*Dyēus

Father Sky-god in Proto-Indo-European mythology DeusDeus January 2024 Indo-European Dyaus *H₂éwsōs Týr Germanic Jupiter Zeus Baltic Dievas Zojz Zis Messapic Deipaturos Sky Proto-Indo-European mythology *Dʰéǵʰōm Illyrian Tiwaz Luwian ine-x-proto *Dyḗus (daylight), also ine-x-proto *Dyḗus ph₂tḗr (father daylight),West 2007 167Mallory Adams 2006 431 is the reconstructed name of the daylight-sky god in Proto-Indo-European mythology. ine-x-proto *Dyēus was conceived as a divine personification of the bright sky of the day and the seat of the gods, the ine-x-proto *deywṓs. Associated with the vast diurnal sky and with the fertile rains, ine-x-proto *Dyēus was often paired with *Dʰéǵʰōm, the Earth Mother, in a relationship of union and contrast. While its existence is not directly attested by archaeological or written materials, ine-x-proto *Dyēus is considered by scholars the most securely reconstructed deity of the Indo-European pantheon, as identical formulas referring to him can be found among the subsequent Indo-European languages and myths of the Vedic Indo-Aryans, Latins, Greeks, Phrygians, Messapians, Thracians, Illyrians, Albanians and Hittites.West 2007 166–171Mallory Adams 2006 431 Name Etymology The divine name *Dyēus derives from the stem *dyeu-, denoting the "diurnal sky" or the "brightness of the day" (in contrast to the darkness of the night), an expanded form of the root *di or dey- ("to shine, be bright").West 2007 167Mallory Adams 2006 408–409 Cognates in Indo-European languages revolving around the concepts of "day", "sky" and "deity" and sharing the root *dyeu- as an etymon, such as Sanskrit dyumán- 'heavenly, shining, radiant',Vainik Ene 2014 Jumala jälgi ajamas Following God Mäetagused ee 58 7–34 10.7592/MT2014.58.vainik free suggest that Dyēus referred to the vast and bright sky of the day conceived as a divine entity among Proto-Indo-European speakers.West 2007 167Mallory Adams 2006 408–409 A vṛddhi-derivative appears in *deywós ("celestial"), the common word for "god" in Proto-Indo-European. In classic Indo-European, associated with the late Khvalynsk culture (3900–3500 BCE),Anthony 2007 78–79 *Dyēus also had the meaning of "Heaven", whereas it denoted "god" in general (or the Sun-god in particular) in the Anatolian tradition.West 2007 168 : "But in general we may say that MIE had *dyéus (Dyéus) for 'heaven (Heaven)' [...] In Anatolian the picture is a little different [...] The reflex of *dyeus (Hittite sius) does not mean 'heaven' but either 'god' in general or the Sun-god. [...] The Greek Zeus is king of the gods and the supreme power in the world, his influence extending everywhere and into most spheres of life. There is little reason, however, to think that the Indo-European Dyeus had any such importance." The suffix-derivative *diwyós ("divine") is also attested in Latin, Greek and Sanskrit.Mallory Adams 2006 408–409West 2007 120 The noun ine *deynos ("day"), interpreted as a back-formation of *deywós, has descendant cognates in Albanian sq din ("break of the day"),Orel 1998 66Neri Sergio Wörterbuch – DPEWA din DPEWA - Digitales Philologisch-Etymologisches Wörterbuch des Altalbanischen 2021 https://www.dpwa.gwi.uni-muenchen.de/dictionary/?lemmaid=18798 Vedic Sanskrit dína- "day"Orel 1998 66 and divé-dive ("day by day"), Lithuanian dienà and Latvian dìena ("day"),Orel 1998 66 Slavic dъnъ ("day")Orel 1998 66 or Slavic Poludnitsa ("Lady Midday"),Dixon-Kennedy 1998 227Máchal, Jan (1918). "Slavic Mythology". In L. H. Gray (ed.). The Mythology of all Races. III, Celtic and Slavic Mythology. Boston. p. 267. Latin Dies, goddess of the day and counterpart to Greek Hemera, Hittite siwat ("day"), Palaic Tīyat- ("Sun, day"), Ancient Greek endios ("midday"), Old Armenian tiw (տիւ, "bright day"), Old Irish sga noenden ("nine-day period"), Welsh cy heddyw ("today").West 2007 167–168de Vaan 2008 170 While the Greek goddess Pandeia or Pandia (grc Πανδία, Πανδεία, "all brightness") may have been another name for the Moon Goddess Selene,Hard Robin 46 https://books.google.com/books?id=r1Y3xZWVlnIC The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology" Rose H. J. 2004 Routledge 978-0-415-18636-0 en her name still preserves the root *di-/*dei-, meaning "to shine, be bright".Fairbanks, Arthur. The Mythology of Greece and Rome. New York: D. Appleton–Century Company. 