*Trito

[1] He is connected to other prominent characters, such as Manu and Yemo,[1] and is recognized as the protagonist of the myth of the warrior function,[1] establishing the model for all later men of arms.

[2][3][4] Despite initial defeat, Trito, fortified by an intoxicating drink and aided by the Sky-Father,[2][4][5] or alternatively the Storm-God or *H₂nḗr, 'Man',[4][6] together they go to a cave or a mountain, and the hero overcomes the monster and returns the recovered cattle to a priest for it to be properly sacrificed.

[1][4] Scholars have interpreted the story of Trito either as a cosmic conflict between the heavenly hero and the earthly serpent or as an Indo-European victory over non-Indo-European people, with the monster symbolizing the aboriginal thief or usurper.

[1] 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.

[22] Historian Bruce Lincoln has proposed that the dragon-slaying tale and the creation myth of *Trito killing the serpent *H₂n̥gʷʰis may actually belong to the same original story.

[34] The depiction of dragons hoarding a treasure (symbolizing the wealth of the community) in Germanic legends may also be a reflex of the original myth of the serpent holding waters.

In Albanian mythology, the drangue, semi-human divine figures associated with thunders, slay the kulshedra, huge multi-headed fire-spitting serpents associated with water and storms.

The Slavic god of storms Perun slays his enemy the dragon-god Veles, as does the bogatyr hero Dobrynya Nikitich to the three-headed dragon Zmey.

[37] Folklorist Andrew Lang suggests that the serpent-slaying myth morphed into a folktale motif of a frog or toad blocking the flow of waters.