*Dyēus
![](http://upload.wikimedia.org/wikipedia/commons/thumb/6/67/Typical_agricultural_landscape_of_Kherson_Oblast.jpg/316px-Typical_agricultural_landscape_of_Kherson_Oblast.jpg)
*Dyḗus (lit. "daylight-sky-god"), also *Dyḗus ph₂tḗr (lit. "father daylight-sky-god"),[1][2] is the reconstructed name of the daylight-sky god in Proto-Indo-European mythology. *Dyēus was conceived as a divine entity, connected to the bright sky of the day and the seat of the gods, the *deywṓs. Associated with the vast diurnal sky and with the fertile rains, *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, *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.[3][2]
Name
Etymology
The divine name *Dyēus stems from the root *dyeu-, denoting the "diurnal sky" or the "brightness of the day" (in contrast to the darkness of the night), ultimately deriving from *di or dei- ("to shine, be bright").[1][4] Cognates in Indo-European languages revolving around the concepts of "day", "sky" and "deity" and sharing the root *dyeu- as an etymon suggest that Dyēus was the vast and bright sky of the day conceived as a divine entity,[1][4] such as Sanskrit dyumán- 'heavenly, shining, radiant'.[5]
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),[6] *Dyēus also had the meaning of "Heaven", whereas it denoted "god" in general (or the Sun-god in particular) in the Anatolian tradition.[7] The suffix-derivative *diwyós ("divine") is also attested in Latin, Greek and Sanskrit.[4][8]
The root *deynos ("day"), interpreted as a back-formation of *deywós, has descendant cognates in Vedic Sanskrit divé-dive ("day by day"), 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 noenden ("nine-day period"), Welsh heddyw ("today"),[9][10] or Slavic Poludnitsa ("Lady Midday").[11][12]
While the Greek goddess Pandeia or Pandia (Greek: Πανδία, Πανδεία, "all brightness") may have been another name for the Moon Goddess Selene,[13] her name still preserves the root *di-/*dei-, meaning "to shine, be bright".[14]
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 (*Djous patēr), even in the form of "dad" or "papa" in the Scythian Papaios for Zeus, or the Palaic expression Tiyaz papaz.[15] The epithet *Ph2tḗr Ǵenh1-tōr ("Father Procreator") is also attested in the Vedic, Iranian, Greek, and perhaps the Roman ritual traditions.[16]
Role
*Dyēus was the Sky or Day conceived as a divine entity, and thus the dwelling of the gods, the Heaven.[7] 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.[17][18] He was however likely not their ruler or the holder of the supreme power like Zeus and Jupiter.[7]
*Dyēus was associated with the bright and vast sky, but also to the cloudy weather in the Vedic and Greek formulas *Dyēus' rain.[19] 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 *Perkwunos.[20]
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 the Zeus or the Indo-Iranian Mithra–Varuna duo; but he was suited to serve at least as a witness to oaths and treaties.[21] 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' Medes, "heaven's candle" in Beowulf, "the land of Hatti's torch" (the Sun-goddess of Arinna) in a Hittite prayer,[22] Helios as the eye of Zeus,[23][24] Hvare-khshaeta as the eye of Ahura Mazda, and the sun as "God's eye" in Romanian folklore.[25]
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.[26][18] The relationship between Father Sky (*Dyēus Ph2tḗr) and Mother Earth (*Dhéǵhōm Méhatēr) is also of contrast: the latter is portrayed as the vast and dark dwelling of mortals, located below the bright seat of the gods.[27] According to Jackson however, as the thunder-god is frequently associated with the fructifying rains, she may be a more fitting partner of *Perkwunos than of *Dyēus.[28]
While Hausos and the Divine Twins are generally considered the offsprings of *Dyēus alone,[29] some scholars have proposed a spouse-goddess reconstructed as *Diwōnā or *Diuōneh2,[30][31] 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. The story leads ultimately to the birth of the Centaurs after the mating of Dia's husband Ixion with the phantom of Hera, the spouse of Zeus.[29] 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.[32][33][34] The reconstruction is however only based upon the Greek–and to a lesser extent the Vedic–tradition, and it remains therefore not secured.[29]