1907. p. 162. Regarding the meaning of "Pandia", Kerenyi (Kerenyi, Karl. The Gods of the Greeks. Thames & Hudson. 1951), p. 197, says: '"the entirely shining" or the "entirely bright"— doubtless the brightness of nights of full moon.' Epithets The most constant epithet associated with *Dyēus is "father" (*ph₂tḗr). The term "Father Dyēus" was inherited in the Vedic Dyáuṣ Pitṛ́, Greek Zeus Patēr, Illyrian Dei-pátrous, Roman Jupiter (*itc Djous patēr), even in the form of "dad" or "papa" in the Scythian Papaios for Zeus, or the Palaic expression Tiyaz papaz.West 2007 171 The epithet *Ph₂tḗr Ǵenh1-tōr ("Father Procreator") is also attested in the Vedic, Iranian, Greek, and perhaps the Roman ritual traditions.Jackson 2002 71 Role thumb|The sky over the feather grass-covered steppe in Ukraine. *Dyḗus ph₂tḗr has been translated as "father daylight-sky-god" *Dyēus was the Sky or Day conceived as a divine entity, and thus the dwelling of the gods, the Heaven.West 2007 168 : "But in general we may say that MIE had *dyéus (Dyéus) for 'heaven (Heaven)' [...] In Anatolian the picture is a little different [...] The reflex of *dyeus (Hittite sius) does not mean 'heaven' but either 'god' in general or the Sun-god. [...] The Greek Zeus is king of the gods and the supreme power in the world, his influence extending everywhere and into most spheres of life. There is little reason, however, to think that the Indo-European Dyeus had any such importance." As the gateway to the deities and the father of both the Divine Twins and the goddess of the Dawn (*H₂éwsōs), *Dyēus was a prominent deity in the Proto-Indo-European pantheon.Mallory Adams 1997 230–231Mallory Adams 2006 432 He was likely not their ruler or the holder of the supreme power like Zeus and Jupiter.West 2007 168 : "But in general we may say that MIE had *dyéus (Dyéus) for 'heaven (Heaven)' [...] In Anatolian the picture is a little different [...] The reflex of *dyeus (Hittite sius) does not mean 'heaven' but either 'god' in general or the Sun-god. [...] The Greek Zeus is king of the gods and the supreme power in the world, his influence extending everywhere and into most spheres of life. There is little reason, however, to think that the Indo-European Dyeus had any such importance." *Dyēus was associated with the bright and vast sky, but also to the cloudy weather in the Vedic and Greek formulas *Dyēus' rain.West 2007 169 Although several reflexes of Dyēus are storm deities, such as Zeus and Jupiter, this is thought to be a late development exclusive to Mediterranean traditions, probably derived from syncretism with Canaanite deities and the Proto-Indo-European god *Perkʷūnos.Green Miranda J. 1990 Pagan Celtic Religion: Archaeology and Myth Transactions of the Honourable Society of the Cymmrodorion 13–28 Due to his celestial nature, *Dyēus is often described as "all-seeing" or "with wide vision" in Indo-European myths. It is unlikely however that he was in charge of the supervision of justice and righteousness, as it was the case for Zeus or the Indo-Iranian Mithra–Varuna duo, but he was suited to serve at least as a witness to oaths and treaties.West 2007 171–175 Proto-Indo-Europeans also visualized the sun as the "lamp of Dyēus" or the "eye of Dyēus", as seen in various reflexes: "the god's lamp" in Euripides' Medea, "heaven's candle" in Beowulf, "the land of Hatti's torch" (the Sun-goddess of Arinna) in a Hittite prayer,West 2007 195 Helios as the eye of Zeus,Sick David Mit(h)ra(s) and the Myths of the Sun Numen 2004 51 4 432–467 10.1163/1568527042500140 Bortolani Ljuba Merlina Magical Hymns from Roman Egypt: A Study of Greek and Egyptian Traditions of Divinity 2016 Cambridge University Press 978-1-316-67327-0 October 2022 Hvare-khshaeta as the eye of Ahura Mazda, and the sun as "God's eye" in Romanian folklore.2012RoAJ...22..155I The Sun Worship with the Romanians Ionescu Doina Dumitrache Cristiana Romanian Astronomical Journal 2012 22 2 155–166 Consort *Dyēus is often paired with *Dʰéǵʰōm, the Earth goddess, and described as uniting with her to ensure the growth and sustenance of terrestrial life; the earth becomes pregnant as the rain falls from the sky.West 2007 180–181, 191Mallory Adams 2006 432 The relationship between Father Sky (*Dyēus Ph₂tḗr) and Mother Earth (*Dʰéǵʰōm Méh₂tēr) is also of contrast. Mother Earth is portrayed as the vast and