to the Purushamedha human sacrifice among the Indo-Aryans, the human could be substituted by a horse in the Thracian sacrificial rite. Representations of the human sacrifice and its substitutability with horse sacrifice are found in Thracian art in the plaques from the Letnitsa Treasure, where horse and human heads are represented behind the mounted warrior-god /the Thracian Hero. The king of the Caeni tribe, Diegylis, while going to celebrate a wedding, once captured two young Greeks from the kingdom of Attalus II, garlanded them like sacrificial animals, led them to his royal palace, declared that his sacrifice could not be the same as that of the common people, and sacrificed them in his royal palace. while the attendees praised his skill and sang a paean. Storm fight During thunderstorms, the Getae would shoot arrows aimed at the thunder and the lightning into the sky. This ritual fight was connected to the Thracian myth of 's struggle against the Chaos-dragon, especially in how it paralleled the Indo-Iranian dragon-slaying myth, according to which ancient Indo-Aryans shot arrows at the rain clouds personifying the Chaos-dragon during festivities, and the Iranian god Mithra defeated the dragon by shooting it with an arrow. Calendar The Bithyni, who were a Thracian tribe settled in Asia Minor, named a month of their calendar after . Decision-making When the Bithyni would take decisions on important issues, they would sit facing the Sun so that the god, who was believed to be all-seeing and all-hearing, would predict their fate. Judgement The Bithyni would hold their tribunals in the open air under the Sun to their belief that the solar-god, who was a guarantor and supervisor of the world order, would control the rightfulness of their decisions. Other customs Thracian and Paeonian women sent their offerings to the goddess wrapped in straw. Thracian warriors used to decorate their helmets and shields with ivy during religious festivals. Warrior customs Warrior initiation In Thracian society, the boy's duty was that he was to become a warrior, and accordingly this transition from boyhood to manhood was marked by an initiation process during which determining events of the utmost importance would take place. The incidents of the mystical initiation rite, at the end of which the young man acquired the status of a mature member of society, were not linear and gradual, and instead each life stage was believed to correspond to a stage