If the female goddesses Hera, Juno, Frigg and Shakti share a common association with marriage and fertility, Mallory and Adams note however 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."[35]
Evidence
![](http://upload.wikimedia.org/wikipedia/commons/thumb/5/56/Stater_Zeus_Lampsacus_CdM.jpg/220px-Stater_Zeus_Lampsacus_CdM.jpg)
Cognates stemming either from the root *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 *deynos (a "day") are among the most widely attested in Indo-European languages.[2][3]
- PIE: *dyēus, the daylight-sky god,[2][3]
- Indo-Iranian: *dyaus,[36]
- Sanskrit: Dyáuṣ (द्यौष्), the god of Heaven, and dyú (द्यु), the common word for "heaven",[1][4]
- Old Avestan: dyaoš (𐬛𐬫𐬀𐬊𐬱), "heaven", mentioned in a single verse of the Avesta,[37] and Young Avestan: diiaoš, "hell", as a result of the Zoroastrian religious reformation,[38][36]
- Mycenaean Greek: di-we (𐀇𐀸 /diwei/), dative case of an otherwise scarcely attested name,[39]
- Italic: *djous (dious),[38]
- Old Latin: Dioue or loue,[44]
- Latin: Jove (Iove), the god of the Sky,[4][38] and Diūs (Fidius), the god of oaths,[45]
- Oscan: Diúvei (Διουϝει), genitive singular,[38][46][47]
- Umbrian: Di or Dei (Grabouie/Graboue), attested in the Iguvine Tablets,[48]
- Paelignian: Ioviois (Pvclois) and Ioveis (Pvcles), interpreted as a calque of the Greek theonym Diós-kouroi,[49][50]
- Old Latin: Dioue or loue,[44]
- Anatolian: *diéu-, *diu-, a "god",[51]
- Illyrian: dei- or -dí, meaning "heaven" or "God", as in Dei-pátrous, the "sky-father",[1]
- Proto-Messapic: *dyēs,[56]
- Albanian: Zojz, a sky and lightning god,[58][59] and Perën-di, a sky and thunder god (the suffix -di is attached to per-en-, an extension of PIE *per- "to strike"),[60][61][62]
- Thracian: Zi-, Diu-, or Dias- (in personal names),[57]
- Phrygian: Tiy-.[57][63]
- Bithynia: Tiyes and Anatolian city Tium (Τιεῖον).[64]
- Indo-Iranian: *dyaus,[36]
Sky-Father epithet
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Ritual and formulaic expressions stemming from the vocable *Dyēus Ph2ter ("Father Dyēus") were inherited in the following liturgic and poetic traditions:
- PIE: *Dyēus Ph2ter, "Father Sky",[2][3]
Other reflexes are variants that have retained both descendants of the root *dyeu- ("sky") and 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,[67]
- Palaic: Tiyaz papaz, "Papa Tiyaz", the Sun-god,[15]
- Scythian: Papaios (Papa Zios), "father Zeus", the god of the Sky,[15]
- 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").[68][69]
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,[17]
- Latvian: Debess tēvs, "Father of Heaven",[2]
- Old Norse: Óðinn Alföðr, "Odin, All-Father" or "Odin Father of All",[70][71]
- Russian: Stribogŭ, "Father God",[2]
- Albanian: Zot, "lord" or "God", epithet of Zojz, the sky-father (generally thought to be derived from Proto-Albanian *dźie̅u ̊ a(t)t-, "heavenly father";[72] although the etymology *w(i)tš- pati-, "lord of the house", has also been proposed).[73]
"Celestial" derivations
![](http://upload.wikimedia.org/wikipedia/commons/thumb/4/47/T%C3%BDr_by_Fr%C3%B8lich.jpg/220px-T%C3%BDr_by_Fr%C3%B8lich.jpg)
Cognates stemming from *deywós, a vṛddhi-derivation of *dyēus (the sky-god) are attested in the following traditions:[74]
- PIE: *deywós (lit. skyling, pl. *deywṓs), meaning "celestial, heavenly one", hence a "god",[4][8][74]
- Indo-Iranian: *daivá (daiua), a "god",[75][36]
- Sanskrit: devá (देव), meaning "heavenly, divine, anything of excellence",[4][8] and devi, female title meaning "goddess";[76]
- Avestan: daēva (𐬛𐬀𐬉𐬎𐬎𐬀, daēuua), a term for "demons" in Zoroastrianism, as a result of a religious reformation that degraded the status of prior deities,[4][8]
- Old Persian: daiva meaning "false deities, demons",[44]
- Balto-Slavic: *deiwas,[77]
- Germanic: *tīwaz (pl. *tīwōz), a word for "god", although specifically associated with a Germanic god whose name was supplanted by the title "God", *Tīwaz,[82][83]
- Old Norse: Týr, associated with justice;[84] the plural tívar survived as a poetic word for 'the gods', and týr appears in kennings for Odin and Thor,[85] such as in the Odin's names Sigtýr ("victory-god"), Gautatýr ("god of the Geats"), Fimbultýr ("powerful god"), or Hertýr ("army-god"),[86][87]
