is defined by its rituals rather than its beliefs, so readers will find my thoughts on the subject in the prayers. If you aren't familiar with the basics of neo-Paganism, don't worry; if you read the prayers and my commentaries, you will find the explanations you need.
Although I've tried to be very careful with words in this book, I've sometimes used “gods” instead of “deities” or “gods and goddesses” when the flow of the language seemed to require it. I have even used the politically incorrect phrase “gods and men.” For this transgression, I can only ask you to put it beside “deities and people” and see which scans better.
The order of prayers in this book follows that of my second book rather than the first. I've found it to be more user friendly, one from which it's easier to form one's own rituals.
The categories into which I have divided the prayers are not hard and fast. For instance, you can use a prayer of praise as an introduction to one of thanksgiving. Because of this, you shouldn't feel bound by the chapter titles. Feel free to mix and match, to change and edit, and indeed to make these prayers your own. It is you who will be talking to the gods, and you are the one who will have to answer to them for what you say. Be clear. Be careful in how you pray. Take care how you come before the gods. Give them your best.
Most forms of Paganism are unashamedly polytheistic, believing in a multitude of deities. I myself believe in an effectively infinite number, although I personally worship only a few. With so many gods to choose from, it is obvious that I will only be able to address some. For those deities not represented here, some of these prayers can be adapted—or, at least, serve as models or inspiration for your own.
A critique of my previous books has been that I didn't have enough prayers to deities from certain cultures, in particular Baltic, Slavic, and Near Eastern. This was a legitimate criticism that I've tried to correct in this version.
There may, however, be deities I give prayers to that some don't consider deities at all—or, at least, Pagan ones. For instance, I give prayers to numina who in Zoroastrianism are considered Yazatas, who aren't exactly deities. I hope I don't offend any Zoroastrians by this, but the Yazatas I've written prayers to come, in a historical sense, from pre-Zoroastrian Pagan deities, and it is to them that the prayers are directed, not the Zoroastrian figures.
I've chosen to use the standard spellings for deity names. In some cases, this results in scary things like “Tva.” Some of these are probably obvious, like “Kria,” but others not so much. In the glossary of deities at the back of the book, I've included alternate spellings that are sometimes found that, while not completely accurate, are good enough.
For Proto-Indo-European deities, for which there are only the acceptable spellings, pronounce the vowels as in Latin or Italian. The Proto-Indo-European “x” is the sound at the end of Scottish “loch,” and accents simply mark accented syllables. The superscript “w” in “Gwouwindā” and “Perkw
nos is a little trickier (and scarier), but you won't be too far wrong if you use “gw” and “qu.” The letter “š,” found in several languages, is pronounced like English “sh,” “č” like English “ch,” and “ž” like the “s” in “measure” (French “j”).