dark dwelling of mortals, located below the bright seat of the gods.West 2007 178–179 According to Jackson, as the thunder-god is frequently associated with the fructifying rains, she may be a more fitting partner of *Perkʷūnos than of *Dyēus.Jackson 2002 80–81 While Hausos and the Divine Twins are generally considered the offsprings of *Dyēus alone,West 2007 192–193 some scholars have proposed a spouse-goddess reconstructed as *Diwōnā or *Diuōneh₂,Dunkel George E. 1988–1990 Vater Himmels Gattin Die Sprache 34 1–26Jackson 2002 72–74 with a possible descendant in Zeus's consort Dione. A thematic echo occurs in the Vedic tradition as Indra's wife Indrānī displays a similar jealous and quarrelsome disposition under provocation. A second descendant may be found in Dia, a mortal said to unite with Zeus in a Greek myth. After the mating of Dia's husband Ixion with the phantom of Hera, the spouse of Zeus, the story leads ultimately to the birth of the Centaurs, who may be seen as reminiscent of the Divine Twins, sons of *Dyēus.West 2007 192–193 Another reflex may be found in the Mycenaean Greek Diwia, possibly a feminine counterpart of Zeus attested in the second part of the 2nd millennium BC and which may have survived in the Pamphylian dialect of Asia Minor.Ventris, Michael; Chadwick, John. Documents in Mycenaean Greek. Cambridge at the University Press. 1956. p. 125.Bremmer Jan N. https://books.google.com/books?id=bBqrBgAAQBAJ Gods of Ancient Greece: Identities and Transformations: Identities and Transformations 2010 Edinburgh University Press 978-0-7486-4289-2 Bremmer Jan N. en Erskine AndrewSkelton Christina Greek-Anatolian Language Contact and the Settlement of Pamphylia Classical Antiquity 1 April 2017 36 1 104–129 10.1525/ca.2017.36.1.104 26362678 The reconstruction is however only based upon the Greek—and to a lesser extent the Vedic—tradition, and it remains therefore not secured.West 2007 192–193 If the female goddesses Hera, Juno, Frigg and Shakti share a common association with marriage and fertility, Mallory and Adams note that "these functions are much too generic to support the supposition of a distinct PIE 'consort goddess' and many of the 'consorts' probably represent assimilations of earlier goddesses who may have had nothing to do with marriage."Mallory Adams 1997 124 Evidence thumb|A laurel-wreathed head of Zeus, c 360–340 BC. Cognates deriving either from the stem *dyeu- ("daylight, bright sky"), the epithet *Dyēus Ph2ter ("Father Sky"), the vṛddhi-derivative *deiwós ("celestial", a "god"), the derivative *diwyós ("divine"), or the back-formation ine *deynos (a "day") are among the most widely attested in Indo-European languages.Mallory Adams 2006 431West 2007 166–171 Descendants PIE: *d(e)i-, 'to shine, be bright',West 2007 167Mallory Adams 2006 408–409 PIE: *dyēus, the daylight-sky god,Mallory Adams 2006 431West 2007 166–171de Vaan 2008 315 Indo-Iranian: *dyauš,Lubotsky, Alexander (2011). "Indo-Aryan Inherited Lexicon". Indo-European Etymological Dictionary Project. Leiden University. s.v. dyáv-, divyá- and devá-. Sanskrit: Dyáuṣ (द्यौष्), the god of Heaven, and dyú (द्यु), the common word for "heaven",West 2007 167Mallory Adams 2006 408–409 Old Avestan: dyaoš (𐬛𐬫𐬀𐬊𐬱), "heaven", mentioned in a single verse of the Avesta;De Witt Griswold Hervey https://books.google.com/books?id=-2gNAQAAIAAJ The Religion of the Rigveda 1923 H. Milford, Oxford University Press 978-8120807457 113 en Young Avestan: diiaoš, "hell", as a result of the Zoroastrian religious reformation,de Vaan 2008 315 Mycenaean Greek: di-we (𐀇𐀸 /diwei/), dative case of an otherwise scarcely attested name,Beekes 2009 498–499 Cypriot Syllabary: ti-wo, interpreted as pertaining to Zeus, and the possible genitive Diwoi,Chaniotis Angelos Stavrianopoulou Eftychia Epigraphic Bulletin for Greek Religion 1993-1994 Kernos 1 January 1997 10 10 249–314 10.4000/kernos.666 free Yon Marguerite Le culte impérial à Salamine Cahiers du Centre d'Études Chypriotes 2009 39 1 289–308 10.3406/cchyp.2009.929 Fourrier Sabine Lieux de culte à Salamine à l'époque des royaumes Cahiers du Centre d'Études Chypriotes 2015 45 1 211–223 10.3406/cchyp.2015.1635 194725375 https://hal.archives-ouvertes.fr/hal-01450921/file/CCEC%2045%2C%202015%2C%20211-223%20FOURRIER.pdf Yon Marguerite La ville de Salamine. Fouilles françaises 1964-1974 The town of