'The Great Escape'.

The sculpture created for Liverpool City Council was named 'The Great Escape' by Cronshaw, and has become one of the city's most popular sculptures. Indeed, the "Horse's Balls" have become something of a legendary point of reference amongst the student community of Liverpool with people often using the object of this soubriquet as a meeting place. The Great Escape was quite a task for Cronshaw, coming at a time when his foundry was still far from capable of dealing with a sculpture of such mammoth proportions, but the money won to create the sculpture slowly led to the improvement of the facilities so that he was eventually able to complete the sculpture almost entirely by himself. The sculpture is a bronze cast of a horse, 15 ft high and 4 tons in weight, formed entirely from rope in a spaghetti fashion. At the horses tail a piece of rope extends to the ground where a life-size sculpture of a man steps upon the rope forcing the horse to rear and apparently unravel itself in a bid for freedom. This scene is intended to reflect man's efforts to free himself of slavery, Liverpool formerly being one of the chief ports in Great Britain supporting ships which supplied the slave trade in America.
[Wikipedia]

Interesting...

Rooted in the related but distinct Indo-European word *deiwos is the Latin word for deity, deus. The Latin word is also continued in English divine, "deity", and the original Germanic word remains visible in "Tuesday" ("Day of Tīwaz") and Old Norse tívar, which may be continued in the toponym Tiveden ("Wood of the Gods", or of Týr).

Deiwos group 

• Germanic Tiwaz (later known as Týr)
• Latin Deus
• Indo-Iranian Deva/Daeva
• Baltic Dievas
• Celtic mythology e.g. Gaulish Dēuos
• Possible Slavic mythology divu (demons — meaning acquired from Iranian)

Estonian Tharapita bears similarity to Dyaus Pita in name, although it has been interpreted as being related to the god Thor.

Dyeus was addressed as Dyeu Ph₂ter, literally "Sky father" or "shining father", as reflected in Latin Iūpiter, Diēspiter, possibly Dis Pater and deus pater, Greek Zeu pater, Sanskrit Dyàuṣpítaḥ. In his aspect as a father god, his consort was Pltwih₂ Mh₂ter, "Earth Mother".

As the pantheons of the individual mythologies related to the Proto-Indo-European religion evolved, attributes of Dyeus were sometimes redistributed to other deities. In Greek and Roman mythology, Dyeus remained the chief god, but in Vedic mythology, the etymological continuant of Dyeus became a very abstract god, and his original attributes, and his dominance over other gods, were transferred to gods such as Agni or Indra.

O'Brien (1982) reconstructs a horse goddess with twin offspring, pointing to Gaulish Epona, Irish Macha (the twins reflected in Macha's pair, Liath Macha and Dub Sainglend), Welsh Rhiannon, and Eddaic Freyja in the tale of the construction of the walls of Asgard, seeing a vestige of the birth of hippomorphic twins in Loki in the form of a mare (in place of Freyja) giving birth to eight-legged Sleipnir. The myths surrounding Hengest and Horsa could come from a common source, since they were descendants of Woden and Hengest's name meant "stallion" (in German: Hengst) Shapiro (1982) points to Slavic Volos and Veles, and collects the following comparative properties:

• sons of the Sky God
• brothers of the Sun Maiden
• association with horses
• dual paternity
• saviours at sea
• astral nature
• magic healers
• warriors and providers of divine aid in battle
• divinities of fertility
• association with swans
• divinities of dance
• closeness to human beings
• protectors of the oath
• assisting at birth
• founders of cities

• Literature

• Steven O'Brien, Dioscuric Elements in Celtic and Germanic Mythology, JIES 10 (1982), 117-136.
• Michael Shapiro, Neglected Evidence of Dioscurism (Divine Twinning) in the Old Slavic Pantheon, JIES 10 (1982), 137-166.
• Donald Ward, The Divine Twins: An Indo-European Myth in Germanic Tradition

Linguists are able to reconstruct the names of some deities in the Proto-Indo-European language (PIE) from many types of sources. Some of the proposed deity names are more readily accepted among scholars than others.^[3]

