Forholdet mellom Tyr og Tor, to skikkelser som deler mye til felles, er det samme som mellom Shiva og Indra, eller Parjanya, Nergal og Ninurta, Mars og Jupiter osv.
De har begge vært himmelguder og representanter for sola, men utgjør to forskjellige utviklinger av en og samme gud. Tyr, som var germanernes hovedgud i tidlige tider, tilsvarer Dyēus, eller Dyeus Pater, som var lederguden blant proto-indo-europeerne. Tor, som etter hvert kom til å overta Tyrs rolle, utviklet seg til å bli en storm- og tordengud.
Dyeus var en himmelgud og hans posisjon gjenspeilte kongens rolle i samfunnet. I sitt aspekt som far (pater) var hans kone gudinnen Pltwih Méhter, eller Moder Jord. Han representerer lyset, men kom senere, etter å ha fått trekk fra storm- og tordenguden, til å endre seg.
Han gjenspeiles blant annet i vår- og høstjevndøgnet. Når det er jevndøgn er dag og natt like lange over hele jorden og solen står loddrett over et punkt på ekvator, og ved dette punktet vil solen være i senit ved middagstid.
Tyr eller Ty er i den norrøne mytologien krigsguden – han som rår over hvem som skal vinne i strid. Tyr var også gud for ære, rettferdighet og tinget.
I Snorres Edda leser vi at da æsene skulle binde Fenrisulven, krevde ulven at noen la hånden sin i munnen dens. Kun Tyr hadde mot til dette. Han la høyre hånden i ulvens gap. Men lenken holdt, og æsene nektet å slippe ham fri, og Tyr var etter dette enhendt.
Tyr var også kjent for å være den eneste som torde å mate Fenrisulven fordi den var så stor og sterk. Tyr dør under Ragnarok, da han slåss mot Garm, og de to dreper hverandre.
Tyr opptrer dessuten i gudediktet Hymeskvadet i Den eldre Edda, der han hjelper Tor med å skaffe et bryggekar som er stort nok til at det kan brygges øl til alle gudene på én gang.
Ifølge Snorre og Den yngre Edda er Tyr sønnen til Odin, mens han i Hymeskvadet er sønnen til jotnen Hyme. Tyr og Tor kan også være det tvillingparet som opptrer med store økser på danske helleristninger og som i fellesskap het Øl.
Tor (Þórr) er i den norrøne mytologien Odins sønn, og den nest mektigste guden, etter Odin. Hans viktigste rolle var å opprettholde verdensordenen. Han var også tordenguden og rådde over været.
Tor var gift med åsynjen Siv, som var nesten like fager som Frøya, som var den vakreste. Han hadde også rollen som fruktbarhetsgud og krigsgud. Hans humør er kjent for å svinge veldig. Han skal også være brå, sta og korttenkt.
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Indra is a Vedic deity in Hinduism, a guardian deity in Buddhism, and the king of first heaven called Saudharmakalpa in Jainism. His mythologies and powers are similar, though not identical to those of the Indo-European deities such as Zeus, Jupiter, Perun, Thor, and Odin (Wotan).
In the Vedas, Indra is the king of Svarga (Heaven) and the Devas. He is the god of lightning, thunder, storms, rains and river flows. Indra is the most referred to deity in the Rigveda.
He is celebrated for his powers, and the one who kills the great symbolic evil named Vritra who obstructs human prosperity and happiness. Indra destroys Vritra and his “deceiving forces”, and thereby brings rains and the sunshine as the friend of mankind.
His importance diminishes in the post-Vedic Indian literature where he is depicted as a powerful hero but one who is getting in trouble with his drunken, hedonistic and adulterous ways, and the god who disturbs Hindu monks as they meditate because he fears self-realized human beings may become more powerful than him.
Dyeus is not directly attested; rather, scholars have reconstructed this deity from the languages and cultures of later Indo-European peoples such as the Greeks, Latins, and Indo-Aryans.
