Devotional activities can run the gamut from simply sharing tea with the Powers to performing full-on choreographed theatrical productions. I leave the theater to the High Days. I prefer something much more low-key for daily devotions, and over time I’ve learned that it’s best if they’re tied to some activity I’d already be doing anyway. It’s also the best way I’ve found to seamlessly integrate devotions, and thus honoring the Powers, into my day-to-day life.
I’ve discussed mealtime offerings before. Now it’s time to talk about offerings for dawn and dusk. Like mealtime offerings, they’re fairly quick and easy. They’re also way more meaningful than we might otherwise think.
The Herald of Dawn
The dawn goddess pops up all over the Indo-European world, indicating that She was very important. In fact, the case can be made that She was the most important goddess of the Proto-Indo-Europeans. She’s certainly the most easily reconstructed!
The PIE name She’s given in Deep Ancestors is Xáusōs, or “Rising”. PIE-descendant cultures honored Her too: She appears as the Greek Eos, the Roman Aurōra, the Vedic Uṣás, the Lithuanian Aušrine, and the Germanic Ōstara.
The ubiquity of Her worship in the ancient world makes total sense for a traveling, migratory people. After all, no matter where you go She still appears in the east to open the Gates of Dawn and usher in the coming day. PIE-descended hearth cultures sometimes associated Her with spring, too, as the dawn of the planting season out of the chaotic Fallow Time.
Which brings us to the topic of liminality. Honoring the dawn was incredibly common because it was a transitional, liminal period. And that made it dangerous.
We hear the most about the ambivalence of betweens from Celtic tradition, but the care necessary when navigating treacherous liminal spaces is part of all PIE-descended cultures. Dawn is a between, a transition zone between night and day, and as such it’s a dangerous opening through which chaos could enter the world. By opening and closing dawn’s gates, though, the dawn goddess controls and safeguards that opening. She’s on the front lines, defending existence itself against the agents of chaos.
In the Vedas She (as Uṣás) is also associated with prosperity. We see that with the Germanic Ōstara too, through a connection to the fecundity of rabbits and chickens. Every new dawn brings us a new chance for success, prosperity, and acclaim in our lives.
The dawn goddess also illuminates and “wakes up” the world with Her coming. Because of that She pushes back the darkness of the unknown and heralds the coming of enlightenment, strength, action, and activity. She energizes and inspires us.
With all of that in mind it makes sense to respect Her and Her role in the world with every new day that dawns.
I’ve been using Deep Ancestors as my primary guide to exploring PIE religious practice. It’s what inspired me to start working with the dawn goddess Xáusōs in the first place. The more I did, though, the more frustrated I got. It felt incomplete.
Celtic lore holds that dusk is just as much a between as dawn, just as dangerous. Dusk too is a liminal time. Simply ignoring the danger inherent in an unguarded liminality seems entirely out of character for the Proto-Indo-Europeans, especially considering the emphasis they put on guarding dawn. However, the surviving lore doesn’t mention the dawn goddesses pulling double duty here. Who guarded the gates at twilight?
So I did some research.
In Vedic lore, the dawn goddess Uṣás has a sister goddess called Ratri. Ratri is usually seen as a quieter, more restful figure than Uṣás. Still beautiful, spangled with stars as She is, but more reserved. She protects us against all night-time dangers, guarding the earth as it sleeps. She’s also associated with dewdrops, and together with Uṣás is said to boost vital energies.
Uṣás and Ratri together are considered “weavers of time and mothers of eternal law”, and in their progression illustrate the cohesion of the created order that sustains the earth. I found that rather significant to PIE practices in general, personally.
We get something similar from the Baltic region, where we have another set of sister dawn/dusk goddesses – Aušrinė and Vakarinė. Aušrinė (associated with the Morning Star) saw the sun goddess off on Her journey through the sky every morning, while Vakarinė (associated with the Evening Star) made Her bed every night.
Another example is found in Slavic lore. The Zorya are yet another set of sister-twins. The first – Zorya Utrennyaya, or the Morning Star – opens the gates to the Sun Palace at dawn. The other – Zorya Vechernyaya, or the Evening Star – closes the gates to the Sun Palace at dusk.
