*Manu and *Yemo
Although some thematic parallels can be made with Ancient Near East (the primordial couple Adam and Eve), and even Polynesian or South American legends, the linguistic correspondences found in descendant cognates of *Manu and *Yemo- make it very likely that the myth discussed here has a Proto-Indo-European (PIE) origin.
[11] Bruce Lincoln's reconstruction of the Proto-Indo-European motif known as "Twin and Man" is supported by a number of scholars such as Jaan Puhvel, J. P. Mallory, Douglas Q. Adams, David W. Anthony, and, in part, Martin L.
[12] Although some thematic parallels can be made with traditions of the Ancient Near East (the twins Abel and Cain and their brother Seth), and even Polynesian or South American legends, Lincoln argues that the linguistic correspondences found in descendant cognates of *Manu and *Yemo make it very likely that the myth has a Proto-Indo-European origin.
[11] Lincoln reconstructs a creation myth involving twin brothers, *Manu- ('Man') and *Yemo- ('Twin'), as the progenitors of the world and humankind, and a hero named *Trito ('Third') who ensured the continuity of the original sacrifice.
[14][2] Trito first suffers at his hands, but fortified by an intoxicating drink and aided by a helper-god (the Storm-God or *H₂ner, 'Man'),[2][15] together they go to a cave or a mountain, and the hero finally manages to overcome the monster.
[2] Hermann Güntert, stressing philological parallels between the Germanic and Indo-Iranian texts, argued in 1923 for an inherited Indo-European motif of the creation of the world from the sacrifice and dismemberment of a primordial androgyne.
[18] The myth has been interpreted either as a cosmic conflict between the heavenly hero and the earthly serpent, or as an Indo-European victory over non-Indo-European people, the monster symbolizing the aboriginal thief or usurper.
[9] The traditions of sacrificing an animal to disperse its parts according to socially established patterns, a custom found in Ancient Rome and India, has been interpreted as an attempt to restore the balance of the cosmos ruled by the original sacrifice.
[33][a] Many Indo-European beliefs explain aspects of human anatomy from the results of the original dismemberment of Yemo: his flesh usually becomes the earth, his hair grass, his bone yields stone, his blood water, his eyes the sun, his mind the moon, his brain the clouds, his breath the wind, and his head the heavens.
[9] The traditions of sacrificing an animal before dispersing its parts following socially established patterns, a custom found in Ancient Rome and India, has been interpreted as an attempt to restore the balance of the cosmos ruled by the original sacrifice.
[37] This divergence may be explained by the cultural differences between the Indo-Iranian and European branches of the Indo-European family, with the former still strongly influenced by pastoralism, and the latter much more agricultural, perceiving the cow mainly as a source of milk.
[48] Although his realm was originally associated with feasting, beauty and happiness, Yama was gradually portrayed as a horrific being and the ruler of the Otherworld in the epic and puranic traditions.
Discussing the advisability of incest in a primordial context, Yamī insists on having sexual intercourse with her brother Yama, who rejects it, thus forgoing his role as the creator of humankind.
The original myth of creation was indeed condemned by Zarathustra, who makes mention of it in the Avesta when talking about the two spirits that "appeared in the beginning as two twins in a dream ... (and) who first met and instituted life and non-life".
The story, giving a central position to the new religious leader, is once again probably the result of a Zoroastrian reformation of the original myth, and Yima might have been seen as the ruler of the realm of the dead in the early Iranian tradition.
[57] Ranko Matasović cites the existence of Jumala as a female counterpart and sister of Jumis in Latvian dainas (folksongs), as another fertility deity,[58][59] and in the same vein, Zmago Smitek mentioned the pair as having "pronounced vegetational characteristics".
[70][71] This name may have left traces in other Nuristani languages: Waigali Yamrai,[72] Kalash (Urtsun) imbro,[73] Ashkun im'ra, Prasun yumr'a and Kati im'ro – all referring to a "creator god".
[74][75] This deity also acts as the guardian to the gates of hell (located in a subterranean realm), preventing the return to the world of the living – a motif that echoes the role of Yama as the king of the underworld.
[77][78][b] Following Puhvel's line of argument, Belarusian scholar Siarhiej Sanko attempted to find a Proto-Baltic related pair, possibly named Jumis ('twin') and Viras ('male, hero').
