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Our ancestors, through thousands of years of experience, by thousands of different people, came to understand them pretty well, and we therefore should rely pretty heavily on the records our ancestors left us. They are constrained by both their nature and by the Xártus. This does not mean that Dyḗus Ptḗr will always act in a way that seems just to us. Another, however, Cerrce, make come from *perkʷ- (Sayers, 1982, 345-6). Journal of Indo-European Studies 16:1 & 2 (Spring/Summer, 1988), 153-172. Their worship survived among the Greeks and Romans (Castor and Pollux, called the Dioskouroi, "Zeus's boys", as well as the Theban Zethos and Amphion (Burkert, 1985, 212, Polom, 1980, 160; Ward, 1967, 234)), the Vedic Indians (the Aśvins, also called the Nāsatyas ("Those who bring together/bring home;" Bailey, 1975, 15)or the Div npālā (Sons of God), and the Balts (the Latvian Dieva dēli and Lithuanian Dievo sūneliai (Parpola, 2004-2005, 6)). In the Vedas, Earth and Sky are mentioned almost solely in the dvandva Dyavapṛthivi.

He has more concerns than each of us, and more wisdom to understand what is necessary. Other names by which Perkʷū́nos might be called in modern prayers today (they arent reconstructed for him) are *Koryonos, god of the warband (*koryos, in Mallory and Adams, 1997, 30-1) and Ḱwṛs *kuh1r-), Powerful One, Hero (Mallory and Adams, 1997, 560) . Tacitus writes of the Alcis, a pair of deities worshipped by the Naharvali (likely in Silesia) "as young men and brothers," and whom he identifies with Castor and Pollux (Germania, 43). The Greek Zeus and Gaea are often paired as well (Larson, 2010, 67), although they are not seen as mates.

Knowing and acting by the Xártus perfectly, they are much wiser and more powerful than us. The Irish god the Dagda (The Good God) also falls into this group; in Tochmarc taine he is said to control the weather (Sayers, 1982, 356). Bulletin of the School of Oriental and African Studies 17:2 (1955), 232-249. Berkeley, CA: University of California Press, 1977. As well as &381;emes Mātē, Latvian worshiped mothers of cattle (Lopemat), gardens (Darzamat), the fields (Laukamat), the sea (Jurasmat), the wind (Vejamat), and the woods Mezamat (Boyer, 1991a, 306). In Historia Religionum: Handbook for the History of Religions.

This means that their interests and preferences will sometimes seem mysterious to us, or even be unknown. The gods cannot act against their nature because it is their nature that defines their existence. He further has by-names such as reo (dense darkness; throw, cast), obell (spark of flame), and ith sharp, keen (Sayer, 1982, 345). [ Back To Top ] [ Back To PIE Main Page ] The "Sons of God" are twins who are third function deities (Dumzil, 1970b, 57-8). The Mothers of Gaul (the Matronae; literally Mother goddesses) were mothers of the tribe rather than of the earth.

Notice also that it might be said that the nature of a deity is the same as the Xártus for them. Thor is in constant opposition to the Midgard Serpent. In Sparta, both their wives and their young virgin priestesses were the Leukippides (Walker, 2015, 131), the White Horses; there was another priestess there called the Foal of the Two Most Holy Gods (Walker, 2015, 132), who would of course have been the Dioskouroi. [ Back To Top ] [ Back To PIE Main Page ] Yems ("Twin") (*(H)iems (Jackson, 2002, 81)) and Mannus ("Man") are another set of twins found throughout the Indo-European world, in myths from the Germanic peoples (Norse Ymir, and German Tuisto and Mannus), as well as from the Celts (the Irish Donn) and the Romans (Romulus and Remus). On the other hand, the Greek Erchian calendar prescribes a pregnant sheep for Gaea, and in the Tetrapolis calendar, she is given a pregnant cow and a black ram (Larson, 2010, 67).

Another way of putting this is that each "rides" a branch of the Xártus, the one that corresponds to their nature, expressing it, affecting it, governing it. Thor will kill and be killed by him in the final battle of Ragnarok (Snorri, Gylfaginning 51). The Roman Castor and Pollux were the patrons of the class of the equites (Johnson, 1958, 237). Yems really comes into his own in the Indo-Iranian area, where as Yama/Yima he is the god of the land of the dead. In the Iliad (3.103), Gaia receives a black female lamb.

