page_title: Proto-Indo-European mythology
section_title: Otherworld
hierarchical_section_title: Proto-Indo-European mythology / Cosmology / Otherworld
caption_attribution_description: Charon prepares to receive the shade of a youth into his skiff. The ferryman leans on his pole and is surrounded by the reeds of the river Acheron (one of the five rivers of the Greek underworld).
context_page_description: Proto-Indo-European mythology is the body of myths and deities associated with the Proto-Indo-Europeans, the hypothetical speakers of the reconstructed Proto-Indo-European language. Although the mythological motifs are not directly attested – since Proto-Indo-European speakers lived in prehistoric societies – scholars of comparative mythology have reconstructed details from inherited similarities found among Indo-European languages, based on the assumption that parts of the Proto-Indo-Europeans' original belief systems survived in the daughter traditions.
  The Proto-Indo-European pantheon includes a number of securely reconstructed deities such as *Dyḗws Ph₂tḗr, the daylight-sky god; his consort *Dʰéǵʰōm, the earth mother; his daughter *H₂éwsōs, the dawn goddess; his sons the Divine Twins; and *Seh₂ul, a solar goddess. Some deities, like the weather god *Perkʷunos or the herding-god *Péh₂usōn, are only attested in a limited number of traditions–Western and Graeco-Aryan, respectively–and could therefore represent late additions that did not spread throughout the various Indo-European dialects.
context_section_description: The realm of death was generally depicted as the Lower Darkness and the land of no return. Many Indo-European myths relate a journey across a river, guided by an old man (*ǵerh₂ont-), in order to reach the Otherworld. The Greek tradition of the dead being ferried across the river Styx by Charon is probably a reflex of this belief, and the idea of crossing a river to reach the Underworld is also present throughout Celtic mythologies. Several Vedic texts contain references to crossing a river in order to reach the land of the dead, and the Latin word tarentum ("tomb") originally meant "crossing point". In Norse mythology, Hermóðr must cross a bridge over the river Giöll in order to reach Hel and, in Latvian folk songs, the dead must cross a marsh rather than a river. Traditions of placing coins on the bodies of the deceased in order to pay the ferryman are attested in both ancient Greek and early modern Slavic funerary practices. 
  In a recurrent motif, the Otherworld contains a gate, generally guarded by a multi-headed (sometimes multi-eyed) dog who could also serve as a guide and ensured that the ones who entered could not get out. The Greek Cerberus and the Hindu Śárvara most likely derive from the common root *Ḱérberos ("spotted"). Bruce Lincoln has proposed a third cognate in the Norse Garmr, although this has been debated as linguistically untenable. The mytheme possibly stems from an older Ancient North Eurasian belief, as evidenced by similar motifs in Native American and Siberian mythology, in which case it might be one of the oldest mythemes recoverable through comparative mythology. The King of the Otherworld may have been Yemo, the sacrificed twin of the creation myth, as suggested by the Indo-Iranian and, to a lesser extent, by the Germanic, Greek and Celtic traditions.
  The belief in reincarnation was common in many ancient Indo-European cultures. In the Rigveda in particular, the eye of the deceased goes back to the sun and his breath to the wind. Beside rebirth in plants, animals and humans it was also considered possible to be reborn in non-physical places like heavens and hells.
caption: Attic red-figure lekythos attributed to the Tymbos painter showing Charon welcoming a soul into his boat, c. 500–450 BC.
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