Reconstructing the Proto-Indo-European Sovereignty Goddess
Sovereignty, Life Force, and Equilibrium
The presence of the Sovereignty goddess is paramount in balancing out the potent archetype of Wotan and grounding its energy in a constructive manner. While Wotan embodies the dynamic and often unpredictable forces of the thunder god, the Sovereignty goddess represents the stabilizing and nurturing essence of the natural world. Her role becomes crucial in guiding the Koryos or any hero figure back into society, ensuring that the transformative journey aligns with the harmonious balance of the cosmic order. The Sovereignty goddess, often associated with nature, water, and fertility, holds the key to maintaining equilibrium. She bestows but also withholds vitality and fertility to the land. In the context of the Wotan archetype and the Koryos pattern, she acts as a counterforce, preventing the unchecked and also potentially destructive aspects of Wotan from spiralling into chaos. Keeping Wotan and his Koryos from becoming distorted and imbalanced. Where the masculine energy becomes egoic and a force of either rigid order or unbound primal chaos.
The Name and Nature of the Sovereignty Goddess
Regarding a possible name for the sovereignty goddess, who is connected to the wild, the giving and taking of life force, fertility and possibly water. This is a difficult task. However for the sake of giving the goddess a name, I will base the name on words similar enough to these, that still tie to her qualities and the names Danu, Juno, Diana and Dione. Linking it to life force and her dual nature. Looking thus at a Proto-Indo-European name based on the qualities the goddess figure has, it would make sense to tie this to the most fundamental aspect for her connected to life force, as cattle, water and the other qualities tie into this, in one way or another. The PIE word for life force being reconstructed as *aiw-, *ayu- and *yeu-n, meaning vital force or youthful vigor. Where *yeu- means also ('to join') and ('to separate'). Where the word *da-" means to divide, to flow. Merging *da and *ayu- with the addition of "-nu" for a hypothetical deity name, we would get *Dayunu. This name could symbolize the goddess's role in both dividing and joining vital forces and her connection to water and the wild. Her name then meaning "She who withholds or lets flow the vital force".
Regardless of her exact name, it becomes clear that she most likely played a really significant and multifaceted role within their culture. The diverse attributes of her are deeply intertwined with the lifestyle of the Proto-Indo-European people. These early communities lived in an environment where Dayunu's domains directly would have addressed the challenges and needs of these ancient societies. Though when it comes to such reconstructions, it of course remains speculative. What I can say though about this figure is that she is probably a sovereignty goddess, linked to water, nature and the Otherworld. It seems likely that she was a nature goddess, associated with wild life, hunting, the abundance of plants and wild animals. Later connected to cattle, providing the herds with new animals, and overseeing the prosperity of the people, and the environment. Also being a goddess of the social order of society and tribe.
First Function (Sacral):
Horses: Among the Proto-Indo-European people, horses were revered animals, symbolizing strength, power, and freedom. Dayunu may have been associated with horsemanship and the protection of these sacred creatures. They played a crucial role in their pastoral lifestyle and nomadic migrations. Horses were integral to the nomadic lifestyle of some PIE groups. They were not only used for transportation but also played a crucial role in warfare, hunting, and various economic activities. Horses provided mobility, allowing these groups to follow herds of animals for grazing. Dayunu may have thus been associated with horsemanship and the protection of these noble creatures, reflecting the central role horses played in their lives.
Sovereignty: As a sovereign deity, Dayunu would have been responsible for overseeing the land, its people, and their prosperity. Her guidance was essential for maintaining harmony and order in early agricultural and pastoral societies. Such a goddess was often associated with fertility, and the wilderness. She would have been believed to have the power to influence the fertility of the animals and abundance of wild plants, ensuring overall abundance and prosperity. This also would have extended to her becoming a protector of the community and its people. Her benevolence would have been seen as essential for ensuring the well-being of individuals, families, and the entire society. Communities may then also have believed that through proper worship and offerings to the goddess, they could secure her protection from natural disasters, diseases, and other threats to their livelihood. Attributes that both Artemis and Apollo whose mother is Leto also share.
Fate, Magic and Destiny: The goddess had the power to weave the threads of fate, shaping the destinies of individuals and communities. Her role as a fate-spinner would have been integral to the Proto-Indo-European world view. The concept of fate and destiny was integral to the Proto-Indo-European world view. In the PIE world view, fate and destiny were often personified as deities or cosmic forces that governed the course of human life. The idea was deeply rooted in a sense of cosmic order, and individuals were seen as subject to the influence of these higher powers.
