Indo-European mythology
Proto-Indo-European religion is the belief system adhered to by the Proto-Indo-Europeans. Although this belief system is not directly attested, it has been reconstructed by scholars of comparative mythology based on the similarities in the belief systems of various Indo-European peoples.
Various schools of thought exist regarding the precise nature of Proto-Indo-European religion, which do not always agree with each other. Vedic mythology, Roman mythology, and Norse mythology are the main mythologies normally used for comparative reconstruction, though they are often supplemented with supporting evidence from the Baltic, Celtic, Greek, Slavic, and Hittite traditions as well.
The Proto-Indo-European pantheon includes well-attested deities such as *Dyḗus Pḥatḗr, the god of the daylit skies, his daughter *Haéusōs, the goddess of the dawn, the Horse Twins, and the storm god *Perkwunos. Other probable deities include *Péh2usōn, a pastoral god, and *Seh2ul, a Sun goddess.
Well-attested myths of the Proto-Indo-Europeans include a myth involving a storm god who slays a multi-headed serpent that dwells in water, a myth about the Sun and Moon riding in chariots across the sky, and a creation story involving two brothers, one of whom is sacrificed by the other in order to create the world. The Proto-Indo-Europeans may have believed that the Otherworld was guarded by some kind of watchdog and could only be reached by crossing a river. They also may have believed in some kind of world tree, bearing fruit of immortality, either guarded by or gnawed on by a serpent or dragon of some kind and tended to by three goddesses, who were believed to spin the thread of life.
The religion of the Proto-Indo-Europeans is not directly attested and it is difficult to match their language to archaeological findings related to any specific culture from the Chalcolithic. Nonetheless, scholars of comparative mythology have attempted to reconstruct aspects of Proto-Indo-European religion based on the existence of similarities among the deities, religious practices, and myths of various Indo-European peoples. This method is known as the comparative method. Different schools of thought have approached the subject of Proto-Indo-European religion from different angles. The Meteorological School holds that Proto-Indo-European religion was largely centered around deified natural phenomena such as the sky, the Sun, the Moon, and the dawn. This meteorological interpretation was popular among early scholars, but has lost a considerable degree of scholarly support in recent years. The Ritual School, on the other hand, holds that Proto-Indo-European myths are best understood as stories invented to explain various rituals and religious practices. Bruce Lincoln, a member of the Ritual School, argues that the Proto-Indo-Europeans believed that every sacrifice was a reenactment of the original sacrifice performed by the founder of the human race on his twin brother. The Functionalist School holds that Proto-Indo-European society and, consequently, their religion, was largely centered around the trifunctional system proposed by Georges Dumézil, which holds that Proto-Indo-European society was divided into three distinct social classes: farmers, warriors, and priests. The Structuralist School, by contrast, argues that Proto-Indo-European religion was largely centered around the concept of dualistic opposition. This approach generally tends to focus on cultural universals within the realm of mythology, rather than the genetic origins of those myths, but it also offers refinements of the Dumézilian trifunctional system by highlighting the oppositional elements present within each function, such as the creative and destructive elements both found within the role of the warrior.
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