by the course of political events and religious changes. In Slavic tradition At one point, early Slavs, like some Iranian peoples after the Zoroastrian religious reformation, demonized the Slavic successor of *Dyēus (abandoning this word in the sense of "heaven" at the same time, keeping the word for day, however, and abandoning many of the names of the other Proto-Indo-European gods, replacing them with new Slavic or Iranian names), while not replacing it with any other specific god, as a result of cultural contacts with Iranian peoples in the first millennium BC. Hence, after the process of demonization by the Slavs, *Dyēus is considered to have originated two continuations: *divo ("strange, odd thing") and *divъ ("demon"). The result of this demonization may be Pan-Slavic demons, e.g. Polish and Czech dziwożona, or Div occurring in The Tale of Igor's Campaign. According to some researchers, at least some of *Dyēus'''s traits could have been taken over by Svarog (Urbańczyk: Sun-Dažbóg – heavenly fire, Svarožič – earthly fire, Svarog – heaven, lightning). Helmold recalls that the Slavs were also supposed to believe in a god in heaven, who only deals with heavenly matters and commands other gods. In non-Indo-European traditions Various loanwords of *deiwós were introduced in non-Indo-European languages, such as Estonian taevas or Finnish taivas'' ("sky"), borrowed from Proto-Indo-Iranian. References Bibliography Further reading Proto-Indo-European deities Sky and weather gods Etymologies Reconstructed words Proto-Indo-European mythology ja:デウス