Salamis. French excavations 1964-1974 fr MOM Éditions 1993 22 1 139–158 https://www.persee.fr/doc/mom_0766-0510_1993_act_22_1_1796 Greek: Zeus (Ζεύς; gen. Diós), the god of the Sky; also Boeotian Lac., Corinth., Rhod. dialects: Deús (Δεύς),Beekes 2009 498–499Wodtko Irslinger Schneider 2008 70–71 Italic: itc *d(i)jous,de Vaan 2008 173, 315 Old Latin: Dioue (or loue), Dijovis (diovis),Wodtko Irslinger Schneider 2008 70–71 Latin: Jove (Iove; gen. Iovis), the god of the Sky;de Vaan 2008 315Mallory Adams 2006 408–409 Latin: Diūs, the god of oaths (from itc *dijous < *diyēus),de Vaan 2008 173West 2007 166–167 Oscan: Diúvei (Διουϝει), genitive singular,de Vaan 2008 315Buck, Carl Darling. Comparative Grammar of Greek and Latin. Chicago, Illinois: The University of Chicago Press. 1933. p. 203.Witczak Krzysztof Tomasz On the Indo-European origin of two Lusitanian theonyms (laebo and reve) Emerita 30 June 1999 67 1 65–73 10.3989/emerita.1999.v67.i1.185 free Umbrian: Di or Dei (Grabouie/Graboue), attested in the Iguvine Tablets,Watkins 214–216 1995de Vaan 2008 173 Paelignian: Ioviois (Pvclois) and Ioveis (Pvcles), interpreted as a calque of the Greek theonym Diós-kouroi,Prsper Blanca The instrumental case in the thematic noun inflection of Continental Celtic Historical Linguistics 1 July 2011 124 1 250–267 10.13109/hisp.2011.124.1.250 Weinstock Stefan Two Archaic Inscriptions from Latium Journal of Roman Studies November 1960 50 1–2 112–118 10.2307/298293 298293 161694789 Anatolian: *diéu-, *diu-, a "god",Kloekhorst 2008 766–767 Hittite: šīuš (𒅆𒍑), a "god" or the Sun-God;West 2007 167–168Kloekhorst 2008 763 Šiwat de, Hittite personification of day;Despite deriving from PIE *diēu- '(sky) light', the word was reinterpreted in Anatolian to name a sun god, such as Luwian Tiwaz and Palaic Tiyaz. Manfred Hutter Manfred Hutter Aspects of Luwian Religion H. Craig Melchert The Luwians Handbuch der Orientalistik 1 Brill Leiden 2003 68 90-04-13009-8 224 10.1163/9789047402145_007 another deity named Šiušummiš is mentioned in the Anitta text.Tatishvili, Irene. "Transformations of the Relationship between Hittite Kings and Deities". In: Acts of the IXth International Congress of Hittitology (Çorum, 1–7 September 2014). Vol. II. Çorum: 2019. pp. 1048 and 1050. 978-975-17-4338-1 Palaic: tiuna, "divine, a god",Kloekhorst 2008 763West 2007 120 Lydian: ciw-, a "god";Kloekhorst 2008 763 Lefs or Lévs, the Lydian Zeus.Ricl Marijana Current Archaeological and Epigraphic Research in the Region of Lydia Collection de l'Institut des Sciences et Techniques de l'Antiquité 2013 1277 2 189–195 https://www.persee.fr/doc/ista_0000-0000_2013_act_1277_2_3751 Melchert, Harold Craig. Anatolian Historical Phonology. Amsterdam: Editions Rodopi B. V. 1994. p. 351. 90-5183-697-X Proto-Armenian: *Tiw, the Sky- or Thunder-god,Martirosyan 2010 340, 612, 616 Armenian: tiw (Տիւ), "day, daytime, morning" and ti, "day" (only in erk-ti "two days"); and possibly also ciacan "rainbow" (according to Martirosyan, from *Ti(w)-a- attached to *can- "sign, omen", thus "the sign of the Sky/Thunder-god"),Martirosyan 2010 340, 612, 616 Illyrian: dei-, meaning "heaven" or "God", as in Dei-pátrous, the "sky-father",West 2007 167 Proto-Messapic: *dyēs,De Simone 2017 1843 Messapic: Zis or Dis, the sky-god,West 2007 166 Albanian: Zojz, a sky and lightning god;Hyllested Joseph 2022 232Mann 1952 32Feizi 1929 82 the root *d(e)i- may also be found in Perën-di "Heaven", "God" (with a suffix -di attached to per-en-, an extension of PIE *per- "to strike"),West 2007 167, 243 : "The Albanian Perëndi 'Heaven', 'God', has been analysed as a compound of which the first element is related to perunŭ and the second to *dyeus."Mallory Adams 1997 408–409, 582 : "It is argued that the underlying meaning here is not oak but rather that the Norse and Baltic forms are from *per-kw-, an extension on the root *per- 'strike' [...] These would then be related to *peruhxnos 'the one with the thunder stone' [...], and possibly Albanian peren-di..."Treimer 1971 31–33 Thracian: Zi-, Diu-, and Dias- (in personal names),West 2007 166 Phrygian: Tiy-,West 2007 166Lubotsky, Alexander M. (2004). "The Phrygian Zeus and the problem of the "Lautverschiebung"". In: Historische Sprachforschung 117(2): 229-237. Bithynia: Tiyes and the place name Tium (Τιεῖον).Witczak K. T. 1992 Two Bithynian Deities in the