According to this scholarly reconstruction, Dyeus was addressed as Dyeu Phter, literally “sky father” or “shining father”, as reflected in Latin Iūpiter, Diēspiter, possibly Dis Pater and deus pater, Greek Zeu pater, Sanskrit Dyàuṣpítaḥ.
As the pantheons of the individual mythologies related to the Proto-Indo-European religion evolved, attributes of Dyeus seem to have been redistributed to other deities.
In Greek and Roman mythology, Dyeus remained the chief god; however, in Vedic mythology, the etymological continuant of Dyeus became a very abstract god, and his original attributes and dominance over other gods appear to have been transferred to gods such as Agni or Indra.
Although some of the more iconic reflexes of Dyeus 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 Perkwunos.
The deity’s original domain was over the daylight sky, and indeed reflexes emphasise this connection to light:
Istanu (Tiyaz) is a solar deity (though this name may actually refer to a female sun goddess), Helios is often referred to as the “eye of Zeus”, in Romanian paganism the Sun is similarly called “God’s eye” and in Indo-Iranian tradition Surya/Hvare-khshaeta is similarly associated with Ahura Mazda.
Even in Roman tradition, Jupiter often is only associated with diurnal lightning at most, while Summanus is a deity responsible for nocturnal lightning or storms as a whole.
Rooted in the related but distinct Indo-European word *deiwos is the Latin word for deity, deus. The Latin word is also continued in English divine, “deity”, and the original Germanic word remains visible in “Tuesday” (“Day of Tīwaz”) and Old Norse tívar, which may be continued in the toponym Tiveden (“Wood of the Gods”, or of Týr).
The name of the Proto-Anatolian Sun god can be reconstructed as *Diuod-, which derives from the Proto-Indo-European word *dei- (“shine”, “glow”). This name is cognate with the Greek Zeus, Latin Jupiter, and Norse Tyr.
In Luwian cuneiform of the Bronze Age, his name appears as Tiwad-. It can also be written with the Sumerogram dUTU (“God-Sun”). In Hieroglyphic Luwian of the Iron Age, the name can be written as Tiwad- of with the ideogram (DEUS) SOL (“God-Sun”).
In Bronze Age texts, Tiwaz is often referred to as “Father” and once as “Great Tiwaz” and invoked along with the “Father gods”.
His Bronze Age epithet, “Tiwaz of the Oath”) indicates that he was an oath-god. The Luwian verb tiwadani- (“to curse”) is derived from Tiwaz’s name.
Tiwaz was the descendant of the male Sun god of the Indo-European religion, Dyeus, who was superseded among the Hittites by the Hattian Sun goddess of Arinna.
The Sun goddess of Arinna is the chief goddess and wife of the weather god Tarḫunna in Hittite mythology. She protected the Hittite kingdom and was called the “Queen of all lands.” Her cult centre was the sacred city of Arinna.
In addition to the Sun goddess of Arinna, the Hittites also worshipped the Sun goddess of the Earth and the Sun god of Heaven, while the Luwians originally worshipped the old Proto-Indo-European Sun god Tiwaz.
While Tiwaz (and the related Palaic god Tiyaz) retained a promenant role in the pantheon, the Hittite cognate deity, Šiwat (de) was largely eclipsed by the Sun goddess of Arinna, becoming a god of the day, especially the day of death.
The Sun goddess of Arinna and the weather god Tarḫunna formed a pair and together they occupied the highest position in the Hittite state’s pantheon.
In the Hittite and Hurrian religions the Sun goddess of the Earth played an important role in the death cult and was understood to be the ruler of the world of the dead.
For the Luwians there is a Bronze Age source which refers to the “Sun god of the Earth”. “If he is alive, may Tiwaz release him, if he is dead, may the Sun god of the Earth release him”.
The Sun goddess of Arinna was originally of Hattian origin and was worshipped by the Hattians at Eštan. One of her Hattian epithets was Wurunšemu (“Mother of the land”?).
From the Hittite Old Kingdom, she was the chief goddess of the Hittite state. From the Hittite Old Kingdom, the Sun goddess of Arinna legitimised the authority of the king, in conjunction with the weather god Tarḫunna.