- Old English: Tīw (or Tīg), Old High German: Zio (or *Ziu), a god,[82][88]
- Gothic: *Teiws, and the associated rune ᛏ (Tyz),[89][84]
- The word 'Tuesday' in ON Týs-dagr, OE Tīwes-dæg and OHG Zies-tag, a calque of Latin dies Martis;[82][85] interpreted as a remnant of the sky and war functions of *Tīwaz by G. Kroonen, although M. L. West views it as unlikely,[82][83]
- Italic: *deiwos, a "god, a deity",[88]
- Old Latin: deivos (deiuos), the "gods",[88][44]
- Latin: deus, common name for a "god, a deity";[88][4][8] and Dea ("goddess"),[88] a title assigned to various Roman goddesses like Dea Tacita, Bona Dea or Dea Dia ("Goddess of the Daylight" or "Bright Goddess").[90]
- Vulgar Latin: Deus, the god of Christianity in the Vetus Latina and the Vulgate,[91]
- Latin: deus, common name for a "god, a deity";[88][4][8] and Dea ("goddess"),[88] a title assigned to various Roman goddesses like Dea Tacita, Bona Dea or Dea Dia ("Goddess of the Daylight" or "Bright Goddess").[90]
- Oscan: deivas, Venetic: deivos, "gods",[88][8]
- Volscian: deue Decluna, attested in an inscription from Velitrae, possibly from the 3rd century BC.[92][93]
- Old Latin: deivos (deiuos), the "gods",[88][44]
- Celtic: *dēwos, a "god, a deity",[94][95] and *dago-dēwos, the "good god", old name of the Dagda,[69][68]
- Celtiberian: teiuo, a "god",[94][95]
- Gaulish: dēuos, a "god",[94][95]
- Old Welsh: Dubr Duiu ("Water of the Divinity"),[97] evolving into Mod. Welsh Dyfrdwy (River Dee, Wales).[98] The form deva, diva ("goddess") likewise appears in Celtic river names throughout Western Europe,[96][99][100] such as in the Scottish rivers Dēoúa (modern-day Dee, Galloway),[96] and Dēouana (Δηουανα; modern-day Don, Aberdeenshire),[101][102]
- Old Irish: día, a "god",[94][95][8] and An Dag-da, the druid-god of wisdom,[69][68]
- 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.[103][104]
- Messapic: deiva, dīva, "goddess",[8][56]
- Phrygian: devos.[8]
- Indo-Iranian: *daivá (daiua), a "god",[75][36]
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",[105][106][107]
- Old Church Slavonic: divo, Old Polish: dziwo, Russian: dívo, Serbo-Croatian: dîvo, "miracle(s)",[108]
- OCS: divŭ, "demon", South Slavic: div, "giant, demonic being", Czech: divo-žena, "sorceress, witch", Slovak: divo, "monster",[109][8][108] although the Proto-Slavic root *divŭ(jĭ) ("wild") has also been proposed,[107]
- Polish: Dziewanna, Sorbian: Dživica, Slavic equivalent of Diana,[110] however, other etymologies have been proposed.
- Lusitanian: Reo, an unknown deity.[111]
- Lusitanian: Deiba and Deibo, attested in votive inscriptions of altars;[112] taken to mean the "local" or "indigenous" pronunciations of Deae and Deo.[113]
Other cognates deriving from the word *diwyós (*dyeu "sky" + yós, a thematic suffix) are attested in the following traditions:[114]
- PIE: *diwyós, meaning "divine, heavenly",[4][115]
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, while the etymological continuant of Dyēus became a very abstract god in Vedic mythology, and his original prominence over other gods largely diluted.[17][3]
In Slavic tradition
At one point, early Slavs, like some Iranian peoples after the Zoroastrian religious reformation, demonized the Slavic successor of *Dyēus (abandoning this word in the sense of "heaven" at the same time (keeping the word for day, however) and abandoning 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. Hence, after the process of demonization by the Slavs, *Dyēus is considered to have originated two continuations: *divo ("strange, odd thing") and *divъ ("demon").[121] 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.[122][123]
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).[124][125] 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.[126]
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.[1][127]
References
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{{cite book}}
:|volume=
has extra text (help) - ^ MacLeod, Sharon P. (1998). "Mater Deorum Hibernensium: Identity and Cross-Correlation in Early Irish Mythology". Proceedings of the Harvard Celtic Colloquium. 18/19: 340–384. ISSN 1545-0155. JSTOR 20557350.
