Nemos Ognios Fall Equinox Ritual, 2004
Ceisiwr Serith and Jenna the Cat

Because Nemos Ognios was founded by Jenni Hunt and me, there are some elements of it from Jenni’s Roman tradition.  We have used Janus for our gatekeeper from the beginning, and continue to do so, thinking it unwise to ignore a deity who has been so good to us.
We use two fires, the páxur and the ngwnis.  The first is representative of the hearth fire, and is briquettes in a sand-filled cauldron.  The ngwnis is the altar, and is lit in a low square barbecue.  The ngwnis is in the center of the space, and the páxur will be placed a few feet to its west.  By them is a bowl of melted clarified butter, a large spoon (the butter spoon), a bowl of incense, a spoon for the incense, a pitcher of water, cups, and a ladle.
The mundus is a vase which serves as an offering shaft and an entrance to the Underworld.  At the beginning of the ritual it is covered with a tile.  
The speltá (Proto-Indo-European for “board”) is a low table on which some of the items are placed:  a bowl containing a mixture of barley (the PIE sacred grain) and cornmeal (the American sacred grain); a bowl of barley, a bowl of water, and a knife.  The sacrifice will be placed there as well.  Next to it is a pitcher with the Waters and a bowl.
The deity of the occasion is Dhégyhōm Máxtēr, “Earth Mother,” to whom a pig is to be sacrificed.  This is represented by a piece of whole-wheat pita bread.  It, and other offerings, are arranged like this (from the bottom):  a white plate, a white piece of pita bread (the piacular sacrifice), another white plate, a piece of whole-wheat pita bread, a white cloth with two gold ribbons or chains parallel to each other on top, and finally a smaller piece of whole-wheat bread. 
Before the ritual, each non-member attending puts a dime on a plate, as token payment for the offerings.  A piece of silver from the grove is also put there. 

		Pronunciation of the Proto-Indo-European:
	Vowels: 
a:  father; same when long, only held longer.
e:  bet (“e”)/late (“ē”) (This is  pure vowel, as in Spanish and German, not a diphthong as in the English long “a.”)  
i:  it (“i”)/machine (ī)
o:  rote; same when long, only held longer
u:  lute;  same when long, only held longer

	Diphthongs:  
au:  bout
ei:  Like the English long “a,” with the off-glide found at the end of that emphasized a bit.
eu:  This isn’t found in English; it’s just the two vowels slid together.
oi:  toy

	A colon is used to mark long vowels when they are already marked with an accent mark.

	Consonants are generally as in English.  Exceptions:
l:  Between consonants, before a consonant at the beginning of a word, or after a consonant at the end, “l” is syllabic; that is, it functions like a vowel, and is pronounced like the second syllable of “bottle.”
n:  Between consonants, before a consonant at the beginning of a word, or after a consonant at the end, “n” is syllabic; that is, it functions like a vowel.  Pronounce it like what you would say if asked what sound an “n” makes.
r:  Between consonants, before a consonant at the beginning of a word, or after a consonant at the end, “r” is syllabic; that is, it functions like a vowel, and is pronounced like the second syllable of “butter.”
x:  The final sound in German Bach. 

	Consonants followed by an “h” are aspirated; that is, they are pronounced with a short breathy sound after them.  In English, “p” in final position isn’t aspirated, but it is in initial position.  Compare the “p” in “stop” with that in “pit.”  The second is aspirated.
	“k” or “g” followed by “y,” are palatalized.  That is, instead of being pronounced at the back of the mouth as usual, they are pronounced at its top, at the palate.  A palatalized [k] is found in “cute.”  A close approximation may be made by pronouncing “ky” and “gy” as written.

	The Ritual:

	After the briefing, if there are any last minute details that are to be attended to this is done.  When it is time for the ritual, the Priest blows the horn.  All gather at the processional site.  

The Priest says:

	Tūste!  Tūste!  Tūste!
	May we all maintain a holy silence.

	The Fire Tender says:

May be we pure that we might cross through the sacred.
May we cross through the sacred that we might attain the holy.	May we attain the holy that we might be blessed in all things.

while she asperses herself and the others.
She then puts the water and asperser down.  She pours a small amount of lighter fluid over the briquettes in the páxur, and lights them saying:
		
	Shining Lady, unite us all,
	for by worshipping at a common hearth
	we are made one family, one people.
	Queen of the hearth, your household is here.
	May we pray with a good fire.