Old and New Phrygian Inscriptional Texts Folia Orientalia 29 265–271 https://www.academia.edu/10715267 "Sky-Father" epithet thumb|The Roman god Jupiter (Iovis-pater), 1811. Ritual and formulaic expressions stemming from the form *Dyēus Ph2ter ("Father Dyēus") were inherited in the following liturgic and poetic traditions: PIE: *dyēus ph2tḗr, 'Father Sky' (voc. *dyeu ph2ter, "O Father Sky"),Mallory Adams 2006 431West 2007 166–171Hackstein 2006 96–97 Greek: Zeus Patēr (Ζεῦς πατήρ; voc. Ζεῦ πάτερ),Mallory Adams 2006 408–409Hackstein 2006 96–97 Indo-Iranian: *Dyauš-pHtar, Vedic: Dyáuṣ-pitā́ (voc. Dyáuṣ-pitṛ́, द्यौष्पितृ),Mallory Adams 2006 408–409Hackstein 2006 96–97 Italic: itc *Djous-patēr > itc *Dijēs-patēr (voc. itc *Djow-patēr),de Vaan 2008 315 Old Latin: Dies Pater,Hackstein 2006 96–97 Latin: Diespiter (from itc *Dijēs-patēr); Iūpiter (from itc *Djow-patēr), archaic Iovispater, later Iuppiter,de Vaan 2008 315Hackstein 2006 96–97West 2007 167 Oscan: Dípatír, Umbrian: Iupater (dat. Iuve patre),de Vaan 2008 315 South Picene: dipater (gen. dipoteres),Hamp Eric P. https://books.google.com/books?id=dRFmAAAAMAAJ Festschrift for Eric P. Hamp 1997 Institute for the Study of Man 978-0-941694-62-9 Adams Douglas Q. 1 148 en 25Hackstein 2006 96–97 Illyrian: Deipaturos, recorded by Hesychius as Δειπάτυροϛ (Deipáturos), a god worshiped in Tymphaea.West 2007 167Mallory Adams 2006 408–409 Other reflexes are variants that have retained both linguistic descendants of the stem *dyeu- ("sky") alongside the original structure "Father God". Some traditions have replaced the epithet *ph2ter with the nursery word papa ("dad, daddy"): Luwian: Tātis tiwaz, "Daddy Tiwaz", the Sun-god,Mallory Adams 1997 130 Palaic: Tiyaz papaz, "Papa Tiyaz", the Sun-god,West 2007 171 Scythian: Papaios (Papa Zios), "father Zeus", the god of the Sky,West 2007 171 Old Irish: in Dagdae Oll-athair, "Great Father the Dagda" (from the Proto-Celtic formula *sindos dago-dēwos ollo fātir, "Great Father the Good God").Mallory Adams 1997 231Delamarre 2003 134 Other variants are less secured: Hittite: attas Isanus, "Father Sun-god"; the name of the sky-god was replaced with a Hattic sun-god loan, but the original structure of the formula left intact,Mallory Adams 1997 230–231 Latvian: Debess tēvs, "Father of Heaven",Mallory Adams 2006 431 Old Norse: Óðinn Alföðr, "Odin, All-Father" or "Odin Father of All",Chaney William A. https://books.google.com/books?id=UQfqjVJj01wC The Cult of Kingship in Anglo-Saxon England: The Transition from Paganism to Christianity 1970 University of California Press 978-0-520-01401-5 34 enWanner Kevin J. https://books.google.com/books?id=BoLC0woy4iYC Snorri Sturluson and the Edda: The Conversion of Cultural Capital in Medieval Scandinavia 2008 University of Toronto Press 978-0-8020-9801-6 157 en Russian: Stribogŭ, "Father God",Mallory Adams 2006 431 Albanian: Zot, "lord" or "God", epithet of Zojz, the sky-father (generally thought to be derived from Proto-Albanian sq *dźie̅u ̊ a(t)t-, "heavenly father";Treimer 1971 31–33; Mann 1977 72; Demiraj 1997 431–432; Demiraj 2011 70; Curtis 2017 1746, 1757, 2254 although the etymology sq *w(i)tš- pati-, "lord of the house", has also been proposed),Mallory Adams 1997 348; Orel 1998 526 Tokharian B: kauṃ-ñäkte, 'sun, sun-god'.Hackstein 2006 96–97 "Celestial" derivations thumb|530x530px|The Germanic god Týr, 1895. Cognates stemming from *deywós, a vṛddhi-derivation of *dyēus (the sky-god), are attested in the following traditions:Ringe 2006 14 PIE: *deywós (lit. skyling, pl. *deywṓs), meaning "celestial, heavenly one", hence a "god",Mallory Adams 2006 408–409West 2007 120Ringe 2006 14 Indo-Iranian: *daivá (daiua), a "god",Mallory Adams 1997 536 Sanskrit: devá (देव), meaning "heavenly, divine, anything of excellence",Mallory Adams 2006 408–409West 2007 120 and devi, female title meaning "goddess";Lurker, Manfred. The Routledge Dictionary Of Gods Goddesses Devils And Demons. Routledge. 2004. pp. 49-50. 