Nemos Ognios Spring Equinox, 2004
Ceisiwr Serith and Jenna the Cat, Liturgists

	Although this ritual is written with a primarily Proto-Indo-European, Nemos Ognios has called upon Janus as a gatekeeper from our partially Roman beginning.
We use two fires, the páxur and the ngwnis.  The first is representative of the hearth fire, and is lit in a sand-filled cauldron.  The ngwnis is the altar, and is lit in a low square barbecue.
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 deities of the occasion are the dawn and spring goddess Xausós, and the twin gods Diwós Sunú, “Sons of God.” 
Outside the main ritual area, and to the east, is a pole with pink ribbons on the top, as an image of Xausós.  On the edge of the space are two poles with red and black ribbons, forming a door, symbols of Diwós Sunú.
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. 
The sacrifices are two pieces of white pita bread, each on a white plate.  The two plates are then stacked on top of each other, and covered with a white cloth on top of which are two gold chains parallel to each other.  The top piece is used as the main sacrifice, ritually identified as a horse.  The bottom one is the piacular offering.
	The ritual is written to be performed indoors, but can be done outside as well.

	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.

Opening Rite.

When it is time for the ritual, the Priest sounds a sistrum and sings:

	Behold, the time is here
	to honor
	to worship
	the Kindreds.
	Behold, the time is here.

 	All gather at the beginning spot.  The Priest says:

	Tūste!  Tūste!  Tūste!
	[Be silent!]
May we all maintain a holy silence.

	(He sounds the sistrum with each “Tūste!.”)
	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.

and asperses herself and the others, while the Priest sounds the sistrum.
She then puts the bowl down.  She pours some lighter fluid on the briquettes in the páxur, and lights them, saying:
		
	Shining Lady, unite us all,
	for by worshiping 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 our hearth, o fire of our family,
Shine bright for those who gather around you.
Burn on our 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 our hearth, o fire of our family,
Shine bright for those who gather around you.
Burn on our 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 awe and with love and with patience we call.

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

	She pours butter on the fire and says:

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

	All: Tód héstōd.

The Procession

	The Priest sings:

	Face the Holy Ones,
	set your feet on the pathway of the Kindreds,
	Face the Holy Ones,
	set your feet on the pathway to the gods.

	He says:	

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

The Fire Tender carries the páxur and the Priest the offering of honey milk and the sacrifice. 
Once they arrive at the site, all stop.  The Priest says: 

	Kyi spondntei Deiwons smés!

	All:  We are here to worship the gods!

	The Fire Tender puts the páxur down and sits to its north, and the Priest puts the pitcher of honey milk just to the east of the ngwnis.  He goes to the speltá, puts down the sacrifice there, and stands facing east over the speltá.

The Main Ritual

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.

The Fire Tender pours some lighter fluid on the briquettes on the ngwnis, and then uses a match to transfer fire from the cauldron to the ngwnis, 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 offerings and bless our rites.

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 puts both of his hands, joined together, in the center of the circle he has drawn (and thus the center of the flat area he has also drawn), and brings them in to touch his heart.  He sings:

	May all the Kindreds bless us.
	May our worship be true.
	
All:  May our worship be true.
	
The Priest:  May our actions be just.
	
All:  May our actions be just.
	
The Priest:  May our love be pure.
	
All:  May our love be pure.
	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 give proper worship to Xausós
	To welcome the spring.

The Fire Tender sets up the image of Janus..  She returns to the fires and puts incense on the ngwnis, saying:

	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.

	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.

Each time she says “Reclude portas,“ The Fire Tender traces a sign of opening in the air.
	The Priest then sets up the image of Xaryomen.  He goes to the ngwnis and pours butter on it.  He says:

Xaryomen Dhétipotei,

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

The Priest:  Sumenzm prihom doxter

All:  Giver of well-disposed friends.

The Priest:  Sus Westor zdhi.

All:  Be our good Herdsman.

The Priest:  Wedhe nōs só:m.

All:  Bring us together.

The Priest:  Xrneu nōs sé:m.

All:  Make us one.

The Priest:  Wei toi semogénze spendemes.

All:  May we worship you as one people.

The Fire Tender puts 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 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 with the water in the pitcher.
The Fire Tender stands and faces the east.  The Priest says:

With fallen fetters, in red-robed splendor,
stream forth, Dawn Maiden, return the herds.

The Priest blows the horn, and all except for The Fire Tender sing:

Out of the too-long darkened east,
come to us, Xausós, illumine the land!
Out of the long-extending night,
come to us Xausós, illumine the land!
Out of the frigid, empty cold,
come to us Xausós, illumine the land!

The Fire Tender picks up the pitcher of honey milk which is on the edge of the ritual area, and pours some into a bowl.  She says:

Xausós, come to us, as cow, not as mare.
Disperse the fog the serpent leaves behind.

The Priest blows the horn.  The others sing:

Out of the too-long darkened east,
come to us, Xausós, illumine the land!
Out of the long-extending night,
come to us Xausós, illumine the land!
Out of the frigid, empty cold,
come to us Xausós, illumine the land!

While they sing, the Fire Tender takes a step to the second bowl.  She stops and pours the honey milk again.  She says:

Xausós, come to us as cow, not as mare.
With your maidens about you, open the gate.