She starts to sing, and the others join in.

Burn on the hearth, O fire of our family,
Shine bright for those who gather around you.
Burn on the hearth, O fire of our family,
Shine bright for those who gather around you.

Here in the center a fire is burning
sending warmth through all of space,
answering to our hearts’ yearning,
bestowing splendor on people and place.

Burn on the hearth, O fire of our family,
Shine bright for those who gather around you.
Burn on the hearth, O fire of our family,
Shine bright for those who gather around you.

Flame is a goddess whose sight brings blessing.
She is the center of home and hall.
Not towards out, but in addressing,
With love and with awe and with patience we call.

Burn on the hearth, O fire of our family,
Shine bright for those who gather around you.
Burn on the hearth, O fire of our family,
Shine bright for those who gather around you.

	The Fire Tender pours butter on the fire and says:

	Eat with us,
	Share our food,
	Share our home.

	All:  Tód héstu!
	[So be it!]

	The Fire Tender says:	

	Set forth upon the shining path,
	the ancestral way laid out before us.
	Place your feet with measured stride,
	in ancient rhythm.

	All then process to the ritual site.  The Victimarius leads, carrying the axe.  The Priest follows, carrying the sacrifices, and then The Fire Tender with the páxur.  A non-member carries the plate with the dimes.
When all have arrived at the gate, the Priest says: 

Kyi  spndntéi	Deiwonz zmés!

	All:  We are here to worship the gods!

	They enter the space.  The Fire Tender go to where the páxur will be put.  The Priest puts the sacrifice on the speltá, picks up the bowl of the barley and cornmeal, and goes to join her.  He sprinkles the grain on the ground while The Fire Tender says:

	We build our fires on the breast of the Earth;
	on Her our hearths are formed.
	To Her this offering, then,
	preparing this to be our space,
	our place of worship.
	Mother of All, receive this gift!

	All:  Mother of All, receive this gift!

	The Fire Tender puts the páxur down, and she and the Priest go to their places, the Priest in the west and the Fire Tender sitting on the ground to the north of the fires.  The others arrange themselves around the space. 

The Fire Tender offers butter to the páxur, while the Priest says:

	With the burning of the fire we take possession
	of the land it lights, of the world it warms.
	From here to there we take possession.

	With the last sentence he gestures from side to side.
The Fire Tender transfers a briquette from the páxur to the ngwnis with the butter spoon, while the Priest says:

	In the world's very center we light our fire,
	here where the sacred and the mundane meet
	Here we light a living flame. 
	Receive our offering and bless our rites.

	The Fire Tender blows on the briquette to enflame the tinder.  As she does this, the Priest says:

	With our prayers we feed you,
	with the breath of our mouths.

Once the fire is going well, the Priest says:
	
	Listen to my words; see the cosmos about you.

	He sings:

	The waters support and surround us

	He makes a semi-circle with both his hands, extending upwards from a point.  He sings:

	The land extends about us

	He puts his hands in the middle of the top of the semi-circle, palms downward, and brings them out to the ends of the semi-circle.  He sings:

	The sky stretches out above us.

	He makes another semi-circle upwards from the edge of the other one, with his hands meeting at its top.  He sings:

	At the center burns a living flame.

	He holds both of his hands, joined together, out towards the fire, and then brings them in to touch his heart.  He sings:

	May all the Kindreds bless us.
	May our worship be true.
	
Others:  May our worship be true.
	
The Priest:  May our actions be just.
	
Others:  May our actions be just.

	The Priest:  May our love be pure.

	Others:  May our love be pure.
	
All:  Blessings, and honor, and worship to the Holy Ones.

	The Priest says:

	Come we together on this holy day
           across the distances that lay between us
           to this time, to this place,
	For one strong purpose:
	To worship the Holy Ones in the proper manner.
	to honor Dhégyhōm Máxtēr, mother of the world.	

The Fire Tender sets up an image of Janus to the east of the fire, returns to her place, and says: 

Janus Inceptio,
	God of beginnings.
	stand at the opening of our rite.
	Janus Patulcius,
	Opener of doors,
	open the gate between our world and that of the gods
	that our prayers might go through to them.
	As is right, receive the first offering.