Tarḫunna or Tarḫuna was the Hittite weather god. He was also referred to as the “Weather god of Heaven” or the “Lord of the Land of Hatti”.
As weather god, Tarḫunna was responsible for the various manifestations of the weather, especially thunder, lightening, rain, clouds, and storms. He ruled over the heavens and the mountains.
Thus it was Tarḫunna who decided whether there would be fertile fields and good harvests, or drought and famine and he was treated by the Hittites as the ruler of the gods.
Teshub (also written Teshup or Tešup; cuneiform dIM; hieroglyphic Luwian (DEUS)TONITRUS, read as Tarhunzas) was the Hurrian god of sky and storm.
Taru was the name of a similar Hattic Storm God, whose mythology and worship as a primary deity continued and evolved through descendant Luwian and Hittite cultures.
In these two, Taru was known as Tarhun / Tarhunt- / Tarhuwant- / Tarhunta, names derived from the Anatolian root *tarh “to defeat, conquer”.
The “Gods’ city” of Arinna was the site of the coronation of the first Hittite kings and one of the empire’s three holy cities.
The Hattian name of the goddess was transcribed by the Hittites as Ištanu and Urunzimu. They also invoked her as Arinitti (“The Arinnian”).
The epithet “of Arinna” only appears during the Hittite Middle Kingdom, to distinguish the Sun goddess from the male Sun god of Heaven, who had been adopted by the Hittites from interaction with the Hurrians.
The name Ištanu is the Hittite form of the Hattian name Eštan and refers to the Sun goddess of Arinna.
Earlier scholarship understood Ištanu as the name of the male Sun god of the Heavens, but more recent scholarship has held that the name is only used to refer to the Sun goddess of Arinna.
Volker Haas (de), however, still distinguishes between a male Ištanu representing the day-star and a female Wurunšemu who is the Sun goddess of Arinna and spends her nights in the underworld.
The Sun god of Heaven (Hittite: nepišaš Ištanu) was a Hittite solar deity. He was the second-most worshipped solar deity of the Hittites, after the Sun goddess of Arinna. The Sun god of Heaven was identified with the Hurrian solar deity, Šimige (de).
From the time of Tudḫaliya III, a short-lived king of the Hittite Empire (New Kingdom) ca. 1344 BC (short chronology), the Sun god of Heaven was the protector of the Hittite king, indicated by a winged solar disc on the royal seals, and was the god of the kingdom par excellence.
From the time of Suppiluliuma I (and probably earlier), the Sun god of Heaven played an important role as the foremost oath god in interstate treaties.
As a result of the influence of the Mesopotamian Sun god Šamaš, the Sun god of Heaven also gained an important role as the god of law, legality, and truth.
The Sun goddess of the Earth was the Hittite goddess of the underworld. Her Hurrian equivalent was Allani (de) and her Sumerian/Akkadian equivalent was Ereshkigal, both of which had a marked influence on the Hittite goddess from an early date. In the Neo-Hittite period, the Hattian underworld god, Lelwani was also syncretised with her.
In Hittite texts she is referred to as the “Queen of the Underworld” and possesses a palace with a vizier and servants. The Sun goddess of the Earth, as a personification of the chthonic aspects of the Sun, had the task of opening the doors to the Underworld. She was also the source of all evil, impurity, and sickness on Earth.
Anu (Akkadian: 𒀭𒀭 DAN, Anu‹m›; Sumerian: 𒀭 AN, from 𒀭 an “sky, heaven”) is the earliest attested sky-father deity. In Sumerian religion, he was also “King of the Gods”, “Lord of the Constellations, Spirits and Demons”, and “Supreme Ruler of the Kingdom of Heaven”, where Anu himself wandered the highest Heavenly Regions.
He was believed to have the power to judge those who had committed crimes, and to have created the stars as soldiers to destroy the wicked. His attribute was the Royal Tiara. His attendant and vizier was the god Ilabrat.
In Sumerian texts of the third millennium the goddess Uraš is his consort; later this position was taken by Ki, the personification of earth, and in Akkadian texts by Antu, whose name is probably derived from his own.