- ^ Strang, Alastair (1997). "Explaining Ptolemy's Roman Britain". Britannia. 28: 1–30. doi:10.2307/526763. ISSN 0068-113X. JSTOR 526763.
- ^ Marx, Christian (2014). "Rectification of position data of Scotland in Ptolemy's Geographike Hyphegesis". Survey Review. 46 (337): 231–244. arXiv:1511.06691. doi:10.1179/1752270613Y.0000000085. ISSN 0039-6265. S2CID 119211760.
- ^ West 2007, p. 216.
- ^ Carmichael, 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.
- ^ Rudnyckyj 1978, p. 79.
- ^ Gołąb 1992, p. 52.
- ^ a b Sakhno 2017, p. 1577.
- ^ a b Derksen 2008, p. 108.
- ^ Jakobson 1962, p. 228.
- ^ Kolankiewicz, Leszek. (1999). Dziady : teatr święta zmarłych. Gdańsk: Słowo/obraz terytoria. pp. 461–462. ISBN 83-87316-39-3. OCLC 46456548.
- ^ Witczak, Krzysztof T. (1999). "On the Indo-European origin of two Lusitanian theonyms (laebo and reve)". Emerita. 67 (1): 65–73. doi:10.3989/emerita.1999.v67.i1.185. ISSN 1988-8384.
- ^ FERNANDES, Luís S.; CARVALHO, Pedro Sobral de; FIGUEIRA, Nádia (2009). "Divindades indígenas numa ara inédita de Viseu". Acta Palaeohispanica X [Actas do X Colóquio sobre Línguas e culturas Paleo-hispânicas]. Paleohispanica, 9, 2009, pp. 143-155. ISSN 1578-5386 (in Portuguese)
- ^ d'Encarnação, José. "Testemunhos Recentes de Teónimos Pré-Romanos na Lusitânia". In: ANTROPE N. 12. julho 2020. Instituto Politécnico de Tomar. p. 255. ISSN 2183-1386 (in Portuguese)
- ^ a b c Ringe 2006, pp. 62–63.
- ^ Ringe 2006, p. 76.
- ^ a b c d Beekes 2009, p. 338.
- ^ West 2007, p. 192.
- ^ de Vaan 2008, p. 168.
- ^ Green, C. M. C. Roman Religion and the Cult of Diana at Aricia. New York: Cambridge University Press. 2007. pp. 71–73. ISBN 978-0-521-85158-9
- ^ de Vaan 2008, pp. 173–174.
- ^ Gieysztor 2006, p. 74.
- ^ Szyjewski 2003, p. 171.
- ^ Gieysztor 2006, p. 72.
- ^ Szyjewski 2003, p. 95.
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- ^ Delamarre 2003, p. 143.
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Further reading
- "Indo-European *Deiwos and Related Words" by Grace Sturtevant Hopkins, Language Dissertations number XII, December 1932 (supplement to Language, journal of the Linguistic Society of America).
- Cook, Arthur Bernard. "The European Sky-God. III: The Italians." Folklore 16, no. 3 (1905): 260-332. www.jstor.org/stable/1253947.
- Cook, Arthur Bernard. "Zeus, Jupiter, and the Oak. (Conclusion.)." The Classical Review 18, no. 7 (1904): 360-75. www.jstor.org/stable/694614.
- Kerényi, Carl, and Christopher Holme. "The Word 'Zeus' and Its Synonyms, 'Theos' and 'Daimon'." In Archetypal Images in Greek Religion: 5. Zeus and Hera: Archetypal Image of Father, Husband, and Wife, 3-20. Princeton, N.J.: Princeton University Press, 1975. doi:10.2307/j.ctt13x190c.5.
- Kretschmer, Paul. "Dyaus, Ζεὺς, Diespiter Und Die Abstrakta Im Indogermanischen." Glotta 13, no. 1/2 (1923): 101-14. www.jstor.org/stable/40265088.
- Laroche, E. "Les Noms Anatoliens Du "dieu" Et Leurs Dérivés." Journal of Cuneiform Studies 21 (1967): 174-77. doi:10.2307/1359369.
- Seebold, Elmar. "Der Himmel, Der Tag Und Die Götter Bei Den Indogermanen." Historische Sprachforschung / Historical Linguistics 104, no. 1 (1991): 29-45. www.jstor.org/stable/40849007.