*H₂éwsōs

Proto-Indo-European dawn goddess ine-x-proto H₂éwsōs no Indo-European File:Savrasov dawn steppe.jpg The dawn rising on the Ukrainian steppes (1852), by Alexei Kondratievich Savrasov Ushas ine-x-proto *Dyēus no Zorya Ēostre West Germanic Aurora Eos Lithuanian Aušrinė Prende ine-x-proto H₂éwsōs or ine-x-proto Haéusōs (the dawn), romanized as Hausos, is the reconstructed name of the dawn goddess in Proto-Indo-European mythology.Mallory Adams 2006 409–410, 432 Her attributes were subsequently expanded and adopted into female deities found in subsequent cultures and mythologies, including solar goddesses. ine-x-proto H₂éwsōs is believed to have been one of the most important deities worshipped by Proto-Indo-European speakers due to the consistency of her characterization in subsequent traditions.https://books.google.com/books?id=M2aqp2n2mKkC Indo-European and the Indo-Europeans: A Reconstruction and Historical Analysis of a Proto-Language and Proto-Culture Gamkrelidze Thomas V. Ivanov Vjaceslav V. 2010 Walter de Gruyter 9783110815030 enMallory Adams 1997 149 Name Etymology The reconstructed Proto-Indo-European name of the dawn, ine-x-proto h₂éwsōs, derives from the verbal root ine-x-proto h₂(e)wes- ('to shine', 'glow red', 'a flame') extended by the suffix ine-x-proto -ós-. The same root also underlies the word for 'gold', ine-x-proto h₂ews-om glow, inherited in Latin la aurum, Old Prussian prg ausis, and Lithuanian lt áuksas.Mallory Adams 2006 301; West 2007 217; de Vaan 2008 63 The word for the dawn as a meteorological event has also been preserved in the Balto-Slavic *auṣ(t)ro ( Lithuanian lt aušrà 'dawn', 'morning light', Proto-Slavic *ȕtro 'morning', 'dawn', Old Church Slavonic cu za ustra 'in the morning');According to Horace Lunt (2001), the word mul jutro appears in Western Slavic languages (Serbo-Croatian, Slovenian and West Slavic), while mul útro exists in the Eastern languages (East Slavic languages, Bulgarian and Macedonian).Lunt, Horace Gray. Old Church Slavonic Grammar. 7th revised edition. Berlin; New York: Mouton de Gruyter. 2001. p. 221. 3-11-016284-9 the Sanskrit sa uṣar ('dawn'); and in the Ancient Greek grc αὔριον ('tomorrow').West 2007 217Beekes 2009 492Mallory Adams 2006 301Pronk, Tijmen. "Old Church Slavonic (j)utro, Vedic uṣár- 'daybreak, morning'". In: L. van Beek, M. de Vaan, A. Kloekhorst, G. Kroonen, M. Peyrot & T. Pronk (eds.) Farnah: Indo-Iranian and Indo-European studies in honor of Sasha Lubotsky. Ann Arbor: Beech Stave Press. 2018. pp. 298–306. 978-0-9895142-4-8 A derivative adverb, ine-x-proto h₂ews-teros, meaning "east" (toward the dawn), is reflected in the Latvian lv àustrums ('east'); Avestan ae ušatara ('east'); Italic itc-x-proto aus-tero- (compare Latin la auster 'south wind, south'); Old Church Slavonic cu ustrŭ ('summer'); and the Germanic gem-x-proto austeraz ( Old Norse non austr, English east, Middle High German gmh oster).Mallory Adams 2006 294; de Vaan 2008 64; Kroonen 2013 43 The same root seems to be preserved in the Baltic names for the northeast wind: Lith. auštrinis and Latvian lv austrenis, lv austrinis, lv austrinš.Straižys Vytautas Klimka Libertas The Cosmology of the Ancient Balts Journal for the History of Astronomy SAGE Publications 28 22 1997 0021-8286 10.1177/002182869702802207 S57–S81 117470993 Razauskas Dainius Indoiranėnų mitinio vėjo atitikmenys lietuvių tautosakoje (užuominos gilesniam tyrimui) Correspondences to the Indo-Iranian Mythical Wind in Lithuanian Folklore (Some Hints for a Deeper Investigation) Acta Orientalia Vilnensia Vilnius University Press 3 2002-12-01 1648-2662 10.15388/aov.2002.18293 lt 37–47 free Also related are the Old Norse Austri, described in the non Gylfaginning as one of four dwarves that guard the four cardinal points (with him representing the east),Shipley, Joseph Twadell. The Origins of English Words: A Discursive Dictionary of Indo-European Roots. Baltimore and London: The Johns Hopkins University Press. 1984. p. 237. 0-8018-3004-4 and non Austrvegr ('The eastern way'), attested in medieval Germanic literature.MUCENIECKS, André Szczawlinska. "A ideia de leste nas fontes escandinavas: um estudo de conceituação histórico-geográfica". in: Revista Signum, 2015, vol. 16, n.3, pp. 97–125. (in Brazilian Portuguese) Epithets A common epithet associated with ine-x-proto H₂éwsōs is ine-x-proto Diwós Dʰuǵh₂tḗr, meaning "Daughter of *Dyēus," the Proto-Indo-European sky god.Mallory Adams 1997 149; Jackson 2002 79 Cognates stemming from the formulaic expression appear in multiple mythological traditions. Ushas was named as the "Daughter of Heaven" in the Rigveda; Eos was associated with the title "Daughter of Zeus" in Pre-Homeric Greece; "Daughter of Dievas" was ascribed to a Lithuanian sun goddess; and the Albanian goddess Prende was regarded as the daughter of the sky god Zojz.Mallory Adams 2006 409, 432; West 2007 219Hyllested Joseph 2022 235Lambertz 1922 47, 143–144, 146–148 Evidence right|thumb|Aurora (1621) by Italian painter Guercino|272x272px Cognates stemming from the root ine-x-proto h₂éwsōs and associated with a dawn goddess are attested in the following cultures and mythologies: PIE: ine-x-proto h₂(e)wes-, meaning "to shine, light up, glow red; a flame",West 2007 217Mallory Adams 2006 301 PIE: ine-x-proto H₂éws-ōs, the Dawn-goddessWest 2007 217 Indo-Iranian: iir-x-proto Hušas,https://www.scribd.com/document/356995296/Lubotsky-Indo-Aryan-Inherited-Lexicon Indo-Aryan Inherited Lexicon Leiden University Lubotsky Alexander online database Indo-European Etymological Dictionary Project – See entries vas- [2] and usás-. Vedic: Uṣás (sa उषस्), dawn goddess, and the most addressed goddess in the Rigveda, with twenty-one hymns.West 2007 217Mallory Adams 1997 148 Avestan: Ušå, honoured in one passage of the Avesta (Gāh 5. 5),West 2007 217 and Ušahina, the angel separating midnight from the moment when the stars can become visible.Corbin 1977 280 (note 64) Hellenic: *AuhṓsBeekes 2009 492 Greek: Ēṓs (grc Ἠώς), goddess of the dawn,West 2007 217Mallory Adams 1997 148Beekes 2009 492 and Aotis, an epithet used by the Spartan poet Alcman and interpreted as a dawn goddess.Jackson 2006 50–51Hamilton Richard 1989 Alkman and the Athenian Arkteia https://repository.brynmawr.edu/classics_pubs/42 Hesperia 58 4 469 0018-098X 148342 subscriptionLarson Jennifer L. https://books.google.com/books?id=fasGIzLTlBEC Greek Heroine Cults University of Wisconsin Press 1995 978-0-299-14370-1 68 en Ancient Greek literature: fragments of works of poet Panyassis of Halicarnassus mention epithets Eoies ("He of the Dawn") and Aoos ('man of the dawn') in reference to Adonis, as a possible indicator of his Eastern origin;Henderson Jeffrey Panyassis, Heraclea https://www.loebclassics.com/view/panyassis-heraclea/2003/pb_LCL497.217.xml Loeb Classical LibraryGreek Epic Fragments: From the Seventh to the Fifth Century. Edited and Translated by Martin L. West. London, England; Cambridge, Massachusetts: Harvard University Press. 2003. pp. 216-217. 0-674-99605-4Matthews, Victor J. Panyassis of Halikarnassos: Text and Commentary. Leiden, The Netherlands: E. J. Brill. 1974. pp. 123-124 (footnote nr. 4). 