The Saining

By Rev. John "Fox" Adelmann

Webmaster’s note: This is an excerpt from Fox’s upcoming article on rites of passage.

The saining is the ultimate rite of passage for an infant. It serves three primary functions: formally naming the child, accepting the child as a member of the larger community and bestowing blessings on the child in the form of nine drops of sacred water.

Although the saining rite may appear very similar to the Christian baptism, these two rites are actually very different. This difference is mostly due to the large differences in the theology behind the Christian and Pagan rites.

The term baptism is of Greek origin and refers to the process of dying cloth where the fabric in immersed in water containing mordant agents and dye. The bible contains no reference to the act of "Christening" and the Christian rite of baptism in ancient times involved the full immersion of the individual. It is likely that the form of the modern Christening rite was adopted from Pagan practice.

The early Christian view of baptism makes it clear that unbaptised children, and indeed non-Christians who did not adhere to the practice, were considered "heathen" or "of the devil". The rites of baptism contain strong elements of exorcism as the rite is intended to claim the child from the influence of the devil and wash away original sin and accept him or her into the Christian congregation.

In the Pagan version of the rite of passage the crucial element is the formal naming of the child. In modern times this element has also been adopted into the Christian rite but it is clearly a late addition. Records of baptismal rites from the 17th century make it clear that it was common for unnamed children to be baptized into the Christian faith and bestowed with names at a later date.

To the Christian mind, the act of baptism, the claiming of the child for Jesus, must be done as soon as possible after birth. Part of the reason for this is the belief that children who happened to die before they had been baptized were forever consigned to purgatory, never to be admitted to heaven. In medieval times, children who had not been baptized were not permitted to be buried in churchyards and any consecrated ground.

By contrast, the most important element of the rite of passage to our Pagan ancestors was the act of giving the child a name. To them, the naming of a child carried incredible spiritual significance. The sheer power of the act of naming a child can be seen in the extreme contrast in social and legal standing between the named and unnamed child. The standing of an unnamed child was similar to the legal status of an unborn fetus in modern America.

The urgency of the Christian baptism to save the child’s soul stands in sharp contrast to ancient pagan practice. Our pagan ancestors customarily waited for a year before performing the final rite of passage to ensure that the infant is indeed viable.

In Pagan countries the practice of abandoning unwanted children was not considered a crime while abandoning a named child was considered an act of murder. Old Norse law discusses a procedure wherein, as late as the 13th century, unwanted unnamed children could be taken to the church, baptized by the priest and placed in a grave in the churchyard. The child would be left thus exposed in the unfilled grave to live as long as it was able. Finally the grave was filled in.

This casts a slightly different light on tales of Celtic origin, such as the birth of Lugh, wherein Balor cast his grandchildren into the sea in an effort to escape his prophesied fate. I haven’t been able to find any references that specifically state when Lugh was named but I’m willing to bet that it was after he was rescued from the sea. It also gives a hint as to why Balor chose to cast his grandchildren into the sea rather than the simpler, and more cautious approach of slaying them on the spot.

The act of choosing a name, then, is steeped in magic and spiritual power. The choice of names was believed to have great significance. The choice of a name was also believed to carry long lasting ramifications for the child’s well-being and happiness. The most common practice was the naming of first born children after their grandparents, a practice that is likely to be of pre-Christian origin. In pre-Christian Scandinavia, the naming of a child after a deceased family member was believed to be crucial to allowing the soul of the deceased to pass from the grave to the otherworld.

It is a reflection of the custom of veneration of ancestors and the belief in rebirth, especially along familial lines (probably a belief picked up from the Finno-Ugric neighbors to the north). This widespread and ancient custom also testifies to the ancient belief in the existence of the soul. I’m quite sure that in early times the names of gods and spirit allies were also used in the same manner that Christians use saint names.

The Saining Rite

It is customary for this rite to be conducted when the child has survived "for a year and a day." This period is the equivalent of one calendar year, since Samhain is considered an extra day that is between, neither of the preceding nor following year.

During the first year after birth the child is treated as merely an extension of the mother. The mother and child normally would stay at home in an extended period of incubation while the child is very dependant on the mother for survival. This rite marks the end of that period when it is finally time for the child to be accepted as a new individual of the larger community.

Distilled down to its key elements, the saining rite serves three purposes: 1) the blessing of the child by anointing with nine drops of sacred water; 2) formally naming the child; and 3) acceptance of the child as a new member of the community.

Gather congregation into a circle

Do the opening and invocation steps from the ADF outline as usual up to the Praise Offering part

Pay particular attention to the invocation of the ancestors, having one of the parents do this step is the most powerful

Ask the parents to come forward to the center and tell the community the tale of the birth and first year of the child

Then the priest should direct the parents to move to the fire (or fire altar) and purify the child for this rite of passage by passing it back and forth over the fire three times

Then call the person that the parents have chosen to represent the community (I'll call that person "Rep" so you know who I'm talking about) to the center of the circle.

Have the parents formally present their child to Rep ("We present <child's name> to the community")

The Rep takes the child saying to parents, "You have done well and should be proud. I gladly accept this child on behalf of our people".

Parents return to their place in circle.

The Rep carries the child slowly around the circle so each person may see it. Meanwhile, the congregation sings our welcoming song (you can call me for the tune):

"Little one, we welcome you
Newest member of our tribe
Showering our love upon you
Sweet breath blowing through our lives"
(by Marae Price)

The Rep then hands the child to the Priest.

(Then the child needs to be undressed. I usually have the parents help me and remove all of the child's clothes except for the diaper. The open one side of the diaper so that I can trace a line from head to foot down the side of the body.)

Depending on the setting you may need an assistant to hold a container of sacred water where it can be reached. Hold the child on one arm so that your other hand is free. Dip a finger in the water and solemnly recite the following:

"Sain from death, sain from wound" (place two drops on forehead)
"Sain from breast to knee" (dip finger and trace a line from top of chest down to one knee)
"Sain from knee to foot" (dip finger and trace a line from that knee on down to the foot)
"From the crown of your head" (place one drop on top of head)
"To the soles of your feet" (place one drop on the bottom of each foot)
"To preserve from behind" (place one drop in center of back)
"To sustain from in front" (place one drop on center of chest)

"Be you proud and strong
Be you hail and whole
And may the gods smile upon you and guide you"

Then the Priest takes the child to each of the three shrines (or whatever representation you use for the Nature Spirits, Ancestors and Deities). At each shrine, present the child saying something like....

"Ancestors, I present <child's name>, one of our folk. Remain near him/her to guide and protect him wherever his path may lead." (or other such blessings from each of the kindreds)

When this is completed the Priest hands the child back to the parents and the congregation is instructed to form kind of a receiving line where those who wish may bestow individual blessings and presents.

Close as usual.

Bibliography:

• "Carmina Gadelica: Hymns and Incantations", by Alexander Carmichael (Compiler). Lindisfarne Books; ISBN: 0940262509
• "The Significance of Baptism in Estonian Folk Belief" by Glo Valk, translated by Kai Vassiljeva, Folklore, Vol. 5, Oct. 1997, Institute of the Estonian Language, Estonia
• "Dictionary of Celtic Mythology" by Peter Berresford Ellis. Oxford University Press; ISBN: 0195089618
• "Dictionary of Celtic Myth and Legend", by Miranda Green. Thames & Hudson; ISBN: 0500015163
• "Festival of Brigit – Celtic Goddess and Holy Woman", by Séamas Ó Catháin. Publisher: DBA; ASIN: 0951969226
• "Little One We Welcome You", copyright 1996 Marae Price

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