The Priest blows the horn.  The others sing:
	
Out of the too-long darkened east,
come to us, Xausós, illumine the land!
Out of the long-extending night,
come to us Xausós, illumine the land!
Out of the frigid, empty cold,
come to us Xausós, illumine the land! 

While they sing, the Fire Tender takes another step to the third bowl.  She stops and pours the honey milk again, saying:

Xausós, come to us as cow, not as mare.
Do not block the gate; may the sun’s path be free.

The Priest blows the horn.  The others sing:

Out of the too-long darkened east,
come to us, Xausós, illumine the land!
Out of the long-extending night,
come to us Xausós, illumine the land!
Out of the frigid, empty cold,
come to us Xausós, illumine the land!

While they sing, the Fire Tender steps to the pole of Xausós.  She pours the remaining honey milk (she should have poured half or less before this point) into the bowl in front of it, and says:

Xausós, come to us as cow, not as mare,
opening the mountain’s mouth,
pouring forth the white streaming water.
Xausós, maiden, open the way
for the sun to rise and light the earth.
Stream forth, dawn’s light.

The Priest says:

Lady Xausós, do not hold the sun back.
Open your cloak and let her rise,
with the Twins attending,
one on each side.
Let her rise,
attended by her maidens.
Let her rise, and illumine the world.

The Fire Tender goes to the far side of the Xausós pole, clockwise, and faces the others.  She takes the pitcher of the Waters and the pole, Waters in her left hand and the pole in her right, and holds the pole up.  Those in the ghordhos say:

Dawn has returned, out of the night,
arising from the waters at the edge of the world,
coming as cow, not as mare.

The Fire Tender goes to stand between the Twins poles.  The Priest says:

Attend her, Twins.
Assist her, Diwós Sunú.
Ride with her on either side
where she opens the gates of dawn.

The Fire Tender goes to between the images of Janus and Xaryomen and puts the Xausós pole there.  She sits down in her place, putting the Waters to her right.  She offers butter on the ngwnis, while the Priest says:

We offer to Xausós, 
with glad welcome.
Illumine the land, Shining Maiden.
Open the gateway for the sun
each day as is right.
Accept this offering and our praises.

All say:

The Priest then lifts the top plate of the sacrifice and says:

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

He puts the sacrifice down, removes the chains, and uncovers the sacrifice.  He sprinkles water on it, using his right hand, three times, saying each time:

A pure offering is this,
without blemish or stain,
fit for the Diwós Sunú, 
fit for the All-Gods.

He puts down the bowl of water, 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 main sacrifice (the top plate) and brings it clockwise about the space, carrying the bowl of barley as well.  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 horse to the Diwós Sunú,
We offer this horse to the All-Gods.

	He picks up the knife in his left hand and, carrying the animal in his right, he goes to a point between the fires and a little to the south.  He squats and 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 may 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 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 altar fire, saying:

Diwós Sunú, All-Gods,
here is your share.
Sit down at our table,
and see the meal we have spread out for you.
Hed, wekwe
Eat, and be strong!

He holds the bottom half over the fire a moment, then cuts it in two.  He eats the top half and gives the bottom half to the Fire Tender.  The rest is then distributed.  Any extra is burned in the fire or put aside for disposal after the ritual.

The Priest pours mead with his right hand in the bowl 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.

All:  Tód héstōd.

 	He returns to his place.  He says:

	Have the folk brought praise?

	The Fire Tender says:

	They have!

Praise offerings are then made by those who wish.  When the last offering has been made, The Priest takes the piece of bread from the bottom plate, 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 once piece on the ngwnis, one on the páxur, one in front of the image of Xausós, one in front of each of the Twins, one in front of the image of Janus, one in front of the image of Xaryomen, and one in the mundus.  He breaks the rest up and puts the pieces in the bowl with the mead.
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 fire.  He holds the bowl over the fire for a moment and then raises it and says:

	Spekyete 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 says:

	Spekyete 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 says:

	Spekyete nekterm!
	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 us, we distribute freely.

	The Priest ladles some of the Waters into the bowl with the mead and the bread and in the bowl in front of the deity images, while The Fire Tender says:

	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 while all meditate on the divine presence which fills them.  Then The Fire Tender makes a final offering of incense into the páxur, 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 gwrtins dedəmés!
	[We thank you (pl.)!]

The Fire Tender makes an offering of butter and the Priest says:

You who rise,
who, each day newly young,
bring light and warmth to those who worship you.
Be true, Awsós,
uphold the Artus,
and we will always have occasion to offer to you,
as we have done today,
and as we do now.
 
All:

Toi gwrtinz dedəmés!
	[We thank you (s.)!]

	The Fire Tender makes an offering of butter on the fire, while the Priest says:

	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 into the fire, 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 offers incense to the ngwnis.  When it is burned, she takes a briquette from it and puts it into the páxur, saying:

The true altar of the people is the hearth.

She then extinguishes the ngwnis with the water from the pitcher (leaving a small amount).  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.  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,
	our sacred site dissolves about us. 
	We will carry it in our hearts, though,
	nestled deep with the love of the gods.

	The Fire Tender then says:

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

	The Priest says:

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

	The Fire Tender says:

	We have done what the people before us have done.

	The Priest 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.
		           
	He pauses, 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.

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.