90-04-04001-3 the name Aoos also appears as a son of Eos.Boedeker 1974 66–67 Mycenaean: the word a-wo-i-jo (Āw(ʰ)oʰios; grc Ἀϝohιος)Foreign scholars interpret this name as "matinal", "matutino", "mañanero", meaning "of the early morning", "of the dawn".Bernabé, Alberto; Luján, Eugenio R. Introducción al Griego Micénico: Gramática, selección de textos y glosario. Monografías de Filología Grega Vol. 30. Zaragoza: Prensas de la Universidad de Zaragoza. 2020. p. 234.Luján, Eugénio R. "Los temas en -s en micénico". In: Donum Mycenologicum: Mycenaean Studies in Honour of Francisco Aura Jorro. Edited by Alberto Bernabé and Eugenio R. Luján. Bibliothèque des cahiers de L'Institut de Linguistique de Louvain Vol. 131. Louvain-la-Neuve; Walpole, MA: Peeters. 2014. p. 68. is attested in a tablet from Pylos; interpreted as a shepherd's personal name related to "dawn",Lejeune Michel 1967 Une présentation du Mycénien https://www.persee.fr/doc/rea_0035-2004_1967_num_69_3_3800 Revue des Études Anciennes fr PERSEE Program 69 3 280–288 10.3406/rea.1967.3800 0035-2004Nakassis, Dimitri. "Labor and Individuals in Late Bronze Age Pylos". In: Labor in the Ancient World. Edited by Piotr Steinkeller and Michael Hudson. Dresden: ISLET-Verlag. 2015 [2005]. p. 605. 978-3-9814842-3-6.Davies, Anna Morpurgo (1972). "Greek and Indo-European semiconsonants: Mycenaean u and w". In: Acta Mycenaea, vol. 2 (M.S. Ruipérez, ed.). Salamanca: Universidad de Salamanca. p. 93.Jorro, Francisco Aura. "Reflexiones sobre el léxico micénico" In: Conuentus Classicorum: temas y formas del Mundo Clásico. Coord. por Jesús de la Villa, Emma Falque Rey, José Francisco González Castro, María José Muñoz Jiménez, Vol. 1, 2017, pp. 307. 978-84-697-8214-9. or dative Āwōiōi;Chadwick John Baumbach Lydia 1963 The Mycenaean Greek Vocabulary http://www.jstor.org/stable/40265918 Glotta Vandenhoeck & Ruprecht (GmbH & Co. KG) 41 3/4 157–271 0017-1298 40265918 Lydia Baumbach Italic: itc-x-proto Ausōs > itc-x-proto Ausōs-ā (with an a-stem extension likely explained by the feminine gender)de Vaan 2008 63 Roman: Aurora, whose attributes are the same as the Greek Eos; the original motif of ine-x-proto h₂éwsōs may have been preserved in Mater Matuta.Mallory Adams 1997 148West 2007 217 Eous or Eoös, an obscure poetic term meaning 'east' or 'oriental', is attested to in Lucan's Pharsalia,Henderson Jeffrey Lucan the Civil War: Book III https://www.loebclassics.com/view/lucan-civil_war/1928/pb_LCL220.121.xml Loeb Classical Library Hyginus's Fabulae, the Titanomachy,Severyns, Albert. Le cycle épique dans l'école d'aristarque. Bibliothèque de la Faculté de Philosophie et Lettres de l'Université de Liége. Fascicule IX. 1928. p. 174. and as the name given to one of the Sun's horses in Ovid's Metamorphoses,Trachsler Richard 2019 Collet Olivier Foehr-Janssens Yasmina Mühlethaler Jean-Claude Phaéthon, ses chevaux et un voyage par les airs. À propos d'un épisode de l'Ovide Moralisé et de ses sources https://www.zora.uzh.ch/id/eprint/182004 Librairie Droz SA fr 719–731 10.5167/UZH-182004 214237405 2023-11-29Rose, H. J. A Handbook of Greek Mythology. London and New York: Routledge. 2005 [1928]. p. 25. 0-203-42176-0.According to Adalberto Magnavacca, the term Eous refers to the Morning Star (Venus), as it rises in the morning, but could also be used as another poetical term for aurora.Magnavacca Adalberto The Phases of Venus in Germanicus: A Note on German. fr. 4.73–76 Philologus Walter de Gruyter GmbH 162 1 2017-09-21 2196-7008 10.1515/phil-2017-0015 183–187 165560032 Thracian: Auza-, attested in personal name grc Αυζα-κενθος (Auzakenthos 'dawn-child'), believed by linguists Vladimir I. Georgiev and Ivan Duridanov bg Иван Дуриданов to attest the name of a Thracian dawn goddess.Georgiev, Vladimir I.. "Thrakisch und Dakisch". Band 29/2. Teilband Sprache und Literatur (Sprachen und Schriften [Forts.]), edited by Wolfgang Haase, Berlin, Boston: De Gruyter, 1983. p. 1155. 10.1515/9783110847031-015Georgiev, Vladimir I.. "Thrakisch und Dakisch". Band 29/2. Teilband Sprache und Literatur (Sprachen und Schriften [Forts.]), edited by Wolfgang Haase, Berlin, Boston: De Gruyter, 1983. p. 1210. 10.1515/9783110847031-016Duridanov, Ivan. "Thrakische und dakische Namen". 1. Halbband: Ein internationales Handbuch zur Onomastik. Edited by Ernst Eichler, Gerold Hilty, Heinrich Löffler, Hugo Steger and Ladislav Zgusta. Berlin; New York: De Gruyter Mouton, 1995. p. 831. 10.1515/9783110114263.1.8.820 PIE: ine-x-proto h₂ws-s-i, locative singular of ine-x-proto h₂éwsōs,Martirosyan 2008 54–56 Armenian (Proto): *aw(h)i-, evolving as *awi̯ -o-, then *ayɣwo-,Martirosyan 2008 54–56 Armenian: Ayg (այգ), goddess of the dawn.Martirosyan 2014 1–2 Germanic: gem-x-proto Auzi/a-wandalaz, a personal name generally interpreted as meaning 'light-beam' or 'ray of light',de Vries 1962 20Hatto 1965 70Simek 1984 31–32 Old Norse: Aurvandil, whose frozen toe was made into a star by Thor,Hatto 1965 70Lindow 2002 65 Old English: ang Ēarendel, meaning "dawn, ray of light",de Vries 1962 20Lindow 2002 65 Old High German: Aurendil, Orentil; Lombardic: Auriwandalo,de Vries 1962 20Falluomini 2017 Gothic: got auzandil (got 𐌰𐌿𐌶𐌰𐌽𐌳𐌹𐌻), Morning Star, Lucifer ("light-bringer"),Falluomini 2017 PIE: ine-x-proto h₂ews-rom (or ine-x-proto h₂ews-reh₂),Derksen 2015 72Kroonen 2013 43 "matutinal, pertaining to the dawn",Gąsiorowski, Piotr. "The Germanic reflexes of PIE *-sr- in the context of Verner's Law". In: The sound of Indo-European: Phonetics, Phonemics, and Morphophonemics. Editors: Benedicte Nielsen Whitehead, Thomas Olander, Birgit Anne Olsen, Jens Elmegård Rasmussen. Museum Tusculanum Press. 2012. pp. 122-123. 10.13140/RG.2.1.2625.1605 Balto-Slavic: *Auṣ(t)ro,Derksen 2015 72 Baltic: *Auš(t)ra, "dawn",Derksen 2015 72 Lithuanian: Aušrinė, personification of the morning star, said to begin each day by lighting a fire for the sun;Mallory Adams 1997 148 Aušra (sometimes Auska), goddess of sunrise, given as the answer to a Baltic riddle about a maiden who loses her keys;Vaitkeviciene, Daiva. "Baltic and East Slavic Charms". In: The Power of Words: Studies on Charms and Charming in Europe. edited by James Kapaló, Éva Pócs and William Ryan. Budapest, Hungary: CEU (Central European University) Press. 2013. pp. 215-216. 978-6155225109 and Auštra (interpreted as "dawn" or "northeast wind"), a character in a fable that guards the entry to paradise. Latvian: Auseklis (ausa "dawn" attached to the derivative suffix -eklis),Greimas 1992 109 personification of the morning star, and a reluctant goddess of the dawn;Mallory Adams 1997 148 female personal names include Ausma and Austra;Repanšek Luka 2015 A note on Gaul. duti, Chartres A7, B9 http://www.persee.fr/doc/ecelt_0373-1928_2015_num_41_1_2452 Études Celtiques fr PERSEE Program 41 1 111–119 10.3406/ecelt.2015.2452 0373-1928Palmaitis, M.-L. "Romeo Moses and Psyche Brünhild? Or Cupid the Serpent and the Morning Star?". In: Paris, Catherine (éditeur). Caucasologie et mythologie comparée, Actes du Colloque international du C.N.R.S. - IVe Colloque de Caucasologie (Sévres, 27 - 29 juin 1988). Paris: PEETERS. 1992. p. 181. 2-87723-042-2 words ausma and ausmiņa denoting "Morgendämmerung" ('dawn, daybreak');Dravnieks, J. Vaciski latviska vardnica. Sestais iespiedums. Riga: Technisko un Praktisko Rakstu Apgads. 