Even those deities who arent good can be dealt with in such a way that they are as good to us as possible, because they fit into the Xártus, which is the ultimate good. In some of the descendant traditions his name comes from one of his titles, the Thunderer. Berkeley, CA: University of California Press, 1968. Even if this is so, however, she may be treated as an individual goddess by the principle of the deification of abstractions. Mother of Cows, Mother of People, whose stream of blessings is everflowing, whose shining body delights the eyes, whose holy purity blesses all: Praise to you, honor to you, love to you. Dances might therefore be something good to include in rituals in her honor. This especially clear in the Rig Veda, as in 1.92.1, "the Dawns have made their bright appearance" (Panikkar, 1997). Her name does appear in the Balkans (Thracian Zemelā, surviving in the name Semele, the mother of Dionysos (West, 2007, 175)), the Baltic lands (Lithuanian Žemȳ́na, Latvian Zemes Mātē), and perhaps among the Slavs Mati Syra Zemlja (Moist Mother Earth) (Gimbutas, 1971, 169; Robbins, 1980, 20) (also called Mokoš (-), broad one as a title. thivī), Greece (Plataia, where she was worshiped (Burkert, 1985, 17)), and perhaps Gaul (Litavi) (West, 2007, 174, 175, 177).

There may well be other gods, but the ones we worship are the ones suitable for us. Thus we have the Armenian Tork (Russell, 1990, 2680), Anatolian Tarrḫunda/Tarhunt (Russell, 1990, 2689; Matasovič, 2009), Norse Thor and Saxon Thunor (- thunder (Jackson, 2002, 77), giving a possible Proto-Indo-European alternate name of Torxṇts. [ Back To Top ] [ Back To PIE Main Page ] Latin text. Pray to Gʷouwinda for protection and for blessings, then. The idea might be that all of the dawns of the year (or from that point on) are referred to; Friedrich (1979, 296) suggests that this might refer to Dawn and her maidens. With singing maidens, with streaming cows, she dances over the earth disk's edge. Pausanias (7.25.13) describes a sanctuary where the Earth is given the title Broadbosomed.

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The gods are individual beings, separate from us and from each other. There was a temple to Jupiter Tonans, Thunderer, on the Roman Capitol (Johnson, 1958, 65). One Vedic earth goddess, Aditi, provides a firm foundation for the sacrificer (Bhāradvāja &346;rautasutra5.15.1, quote in Gonda, 1981, 87).

For the deities who survive in function but not in name, I have therefore felt free to construct my own names, or rather titles by which they might be addressed. It is even more possible that I have constructed a title which the Proto-Indo-Europeans would have recognized. Since the snakes sometimes have human heads, the columns may be meant to depict the fight with the semi-serpentine Typhoeus, but these columns are found only in this limited Celtic area, so they most likely represent something which was found in Celtic myth, represented in a classical form. Their most important connection, then is with horses, to the point of having a name which means horse, or even having the form of a horse. Of the two, Yems is higher; his name describes both of them. This is because as the first to die he marked out the way for the dead to go.

What matters most, of course, is that the gods to whom they refer will recognize them. Note that in these cases we are dealing with Jupiter the thunder and lightning god, not the reflex of Dyḗus Ptḗr. Like Indo-European warriors in general, the Twins are dancers (Littleton, 1970, 231; O'Brien, 1982, 118). For instance, RV 10.14.2, Yama was the first to find our path (Gamkrelidze and Ivanov, 1995, 722).

Because they are constrained by the Xártus, the deities are similar to natural forces. Herakles killed the multi-headed Hydra (Apollodorus, 2.5), the serpent of the Hesperides, and the serpents sent to kill him in the cradle. Aśvins means "horse-men." They are conceived when their mother Saranyū is in the form of a mare (Ward, 1968, 12). Pigs were frequent offerings for Tellus and Ceres (Whatmough, 1931, 178).

Each is part of the working of the universe, and each fulfills their part to perfection. Neither of these two constraints their nature and the Xártus are external to the gods. There is thus nothing above the gods (except for other gods). Notice also that one of these constraints the Xártus is within and behind everything. In the dindshenchas of Mag Muirthemne, the Dagda kills some kind of underwater monster with his thunder-club (lorg anfaidh; Gwynn, 1924, 5, translates it mace of wrath, but thunder-club is equally legitimate, and I think more likely). Pindar (Olympia 3.39) describes the Dioskouroi as "having good horses;" elsewhere (Pythian 5.10), Castor is "gold-charioted," and in Pythian 1.66 they are leukpōloi, "having white horses." The two of them are "the mightiest of hero charioteers" (Pindar, Isthmian 1, p. Alkman (Fragment 12, in Ward, 1868, 12) calls them "skilled riders." The only other Greek god besides them who is described as riding horseback (rather than in a chariot) is Poseidon, who created horses, and him only rarely (Walker, 2015, 25). One of Freyjas names was Syr, sow(Marjanić,2003, 195).

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