The belief in fate and destiny was not only a reflection of the external world but also an acknowledgment of the interconnectedness between the realms. This perspective on life was likely linked to a broader cosmic order, where the gods or cosmic forces were thought to control the destinies of both individuals and communities. Rituals, prayers, and offerings were also likely employed as a means to align oneself with the divine will and seek favour from the forces that governed fate and destiny. It was a way for individuals to navigate their lives within the framework of this cosmic order and perhaps influence the course of events in their favour. Dayunu, as a fate-spinner, would also weave the threads of destiny, shaping the lives of individuals and entire communities. Next to her magical abilities, often linked to spinning and shape-shifting.
Second Function (Martial):
War, Hunting, and Protection: In times of conflict, Dayunu could have served as a guardian and advisor to warriors. Her presence would have been sought for, to ensure the safety of her people during military campaigns and territorial disputes. Where for instance Juno was intimately connected to the warriors, as much as Holda was to the Wild Hunt and actively guiding them. In a more ancient neolithic sense, these connections can also be linked to hunting. There also being a link to wolves. Wolves in that sense are symbols of instinct, wildness, and the unconscious. Hunting likely played a role in social bonding and rituals. Hunting expeditions may have been then also occasions for camaraderie and rites of passage, such as the Koryos tradition shows. The pastoral lifestyle they had next also involved the constant movement of families and herds in search of grazing lands. A goddess like her would be revered as a protective deity, safeguarding families, especially mothers and children, during these nomadic migrations.
Crossroads, Transitions and Serpents: The goddess could have been linked with crossroads, signifying choices and transitions in life. Her serpent symbolizes transformation, healing, and the liminal spaces between life and death. In a society that underwent seasonal changes and migrations, Dayunu would have played a pivotal role in guiding her people through pivotal moments. Crossroads held particular significance in a society that experienced seasonal changes and migrations. This also included the rites of passage type moments such as the Koryos and Arkteia rituals. The Koryos ritual, which involved young males undergoing a period of wilderness and initiation, could be seen as a rite of passage linked to the cycles of nature. The goddess might be invoked to watch over the initiates, ensuring their safe passage through this transitional phase and their eventual return to the community as contributing members. Where during an Arkteia type ritual she might have been invoked to protect and guide the young girls as they underwent this symbolic journey into adulthood. Helping them make choices and transitions. She is concerned more with life than with good and evil. Nonetheless, her descent and return provide a model for our own psychological-spiritual journeys. The goddess destroys, just as the goddess may redeem. In addition, on some Etruscan urns there is a wolf-like demon emerging from a well, which might also signify a passage to the world of the dead. Caves play an essential role in chthonic cults.
She would oversee this ritual, which was also symbolically connected to the underworld. Providing the warriors of the tribe with a space of psychological healing, where they through the ritual have a psychological space to face what comes up from the unconscious. Which in the ritual is symbolized through the facing of the underworld, and the return from it. Echoing the heroes journey and Katabasis.
After Manu (Priest figure in Proto-Indo-European myth) had taught humanity the sacred art of sacrifice, the people, in their shortsightedness, neglected this divine practice. The Sovereignty Goddess, witnessed this transgression with sorrowful eyes. In response, she invoked the ancient serpent. The serpent slithered through the cosmic realms, stealthily approaching the pastures where the sacred Cattle grazed. In a swift and covert move, the serpent stole the Cattle, spiriting them away from the mortal realm. The once-lush pastures now lay barren, due to neglecting the sacred bond between gods and mortals. As she keeps the balance of life and death.
Third Function (Fertility):
Mistress of Animals: Revered as the mother of animal and plant life, Dayunu would symbolize fertility and the nurturing aspects of nature. In the pastoral lifestyle of the Proto-Indo-European people, her role was crucial in ensuring the well-being of families and communities. In a pastoral society, the abundance of the land is essential for the well-being of herds and, by extension, for the sustenance of families and communities. The prosperity of the community was directly tied to the abundance of pastures for grazing. The goddess, was probably invoked to ensure the prosperity of the land and the success of hunting. As a divine figure, she held the power to influence the fertility of the wilderness and bless hunting endeavors. People may have sought her favour to guarantee abundant harvests and fruitful hunting expeditions. The goddess probably played a pivotal role in the community's hunting rituals. Her sacred groves and connection to trees also playing an important role. Next to this in a pastoral society where the well-being of the community depended on the reproduction and growth of herds, the concept of such a goddess would have been particularly significant. The goddess may have been worshipped as a divine figure overseeing the life-cycles of both animals, plants and humans.
Childbirth: Dayunu's connection to fertility would have made her the protector of women in labour. She was invoked to ensure safe deliveries and the health of newborns in a society where the continuation of the lineage was of utmost importance. Childbirth was a significant event in these early societies, and ensuring safe deliveries and the health of newborns was paramount for the continuity of lineages. Infants represented the future, and ensuring their well-being would have been essential. Communities likely would have engaged in specific childbirth rituals and ceremonies dedicated to the goddess. These rituals could involve prayers, offerings, and symbolic gestures seeking her protection and guidance during the vulnerable period of childbirth. Likewise, the goddess might have been associated with the birth of animals, safeguarding the young ones within the flock. Her influence extended to ensuring the overall well-being of the herd and all creatures under her protection. This connection with birth and nurturing could be further intertwined with her role overseeing both domesticated and wild animals.