1944. p. 133. Vaciski latviska vardnica by Project Runeberg Slavic: *(j)ȕtro, "morning, dawn",Derksen 2008 510–511Vaillant André 2011-07-19 II. Slave communjutro https://www.persee.fr/doc/slave_0080-2557_1935_num_15_1_7591 Revue des Études Slaves fr Persée - Portail des revues scientifiques en SHS 15 1 78–79 Polish: Jutrzenka or Justrzenka;Jutrzenka - definicja, synonimy, przykłady użycia https://sjp.pwn.pl/slowniki/Jutrzenka.html 2020-08-25 sjp.pwn.pl plDerksen 2008 510–511 Czech: Jitřenka,Jitřenka in English, translation, Czech-English Dictionary https://glosbe.com/ 2020-08-25 Glosbe en name and personification of the morning and evening star. Polabians: Jutrobog (Latin: Jutry Bog or Jutrny Boh), literally "Morning God", a deity mentioned by German historians in the 18th century, and possibly (although disputedApril 2026) Jüterbog: a town in east Germany named after the Slavic god.Strzelczyk Jerzy Mity, podania i wierzania dawnych Słowian 1998 Dom Wydawniczy Rebis 83-7120-688-7 Wyd. 1 Poznań 87 pl 41479163 Kashubians: Described as worshipping the god Jastrzebog and the goddess Jastra at Jastarnia, from which the Kashubian term for Easter, Jastrë, was derived. Their names may be related to the Polabian god Jutrobog, influenced by the Proto-Germanic deity *Austrōn, or derive from the word jasny ('bright').Kaszubi.pl http://www.kaszubi.pl/o/gdynia/artykulmenu?id=495 2020-08-25 www.kaszubi.pl Germanic: gem-x-proto Austrōn, goddess of the springtime celebrated during a yearly festival, at the origin of the word 'Easter' in some West Germanic languages,Kroonen 2013 43 Romano-Germanic: matronae Austriahenae, a name present in votive inscriptions found in 1958 in Germany.Shaw 2011 52–53 Old English: ang Ēastre, personification of Easter.Mallory Adams 2006 148-149West 2007 217 Old High German: *Ōstara (pl. Ôstarûn), personification of Easter (Modern German: Ostern).Mallory Adams 2006 148-149West 2007 217–218 Old Saxon: *Āsteron, possibly attested in the name asteronhus ('Easter-house').Sermon Richard 2008 From Easter to Ostara: the Reinvention of a Pagan Goddess? Time and Mind 1 3 337–338 10.2752/175169708X329372 1751-696X 161574008 Description The attributes of the dawn goddess ine-x-proto H₂éwsōs are reconstructed using the common traits found in later Indo-European dawn goddesses, including those from Greek, Hindu, Slavic, and Baltic mythologies. One of the most common characteristics of the goddess was her radiance and brilliance, as she is almost always described as a "bringer of light".West 2007 219 Various cognates associated with the goddess derive from the Proto-Indo-European root ine-x-proto bʰeh₂-, meaning "to glow", or "shine."West 2007 219 More specifically, ine-x-proto H₂éwsōs was ascribed with the attribute "wide-shining" or "far-shining"— a trait possibly attested in the Greek theonym Euryphaessa ("wide-shining") and the Sanskrit poetic expression sa urviyắ ví bhāti ("[Ushas] shines out widely").West 2007 220Massetti, Laura. "Once Upon a Time a *Sleeping Beauty ... Indo-European Parallels to Sole, Luna e Talia (Giambattista Basile Pentamerone 5.5)". In: AIΩN - Linguistica n. 9 (2020). pp. 99-100. She was also closely associated with the colors of the dawn: gold, saffron, red, and crimson, and is frequently described as dancing. Other traits attributed to ine-x-proto H₂éwsōs include her residence and vehicle. She is usually depicted dwelling on an island in the ocean or generally living in the east.West 2007 221–222 The goddess is often described as driving some sort of vehicle pulled by horses, which later cultures typically adapted as a chariot. However, ine-x-proto H₂éwsōs likely drove a wagon or similar carrier, as chariot technology first appeared in the Sintashta culture (2100–1800 BC), and is generally associated with the Indo-Iranian peoples.West 2007 23Kuzmina E. 2002 On the Origin of the Indo-Iranians Current Anthropology 43 2 303–304 10.1086/339377 0011-3204 224798735 In myth, the goddess uses her vehicle to bring the dawn or new day; she was also frequently depicted as refusing to bring the dawn, an act for which she is punished.Mallory Adams 1997 148–149, 161West 2007 189 Similarly, ine-x-proto H₂éwsōs is depicted as the opener of the doors or gates of heaven for her father, the sky god *Dyēus. The spread hand as the image of the sun's rays in the morning may also be of Proto-Indo-European origin.West 2007 220 The Homeric expressions 'rose-armed' (grc ῥοδόπηχυς) and 'rosy-fingered Dawn' (grc ῥοδοδάκτυλος Ἠώς), as well as Bacchylides' formula 'gold-armed' (grc χρυσοπαχύς), can be semantically compared with the Vedic formulas 'golden-handed' (sa híraṇyapāṇi) and 'broad-handed' (sa pṛthúpāṇi-).West 2007 220 According to Martin L. West, "the 'rose' part is probably a Greek refinement."West 2007 220 Later traditions Greek and Roman tradition Eos Eos In Greek mythology, Eos was the goddess and personification of the dawn. She is described as living "beyond the streams of Oceanus at the ends of the earth".Boedeker 1974 77 A more precise location of her home is given in Homer's Odyssey, where Odysseus claims Eos lives at the mythical island of Aeaea, stating that it houses "the dwelling of early Dawn and her dancing-lawns (grc grc χοροί), and the risings of the sun".Homer. Odyssey Book 12, lines 1-4. Original site: http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:12.1-12.35. Retrieved: 29 April 2021. In the Hymn to Aphrodite, the home was described as having 'shining doors' (grc θύρας ... φαεινάς), behind which Eos locked her lover Tithonus.Boedeker 1974 77 Homer also depicts Eos herself, wearing saffron-colored robes (grc κροκόπεπλος)West 2007 221 and riding in a chariot pulled by a pair of horses named Lampos and Phaethon. Similarly, the Greek lyric poet Bacchylides calls her "white-horsed Dawn" (grc λεύκιππος Ἀώς).West 2007 223 The colour and number of the horses varies between authors, with common colours being white and red. thumb|305x305px|A terracotta lekanis dish (c. 4th century BCE) depicting Eos driving a chariot pulled by four white horses. In the Iliad, "early-born", also translated as "born in the morning", (grc ἠριγένεια) is given as an epithet of Eos. In the Orphic Hymns, she is called grc φαινόλις ("light-bringing"),West 2007 219 grc φαεσίμβροτος ("shining on mortals"),Macedo, José Marcos; Kölligan, Daniel; Barbieri, Pedro. Πολυώνυμοι: A lexicon of the divine epithets in the Orphic Hymns. Würzburg University Press, 2021. p. 183. 9783958261556. and grc λαμπρο-φαής ("bright-shining").Barbieri Pedro 9 June 2015 Vestígios de performance nos hinos órficos: tradução dos hinos 1, 2, 3, 4, 78, 85, 86, e 87 Translatio pt Instituto de Letras, Universidade Federal do Rio Grande do Sul 67–68 2236-4013 Porto Alegre, BrazilMacedo, José Marcos; Kölligan, Daniel; Barbieri, Pedro. Πολυώνυμοι: A lexicon of the divine epithets in the Orphic Hymns. Würzburg University Press, 2021. p. 116. 