978-04-15340-18-2 Avestan: daēva (𐬛𐬀𐬉𐬎𐬎𐬀, daēuua), a term for "demons" in Zoroastrianism, as a result of a religious reformation that degraded the status of prior deities,Mallory Adams 2006 408–409West 2007 120 Old Persian: daiva meaning "false deities, demons",Wodtko Irslinger Schneider 2008 70–71 Balto-Slavic: *deiwas,Kim 2017 1980 Baltic: *deivas,Derksen 2015 128 Old Lithuanian: Deivas,Wodtko Irslinger Schneider 2008 70–71 Lithuanian: Diēvas, supreme god of the sky,Wodtko Irslinger Schneider 2008 70–71Derksen 2015 128 Old Prussian: Dìews (or Deywis), Latvian: Dievs,Derksen 2015 128West 2007 120Mallory Adams 2006 431 and the Baltic Dievaitis ("Little God" or "Prince"), a name used to refer to the Thunder God Perkūnas,Bojtár Endre https://books.google.com/books?id=Er1_CwAAQBAJ Foreword to the Past: A Cultural History of the Baltic People 1999 Central European University Press 978-963-9116-42-9 280–281 en or to the Moon God Mėnuo.https://books.google.com/books?id=-kcNAQAAMAAJ Britannica Encyclopedia of World Religions 2006 Encyclopaedia Britannica 978-1-59339-266-6 Doniger Wendy 711 enVaiškūnas Jonas The Moon in Lithuanian Folk Tradition Folklore: Electronic Journal of Folklore 2006 32 157–184 10.7592/FEJF2006.32.moon free Jasiūnaitė Birutė Maldelės į jauną mėnulį rytų Lietuvos folklore: etnolingvistinis aspektas Baltistica 2006 41 473–488 https://www.lituanistika.lt/content/4393 lt Germanic: *tīwaz (pl. *tīwōz), a word for "god" that probably also served as a title (*Tīwaz, "God") that came to be associated with a specific deity whose original name is now lost,Kroonen 2013 519West 2007 167 n. 8 : "But he does not seem to be the old Sky-god, and it is preferable to suppose that he once had another name, which came to be supplanted by the title 'God'." Late Proto-Germanic *Tiwasdag, a calque of Latin dies Martis which gave the word for 'Tuesday' in Old Norse Týs-dagr, Old English Tīwes-dæg, Old Frisian Tīesdi, and Old High German Zies-tag;Kroonen 2013 519West 2007 120 n. 1 interpreted as a remnant of the sky and war functions of *Tīwaz by G. Kroonen, although M. L. West views it as unlikely,Kroonen 2013 519West 2007 167 n. 8 : "But he does not seem to be the old Sky-god, and it is preferable to suppose that he once had another name, which came to be supplanted by the title 'God'." Old Norse: Týr, associated with justice;Simek 1996 337 the plural tívar survived as a poetic word for 'the gods', and týr appears in kennings for Odin and Thor,West 2007 120 n. 1 such as in the Odin's names Sigtýr ("victory-god"), Gautatýr ("god of the Geats"), Fimbultýr ("powerful god"), or Hertýr ("army-god"),Marold 1992 714Lecouteux 2016 Old English: Tīw (or Tīg), Old High German: Zio (or *Ziu), a god,Kroonen 2013 519de Vaan 2008 167 Gothic: *Teiws, a deity reconstructed from the associated rune ᛏ (Tyz),Lehmann 1986 352Simek 1996 337 Italic: *deiwos, a "god, a deity",de Vaan 2008 167 Old Latin: mis deivos (mis deiuos), the "gods",de Vaan 2008 167Wodtko Irslinger Schneider 2008 70–71 Latin: la deus, common name for a "god, a deity";de Vaan 2008 167Mallory Adams 2006 408–409West 2007 120 and Dea ("goddess"),de Vaan 2008 167 a title assigned to various Roman goddesses like Dea Tacita, Bona Dea or Dea Dia ("Goddess of the Daylight" or "Bright Goddess").Hunt, Ailsa. Reviving Roman Religion: Sacred Trees in the Roman World. Cambridge Classical Studies. Cambridge: Cambridge University Press. 2016. pp. 148-149 (footnote nr. 92). 978-1-107-15354-7 Vulgar Latin: Deus, the god of Christianity in the Vetus Latina and the Vulgate,Rey Alain https://books.google.com/books?id=Pi8wQTpjJ34C Dictionnaire Historique de la langue française 2011 Nathan 978-2-321-00013-6 1079 fr Alain Rey Oscan: deivas, Venetic: deivos, "gods",de Vaan 2008 167West 2007 120 Volscian: deue Decluna, attested in an inscription from Velitrae, possibly from the 3rd century BC.Woodard, Roger D. Myth, Ritual, and the Warrior in Roman and Indo-European Antiquity. Cambridge University Press. 2013. p. 197. 978-1-107-02240-9Baldi, Phillip. The Foundations of Latin. New York: Mouton de Gruyter. 2002. pp. 140-142. 