	As she says the last, she puts incense on the ngwnis.  She then says:

	Open the gates for us, Janus
	Reclude portas!
	
	All:  Open the way.

	The Fire Tender:  God of beginnings, of all that is new
	Reclude portas!

	All:  Open the way.

	The Fire Tender:  You who guard the sacred door
Reclude portas! 
	
All:  Open the way.

	The Fire Tender:  From the land of the gods,
	To the land of men,

All:  May sacred power flow.
	May Janus be our guide to the gods.

	The Priest then sets up the image of Xaryomen.  He goes to the ngwnis and pours butter on it.  He says:

Xaryomen Dhétispotis,

All:  Xaryomen, Lord of the Law of the People.

The Priest:  Sumēnezm priom dotor

All:  Giver of well-disposed friends.

The Priest:  Sus Wester zdhi.

All:  Be our good Herdsman.

The Priest: Bendh nōs som

All:  Bring us together.

The Priest: Xar nōs sé:m.

All:  Make us one.

The Priest:  Héstōd somogénze spondónz toi nzmed!

All:  May we worship you as one people!

The Priest picks up the dish with the silver and takes it to the mundus.  He removes the tile and pours the silver in silently.  He goes to the board and purifies himself.
The Fire Tender puts more incense on the ngwnis and says:

May all the Holy Ones come to us as we worship them here.
May they come to us on the shining path as we call to them with proper words.

All:  Holy Ones,
We worship you with sweet offering.

	All sing:

	Hail all the gods
	Hail all the goddesses
	Hail all the Holy Ones
	we dwell together
	Lords of the sky
	Ladies of the sacred earth
	Ancient and Undying Ones
	we dwell together.
Hail all the gods
	Hail all the goddesses
Hail all the gods
	and goddesses
	Hail all the gods
	Hail all the goddesses
	Hail all the Holy Ones
	we dwell together

	The Fire Tender says:

Broad pastured one, 
Pltwya, who spreads beneath us,
on whom we walk,
in whom we plant, 
from whom grows grass
that feeds out herds.
Dhégyhōm Máxtēr, to you we call, 
to bless our rite with your holy presence.
You who give birth and receive the dead,
The beginning and the end of all.

The Priest says:

We perform our rite under the sky,
but it is upon the broad earth that we lay our fires.
We offer today to she who is our very bodies.
In her body we lay our offering.

The Fire Tender pours butter into the basket with the dirt, saying:

When the sun has cracked her face in the drought of the summer,
it is the cow who moistens her, with the golden butter,
and the Earth calls out her thanks,
blessing the cow and those who own her.

The Priest picks up the top piece of pita bread and holds it up, saying:

The fruit of the earth is the gift of the mother,
and our gift to her.

He brings it to between the fires.  The Fire Tender pours a small amount of butter on it, spreading the butter with the spoon while saying:

Gift of ground, milk of cows,
may we be rich in both.

The Priest picks up the bread and puts it in the basket, saying:

We return a portion of the earth’s blessings.
May she continue to grant them,
and may we continue to deserve them.

The Fire Tender mixes flour and salt, and then mixes in some water from the pitcher.  She divides this dough into three equally sized pieces, and flattens each.  She dips the butter spoon in the butter and puts a small amount of butter in the spoon, and then one of the pieces of dough.  She fries this over the ngwnis, flipping it with the incense spoon when the first side is done.  As each is done, she places it on top of the bread in the bowl.  With the first cake she says:

Hair and blood of the Mother

With the second:

from our work
through the gold of the cow
and the holy fire

With the third:

to Her.

She wipes the soot on the butter spoon off and returns the spoon to its usual place.
The Priest then covers the bread with the rest of the dirt, saying:

Children grow hidden in the womb
and in their time spring out from the darkness
for our strength.

He returns to his place.  The Fire Tender spoons butter on the dirt, saying:

Fuel for the fires of Mother Earth,
for her hearth and her fires of offering.
Her children, people and cattle, promise her this.

The Priest lifts up the sacrifice, and says:

This sow has come willingly, eagerly,
to the place of sacrifice
bedecked with gold
in celebration and beauty.

He puts the sacrifice down, uncovers it, and sprinkles water on it three times, saying:

A pure offering is this,
without blemish or stain,
fit for Dhégyhōm Máxtēr .

