Smith mythical figures share other characteristics in common. Nonetheless, scholars of comparative mythology have attempted to reconstruct aspects of Proto-Indo-European mythology based on the existence of similarities among the deities, religious practices, and myths of various Indo-European peoples. Although such fate goddesses are not directly attested in the Indo-Aryan tradition, the Atharvaveda does contain an allusion comparing fate to a warp.

It is unlikely however that he was in charge of the supervision of justice and righteousness, as it was the case for the Zeus or the Indo-Iranian Mithra–Varuna duo; but he was suited to serve at least as a witness to oaths and treaties.The Greek god Zeus, the Roman god Jupiter, and the Illyrian god Dei-Pátrous all appear as the head gods of their respective pantheons. In the Armenian folklore, the Parik take the form of beautiful women who dance amid nature. The domestic fire had to be tended with care and given offerings, and if one moved house, one carried fire from the old to the new home. Additionally, Wayland the Smith and the Greek mythical inventor Daedalus both escape imprisonment on an island by fashioning sets of mechanical wings from feathers and wax and using them to fly away.The Proto-Indo-Europeans may also have had a goddess who presided over the trifunctional organization of society.

Despite its relatively late attestation, Norse mythology is still considered one of the three most important of the Indo-European mythologies for comparative research, simply due to the vast bulk of surviving Icelandic material.Although Scythians are considered relatively conservative in regards to Proto-Indo-European cultures, retaining a similar lifestyle and culture, their mythology has very rarely been examined in an Indo-European context and infrequently discussed in regards to the nature of the ancestral Indo-European mythology. The Vanir are one of the two mighty pantheons of Gods and Goddesses in the native Germanic religion: together with Aesir they are collectively known as the Asa. The Greek Cerberus and the Hindu Śárvara most likely derive from the common root The belief in reincarnation was common in many ancient Indo-European cultures.

The earth Linguistic evidence has led scholars to reconstruct the concept of an impersonal cosmic order,The comparative analysis of different Indo-European tales has led scholars to reconstruct an original Proto-Indo-European creation myth involving twin brothers, *The Vedic, Germanic and, partially, the Greek traditions give evidence of a primordial state where the cosmological elements were not present: “neither non-being was nor being was at that time; there was not the air, nor the heaven beyond it…” (The first man Manu and his giant twin Yemo are crossing the cosmos, accompanied by the primordial cow. Your opinions are important to us. Chief among these was was the father god of the sky: *deiu̯-ó-s ‘god’: L deus, Skt devá, Av daēwa ‘demon’

A new leader (Norse Víðarr, Roman Lucius Brutus, Irish Lug), known as the “silent” one and usually the nephew or grandson (In the cosmological model proposed by Jean Haudry, the Proto-Indo-European sky is composed of three “heavens” (diurnal, nocturnal and liminal) rotating around an Proto-Indo-Europeans may have believed that the peripheral part of the earth was inhabited by a people exempt from the hardships and pains that affect us.

Furthermore, the three Fates appear in nearly every other Indo-European mythology.

The term for “a god” was Gods had several titles, typically “the celebrated”, “the highest”, “king”, or “shepherd”, with the notion that deities had their own idiom and true names which might be kept secret from mortals in some circumstances. The pronunciation of Punic can be reasonably inferred from Greek and Latin spellings, as the sounds of Greek and Latin letters are well known. The virginity likely symbolizes in the myth the woman that has no loyalty to any man but her father, and the child is likewise faithful only to his royal grandfather. Manu thus becomes the first priest after initiating sacrifice as the primordial condition for the world order, and his deceased brother Yemo the first king as social classes emerge from his anatomy (priesthood from his head, the warrior class from his breast and arms, and the commoners from his sexual organs and legs). In the Ulster Cycle, Connla, son of the Irish hero Cú Chulainn, who was raised abroad in Scotland, unknowingly confronts his father and is killed in the combat; Ilya Muromets must kill his own son, also raised apart, in Russian epic poems; the Germanic hero Hildebrant inadvertently kills his son Hadubrant in the Although the concept of elevation through intoxicating drink is a nearly universal motif, a Proto-Indo-European myth of the “cycle of the mead”, originally proposed by Georges Dumézil, has been reconstructed by Jarich G. Oosten (1985) based on the comparison of Indic and Norse mythologies.

When Carthage was destroyed this connection was eventually lost. The protagonist of the story is usually a thunder-god, or a hero somehow associated with thunder.