9783958261556. In Homeric formulas, she was also referred to as "gold-throned" (grc χρυσόθρονος).West 2007 220–221 Aphrodite A possible mythological descendant of ine-x-proto H₂éwsōs may be Aphrodite, the Greek goddess of love and beauty. Scholars posit similarities based on her connection with a sky deity as her father— Zeus or Uranus— and her association with the colours red and gold. In the Iliad, Aphrodite is hurt by a mortal and her wounds are tended to by her mother Dione. Dione is seen as a female counterpart to Zeus, and is thought to etymologically derive from the Proto-Indo-European root ine-x-proto Dyeus.Kölligan Daniel 2007 Aphrodite of the Dawn: Indo-European Heritage in Greek Divine Epithets and Theonyms Letras Clássicas 11 11 105–134 10.11606/issn.2358-3150.v0i11p105-134 freeCyrino Monica S. Aphrodite Routledge 2010 978-0-415-77523-6 Gods and Heroes of the Ancient World New York, NY & London, UK 23–25 Aurora Aurora was the goddess of the dawn in Roman mythology, and the equivalent of the Greek Eos. Similar imagery is utilized when describing both goddesses, likely due to the Hellenization of Roman culture.West 2007 222 (note 92) In Ovid's Metamorphoses, Aurora opens the red doors (la purpureas fores) to fill her rosy halls,Wilkinson L. P. https://books.google.com/books?id=QRdEBgAAQBAJ Ovid Recalled Cambridge University Press 1955 978-1-107-48030-8 179 and in Nonnus' Dionysiaca the goddess shakes off her sleep and leaves Cephalus in order to "open the gates of sunrise" (grc ἀντολίης grc ὤιξε grc θύρας grc πολεμητόκος grc Ἠώς).Henderson Jeffrey Book XXVII https://www.loebclassics.com/view/nonnos-dionysiaca/1940/pb_LCL354.321.xml Loeb Classical Library Ovid associates her with the colours yellow, red, and purple, and describes her as la flāua ("the golden-yellow one") in his Amores.Campbell Rhorer 1980 80, 85 (note 2)For further example: in the Aeneid, the sea or the waves flush red (la rubescebat) as Aurora descends from high heavens 'shimmering yellow' (la fulgebat lutea) in her 'rosy chariot' (la in roseis ... bigis).Putnam Michael C.J. https://books.google.com/books?id=MrtoDwAAQBAJ Virgil's Aeneid: Interpretation and Influence 1995 University of North Carolina Press 978-0-8078-6394-7 118 enPaschalis Michael https://books.google.com/books?id=o5-3qxjL6lgC Virgil's Aeneid: Semantic Relations and Proper Names 1997 Clarendon Press 978-0-19-814688-9 261 en Ovid describes her "purple hand" (purpurea ... manu)Ovid, Amores, 1.13. and "saffron hair" (croceis Aurora capillis).Ovid Ovid Amores https://www.perseus.tufts.edu/hopper/text?doc=Ov.+Am.+2.4&fromdoc=Perseus%3Atext%3A1999.02.0068 2.4, line 43Pelletier-Michaud Lydia Colour me Greek: Poetic value, economy of language and the chromatic vocabulary in Roman elegy The Value of Colour: Material and economic aspects in the ancient world Shiyanthi Thavapalan David Alan Warburton Exzellenzcluster Topoi der Freie Universität Berlin und der Humboldt-Universität zu Berlin 2019 299–302 978-3-9820670-1-8 In Metamorphoses, the Dawn is moving on "saffron-wheels",Knox Peter E. https://books.google.com/books?id=OWYfAQAAQBAJ The Oxford Anthology of Roman Literature McKeown J.C. 2013 Oxford University Press 978-0-19-539516-7 277 enOvid, Metamorphoses, 3:150 and his poem Fasti tells of Aurora, "Memnon's saffron mother" (Memnonis ... lutea mater), as arriving on rosy horses (in roseis ... equis),Ovid, Fasti, 4:713. and "with her rosy lamp" (cum roseam ... lampada) she expels the stars of the night. In The Golden Ass, Apuleius depicts the movement of Aurora as she began to soar through the skies "with her crimson trappings" (poenicantibus phaleris Aurora roseum).Sharrock Alison https://books.google.com/books?id=Dw79tB_v7jQC Fifty Key Classical Authors Ashley Rhiannon 2013 Routledge 978-1-134-70977-9 391 en Ancient Greek poet Nonnus refers to the Dawn as "rose-crowned" (grc ῥοδοστεφέος, rhodostephéos) in his poem Dionysiaca.Nonnus Nonnus Dionysiaca http://www.poesialatina.it/_ns/Greek/testi/Nonnus/Dionysiaca48.html 48:681 In Lucretius's De Rerum Natura, Book V, Latin deity Mater Matuta "spreads the rosy morning" (roseam Matuta ... auroram differt),Lucretius Lucretius De Rerum Natura 5 and the author poetically describes the sunrise, i.e., colours changing from red to gold, at dawn (aurea cum primum ... matutina rubent radiati lumina solis).Lucretius Lucretius De Rerum Natura 5 460-461 https://www.loebclassics.com/view/lucretius-de_rerum_natura/1924/pb_LCL181.415.xml In an Orphic Hymn (77/78), the goddess Eos is said to be 'blushing red' or 'reddening' (grc ἐρυθαινομένη). Similarly to Eos, Aurora drives a biga or a rosy-red quadriga in Virgil's Aeneid.Matheson Susan B. https://books.google.com/books?id=Y_UTwjgroSIC Polygnotos and Vase Painting in Classical Athens University of Wisconsin Press 1995 978-0-299-13870-7 208–209 Indo-Iranian tradition Ushas Ushas is the Rigvedic and Vedic goddess of the dawn in Hinduism. In the ancient Rigveda, she is described as the daughter of the sky god Dyáuṣ, born from the harnessing of the Aśvins.West 2007 219 She is described as "the Dawn's shine" (sa bhānty Usásah); the dawn is "gold-coloured" (sa híraṇya-varṇā); and she throws on embroidered garments "like a dancer" (sa nṛtūr iva). She wears crimson garments and a gleaming gold veil.Andrews, Tamra. Dictionary of Nature Myths: Legends of the Earth, Sea, and Sky. Oxford University Press. 1998. p. 53. 0-19-513677-2Lurker, Manfred. The Routledge Dictionary Of Gods Goddesses Devils And Demons. Routledge. 2004. p. 192. 978-04-15340-18-2 In the Samaveda, she is described as "red, like mare"; she shots "ruddy beams of light", "yokes red steeds to her car"," and "harnesses the red cows."Samaveda VIII 3 XVI (Dawn) https://www.sacred-texts.com/hin/sv.htmWest 2007 223 Her horses are said to be pale red, ruddy, yellowish, or reddish-yellow in Vedic traditions.Kulikov Leonid Spring–Summer 2009 Vedic piSd- and Atharvaveda-Saunakiya 19.49.4 Atharvaveda-Paippalada 14.8.4: A note on the Indo-Iranian bestiary The Journal of Indo-European Studies 37 149 1 & 2 The Avesta refers to a mythical eastern mountain called "Dawn-house" (ae Ušidam).West 2007 222 TheYasnas also mention a mountain named ae Ušidarɘna, possibly meaning "crack of dawn" (as a noun)Skjærvø, Prods Oktor. "The Avestan Yasna: Ritual and Myth". In: Religious Texts in Iranian Languages: Symposium held in Copenhagen May 2002. Edited by Fereydun Vahman & Claus V. Pedersen. København: Det Kongelige Danske Videnskabernes Selskab. 2007. p. 65. 978-87-7304-317-2 or "having reddish cracks" (as an adjective).Humbach, Helmut and Ichaporia, Pallan R. Zamyad Yasht: Yasht 19 of the Younger Avesta. Text, Translation, Commentary. Wiesbaden: Harrassowitz Verlag. 1998. pp. 66-68. Baltic tradition Saulė Saulė In Latvian and Lithuanian mythology, Saulė is the goddess of the sun. In Baltic folklore, Saulė is said to live in a silver-gated castle at the end of the sea,https://books.google.com/books?id=-kcNAQAAMAAJ Britannica Encyclopedia of World Religions Encyclopaedia Britannica 2006 978-1-59339-266-6 Doniger Wendy 974 en located somewhere in the east, or to go to an island in the middle of the sea for her nocturnal rest.Priede Janis https://books.google.com/books?id=FIC9BwAAQBAJ Studying Religions with the Iron Curtain Closed and Opened Brill 2015 978-90-04-29278-9 224 en Development of the Study of Religion in Latvian in the 20th Century In folksongs, Saulė sinks into the bottom of a lake in a silver cradle to sleep "in the white seafoam".Vaitkevičienė, Daiva. Ugnies metaforos: Lietuvių ir latvių mitologijos studija. Vilnius: Lietuvių literatūros ir tautosakos institutas. 2001. pp. 146–149, 154, 184. 9955-475-13-7According to Daiva Vaitkevičienė, this imagery is also related to the rebirth of souls in Baltic mythology.Vaitkevičienė, Daiva. Ugnies metaforos: Lietuvių ir latvių mitologijos studija. Vilnius: Lietuvių literatūros ir tautosakos institutas. 