The term for "a god" was *deiwos,^[4] reflected in Hittite, sius; Latin, deus, Sanskrit deva; Avestan, daeva (later, Persian, divs); Welsh duw; Irish dia, Lithuanian, Dievas; Latvian,Dievs.^{[citation needed]}

• *Dyēus Ph₂tēr is the god of the day-lit sky and the chief god of the Indo-European pantheon. The name survives in Greek Zeus with a vocative form Zeu pater; Latin Jūpiter (from the archaic Latin Iovis pater; Diēspiter), Sanskrit Dyáus Pitā, and Illyrian Dei-pátrous.^[5]

• *Plth₂wih₂ is reconstructed^[6] as Plenty, a goddess of wide flat lands and the rivers that meander across them. Forms include Hittite Lelwanni, a goddess of the underworld, "the pourer",^[7] and Sanskrit Prthivi.

• *Perkwunos, known as "the striker", is reconstructed^[8] from Sanskrit Parjanya, Prussian Perkuns, Lithuanian Perkūnas, Latvian Pērkons, Slavic Perun, and Norse Fjörgyn. Fjörgyn was replaced by Thor among the Germanic-speaking peoples. The Celtic hammer god Sucellus (also cf. Taranis "Thunderer") is of the same character, but with an unrelated name.

• *H₂eus(os), is believed to have been the goddess of dawn,^[9] continued in Greek mythology as Eos, in Rome as Aurora, in Vedic as Ushas, in Lithuanian mythology as Aušra 'dawn' or Auštaras (Auštra) 'the god (goddess) of the northeast wind', Latvian Auseklis, the morning star (Lithuanian Aušrinė, 'morning star'); Ausera, and Ausrina, goddesses of dawn or of the planet Venus; Hittite, assu 'lord, god';^{[citation needed]} Gallic Esus, a god of hearths; Slavic, Iaro, a god of summer. The form Arap Ushas appears in Albanian folklore, but is a name of the Moon. See also the names for the Sun which follow. An extension of the name may have been *H₂eust(e)ro,^[10] but see also the form *as-t-r, with intrusive -t- [between s and r] in northern dialects".^[11]Anatolian dialects: Estan, Istanus, Istara; Greek, Hestia, goddess of the hearth; Latin Vesta, goddess of the hearth; in Armenian as Astghik, a star goddess; possibly also in Germanic mythology as Eostre or Ostara; and Baltic, Austija.

• *PriHeh₂, is reconstructed (Mallory & Adams 2006, pp. 208) as "beloved, friend" (Sanskrit priya), the love goddess.

• *Deh₂nu- 'River goddess' is reconstructed (Mallory & Adams 2006, p. 434) from Sanskrit Danu, Irish Danu; Welsh Dôn, and a masc. form Ossetic Donbettys. The name has been connected with the Dan rivers which run into the Black Sea (Dnieper, Dniester, Don, and Danube) and other river names in Celtic areas.

• *Welnos, is reconstructed as a god of cattle from Slavic Veles, and Lithuanian Velnias (in archaic Lithuanian vėlės means 'shades' or 'spirits of the departed'), "protector of flocks"; as well as Old Norse Ullr, and Old English Wuldor, and even the Elysian fields in Greek myth and ritual (according to Jaan Puhvel). There may be a god of cattle in the northern lands, but the argument is very thin. These names were also once thought to be connected to Sanskrit Varuna and Greek Ouranos, for example by Max Muller (Comparative Mythology p. 84), but this is now rejected on linguistic grounds, ("the etymology is disputed" Shapiro, JIES 10, 1&2, p. 155^[12]).