He picks up the bowl of barley in his left hand and scatters grain from it three times with his right hand onto the sacrifice, saying:

Be blessed and fed with the fruits of the earth.

He then picks up the sacrifice in his right hand and carries them around the gordhos.  Each person takes some barley and throws it on the sacrifice with their right hand.  When he returns to his place, he puts the sacrifice down.
He puts down the bowl, holds up the sacrifice, and says:

A proper offering is this,
as it is right to give.
We offer this sow to Dhégyhōm Máxtēr .

	He picks up the knife in his left hand and the sacrifice in his right, and goes to the fires.  He puts the plate and knife down.  He motions to the Victimarius, who comes and faces The Fire Tender.  When the Victimarius has arrived, The Fire Tender says:

Perkweti!
[He/it might strike!]

The Victimarius goes clockwise around the space, holding the axe upright and out.  As he walks, The Fire Tender strikes the bell, and the others join in.  They increase the tempo and volume as he walks.  When the Victimarius returns to the sacrifice, he stands and faces The Fire Tender.  She says:

Perkweti!
[He/it might strike!]
 
He brings the axe down hard against the sacrifice, and then lifts his axe to a vertical position in front of him and returns to his place.  When he hits the sacrifice, everyone stops making noise.  The Priest quickly cuts a slice from the right side of the bread, using his right hand.  He cuts this in half in turn.  He puts the top half into the ngwnis, saying:

Dhégyhōm Máxtēr , here is your share.
Sit down at our table,
and see the meal we have spread out for you.
Eat, and be strong.
Hed, wekkwe.

He holds the bottom half over the fire a moment and then cuts it in two.  He eats the top half and gives the bottom half to the Fire Tender.  He holds the rest of the bread over the fire a moment, and then distributes it.  Any extra is burned in the fire.
When this is finished, the Priest pours mead with his right hand at the base of the ngwnis, saying:

All the Kindreds, be honored in our midst.
We pour out our offering to you,
like living water,
like grain from a bag.
Drink deeply of the gifts we give.
	Pnkwudeiwobhos gyhéwomes!
	[We pour an offering to the All-Gods!]

	He returns to his place and says:

	Have the folk brought praise?

	The Fire Tender says:

	They have!

Praise offerings are then made by those who wish.  After the last offering has been made, the Priest takes the remaining piece of bread, holds it up, and says:

	Gods and Goddesses,
	Holy Ancestors,
	Spirits of this place:
	If anything that we have done here has offended you,
	If anything we have done here has been incomplete,
	If anything we have done here has not been done in the proper manner,
	accept this final offering in recompense.

	He breaks the bread into pieces, and puts one piece on the ngwnis, one on the páxur, one in the bowl with the dirt, one in front of each of the images, and one in the mundus.  He breaks the rest up and scatters it about the space.
The Fire Tender then says:

	Diviner, take the omens.

After the divination has been announced, The Fire Tender says:

	We hear what the Kindreds have to say,
	and are made wise by it.

The Priest pours the Waters into the large bowl and takes it to the ngwnis.  He holds the bowl over the fire for a moment and then raises it.  The Fire Tender sings:

Spékyete Nekterm!
Behold the Waters of Life!
	
All reply:

	Behold the waters of life!

	The Priest holds it over the fire again, raises it again, and The Fire Tender sings:

Spékyete Nekterm!
Behold the Waters of Life!
	
All reply:

	Behold the waters of life!

	The Priest holds it over the fire a third time, raises it, and The Fire Tender says:

Spékyetōd Nekterm!
[From now on behold the Waters of Life!]
Behold the Waters of Life!
	
	All reply:

	Behold the waters of life!

	The Priest says:

	With the gates opened and the offerings made,
	we have established the bonds of hospitality with the Kindreds.
	And, in return, they have given us this blazing water.
	
	He sings:

	Fire in water, water in fire,
	Bring inspiration
	Bring us your power
	Bring us to life immortal.

	All sing:

	Fire in water, water in fire,
	Bring inspiration
	Bring us your power
	Bring us to life immortal.

The Fire Tender says:

	What the Kindreds have given to us, we distribute freely.

	The Fire Tender ladles some of the Waters out, saying:

	May the Kindreds always receive their due.