Water, Lakes, and Rivers: Water, in all its forms, could have been under Dayunu's purview. She thus could have represented the lifegiving and purifying aspects of water, which were indispensable for the survival of her worshippers. Water sources held a sacred place in the Proto-Indo-European world, and they were vital for their sustenance, cultivation, and well-being. Settlements and nomadic camps were also often established near water sources to ensure a stable and sustainable supply of this vital resource, which would make a water-goddess figure not unlikely. This kind of personification of lakes, rivers and water is a very common practice within animistic cultures. We can see this with the Finnish spirits of nature, but also within Mongolia, India and other cultures. Dayunu's connection to water symbolized the life-giving and purifying aspects of this precious resource.
Cattle and Wild Animals: Dayunu's connection to cattle, wild animals, and the untamed aspects of nature would have emphasized her role as a guardian of the natural world. These were primary sources of sustenance for the ancient PIE people. Cattle for instance provided meat, milk, and hides, and their products were essential components of the PIE diet. Domesticated herbivores also played a vital role in the herding practices of PIE communities. Next to this hunting played a significant role in the diet of both nomadic and settled PIE communities. Wild game supplemented the food resources derived from domesticated animals and provided valuable materials for clothing and tools. She thus could have ensured the well-being of both domestic and wild creatures, vital for the sustenance of the people. Sacrifices of animals, whether domesticated or wild, was also part of religious ceremonies to appease deities or seek divine favour. Where a figure such as Pan or Hermes did the herding, she might have been the one who oversaw their growth and renewal. This connection also links her to the Koryos and the Trito myth, where she may have been offered cattle and dog sacrifices.
Otherworld and the Deceased: Dayunu's role as a guide to the Underworld would have showcased her connection to the cycle of life, death, and rebirth. She could then be considered a mediator between the living and the deceased. This mediation could involve facilitating the passage of souls from the realm of the living to the realm of the dead and vice versa. In this role, the goddess could be invoked in rituals and ceremonies related to death, the underworld and funerary practices and commemoration of ancestors. She might be seen as the compassionate guide who ensures a smooth transition for the departed and provides comfort to the living. Dayunu's role as a guide to the Underworld would have showcased her connection to this cycle and her role as a mediator between the living and the deceased.
Her reconstruction is based on many figures such as the MorrÃgan, Epona, Demeter, Leto, Artemis, and Diana, Dione, Feronia, and Sanjna. The latter with her connection to her dual aspect, horses, water, and the serpent, hinting at a deeper, shared substratum in the Western Proto-Indo-European mythos. Highlighting the real possibility of such a sovereignty goddess figure. Even if we might not know the exact name that she might have had.
The Goddess as Ecosystem and Self
The power to both bestow and withhold that she might have wielded also mirrors the dualistic nature of the unconscious as well. It can be both nurturing and serpentine in nature. Finally though, in the most archaic and fundamental sense, these feminine figures and with it their possible precursor in mythology represents a symbol of the ecosystem's equilibrium. These goddesses embody the land, the natural world and the interconnectedness of all life forms. They are guardians of balance and harmony, ensuring the well-being of their domains, and playing essential roles in the cycles of life, death, and rebirth. Their influence then also extends to the vitality of the land, the prosperity of the people, and the preservation of the ecosystem. Which is also another important part of these type of rituals in general as well, as both the Koryos and Arkteia rituals with their linked animal totems, and connection to these goddesses, also linked people to nature and instinct. Where for men these goddess represent an Anima figure and for women she is connected to the archetype of the Self.
The goddess's connection to the equilibrium within the ecosystem, ensuring the harmonious coexistence of all elements, aligns with the Self's quest for balance. This involves the integration of conflicting aspects of the psyche, such as the conscious and unconscious, masculine and feminine, shadow and light. Much like the goddess serves as a guardian of equilibrium and facilitates healing and restoration in the face of disruptions, the Self is also associated with healing through the integration of repressed or neglected aspects, ultimately fostering a more balanced and healthy psyche. The goddess, often linked to nature and cycles, mirrors the natural rhythms within the ecosystem. Similarly, in Jungian terms, the Self is connected to cyclical patterns, reflecting the continual process of growth, transformation, and renewal in an individual's psychological landscape. Furthermore, the goddess figure symbolizes the interconnected web of life in the ecosystem, emphasizing the essential role of each part for the well-being of the whole. Though in the end the goddess is important for the liberation and well-being of men and women alike. As both the men of the Koryos and women of the Arkteia and similar rites throughout Indo-European cultures went to her for their healing, restoration, renewal and liberation of the soul.