A younger generation displaced an older one by force

This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.

A pantheon, in the atlas's own vocabulary, is the organized company of deities a single tradition or culture recognizes as belonging together, rather than any individual deity on its own. An entry here records which deities the pantheon includes, how they are understood to relate to one another, by family descent, by rank, by which portion of the world or of human life each one governs, and which broader culture or religion the whole grouping belongs to.

Pantheons vary enormously in how tightly structured they are. Some traditions describe an explicit hierarchy with a ruling deity at its head and clearly assigned domains beneath; others hold a looser, more overlapping company of figures whose relationships shift between one telling of the tradition's myths and the next. The atlas records a pantheon the way its own tradition presents it rather than forcing every pantheon into one uniform structural template, since flattening that variation would misrepresent exactly the differences that make each tradition's pantheon distinct.

A pantheon entry also notes where membership itself is unsettled, a figure counted as central in one regional or period account and marginal or absent in another, since which deities belong to a pantheon at all is frequently a matter the tradition's own sources disagree about rather than a fixed, closed list.

This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.

Comparing pantheons across cultures is old, but doing it with a stated method rather than by free association is comparatively recent. The French scholar Georges Dumezil, working through the 1930s and 1940s, proposed that pantheons descended from a shared Indo-European ancestry, including the Vedic, Roman, Norse and Celtic pantheons, tend to organize their deities around three recurring functions: sovereignty and law, physical force and warfare, and fertility or the sustaining of ordinary life. His trifunctional hypothesis remains influential, and remains contested, particularly over how far it can be pushed onto pantheons outside the Indo-European family it was built to explain.

A separate structuralist line of comparison, associated with the anthropologist Claude Levi-Strauss, looked instead at the relationships between figures within a single pantheon, reading a myth cycle as a set of paired oppositions rather than hunting for shared ancestry across cultures at all. Both approaches remain live in the field, and most working scholars today treat any cross-cultural pantheon comparison as a hypothesis to be argued for case by case rather than a pattern to be assumed in advance, since the surface resemblance between two distant pantheons is often easier to notice than it is to actually establish.