We had a question to the page about why I’d placed Dyaus and Tvastr in the same spaces on a recent image.
A good question. I have long maintained that Tvastr is also an expression of the Indo-European Sky Father deific [i.e. Dyaus Pitar].
I have sketched out the typology for the Masque of the Sky Father to which Tvastr would be linked in my previous work on, for instance, Slavic Svarog; which we might succinctly surmise to be a “Song-Smith” (and c.f the Brihaspati hailing of Vishvakarman in the RV as further demonstration of this typology in practice).
However, the best way of answering your question is to make use of the Vedic evidence itself. And, at the same time, elucidate the underlying (Proto-)Indo-European complex to which it reasonably strongly speaks.
The chief element of saliency here is, of course, that around the provision of the Soma. The situation of Agni bringing the Soma in Shyena (i.e. Raptor) form is well attested – and has direct cognate value in the Eddic tradition when we consider Odin’s bringing of the Mead of Poetry as an Eagle.
This is as we should expect, given that Odin is a strong cognate for Rudra – and that Agni-Rudra is an incredibly well attested internal correspondency within the Vedic schema (c.f, for example, the situation of Kumara relative to Skanda … and then further buttress that when we consider the circumstances of parentage and other associations for Heimdallr). I have also recently published an extensive piece elucidating the oft-under-acknowledged suite of fairly direct concordancies for Odin and Agni (and, for that matter, have previously taken a look at a quite direct Odin – Brihaspati scriptural linkage as well).
The situation of Rudra as being Dyaus is also directly attested within the Vedas (indeed, it is phrased in one of the major mentions as part of a direct nexus with Agni being Rudra being Dyaus all in the same line) – and the linkage of Shiva with Soma is also uncontroversial. Indeed, it is interesting to note that in the Agnicayana ‘Fire-Bird’ rite – the Empowering Elixir in question is brought in the bird form of the altar with alternating Agni/Rudra energies occurring within said sacrificial blaze. Just as we should expect.
However – there is another Vedic understanding for the bestowing of the Soma to Indra. Namely, that it is granted to Him by Tvastr, in three vessels (not coincidentally – the same number as the Vessels of the Nordic Mead of Poetry).
I do not think that these stories are mutually exclusive – I feel that they are mutually reinforcing. They are readable together quite easily. And would seem to suggest an understanding that Agni and Tvastr are not, in this context, distinct … but rather, different perspectives upon the same deific. Just as these two ways of phrasing the matter – that of Indra being in receipt of the Soma from Agni versus that of Indra being in receipt of the Soma from Tvastr – are different perspectives upon the same fundamental mythic occurrence.
Indeed, RV III 48 2 makes the situation rather direct when it is stated that it is in Indra’s Father’s Dwelling where the administration of Soma has taken place … the same space, I would contend, referred to as Tvastr’s House in a number of other RV Hymnals.
RV II 17 6, meanwhile, suggests it to be [Indra’s] Father Who has manufactured the Vajra … and, again, elsewhere we have attestation for Tvastr being the manufacturer of the device in question.
And it is also quite feasible to infer that the Cup of Tvastr … i.e. that which is supposed to bear the Soma – means the Moon. Thus explicating the Chandra-Soma correlation.
So – just as we know Dyaus to be the Father of Indra , it would seem eminently logical that this Tvastr, referred to with some frequency in paternal terms relative to Indra and occupying exactly the position which the underlying reconstructive typology has suggested should be that of the Sky Father in these mythic complexes ..
.. is also Dyaus.
And therefore, placed accordingly, within the meme.