Introduction

Offerings are called banten in Balinese. It is possible that the word comes from the Sanskrit word
bali, which means tribute, obligation or gift. Or it may be derived from the word enten, which
means to wake up or be conscious. It is a consciousness of the gods.

Purpose

Offerings are gifts. They are a means of giving something back. But, of course, gifts obligate the
recipient and so the system creates mutual obligations and favors, even between humans and
spirits. With offerings to the demons, however, the offer does not expect a gift in return, just the
favor that the demons will go away.

There is another indirect purpose. The article entitled Balinese Religion mentioned the symbolic
function of holy water binding communities together. Offerings have the same purpose. During a
temple ceremony offerings are made to many different gods. They may be to the god of the
temple itself, to the god of the main temple to which the temple itself belongs, to the gods of the
nearby village temples, to the god of the origin temple to which the village temple belongs and to
a nature god, perhaps Earth, Mother or Sea God.

The offerings define the temple's position in the hierarchy of temples and its relationship to its
local community.

Preparation

One of the most striking things about Bali is the daily profusion of offerings. Offerings are
important: they are to give pleasure to the gods (and the demons). They provide good karma to
those involved in their preparation. Nearly every village has its own unique forms of offerings.

Some Balinese spend all their lives making them. Women mostly, but not exclusively: it depends
on type of offering. Men prepare offerings made of flesh and meat. Men make offerings made of
pig skin, fat and entrails. They kill and clean roast pigs, grill chickens and ducks and cook satay.
They also prepare sacrificial animals and the temporary shrines and ritual accessories made of
bamboo. Some can only be made by Brahman women. The work in preparing an offering, itself
is an element of worship, and is regarded as part of its content.

Bokor

An offering must have a container. Some offerings are placed in round containers carved of gold
or silver. They are made in various sizes. Nobody knows when the Balinese started using bokor
as ritual utensils. There are no recorded documents.

It is said that the Pande clan of silversmiths, who lived in the village of Nongan in Karangesem
in East Bali, about 60 kilometers from Denpasar, made them first. Now there are only seven
artisans in Bali, who do so.
During the Dutch colonial period, it was difficult to find the raw materials and the only way was
to collect tin coins, called pis bolong, and melt them in a heated kiln at 200 degrees Celsius.
Finding the coins was a risky business. The Dutch imposed a prison sentence for anyone found
collecting, much less using them to make bokor.

Components

The tall offerings have a soft banana tree trunk in the centre to serve as a core for inserting
bamboo skewers to which the fruits and other things are attached.

Every offering has at least three ingredients: areca nut, betel leaf and lime. The reason is
symbolic; the colours, red, green and white are the colours associated with Brahma, Wisnu and
Siwa. But unlike the rest of the offering, whose essence is enjoyed by the gods, these are the
places actually occupied by Brahma, Wisnu and Siwa. These three ingredients allow the gods
actually to be present. Rice is also always a component.

Offerings accompany ceremonies and prayers. They vary considerably in complexity. Some are
very simple, some very tiny; others can be several meters high. If there is an important
ceremony, such as a temple ceremony, enormous towers of flowers, fruit, cakes, meats and eggs
are made at home and carried to the temple by women on their heads, often for long distances.
Offerings are made of entirely natural things. They all have a very short life, but they contain the
things that the gods like, the things that the Balinese like.

On very special occasions, like a wedding or a tooth-filing, figurines of coloured rice dough are
made, fried and attached to a huge bamboo frame, several meters high, which represent the
universe symbolically. There are ascending levels. They often have a gate, shaped like the kori
agung gateway in a temple, the gateway to heaven. There are many flowers, fruits, leaves and
other floral elements. Bhoma, with his large round face and bulging eyes, is above the gateway,
symbol of the middle world and fertility, son of Mother Earth and Wisnu. The Cili, symbol of the
Rice goddess and fertility, always has a place. The base is often Bedawang Nala, the turtle, on
which the world rests, with the two snakes. These sarads take many people several days' work.
They last a week or so and are never eaten. They are accompanied by big meat offerings
consisting of pig meat, intestines and fat, which are made by men.

Another kind of offering, much smaller, is made by pinning palm leaves from the coconut palm,
sugar palm or lontar palm trees, and sewing them together with little pins of bamboo, or
alternatively plaiting them into little containers. These are fashioned in numerous quantities.

Offerings for Durga and the demons always contain some pork or fish, onions, ginger and
alcohol (palm wine or brem).
Temple offerings

You may stumble across a long procession of women, dressed in fine Balinese costumes,
offerings on their beads, threading their way to the temple. It makes for a great photograph. It is,
of course, appropriate for offerings to be carried on the head, as the head is the most sacred part
of the body. Offerings are gifts to the gods and deified ancestors. When they are brought to the
temple they are placed on special pavilions and sprinkled with holy water symbolically to
remove any impurities. Then the priest offers the spiritual essence to the deities, after which the
worshippers pray. Once the deities enjoy them and take their essence, their Sari, their function
has been fulfilled. They are usually taken home and eaten and never re-used.