• Divine Twins: There are several sets, which may or may not be related.
  • Analysis of different Indo-European tales indicate the Proto-Indo-Europeans believed there were two progenitors of mankind: *Manu- ("Man"; Indic Manu; Germanic Mannus) and *Yemo-("Twin"; Indic Yama; Germanic Ymir), his twin brother. Cognates of this set of twins appear as the first mortals, or the first gods to die, sometimes becoming the ancestors of everyone and/or king(s) of the dead.^[13][14]
  • The Sun and Moon as discussed in the next section.
  • Horse Twins, usually have a name that means 'horse' *ekwa-, but the names are not always cognate, because there is no lexical set (Mallory & Adams 2006, p. 432). They are always male and usually have a horse form, or sometimes, one is a horse and the other is a boy. They are brothers of the Sun Maiden or Dawn goddess, sons of the Sky god, continued in Sanskrit Ashvins and Lithuanian Ašvieniai, identical to Latvian Dieva deli. Other horse twins are: Greek, Dioskouroi (Polydeukes and Kastor); borrowed into Latin as Castor and Pollux; Irish, the twins of Macha; Old English, Hengist and Horsa (both words mean 'stallion'), and possibly Old Norse Sleipnir, the eight-legged horse born of Loki; Slavic Lel and Polel; possibly Christianized in Albanian as Sts. Flori and Lori. The horse twins may be based on the morning and evening star (the planet Venus) and they often have stories about them in which they "accompany" the Sun goddess, because of the close orbit of the planet Venus to the sun (JIES 10, 1&2, pp. 137–166, Michael Shapiro, who references D. Ward, The Divine Twins,Folklore Studies, No. 19, Univ. Calif. Press, Berkeley, 1968).

• A water or sea god is reconstructed (Mallory & Adams 2006, p. 438) as *H₂epom Nepots 'grandson/nephew of waters' from Avestan and Vedic Apam Napat, and as *neptonos from CelticNechtan, Etruscan Nethuns, and Latin Neptune. This god may be related^{[clarification needed]} to the Germanic water spirit, the Nix.^[15] Similarly, most major Lithuanian rivers begin in ne- (e.g.Nemunas, Neris, Nevėžis). Poseidon fulfills the same role in Greek mythology, but although the etymology of his name is highly arguable, it is certainly not cognate to Apam Napat.

The Sun and Moon are often seen as the twin children of various deities, but in fact the sun and moon were deified several times and are often found in competing forms within the same language. The usual scheme is that one of these celestial deities is male and the other female, though the exact gender of the Sun or Moon tends to vary among subsequent Indo-European mythologies. Here are two of the most common PIE forms:

• *Seh₂ul with a genitive form *Sh₂-en-s, Sun, appears as Sanskrit Surya, Avestan Hvara; Greek Helios, Latin Sol, Germanic *Sowilo (Old Norse Sól; Old English Sigel and Sunna, modern English Sun), Lithuanian Saulė, Latvian Saule; Albanian Diell.^[16]
• *Meh₁not Moon, gives Avestan, Mah; Greek Selene (unrelated), although they also use a form Mene; Latin, Luna, later Diana (unrelated), ON Mani, Old English Mona; Slavic Myesyats; Lithuanian, *Meno, or Mėnuo (Mėnulis); Latvian Meness. In Albanian, Hane is the name of Monday, but this is not related. (Encyclopedia of IE Culture, p. 385, gives the forms but does not have an entry for a moon goddess.)

• *Peh₂uson is reconstructed (Mallory & Adams 2006, p. 434) as a pastoral god, based on the Greek god Pan, the Roman god Faunus and the Fauns, and Vedic Pashupati, and Pushan. See also Pax.

• There may have been a set of nature spirits or gods akin to the Greek Satyrs, the Celtic god Cernunnos and the Dusii, Slavic Veles and the Leszi, the Germanic Woodwose, elves anddwarves. There may also have been a female cognate akin to the Greco-Roman nymphs, Slavic vilas, the Huldra of Germanic folklore, and the Hindu Apsaras.

• It is also likely that they had three fate goddesses; see the Norns in Norse mythology, Moirai in Greek mythology, Sudjenice of Slavic folklore and Deivės Valdytojos in Lithuanian mythology. Celtic religion is also rife with triple goddesses, such as the Gaulish Matrones and the Morrigan of Ireland, and sometimes triplicate gods as well, but they are not always associated with fate.See also Triple deities.

A fuller treatment of the subject of the Indo-European Pantheon would not merely list the cognate names but describe additional correspondences in the "family relationships", festival dates, associated myths (but see Mythology section) and special powers.

Hahahahah!