2001. pp. 146–149, 154–156, 184-185. 9955-475-13-7The Otherworld in Latvian mythology is named Viņsaule 'The Other Sun', a place where the sun goes at night and also the abode of the dead.Doniger, Wendy. Merriam-Webster's Encyclopedia of World Religions. Springfield, Massachusetts: Merriam-Webster, Incorporated. 1999. p. 109. 0-87779-044-2 thumb|242x242px|Early 20th century idol of Saulė from Palūšė, Ignalina District in Lithuania. In the Lithuanian tradition, the sun is portrayed as a "golden wheel" or a "golden circle" that rolls down the mountain at sunset.Razauskas, Dainius. 2012. "Iš Baltų Mitinio Vaizdyno Juodraščių: Saulė.(Lithuanian)." Folk Culture 135 (3): 16-41. 0236-0551 Saulé is also described as being dressed in clothes woven with "threads of red, gold, silver and white".Andrews, Tamra. Dictionary of Nature Myths: Legends of the Earth, Sea, and Sky. Oxford University Press. 1998. p. 169. 0-19-513677-2Saulė is also said to own golden tools and garments: slippers, scarf, belt and a golden boat she uses as her means of transportation.Motz Lotte https://books.google.com/books?id=GT2rN786weEC The Faces of the Goddess 1997 Oxford University Press 978-0-19-802503-0 74 en Other accounts ascribe her golden rings, golden ribbons, golden tassels and even a golden crown.Laurinkiene, Nijole. "Saulės ir metalų kultas bei mitologizuotoji kalvystė: Metalų laikotarpio idėjų atšvaitai baltų religijoje ir mitologijoje" [Cult of the Sun and Metals and Mythologized Blacksmithing: Reflections of the ideas of the metal ages in Baltic religion and mythology]. In: Būdas, 2019, Nr. 5 (188), p. 52. In Latvian folksongs, she is also depicted in a silver, gold or silk costume, and wearing a sparkling crown.Enthoven R. E. The Latvians in Their Folk Songs Folklore [Folklore Enterprises, Ltd., Taylor & Francis, Ltd.] 48 2 1937 0015-587X 1257244 183–186 10.1080/0015587X.1937.9718685 http://www.jstor.org/stable/1257244 subscription In Latvian folk songs, Saulė and her daughter(s) are dressed of shawls woven with gold thread, and Saulė wears shoes of gold, which parallels the Greek poet Sappho describing Eos as grc χρυσοπέδιλλος ("golden-sandalled").West 2007 220–221 The goddess is portrayed as dancing in her gilded shoes on a silver hill, and her fellow Baltic goddess Aušrinė is said to dance on a stone for the people on the first day of summer.Greimas 1992 64–84West 2007 221 Saulė is sometimes portrayed as waking up 'red' (mul sārta) or 'in a red tree' during the morning.Massetti 2019 232–233 Her association with red may represent the "fiery aspect" of the sun: the setting and the rising sun are equated with a rose wreath and a rose in bloom, due to their circular shapes.Vaitkevičienė, Daiva. Ugnies metaforos: Lietuvių ir latvių mitologijos studija. Vilnius: Lietuvių literatūros ir tautosakos institutas. 2001. pp. 36-37, 174-175. 9955-475-13-7Laurinkiene, Nijole. "Saulės ir metalų kultas bei mitologizuotoji kalvystė: Metalų laikotarpio idėjų atšvaitai baltų religijoje ir mitologijoje" [Cult of the Sun and Metals and Mythologized Blacksmithing: Reflections of the ideas of the metal ages in Baltic religion and mythology]. In: Būdas, 2019, Nr. 5 (188), p. 51.Vaitkevičienė, D. (2003). "The Rose and Blood: Images of fire in Baltic mythology". In: Cosmos (The Journal of the Traditional Cosmology Society) 19, No 1, pp. 24-27.According to Lithuanian scholar Daiva Vaitkeviciene, Wilhelm Mannhardt's treatise on Latvian solar myths identified other metaphors for the Sun, such as "a golden apple", "a rose bush", and "red berries".Vaitkevičienė, Daiva. Ugnies metaforos: Lietuvių ir latvių mitologijos studija. Vilnius: Lietuvių literatūros ir tautosakos institutas. 2001. p. 22. 9955-475-13-7In some Latvian folksongs, the personified female Sun is also associated with the color "white" (Latv balt-), such as the imagery of a white shirt, the expression "mila, balte" ("Sun, dear, white"), and the description of the trajectory of the sun (red as it rises, white as it journeys on its way).Vaira Vīķis-Freibergs (1980). "A structural analysis of lexical and contextual semantics-Latvian Balts ‘white’ in sun-songs". In: Journal of Baltic Studies, 11:3, pp. 215-230. 10.1080/01629778000000241 Saulė drives a carriage with copper-wheels,Jones Prudence https://books.google.com/books?id=7QRUAQAAQBAJ A History of Pagan Europe Pennick Nigel Routledge 1995 978-1-136-14172-0 174 a "gleaming copper chariot",Dixon-Kennedy, Mike (1998). Encyclopedia of Russian and Slavic myth and legend. p. 252. ABC-CLIO. 978-1-57607-130-4. or a golden chariotAndrews, Tamra. Dictionary of Nature Myths: Legends of the Earth, Sea, and Sky. Oxford University Press. 1998. p. 20. pulled by untiring horses. Alternately, she has been described as driving a "sleigh" (kamaņiņa) made of fish bones.Massetti 2019 234Taylor Bron https://books.google.com/books?id=i4mvAwAAQBAJ Encyclopedia of Religion and Nature A&C Black 2008 978-1-4411-2278-0 1 156 The goddess is portrayed driving her shining car on the way to her husband, the Moon.Ralston, William Ralston Shedden. The songs of the Russian people, as illustrative of Slavonic mythology and Russian social life. London: Ellis & Green. 1872. p. 242. In other accounts, she is said to sail the World Sea on a silverĶencis Toms 2011 The Latvian Mythological space in scholarly Time http://briai.ku.lt/downloads/AB/15/15_144-157_Kencis.pdf Archaeologia Baltica Klaipėda Klaipėda University Press 15 148 or golden boat, which, according to legend, is what her chariot transforms into for her night travels.Laurinkienė, Nijolé. "Saulės ratų ir laivo mitiniai vaizdiniai: šviesulys paros cikle (Mythical Images of the Solar Carriage and Ship: the Heavenly Body in the Course of an Astronomical Day)". In: Tautosakos darbai t. 54, 2017. pp. 13-25. 1392-2831. In a Latvian folk song, Saulė hangs her sparkling crown on a tree in the evening and enters a golden boat to sail away. The goddess' horses are commonly said to be white in colour; in other accounts they are described as three horses with golden, silver and diamond coats. In Latvian folk songs (lv dainas), her horses are described as having hooves and bridles of gold, and coats that are yellow, golden, or bay in colour: "reflect[ing] the hues of the bright sky".Chase, George Davis. "Sun Myths in Lithuanian Folksongs". In: Transactions and Proceedings of the American Philological Association 31 (1900): 198–199. 10.2307/282647. When she begins her nocturnal journey through the World Sea, her chariot changes into a boat and "the Sun swims her horses".Ķencis Toms 2011 The Latvian Mythological space in scholarly Time http://www.ku.lt/leidykla/leidiniai/Archaeologia_BALTICA/Archaeologia_BALTICA_15.pdf dead Archaeologia Baltica Klaipėda Klaipėda University Press 15 148 https://web.archive.org/web/20120325025627/http://www.ku.lt/leidykla/leidiniai/Archaeologia_BALTICA/Archaeologia_BALTICA_15.pdf 2012-03-25 2021-01-06Jones, Prudence; Pennick, Nigel (1995). A History of Pagan Europe. Routledge. p. 175. 