The Origins of Arianrhod

As most of y’all know I’ve been exploring Proto-Indo-European religion via the ADF. It’s been quite the ride so far, but perhaps nothing has been as meaningful for me as my new and deeper understanding of my Lady, Arianrhod of the Silver Wheel.

Arianrhod shows a different face to me than others seem to see. I’ve never known why, exactly, but finding people who see Her the way I do is one of the reasons I started blogging in the first place. It’s been a lonely road.

My PIE studies may have led me to some answers, although those answers kick off a whole other range of questions.

The Quest

I’ve been pretty open about my Lady and how the way I honor Her is different – sometimes wildly – from the standard stuff associated with Her. Stars yes, moon no. Fire is Her primary elemental association with me, and lore-wise She’s rarely associated with fire at all. Her being the vehicle of manifestation from potential isn’t referenced anywhere except a VERY loose read of the Welsh Triads, and I give that primary emphasis while most folks working with Her seem to ignore it completely. Ritual and petitionary prayer yes, magick not really. Rites of Passage yes, mystic moon mommy (or any other life stage) no. Her representation on my altar has been an armillary sphere, representing atomic/cosmic/universal order, and I haven’t seen that anywhere in relation to Her. And on and on it goes.

As a result my work with Her is different from pretty much everyone else’s. The difference is so stark that I’m often uncomfortable in public rituals involving Her. It usually feels like calling for my mom and having someone entirely different show up.

So, of course, as I started walking a more Proto-Indo-European path I started looking at Arianrhod through a PIE lens too. Could that lens maybe help explain why She’s so different with me than with others?

Following Breadcrumbs

PIE practices are, at core, based on linguistic reconstruction. It’s an academic approach encoded in the very language we speak.

So I started searching for the origins of Arianrhod’s name.

The first breadcrumb I found linked Arianrhod to a reconstructed PIE goddess named Arta. Arta is apparently the goddess of universal order and is specifically linked to cycles and time, as well as rites of passage.

That started clanging bells hard, so I started chasing more threads to see if they could add any information or clarity.

The PIE root of Arianrhod’s name is also linked to the Vedic idea of Ŗta (an obvious link to the name “Arta”), which refers to that which upholds and maintains the Wheel of Dharma (another wheel, and here meaning righteous law) and the order of the universe. That just plays right in with everything else.

The root of Arianrhod’s name in Proto-Indo-European is also shared by Varuna, a Vedic god associated with sky,  water, justice, and truth.

Varuna’s connections to sky and water brought to mind Arianrhod’s homes – according to which sources we credit, Her home is either in the Corona Borealis (sky) or in the sea off the coast of Wales (water). Or both.

Varuna’s streak of demonic violent tendencies, according to myth, led to His demotion and Indra taking away most of His powers. That reminded me of the gist of Arianrhod’s story, where responses to Her behavior led to Her losing Her place. It also reminded me of the “test of truth” in Her story (stepping over Math’s staff) and the justice or perceived lack thereof in the challenges She set Her son.

Varuna is called upon to this day to still the waters of the mind, bringing calmness and peace. This is strongly reminiscent of Arianrhod’s focus (with me) on centering and balance, although it’s not part of Her general lore. Up until very recently I also based my entire Wheel of the Year on the image of a stone dropping into a still pond and the ripples resulting from that, which brings that water connection to the fore. The rings made when a stone is dropped in a pool also reminds me of the rings in an armillary sphere, which pulls all of those associations back around again.

All of that led me to the Zoroastrian concept of asha, which shares the same PIE root as Arta and thus Arianrhod. Asha is linked to fire, truth, manifestation, cosmic order, and right action/right working.

All those things I honor with Arianrhod that didn’t make sense? That seemingly came out of left field and didn’t gel with anything about Her in common practice? They’re connected to Her linguistically. THIS is the goddess I’ve been working with! It even explains why the first goddess She had me work with that wasn’t Her was Hestia! Hestia’s damn near a direct continuation of the Proto-Indo-European goddess Wéstyā, who was the heart of PIE worship, so it makes sense that Arianrhod/Arta would guide me there.

Where to now? 

I am no linguist, and I’m certainly not an expert in this field. I also have no idea what to do with this information in a broader sense, or how to answer all the questions raised by it. The primary book I have on reconstructed PIE practice doesn’t even mention Arta. And yet here we are, here am, and and here is all this information that gels with what I’ve been shown even if I could never explain why. It’s at least a start at verifying my UPG.

Are Arta and Arianrhod the same deity? Am I working with a long forgotten face of Arianrhod, or a newer face of Arta? Have I been working with Arta this whole time under Arianrhod’s name (maybe because Arianrhod was more accessible)? Is Arianrhod simply Arta viewed through a Welsh filter? Does any of this relate to why I’m so solidly Hers, yet She’s the only Celtic deity I’ve ever been called to honor?

I have more questions than I have answers, but I have what may be a direction to follow, and hope that I will eventually find more information that relates. That’s more than I’ve ever had before. I’m excited to see what else I can learn!

One thought on “The Origins of Arianrhod

  1. lisaspiral says:

    This sounds like a huge leap forward to you in your relationship and understanding. One of the things I’ve noticed in my work is that many of our Pagan Deities are highly influenced by the environment you are working in. So If I call on the same Goddess on either coast, or in the midwest I get different “colors”. I suspect that when a Deity claims a new home turf that “color” dominates and they grow and change that way, name change included – new Deity “sister” to old Deity still being honored in original home territory. I also suspect that your own environment more resembles the Welsh shoreline than the Middle East/Southern Asia Zoriastrian root Goddesses turf. Where I live this would explain why I am much more comfortable working with Arianrhod in the winter (star) aspect than in the summer (fire) aspect. Thank you.

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