	The Waters are then are distributed.  
	After all have drunk, the Priest says:

	Filled with the Mystery of Fire in Water,
	we rest in the presence of the Kindreds.

	There is a pause for meditation.  Then The Fire Tender offers incense into the ngwnis, while the Priest says:

	Blessed ones, may you always be with us.
	We give thanks to the Kindreds
	We thank all the Kindreds for their many gifts.

	All:  Usmei gwrtinz dedəmés!

	The Fire Tender offers butter into the ngwnis and then on the ground between the fires, saying:

Having given you your due
we bid you farewell, Mother Earth.
But how can we do that, with you all around us?
How can we do that with you always in our hearts?
Not a farewell, then, but a giving of thanks
and a promise to remember you throughout our days.
Toi gwrtinz dedəmés!

All respond:

Toi gwrtinz dedəmés!

	The Priest offers butter on the ngwnis, saying:

	Xaryomen, we give you thanks for your presence and blessings.
	May we grow and flourish under your benevolent gaze.

All:  Toi gwrtinz dedəmés!
	
	The Fire Tender offers incense on the ngwnis, saying:

	Janus Patulcius, we thank you for opening the way.
	Janus Clusivus, close the way;
	Janus Pater, claude portas. 
	May we be blessed in your closing
	even as we were blessed in your opening.
	Although the door may be closed		
	May the holy ones be never far away
	to answer us in our need.

	All:  Tibi gratia agimus.

The Fire Tender takes a coal from the ngwnis it and puts it on the páxur, saying:

The true altar of the people is the hearth.

She then extinguishes the ngwnis with the water from the pitcher.  The Priest then says:

	Extinguished without
	but burning within.

All: The living fire flames within us.

	The Priest goes to the mundus and, with his left hand, puts the tile back on.  He returns to his place and purifies himself.
	The Fire Tender offers butter to the páxur, saying:

	Lady of Fire, Queen of the hearth, 
	who by rights receives the last,
	bless and guard all those who worship you
	whether in their home or without
	whether alone or with others
	whether thinking of you or engaged in business.
	Shining One, receive this offering.

	All:  Toi gwrtinz dedəmés!

	When the butter is burned, she extinguishes the fire by pouring water from the pitcher on it and then putting the top of the cauldron on hard.  When it has finished smoking, the Priest says:
	
With the hearthfire extinguished,
	the center of our sacred world is gone.
	With the flow of fiery water ceased,
	the sacred site dissolves about us. 
	We will carry it in our hearts, though,
	nestled deep with the love of the gods.

	He pauses a moment and then says:

	We have offered to the Holy Ones
	and they have accepted our sacrifices.

	The Fire Tender says:

	We have worshipped the Old Ones as it is right to do.

	The Priest says:

	We have done what the people before us have done.

	The Fire Tender says:
		
	May we always be mindful of those we have worshiped.
	May we always be mindful of them, worthy of worship.
	May this grove grow strong, under their watchful eyes.
		           
	The Priest raises his hands in blessing, and says:

	On all who have worshiped here:

All:  Inspiration, power, peace.  

	The Priest:  On all who revere the Kindreds:

All:  Inspiration, power, peace.

	The Priest:  On all who walk the ancient path:

All:  Inspiration, power, peace.

	The Priest says:

	With the gate closed
          	With the gods worshiped
	We will walk in wisdom.
		
	The people recess, in the same order as they came in. 

Credits:

“May we pray with a good fire.” – Rig Veda 1.26.  Slightly modified from O’Flaherty, Wendy Doniger (ed. and tr.).  The Rig Veda.  New York:  Penguin Books, 1981.
“We are here to worship the gods!” – ADF traditional; I don’t know its originator.
Prayer beginning “Janus Inceptio – Jenni Hunt.
“Hail All the Gods” – First verse, Traditional.; Second verse, Richard MacKelley; Seventh line (“Ancient ...”), Ceisiwr Serith.  Bridge section, Gwynne Green. Music: Paul Maurice, Sean Miller, Gail Williams.)
“Have the folk brought praise?” “They have.” – ADF traditional.
“Behold the Waters of Life.” – ADF traditional. 
“Janus Patulcius” and “Janus Clusivus” – Roman traditional, provided by Jenni Hunt.
“Walk with Wisdom” – Title of song by Sable.

All other words and music by Ceisiwr Serith.