Dingir (𒀭, usually transliterated DIĜIR) is a Sumerian word for “god.” The sign originated as a star-shaped ideogram indicating a god in general, or the Sumerian god An, the supreme father of the gods.
Its cuneiform sign is most commonly employed as the determinative for religious names and related concepts, in which case it is not pronounced and is conventionally transliterated as a superscript “D” as in e.g. DInanna.
The cuneiform sign by itself was originally an ideogram for the Sumerian word an (“sky” or “heaven”); its use was then extended to a logogram for the word diĝir (“god” or goddess) and the supreme deity of the Sumerian pantheon An, and a phonogram for the syllable /an/.
Akkadian took over all these uses and added to them a logographic reading for the native ilum and from that a syllabic reading of /il/. In Hittite orthography, the syllabic value of the sign was again only an.
The concept of “divinity” in Sumerian is closely associated with the heavens, as is evident from the fact that the cuneiform sign doubles as the ideogram for “sky”, and that its original shape is the picture of a star.
Dingir also meant sky or heaven in contrast with ki which meant earth. The original association of “divinity” is thus with “bright” or “shining” hierophanies in the sky.
The doctrine once established remained an inherent part of the Babylonian-Assyrian religion and led to the more or less complete disassociation of the three gods constituting the triad from their original local limitations. An intermediate step between Anu viewed as the local deity of Uruk, Enlil as the god of Nippur, and Ea as the god of Eridu.
Anu existed in Sumerian cosmogony as a dome that covered the flat earth. However, in the astral theology of Babylonia and Assyria, Anu, Enlil, and Ea became the three zones of the ecliptic, the northern, middle and southern zone respectively.
When Enlil rose to equal or surpass An in authority, the functions of the two deities came to some extent to overlap. An was also sometimes equated with Amurru, and, in Seleucid Uruk, with Enmešara (Nergal) and Dumuzi.
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The trifunctional hypothesis of prehistoric Proto-Indo-European society postulates a tripartite ideology (“idéologie tripartite”) reflected in the existence of three classes or castes – priests, warriors, and commoners (farmers or tradesmen) – corresponding to the three functions of the sacral, the martial and the economic, respectively.
Georges Dumézil’s trifunctional hypothesis proposed that ancient Indo-European society conceived itself as structured around three activities: worship, war, and toil. In later times, when slave labor became common, the three functions came to be seen as separate “classes”, represented each by its own god.
Dumézil understood this mythology as reflecting and validating social structures in its content: such a tripartite class system is found in ancient Indian, Iranian, Greek and Celtic texts.
The trifunctional thesis is primarily associated with the French mythographer Georges Dumézil, who proposed it in 1929 in the book Flamen-Brahman, and later in Mitra-Varuna. According to Dumézil (1898-1986), Proto-Indo-European society comprised three main groups corresponding to three distinct functions:
1) Sovereignty, which fell into two distinct and complementary sub-parts: one formal, juridical and priestly but worldly; the other powerful, unpredictable, and also priestly but rooted in the supernatural world.
2) Military, connected with force, the military and war, and 3) productivity, herding, farming and crafts; ruled by the other two.
In the Proto-Indo-European mythology each social group had its own god or family of gods to represent it and the function of the god or gods matched the function of the group. Many such divisions occur in the history of Indo-European societies.
In the early Germanic society there were a division between the king, nobility and regular freemen, and a division between Odin (sovereignty), Týr (law and justice), and the Vanir (fertility). However, Thor can represent military power. Odin has been interpreted as a death-god and connected to cremations, and has also been associated with ecstatic practices.
Odin is assigned one of the core functions in the Indo-European pantheon, as a representative of the first function (sovereignty) corresponding to the Hindu Varuṇa (fury and magic) as opposed to Týr, who corresponds to the Hindu Mitrá (law and justice); while the Vanir represent the third function (fertility).
Terje Leiren discerns another grouping of three Norse gods that may correspond to the trifunctional division: Odin as the patron of priests and magicians, Thor of warriors, and Freyr of fertility and farming.
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