978-1-136-14172-0. Aušrinė In Lithuanian mythology, Aušrinė is the goddess of the morning star (Venus) who prepares the way for Saulė each morning. In one myth, a man named Joseph becomes fascinated with Aušrinė, and goes on a quest to find the 'second sun', who is actually a maiden that lives on an island in the sea and has the same hair as the Sun.Greimas 1992 64–84 Slavic tradition thumb|316x316px|Image from the Chludov Psalter depicting the evening and morning Zoryas. According to Russian folklorist Alexander Afanasyev, the figure of the Dawn in Slavic tradition is varied: she is described in a Serbian folksong as a maiden sitting on a silver throne in the water, her legs of a yellow color and her arms of gold.Афанасьев, А.Н. Поэтические воззрения славян на природу: Опыт сравнительного изучения славянских преданий и верований в связи с мифическими сказаниями других родственных народов. Том 1. Moskva: Izd. K. Soldatenkova 1865. pp. 82-83. (In Russian) In a Croatian fairy tale, the cu Zora-djevojka ("Dawn-maiden") "sails the sea in the early morning in her boat of gold with a silver paddle" (alternatively, a silver boat with golden oars)Kos-Lajtman, Andrijana; Horvat, Jasna. "Utjecaj ruskih mitoloških i usmenoknjiževnih elemenata na diskurs Priča iz davnine Ivane Brlić-Mažuranić" [Influence of Russian mythological and oral literary elements on the discourse of Priče iz davnine by Ivana Brlić-Mažuranić]. In: Zbornik radova Petoga hrvatskog slavističkog kongresa. 2012. p. 160. and sails back to Buyan, the mysterious island where she dwells.Brlic-Mazuranic, Ivana. Croatian Tales of Long Ago. Translated by Fanny S. Copeland. New York: Frederick A. Stokes Co.. 1922. p. 256. Zorya Zorya In Slavic paganism, Zorya is the personification and guardian deity of the dawn. She is also depicted as a beautiful golden-haired woman who lives in a golden kingdom "at the edge of the White World", and rows through the seas with her silver boat and golden oar (alternatively, a golden boat and silver oar). The home of Zorya is commonly believed to be on the island of Buyan, where her brother, the Sun, dwelt along with his attendants: the North, West and East winds.Dixon-Kennedy 1998 48 Although Zorya is not described driving a chariot or wagon pulled by horses, she is still described in a tale as preparing the "fiery horses" of the Sun at the beginning and end of the day.Peroš, Zrinka; Ivon, Katarina; & Bacalja, Robert. (2007). "More u pričama Ivane Brlić-Mažuranić" [SEA IN TALES OF IVANA BRLIĆ-MAŽURANIĆ]. In: Magistra Iadertina. 2 (2). 2007. pp. 68-69. 10.15291/magistra.880. Some versions of her myth split the functions of the goddess into two versions or sisters: Zorya Utrennyaya, the goddess of the dawn, and Zorya Vechernyaya, the goddess of the dusk.Hubbs Joanna https://books.google.com/books?id=fVQz3I4FCWUC Mother Russia: The Feminine Myth in Russian Culture Indiana University Press 1993 978-0-253-11578-2 17–18Dixon-Kennedy 1998 321–322 In a Russian saying, Zorya is invoked as a ru krasnaya dyevitsa (ru красная девица "red maiden"),Афанасьев, А.Н. Поэтические воззрения славян на природу: Опыт сравнительного изучения славянских преданий и верований в связи с мифическими сказаниями других родственных народов. Том 1. Moskva: Izd. K. Soldatenkova 1865. pp. 84-85. (In Russian) and in another story, Zorya sits on a golden chair and holds a silver disk or mirror (identified as the sun).Афанасьев, А.Н. Поэтические воззрения славян на природу: Опыт сравнительного изучения славянских преданий и верований в связи с мифическими сказаниями других родственных народов. Том 1. Moskva: Izd. K. Soldatenkova 1865. p. 198. (In Russian) In other stories, a maiden sits on the white-hot stone Alatyr in Buyan, weaving red silk. More specifically, the maiden is described as the "rose-fingered" Zorya, who, with her golden needle, weaves a veil over the sky in rosy and "blood-red" colours using a thread of "yellow ore".Афанасьев, А.Н. Поэтические воззрения славян на природу: Опыт сравнительного изучения славянских преданий и верований в связи с мифическими сказаниями других родственных народов. Том 1. Moskva: Izd. K. Soldatenkova 1865. pp. 223-224. (In Russian) Afanasyev used the word "рудо-желтую" (rudo-zheltuyu). The first part of the word, "рудо", means "ore", and Afanasyev considered it a cognate to similar words in other Indo-European languages: Ancient Greek erythros, Sanskrit rudhira, Gothic rauds, Lithuanian raudonas, German (Morgen)rothe.Some holdover of a female solar goddess may exist in Slavic tradition: in songs, the sun is portrayed as a maiden or bride, and, in a story, when a young woman named Solntse covers herself with a heavy cloak, it darkens, and when she puts on a shining dress, it brightens again.Jones, Prudence; Pennick, Nigel (1995). A History of Pagan Europe. Routledge. pp. 186-187. 978-1-136-14172-0. In addition, in Belarusian folk songs, the Sun is called Sonca and referred to as a 'mother'.Hrynevich, Yanina. "Worldview of Belarusian Folk Song Lyrics". In: Folklore: Electronic Journal of Folklore 72 (2018): 115. Germanic tradition thumb|268x268px|1884 illustration of the Germanic goddess Ostara by Johannes Gehrts Remnants of the root ine-x-proto haeus and its derivations survive in onomastics of the Middle Ages. A medieval French obituary from the 12th century, from Moissac, in Occitania, registers compound names of Germanic origin that contain root Aur- (e.g., Auraldus) and Austr- (e.g., Austremonius, Austrinus, Austris).Morlet Marie-Thérèse Études d'anthroponymie occitane : les noms de personne de l'obituaire de Moissac Revue Internationale d'Onomastique PERSEE Program 9 4 1957 0048-8151 10.3406/rio.1957.1602 269–282 fr https://www.persee.fr/doc/rio_0048-8151_1957_num_9_4_1602 Names of Frankish origin are attested in a "polyptyque" of the Abbey of Saint-Germain-des-Prés, containing aust- (sometimes host- or ost-) and austr- (or ostr- > French out-).Longnon, Auguste. Polyptyque de l'abbaye de Saint-Germain des Prés. Chez H. Champion. 1895. pp. 286-287. Germanic personal names in Galicia and Iberian toponyms with prefix aus-, astr- and aust- (> ost-) also attest the survival of the root well into medieval times."Extramundi". In: Moralejo, Juan J. Callaica Nomina: Estudios de Onomástica Gallega. Fundación Pedro Barrié de la Maza, D.L. 2007. pp. 19-23.Iglesias, Hector. "Aztarna germanikoa Euskal Herriko toponimia historikoan". In: Fontes Linguae Vasconum: Studia et documenta. Institución Príncipe de Viana - Gobierno de Navarra, 2001. p. 328. ffartxibo-00000108 (In Basque)Laso, Abelardo Moralejo. "Sobre grafía y pronunciación de los topónimos gallegos". In: Verba: Anuario galego de filoloxia Nº 4, 1977, p. 31.Iglesias Hector Toponymes portugais, galiciens, asturiens et pyrénéens : affinités et problèmes historico-linguistiques Nouvelle revue d'onomastique PERSEE Program 35 1 2000 0755-7752 10.3406/onoma.2000.1370 105–151 162722574 fr https://www.persee.fr/doc/onoma_0755-7752_2000_num_35_1_1370 Balkan tradition In Albanian paganism, Prende is the goddess of the dawn whose name traces back to the PIE ine-x-proto *pers-é-bʰ(h₂)n̥t-ih₂ ("he who brings the light through"), from which the Ancient Greek grc Περσεφόνη (Persephone), is considered to have descended from.Hyllested Joseph 2022 235Dedvukaj 2023 1 Prende is also called sq Afër-dita— an Albanian phrase meaning "near day" or "dawn".Lambertz 1973 509Dedvukaj 2023 1–2Plangarica 2001 46 Afërdita also serves as the native name for the planet Venus.Kostallari 1981 377Thomaj 2002 1488Frashëri 1980 294 