Family compound offerings

Family shrines are given daily offerings in the morning - after the meal has been prepared, but
before it is eaten. On important days there are special offerings: days like Kajeng-Keliwon,
Tilem, Purnama, the Tumpeks, Galunggan and other festivals. A female family member presents
the offerings. She must be dressed in Balinese dress. The offerings are carried on a tray with a
stick of burning incense. She wafts the essence of the offering towards the shrine.

In the article entitled Balinese Ceremonies it is explained that there are five different types of
ceremony. The offerings for each differ. There are thousands of different kinds of offering.
Offerings at temple festivals are to the gods and are made of coloured rice, cakes, fruits, eggs,
flowers and other natural things, placed on high platforms, never on the ground. If the ceremony
is for a human being, such as a baby ceremony, the offerings are normally placed beside the
person. If they are for evil spirits, however, offerings are placed on the ground, where the evil
spirits dwell. Evil spirits congregate at the entrances to buildings or at crossroads, so offerings
are placed there too.

Very quickly dogs come and eat offerings on the ground, but that is alright, as the essence will
already have been taken by the spirits by the time the dogs get there and in any case it is
appropriate for dogs to take them. Dogs are not regarded highly by the Balinese. To call someone
a dog is a monstrous insult.

Important offerings

All offerings are important, of course, but there are two that make an especially striking
appearance on certain days:

Lamaks

These are runners, made usually of palm leaf, but they can also be made of cloth, whose main
function is to decorate an altar or shrine. They also serve as a base for offerings. They are fairly
narrow, but can vary in length from about 30 cm to more than 10 meters. The short ones have
geometric patterns only, but the longer ones have representational and geometric patterns, often
of a Cili, Dewi Sri, the Rice goddess.

The tree of life, sometimes on a little mountain, is the main motif, symbolizing the unity of all
forms of life on earth. Pinning on contrasting dark green or dyed red leaves makes the patterns.
The lamak is described as clothing for the altar or shrine.

Every Galungan festival, lamaks hang from the main shrines in every house temple and in front
of people's houses. The province of Gianyar, where Ubud is, is famous for very tall lamaks, five
to eight meters long, erected outside houses where a wedding has taken place since the previous
Galungan.

Penjors

Penjors are tall, decorated bamboo poles, whose curved upper ends, on which are attached
elaborate offerings, perhaps in the form of a Cili, dangle graciously over the middle of the road.
The gods on Mount Agung and visiting ancestors will see them clearly. They are erected outside
temples and family houses during certain ceremonies, and always at Galungan, beside a
temporary altar dressed with a lamak.

In Gianyar, if there has been a wedding, two penjors are set up, a large one representing the man
with a white cloth and a smaller one representing the woman with a yellow cloth. If Galungan
falls on the same day as a full moon, additional decorations and strings of shells are attached,
which emit a beautiful tinkling sound in the wind.

There are many theories about the symbolism of penjors. One is that the penjor represents and
honours the serpent Anantaboga, whose name means food without end. The offering place at the
bottom is his head. The decorations on his arching back are his scales and the wind chime is the
tip of his tail.

Cosmic Symbolism of Offerings

Mountains are represented in the shapes of offerings in many different ways. Rice is frequently
moulded like a cone. The big offerings are mountain shaped. Mountains also often appear on
lamaks. The bamboo pole of a penjor looks like a mountain. It represents Mount Agung.

Mount Agung, the highest mountain in Bali, is very sacred, as it is the abode of the gods, and
represents Mount Mahameru, the sacred Hindu mountain, on earth. Mount Mahameru links the
underworld, the middle world and the upper world. The constant stream of water down mountain
slopes is a source of life.

Another holy mountain is Mount Mandara, which the epic Mahabarata describes being used as a
paddle by the gods and demons to churn the Sea of Milk to obtain amerta, which is the elixir that
gives everlasting life.
Colour and Directional Symbolism of Offerings

The article entitled Balinese Symbolism explains some of the numerous symbols operating in
Bali. The compass points, colours, numbers and other attributes, called the Nawa Sanga system,
have direct relevance in many aspects of offerings.

A small offering for the demons, a caru, laid on the ground, needs only one multi-coloured
chicken. A bigger offering would need five chickens in the colours of the cardinal directions. A
very big caru would need, in addition to the chickens, other animals placed at the directions in
accordance with their skin colour.

Large ceremonies may have as many as 500 sacrificed animals, ranging from water buffaloes,
pigs, goats, chickens, puppies, ducks and others. The sacrificed animals are believed to be re-
incarnated in forms that are more favourable. Priests chant mantras consigning the souls of the
animals to heaven and acceptable reincarnations. The goal of caru is to appease, but not eradicate
evil forces and restore order.

Cockfights

An offering is a gift. Many things can be viewed as offerings, like dances or cockfights. Even a
cockfight is an offering. See the article entitled Balinese Cockfights.