3-11-016294-6 Celtic: *dēwos, a "god, a deity", Matasović 2009 96–97Delamarre 2003 142–143 and *dago-dēwos, the "good god", old name of the Dagda,Delamarre 2003 134Mallory Adams 1997 231 Celtiberian: xce teiuo, a "god",Matasović 2009 96–97Delamarre 2003 142–143 Gaulish: xtg dēuos, a "god",Matasović 2009 96–97Delamarre 2003 142–143 Gaulish: Devona (/deuona/) or Divona (/xtg no diuona/), a deity of sacred waters, springs, and rivers whose name means "Divine",Delamarre 2003 142 Old Welsh: Dubr Duiu ("Water of the Divinity"),Rhys John https://books.google.com/books?id=22CcCwAAQBAJ Celtic Folklore 2016 Cambridge University Press 978-1-108-07909-9 441 en evolving into Mod. Welsh Dyfrdwy (River Dee, Wales).Wainwright F. T. Cledemutha The English Historical Review 1950 65 255 203–212 10.1093/ehr/LXV.CCLV.203 554934 The form deva, diva ("goddess") likewise appears in Celtic river names throughout Western Europe,Delamarre 2003 142James Alan G. http://www.spns.org.uk/bliton/BLITON2014ii_elements.pdf The Brittonic Language in the Old North: A Guide to the Place-name Evidence 2014 2: Guide to the Elements 139 https://web.archive.org/web/20140911083046/http://www.spns.org.uk/bliton/BLITON2014ii_elements.pdf 2014-09-11MacLeod Sharon Paice Mater Deorum Hibernensium: Identity and Cross-Correlation in Early Irish Mythology Proceedings of the Harvard Celtic Colloquium 1998 18/19 340–384 20557350 such as in the Scottish rivers Dēoúa (modern-day Dee, Galloway),Delamarre 2003 142 and Dēouana (Δηουανα; modern-day Don, Aberdeenshire),Strang Alastair 1997 Explaining Ptolemy's Roman Britain Britannia 28 1–30 10.2307/526763 526763 161532105Marx Christian 2014 Rectification of position data of Scotland in Ptolemy's Geographike Hyphegesis Survey Review en 46 337 231–244 10.1179/1752270613Y.0000000085 1511.06691 2014SurRv..46..231M 119211760 sga día, a "god",Matasović 2009 96–97Delamarre 2003 142–143West 2007 120 and An Dag-da, the druid-god of wisdom,Delamarre 2003 134Mallory Adams 1997 231 Irish: Dhe ("god"), attested in the modern Sùil Dhé mhóir prayer ("The eye of the great God", in reference to the Sun), featured in Carmina Gadelica.West 2007 216Carmichael, Alexander. Carmina gadelica: hymns and incantations with illustrative notes on words, rites, and customs, dying and obsolete. Edinburgh; London: Oliver and Boyd. 1928. pp. 316–317. Messapic: deiva, dīva, "goddess",West 2007 120De Simone 2017 1843 Phrygian: devos.West 2007 120 Other cognates are less secured: Slavic: *diva (> *dîvo), perhaps a word for a "good deity" which progressively took the meaning of "miracle", hence "evil being",Rudnyckyj 1978 79Gołąb 1992 52Sakhno 2017 1577 Old Church Slavonic: divo, Old Polish: dziwo, Russian: dívo, Serbo-Croatian: dîvo, "miracle(s)",Derksen 2008 108 OCS: divŭ, "demon", South Slavic: div, "giant, demonic being", Czech: divo-žena, "sorceress, witch", Slovak: divo, "monster",Jakobson 1962 228West 2007 120Derksen 2008 108 although the Proto-Slavic root *divŭ(jĭ) ("wild") has also been proposed,Sakhno 2017 1577 Polish: Dziewanna, Sorbian: Dživica, Slavic equivalent of Diana,Kolankiewicz, Leszek. Dziady : teatr święta zmarłych 1999 Słowo/obraz terytoria 83-87316-39-3 Gdańsk 461–462 46456548 however, other etymologies have been proposed. Lusitanian: Reo, an unknown deity. Lusitanian: Deiba and Deibo, attested in votive inscriptions of altars;Fernandes Luís da Silva Carvalho Pedro Sobral Figueira Nádia Divindades indígenas numa ara inédita de Viseu Palaeohispanica. Revista sobre lenguas y culturas de la Hispania Antigua 2009 9 143–155 10.36707/palaeohispanica.v0i9.217 https://ifc.dpz.es/ojs/index.php/palaeohispanica/article/view/217 free taken to mean the "local" or "indigenous" pronunciations of Deae and Deo.Encarnação José d' Testemunhos recentes de teónimos pré-romanos na Lusitânia Antrope 31 July 2020 único 249–273 10316/90494 "Divine" derivations Other cognates deriving from the adjective *diwyós (*dyeu "sky" + yós, a thematic suffix) are attested in the following traditions:Ringe 2006 62–63 PIE: *diwyós, meaning "divine, heavenly, godlike",Mallory Adams 2006 408–409Ringe 2006 76 Mycenaean Greek: di-wi-jo (gmy /diwjos/), di-wi-ja (gmy /diwja/),West 2007 120Beekes 2009 338 Greek: dîos (δῖος), "belonging to heaven, godlike", also "belonging to Zeus" in tragedies;Beekes 2009 338Ringe 2006 62–63 feminine Día (Δῖα < *Díw-ya), a goddess venerated in classical times at Phlius and Sicyon, and possibly identified with Hebe, the cup-bearer of the gods,West 2007 192 Indo-Iranian: *diuiHa- / diuiia-, Sanskrit: divyá, "heavenly",Beekes 2009 338Ringe 2006 62–63 Avestan: daeuuiia, "devilish, diabolic",Wodtko Irslinger Schneider 2008 70–71 Proto-Italic: *dīwī (dat.abl.pl. dīwīs),de Vaan 2008 167 Latin: dīvus, dīvī, "divine, heavenly, godlike",de Vaan 2008 167 Latin: Dīs Pater, from dīves (gen. dītis), meaning "wealthy, rich", probably derived from *dīwīs > dīvus via the intermediate form la *dīw-(o)t- or la *dīw-(e)t- ("who is like the gods, protected by the gods"), with contraction *īwi- > ī. According to de Vaan, "the occurrence of the deity Dīs together with pater may be due to association with Di(e)spiter."de Vaan 2008 173–174 Latin: dīus, dīā, another adjective with the same meaning, probably based on *dīwī > diī (dat.abl.pl. dīs),de Vaan 2008 167 Latin: Diāna (from an older Dīāna), goddess of the moon and the countryside.de Vaan 2008 168Green, C. M. C. Roman Religion and the Cult of Diana at Aricia. New York: Cambridge University Press. 