The Albanian imperative form sq afro dita 'come forth the dawn' traces back to Proto-Albanian mis apro dītā 'come forth brightness of the day/dawn', from PIE ine-x-proto h₂epero déh₂itis.Dedvukaj 2023 8 According to linguist Václav Blažek, the Albanian word sq (h)yll ("star") finds a probable ultimate etymology in the root ine-x-proto h₂ews- ("dawn"), specifically through ine-x-proto h₂ws-li ("morning-star'), which implies the quite natural semantic evolution 'dawn' > 'morning star' > 'star'.Blažek 2007 342 In Albanian mythology, Prende is pulled across the sky in her chariot by swallows, called sq Pulat e Zojës ("the Lady's Birds"), which are connected to the chariot by the rainbow (sq Ylberi), which is also known as sq Brezi or sq Shoka e Zojës ("the Lady's Belt").Lambertz 1973 509 Celtic tradition A character named Gwawrdur is mentioned in the Mabinogion tale of Culhwch and Olwen. Stefan Zimmer suggests either a remnant of the Dawn goddess or a name meaning "(with) the color of steel", since gwawr may also mean 'color, hue, shade'.Zimmer, Stefan. "Some Names and Epithets in "Culhwch ac Olwen"". In: Studi Celtici vol. 3. 2006, pp. 163-179 (pp. 11-12 in the link). The name also appears in the Canu Aneirin under the variants Gwardur, Guaurud, Guaurdur, (G)waredur, or (G)waledur.Suárez Pallasá Aquilino Sobre la evolución de -nn-, -nw- y -r- interiores intervocálicos en la onomástica personal del Amadís de Gaula Revista de Filología Española 1997 77 3/4 281–320 10.3989/rfe.1997.v77.i3/4.331 All of these stem from the Middle Welsh wlm gwawr ('dawn'; also 'hero, prince'). According to linguist Ranko Matasović, the latter derives from Proto-Celtic *warī- ('sunrise, east', Middle Irish mga fáir), itself from the PIE root ine-x-proto wōsr- ('spring').Matasović Ranko Etymological Dictionary of Proto-Celtic 2009 Brill 978-90-04-17336-1 403 Others Scholars have argued that the Roman name Aurēlius (originally Ausēlius, from Sabine ine-x-proto ausēla 'sun') and the Etruscan sun god Usil (probably of Osco-Umbrian origin) may be related to the Indo-European word for the dawn.Blažek 2007 342de Vaan 2008 63Richard Jean-Claude 1976 Le culte de " Sol " et les " Aurelii ": à propos de Paul. Fest. p. 22 L https://www.persee.fr/doc/efr_0000-0000_1976_ant_27_1_1845 Publications de l'École Française de Rome 27 1 915–925 A figure in Belarusian tradition named Аўсень (Ausenis) and related to the coming of spring is speculated to be cognate to ine-x-proto Haeusos.Санько, Сяргей Іванавіч. "Legendinis Litvas indoeuropietiškojo dvynių mito baltarusiškajame kontekste" [Legendary Litwo in the Belarusian context of the Indo-European myth of twins]. In: Liaudies kultūra 2010, Nr. 3. p. 64. 0236-0551 Poetic and liturgic formula An expression of formulaic poetry can be found in the Proto-Indo-European expression ine-x-proto h₂(e)ws-sḱeti ('it dawns'), attested in Lithuanian lt aušta and lt aũšti,Derksen, Rick (2015). Etymological Dictionary of the Baltic Inherited Lexicon. Leiden Indo-European Etymological Dictionary Series. Vol. 13. Leiden, Boston: Brill. p. 72. Latvian lv àust, Avestan ae usaitī, or Sanskrit sa ucchāti.Mallory Adams 2006 301Lejeune Michel Haudry Jean Bader Françoise 2011-06-17 Grammaire comparée https://www.persee.fr/doc/ephe_0000-0001_1981_num_2_1_6849 Annuaires de l'École pratique des hautes études fr Persée - Portail des revues scientifiques en SHS 114 2 202–206This reflex may also exist with Hittite verbs uhhi, uskizzi and aus-zi 'to see'.Bader Françoise Fonctions et étymologie pronominales (suite) L Information Grammaticale PERSEE Program 18 1 1983 0222-9838 10.3406/igram.1983.3367 9–13 fr http://www.persee.fr/doc/igram_0222-9838_1983_num_18_1_3367 The poetic formula 'the lighting dawn' is also attested in the Indo-Iranian tradition: Sanskrit sa uchantīm usásam, and Young Avestan ae usaitīm uṣ̌ā̊ŋhəm. A hapax legomenon uşád-bhiḥ (instr. pl.) is also attested.Bader, Françoise. "Héraklés et les points cardinaux". In: Minos: revista de cultura egea Vol. 18 (1983). p. 234. 2530-9110 Other remnants of the root ine-x-proto h₂éws- are present in the Zoroastrian prayer to the dawn Hoshbām,Corbin 1977 279 (note 62) and in Ušahin gāh (the dawn watch),Kreyenbroek Philip G. https://books.google.com/books?id=cHvNuQhH1GYC Living Zoroastrianism: Urban Parsis Speak about their Religion Routledge 2013 978-1-136-11970-5 257 en sung between midnight and dawn.Corbin 1977 27MacKenzie D.N. https://books.google.com/books?id=I-IF-GJkZWAC A Concise Pahlavi Dictionary Oxford University Press 1971 978-0-19-713559-4 143 en In Persian historical and sacred literature, namely, the Bundahishn, in the chapter about the genealogy of the Kayanid dynasty, princess Frānag, in exile with "Frēdōn's Glory" after escaping her father's murderous intentions, promises to give her firstborn son, Kay Apiweh, to "Ōšebām". Ōšebām, in return, saves Franag.Agostini, Domenico; Thrope, Samuel. The bundahišn: The Zoroastrian Book of Creation. New York: Oxford University Press, 2020. p. 187. 9780190879044 In the Yasht about Zam, the Angel of the Munificent Earth, a passage reads upaoṣ̌ā̊ŋhə ('situated in the rosy dawn'), "a hypostatic derivation from unattested *upa uṣ̌āhu 'up in the morning light(s)'".Humbach, Helmut and Ichaporia, Pallan R. Zamyad Yasht: Yasht 19 of the Younger Avesta. Text, Translation, Commentary. Wiesbaden: Harrassowitz Verlag. 1998. pp. 27, 63 and 65. A special carol, zorile ("dawn"), was sung by the colindători (traditional Romanian singers) during funerals, imploring the Dawns not be in a hurry to break, or begging them to prevent the dead from departing this world.Hatto 1965 421Eliade Mircea 1980 History of Religions and "Popular" Cultures History of Religions 20 1–2 1–26 10.1086/462859 0018-2710 1062333 162757197 The word is of Slavic origin, with the term for 'dawn' attached to the Romanian article -le.Hatto 1965 421 Stefan Zimmer suggests that Welsh literary expression ym bronn y dyd ("at the breast/bosom of the day") is an archaic formula possibly referring to the Dawn goddess, who bared her breast.Zimmer, Stephan. "On the uniqueness of Culhwch ac Olwen". In: LABOR OMNIA UICIT IMPROBUS: Miscellanea in honorem Ariel Shisha-Halevy. Édités par NATHALIE BOSSON, ANNE BOUD’HORS et SYDNEY H. AUFRÈRE. Leuven, Paris, Bristol/CT: Peeters. 