In addition to these duties the Zorya are together the guardians of a winged doomsday hound named Simargl. If Simargl breaks the chains binding him to the northern star Polaris, he’ll eat the constellation of Ursa Minor and end the world. Like Uṣás and Ratri, the Zorya are crucial to maintaining universal order.
The Roman goddess of the dawn, Aurōra, doesn’t have a twin sister. However, She was married to Astraeus, the god of dusk, and together They birthed the four winds. In an interesting link to the Baltic and Slavic lore, Astraeus was also seen as the father of the five “wandering” stars, one of which is the Morning/Evening Star Venus (not to be confused with the goddess of the same name, although there might be some syncretism there). In another interesting link, the Zorya sisters were also collectively called the Auroras.
There’s just too much material here for me to ignore. I’m perfectly comfy moving forward with the idea that there once was a god(dess) associated with twilight who has been lost over the years. I’m also perfectly comfy with considering that deity to be a female sibling, if not an outright twin, of Xáusōs.
I needed a name to call Her, though, since whatever the PIE peoples might have called Her has been long forgotten. After oodles of searching I finally broke down and contacted the author of Deep Ancestors, Ceisiwr Serith, with a plea for assistance. I simply don’t understand PIE language and linguistics well enough yet to figure this out for myself. He graciously helped – even showed his work with verb conjugation so I could follow! – and suggested “Négwntī”.
This name has a lot going for it. Xáusōs means “Rising”, while Négwntī means “Becoming Dark”. They mirror each other nicely in translation. I also like that both are verbs, action words, because for me that really brings home the fact that They represent a process instead of something static. They embody abstract concepts of Time, Cycles, and Order. So Négwntī’s what I decided to go with.
Welcoming the Sisters
I honor three goddesses as part of my daily devotions, in addition to my Lady.
First of those is Wéstyā, the Proto-Indo-European goddess of the hearth. I honor Her with the mealtime offerings I introduced in a previous post. She helps us maintain order in the domestic sphere, in our homes and families and day-to-day life.
I also honor Xáusōs and Négwntī – They who maintain the progressive order of Night into Day and Day into Night. I love the way they bookend everything. My shrine reflects that.
When I wake up I take care of my immediate needs, walk my dog, and blearily try to activate my brain. Prior to now, my waking up process has been sitting in front of my computer with a cup of tea until the caffeine jolts my system awake.
Now I wake up with tea (coffee would work too) and Dawn’s Lady instead.
It’s really simple. I set up Her cup and saucer, fix the tea, fill Her cup, and say the following over it:
Good morn to You, Herald of the Dawn!
I welcome Your rising as I welcome sun’s glory.
May I meet all on my path with
An open hand, an open heart, and an open mind.
Praise to Your name, She Who Opens the Way!
Then I fix a drink of my own, sit down, and quietly think about my day as I wake up. No computers, no distractions, just communing. It takes around 15 minutes.
When I’m done, I empty and wash the dishes I used and return them to their places.
Evening offerings follow the same pattern as the morning. Instead of going for the caffeine, though, I go for a nightcap. It’s usually something like Egyptian licorice or chamomile tea.
Whatever it is, I set that to brewing while I prepare Négwntī’s cup and saucer. Then I pour Her a cup, over which I say the following:
Good eve to You, Twilight’s Lady!
I welcome Your presence as I welcome night’s repose.
May You guard my sleep and guide my dreams
That I awaken refreshed and renewed when next I rise.
Praise to Your name, She Who Closes the Day!
After that I quietly sip my own cup and cuddle my pupper – without computers or books or anything else – as I calm down enough to sleep. Sometimes that takes another cup of tea, and that’s ok. Whenever I’m ready, though, I clean the dishes I used and return them to their places.
By doing simple devotional activities at dawn, for meals, and at dusk I do up to five devotional activities per day. They’re so simple, though, and so integrated with what I’d already be doing, that I do them with a sense of joy instead of feeling obligated or pressured.
And that – prioritizing joy over pressure – is to my mind the key to regular devotional work. I don’t even have to memorize anything! As with my mealtime offering prayers, the prayers for Xáusōs and Négwntī are written on little cards I can just read off (which is especially handy before my morning caffeine!).
What might/does work for you? I’d love to see your takes in the comments!