2007. pp. 71–73. 978-0-521-85158-9 Other cognates are less secured: Paleo-Balkan: Albanian: zana "nymph, goddess".Chelariu 2023 359 Romanian: zână "fairy, goddess".Chelariu 2023 359 Legacy As the pantheons of the individual mythologies related to Proto-Indo-European religion evolved, attributes of *Dyēus seem to have been redistributed to other deities. In Greek and Roman mythology, *Dyēus was the chief god. The etymological continuant of Dyēus became a very abstract god in Vedic mythology, and his original prominence over other gods largely diluted.Mallory Adams 1997 230–231West 2007 166–171 In Albanian tradition thumb|The cult practiced by the Albanians on Mount Tomorr in central Albania is considered as a continuation of the ancient sky-god worship. After the first access of the ancestors of the Albanians to the Christian religion in antiquity, the presumable Albanian term for Sky-Father – Zot – has been used for the God in Christianity.Demiraj 2011 70 In Albanian folk beliefs the peak of the highest mountains like Tomorr in central Albania has been associated with the sky-god Zojz.Feizi 1929 82Mann 1948 583 The enduring sanctity of the mountain, the annual pilgrimage to its summit, and the solemn sacrifice of a white bull by the local people, provide abundant evidence that the ancient cult of the sky-god on Mount Tomorr continues through the generations almost untouched by political events and religious changes.Cook 2010 1171 In Slavic tradition At one point, early Slavs, like some Iranian peoples after the Zoroastrian religious reformation, demonized the Slavic successor of *Dyēus. They abandoned this word in the sense of "heaven" at the same time, keeping the word for day. They abandoned many of the names of the other Proto-Indo-European gods, replacing them with new Slavic or Iranian names, while not replacing it with any other specific god, as a result of cultural contacts with Iranian peoples in the first millennium BC.Gieysztor 2006 230–231 74 Hence, after the process of demonization by the Slavs, *Dyēus is considered to have originated two continuations: *divo ("strange, odd thing") and *divъ ("demon").Gieysztor 2006 230–231 74 The result of this demonization may be Pan-Slavic demons, e.g. Polish and Czech dziwożona, or Div occurring in The Tale of Igor's Campaign.Szyjewski 2003 230–231 171Gieysztor 2006 230–231 72 According to some researchers, at least some of *Dyēus'''s traits could have been taken over by Svarog (Urbańczyk: Sun-Dažbóg – heavenly fire, Svarožič – earthly fire, Svarog – heaven, lightning).Szyjewski 2003 230–231 95Gieysztor 2006 230–231 175 Helmold recalls that the Slavs were also supposed to believe in a god in heaven, who only deals with heavenly matters and commands other gods.Szyjewski 2003 230–231 99–100 In non-Indo-European traditions Various loanwords of *deiwós were introduced in non-Indo-European languages, such as Estonian taevas or Finnish taivas'' ("sky"), borrowed from Proto-Indo-Iranian into these Uralic languages.West 2007 167Delamarre 2003 143 Footnotes References Bibliography CITEREFRinge2006 yes 30em https://books.google.com/books?id=0FDqf415wqgC The Horse, the Wheel, and Language: How Bronze-Age Riders from the Eurasian Steppes Shaped the Modern World Anthony David W. 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Les Noms anatoliens du 'dieu' et leurs dérivés Journal of Cuneiform Studies January 1967 21 1 174–177 10.2307/1359369 1359369 164110389 2578205133 Birgit Anette Olsen Olsen Birgit Anette Father Sky and the Wide-Eyed Cow Journal of Indo-European Studies 48 3 Fall 2021 389–415 Seebold Elmar Der Himmel, der Tag und die Götter bei den Indogermanen Historische Sprachforschung / Historical Linguistics 1991 104 1 29–45 40849007 Category:Proto-Indo-European gods Category:Sky and weather gods Category:Etymologies Category:Reconstructed words ja:デウス fa:دیئوس پیتر