2017. pp. 587-588. In non-Indo-European traditions According to Michael Witzel, the Japanese goddess of the dawn Uzume, revered in Shinto, was influenced by Vedic religion.https://www.onmarkproductions.com/monkey-mythology-compare-india-japan-by-michael-witzel.pdf Vala and Iwato: The Myth of the Hidden Sun in India, Japan, and beyond Witzel Michael 2005 It has been suggested by anthropologist Kevin Tuite that the Georgian goddess Dali also shows several parallels with Indo-European dawn goddesses.Tuite Kevin Language, Culture and the Individual A tribute to Paul Friedrich 2006 University of Montreal O'Neil Catherine 165–188 The meaning of Dæl. Symbolic and spatial associations of the south Caucasian goddess of game animals Scoggin Mary Tuite Kevin http://www.mapageweb.umontreal.ca/tuitekj/publications/Tuite-2000-Dali.pdf Footnotes 128em References 25em Bibliography 30em https://books.google.com/books?id=lw7KxwEACAAJ Etymological Dictionary of Greek Beekes Robert S.P. 2009 Brill 978-90-04-32186-1 en Robert S.P. Beekes Blažek Václav https://digilib.phil.muni.cz/handle/11222.digilib/100985 Mallory, James P.; Adams, Douglas Q.; The Oxford introduction to Proto-Indo-European and the Proto-Indo-European world (review) 2007 Sborník prací Filozofické fakulty brněnské univerzity 978-80-210-4335-0 56 Václav Blažek Boedeker Deborah D. https://books.google.com/books?id=irYfAAAAIAAJ Aphrodite's Entry into Greek Epic 1974 Brill 978-90-04-03946-9 en Campbell Rhorer Catherine 1980 Red and White in Ovid's Metamorphoses: The Mulberry Tree in the tale of Pyramus and Thisbe https://www.cambridge.org/core/journals/ramus/article/red-and-white-in-ovids-metamorphoses-the-mulberry-tree-in-the-tale-of-pyramus-and-thisbe/F24C564D4ECEEB49523D578498B8DC8A Ramus en 9 2 79–88 10.1017/S0048671X00040029 0048-671X subscription Corbin Henry https://books.google.com/books?id=feE9DwAAQBAJ Spiritual Body and Celestial Earth: From Mazdean Iran to Shi'ite Iran 1977 Princeton University Press 978-0-691-01883-6 en Pearson Nancy Corps spirituelle et terre céleste, de l'Iran Mazdean à l'Iran shî'ite Coulter Charles R. https://books.google.com/books?id=sEIngqiKOugC Encyclopedia of Ancient Deities Turner Patricia 2013 Routledge 978-1-135-96390-3 en Dedvukaj Lindon Linguistic evidence for the Indo-European and Albanian origin of Aphrodite Proceedings of the Linguistic Society of America Linguistic Society of America 10.3765/plsa.v8i1.5500 8 1 2023 5500 258381736 free https://books.google.com/books?id=fILunwEACAAJ Etymological Dictionary of the Baltic Inherited Lexicon Derksen Rick 2015 Brill 9789004155046 en https://books.google.com/books?id=LJFiAAAAMAAJ Etymological Dictionary of the Slavic Inherited Lexicon Derksen Rick Rick Derksen 2008 Brill 9789004155046 en de Vaan Michiel https://books.google.com/books?id=ecZ1DwAAQBAJ Etymological Dictionary of Latin and the other Italic Languages 2008 Brill 9789004167971 en Michiel de Vaan de Vries Jan Altnordisches Etymologisches Worterbuch 1962 Brill 978-90-04-05436-3 1977 Jan de Vries (linguist) Dixon-Kennedy Mike https://books.google.com/books?id=eD5AkdM83iIC Encyclopedia of Russian & Slavic Myth and Legend 1998 ABC-CLIO 978-1-57607-063-5 en Falluomini Carla Carla Falluomini 2017 Zum gotischen Fragment aus Bologna II: Berichtigungen und neue Lesungen Zeitschrift für deutsches Altertum und deutsches Literatur 146 3 284–294 10.3813/zfda-2017-0012 217253695 Frashëri Naim Vepra të zgjedhura 1 Dhimitër S. Shuteriqi Akademia e Shkencave e RPSSH 1980 https://books.google.com/books?id=6xQHAQAAIAAJ Greimas Algirdas J. Of Gods and Men. Studies in Lithuanian Mythology Indiana University Press 1992 0-253-32652-4 Algirdas Julien Greimas Hatto Arthur T. https://books.google.com/books?id=4o0bDgAAQBAJ Eos: An enquiry into the theme of lovers' meetings and partings at dawn in poetry 1965 Walter de Gruyter 978-3-11-170360-2 en Arthur Thomas Hatto Hyllested Adam Joseph Brian D. Olander Thomas The Indo-European Language Family : A Phylogenetic Perspective 2022 10.1017/9781108758666 Cambridge University Press 9781108758666 Albanian https://books.google.com/books?id=xzKAEAAAQBAJ&pg=PA223 223–245 161016819 https://directory.doabooks.org/handle/20.500.12854/143059 Jackson Peter 2002 Light from Distant Asterisks. Towards a Description of the Indo-European Religious Heritage Numen 49 1 61–102 0029-5973 3270472 10.1163/15685270252772777 Jackson Peter https://books.google.com/books?id=tJaSTyuMmw4C The Transformations of Helen: Indo-European Myth and the Roots of the Trojan Cycle 2006 J.H. Röll Verlag 978-3-89754-260-0 en Kostallari Androkli Fjalor i gjuhës së sotme shqipe Rilindja 1981 Tiranë 1 sq https://books.google.com/books?id=PdfqAAAAMAAJ https://books.google.com/books?id=cgmFRAAACAAJ Etymological Dictionary of Proto-Germanic Kroonen Guus 2013 Brill 9789004183407 en Lambertz Maximilian Albanische Märchen (und andere Texte zur albanischen Volkskunde) Wien A. Hölder 1922 https://books.google.com/books?id=0lxtzwEACAAJ Lambertz Maximilian Maximilian Lambertz Hans Wilhelm Haussig Wörterbuch der Mythologie Die Mythologie der Albaner 2 1973 de 455–509 Lindow John https://books.google.com/books?id=jME8hD2UO4QC Norse Mythology: A Guide to Gods, Heroes, Rituals, and Beliefs 2002 Oxford University Press 978-0-19-983969-8 65 en Encyclopedia of Indo-European Culture https://books.google.com/books?id=tzU3RIV2BWIC 1997 Mallory James P. London Routledge 978-1-884964-98-5 Adams Douglas Q. J. P. Mallory Douglas Q. Adams Mallory James P. The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World 2006 https://books.google.com/books?id=tF5wAAAAIAAJ Oxford, UK Oxford University Press 978-0-19-929668-2 Adams Douglas Q. Martirosyan Hrach K. Hrach Martirosyan https://books.google.com/books?id=340lAQAAMAAJ Etymological dictionary of the Armenian inherited lexicon 2008 Brill 978-90-04-17337-8 en Martirosyan Hrach K. 2014 An Armenian theonym of Indo-European origin: Ayg 'Dawn Goddess' https://www.academia.edu/9963544 Armenian Journal of Near Eastern Studies en 8 219–224 Massetti Laura 2019 Antimachus's Enigma on Erytheia, the Latvian Sun-goddess and a Red Fish https://www.academia.edu/40428177 The Journal of Indo-European Studies en 47 1–2 Plangarica Tomor Les noms propres en albanais et quelques-unes de leurs particularités à l'époque actuelle Cahiers balkaniques 32 2001 Montécot Christiane Osipov Vladimir Vassilaki Sophie 39–54 9782858311286 0290-7402 Publications Langues'O https://books.google.com/books?id=09cLAQAAMAAJ Shaw Philip A. https://books.google.com/books?id=PhIaQwAACAAJ Pagan Goddesses in the Early Germanic World: Eostre, Hreda and the Cult of Matrons 2011 Bloomsbury Academic 978-0-7156-3797-5 en Simek Rudolf Lexikon der germanischen Mythologie 1984 A. Kröner 978-3-520-36801-0 Rudolf Simek Thomaj Jan Fjalor i shqipes së sotme: me rreth 34.000 fjalë 2002 Botimet Toena 9789992716076 sq https://books.google.com/books?id=2j4_AQAAIAAJ West Martin Litchfield Martin Litchfield West Indo-European Poetry and Myth 2007 Oxford University Press Oxford, UK 978-0-19-928075-9 Further reading Benedetto Vincenzo di Osservazioni intorno a *αυσ- e *αιερι Glotta Vandenhoeck & Ruprecht (GmbH & Co. KG) 61 3/4 1983 0017-1298 40266630 149–164 http://www.jstor.org/stable/40266630 Jackson Peter Πότνια Αὔως: The Greek dawn-goddess and her antecedent Glotta 81 2005 116-123 40267187 Kölligan Daniel 2007 APHRODITE OF THE DAWN: INDO-EUROPEAN HERITAGE IN GREEK DIVINE EPITHETS AND THEONYMS Afrodite Da Aurora: Herança indoeuropéia Nos epítetos Divinos E teônimos Gregos Letras Clássicas 11 105–34 10.11606/issn.2358-3150.v0i11p105-134 https://revistas.usp.br/letrasclassicas/pt_BR/article/view/82554 Pronk T.C. 2018 Old Church Slavonic (j)utro, Vedic uṣár- ‘daybreak, morning’ L. van Beek A. Kloekhorst G. Kroonen M. Peyrot T. Pronk M. de Vaan Farnah: Indo-Iranian and Indo-European studies in honor of Sasha Lubotsky 298-306 https://scholarlypublications.universiteitleiden.nl/handle/1887/3480013?solr_nav%5Bid%5D=7296c1a996b2fafa519c&solr_nav%5Bpage%5D=5&solr_nav%5Boffset%5D=12 Wandl Florian 2019 On the Slavic Word for ‘Morning’: *(j)u(s)tro Scando-Slavica 65 2 263–281 10.1080/00806765.2019.167 External links Reconstruction:Proto-Indo-European/h₂éwsōs Category:Proto-Indo-European goddesses Category:Reconstructed words Category:Sky and weather goddesses Category:Dawn goddesses