#yemos

[looking-at-the-deiwos]

Yemós

Also found as Yemo. Their name means "Twin" or "Double"

Yemós is the ruler of the afterlife or Underworld (Dhubnóm). They are the deity of the dead and may be prayed to by those about to die, or on behalf of those who have just died. Yemós is also characterized as bigender.

Yemós is not the deity of death, however. They are the one who rules over the dead, but they do not make them die, or decide when they will.

Yemós is the twin of Mónus or Mánnus and both are the protagonists of the Proto Indo-European creation myth:

Proto Indo-European creation myth

From the primeval chaos (G̑hā́nos) eventually emerged the universal principle of order, the Ártus. From these two emerged a cosmic egg, the Olyōwyóm. After it hatched three beings came into existance: Ammādhēinús, the primeval cow; and the twins Yemós and Mónus. Ammadheinús then nourished the two twins.

Eventually, Mónus sacrificed Ammadheinús and his own twin Yemós. Mónus then dismembers the body of Yemós and uses the parts to create the world: Their skull becomes the sky; their body the earth; their hair the trees and grass; their blood the rivers and seas; their brain the clouds; their bones the mountains and stones, etc. From Ammadheinús' body came all animal life.

From their sacrifice, Yemós became the first to die and also the first immortal, becoming the first deity after their sacrificial death, ruler of the underworld and of the dead, of which they are the first. Mónus became the first priest, the first king and the first mortal. From Mónus all humans descend.

After their sacrifice, Yemós begot the twelve primordial deities, the G̑hṃg̑ṇ̄tṓs, from which in turn descend the Deiwṓs and from which descend the Amséwes and all the lesser deities. So Yemós is the ancestor of all deities.

Offerings

taken from here

Skull (possibly with crown or gold wire(s))

black lantern

burial shroud

tomb image with spirals (maybe made into a candle holder)

inverted cauldron

red and black woven rope hanging from ceiling

crow or raven feathers wrapped in gold wire

depictions or imagery of skulls or tombs

Dirt with flame-colored stone

a large golden bead, or a number of small golden beads

Devotional acts

Learn about and honor your ancestors/those who have passed

Keep family heirlooms

Visit the graves of family members and leave flowers

Visit cemeteries and if allowed leave flowers

Learn about death and how to address it in a healthy way

Work on learning how to let go of the past

Visit ruins or ghost towns (safely!)

Associations

Skulls

Graveyards

Darkness

Black and red

Crows and ravens (because of their black feathers)

The feast of Samhain

October

Descendants in later pantheons

Yama (Vedic)

Yima (Iranian)

Ymir (Nordic)

Remus (Roman)

Hades, in their role as ruler of the underworld (Greek)

Dis, in their role as ruler of the underworld (Roman)

Finally, here's their wikipedia article (shared with their brother)

[wormholephobia]

Yemos.

[summerhighlandfalls]

Some parts Naruto taking inspiration from Hindu mythology means that inadvertently some parts of Naruto can be linked back to Proto-Indo-European mythology which is extremely exciting for one person (me)

[castilestateofmind]

"When I say that God is an archetype, I mean by that the 'type' in the psyche. The word 'type' is, as we know, derived from the Greek 'typos', 'blow' or 'imprint'; thus an 'archetype' presupposes an imprinter".

-Carl Jung.

[yemocash]

[tulipscomeinallsortsofcolors]

i feel like "the perfect soulmate of an abuser is someone easy to abuse" is sm more interesting if you frame it as like. "the soulmate of someone vulnerable/insecure is an abuser".. lmk if this is just me projecting but the idea that like. self realisation and recognising you can choose your person i feel is potentially such an important lesson for anyone in pieces verse who just accepts that their abusive partner is the one for them just because theyre soulmates, like you are the right person for them because you need to learn to value yourself before you can be happy with anyone

very good way of framing it! okay so this is about to get kind of paleophilosophical and a little bit religious so bear with me

in a lot of religions in antiquity (and my specialty is indo-european so thats where im coming from) there is a pervasive theme of things that are both opposite and twin to each other. Apollo and Artemis, Manu and Manavi, Romulus and Remus, the World Tree and the Well Beneath, Manos and Yemos, even Hera and Zeus

this is the basic idea im trying to get across with soulmates and pieces - pairs of people that are, through either differences or similarities or both, uniquely suited to pair. and 'paired' not necessarily mean healthy or good

in a perfect world, Jo having more trust for Leona than anyone and Leona being ride or die for her would have given them an unbreakable bond and they could have been true girlboss yuri unity. instead, Leona's unwavering loyalty meant never pushing back even when Jo needed her to, and Jo trusted Leona the most but still not enough to listen if if Leona had said something. in this, they are matched for better or worse

in a perfect world, perhaps Trista is a mid 20-something who takes control of her reproductive and financial rights by taking Winston as a noble sugar daddy, and he is content to provide for her without expectation, or some other similar scenario. instead winston is a monster, who is suited to having someone to control. In both scenarios, Trista is someone who needs security and arguably rescue, the difference in the second is that she needs is from Winston.

And she does, technically, get it by matching to Winston! i made a 'traffic cone orange = warning' joke but im honestly thinking of it more like a target or even a beacon. something that says 'i am in need of help, someone help me.' because there's nothing wrong with needing help, or rescue, or to be saved.

all of which is to say that what trista needed, really, was to be set free. in perfect world, Winston would have done it, but in this one his 'perfect' role is to to trigger it, so Trista can grow strong enough to decide she doesnt need a pair at all.

[bywandandsword]

Current brainworm, none of the Celtic cultures' creation myths have survived, even though they almost certainly had one. The closest we have is the Lebor Gabala Erenn from Irish mythology, but it isn't a creation story, it records the various settlements of Ireland, ending in the Gaels. However, it is thought that there are reflections of an earlier creation myth in the LGE and in the Tain, and there are similar themes that validate that the Gaels at least viewed the creation of the landscape in this way from various other stories. Additionally, we can compare other Indo-European creation myths to figure out what elements the Gaelic creation myth almost certainly would have had. These include:

Before creation, there is a void of some kind

In that void, fire interacts with water/ice to create the first life

A primordial bovine, most likely a cow (bulls were more common in IE cultures that emphasized pastoralism over crops. The Romans had a she-wolf, because they had to be edge lords)

One primordial being or possibly a set of twins who are sustained by the milk of the cow

One of the twins/the primordial being is dismembered to create the physical world

So already we have the makings of a general creation story, and if you're familiar with Norse mythologies, you might recognize it. In fact, it's thought that the Norse creation myth has retained the most elements of the original IE myth

However, scholars point out that the primordial being that is killed is called *Yemo, meaning "twin", which means there was likely originally two first beings. In the one sacrificing the other, the act renders the brother doing the sacrificing as the First Priest, who creates the concept of death, but in doing so turns that death into the living world. The sacrificed brother is then typically rendered as the First King and Ruler of the Land of the Dead. By setting up this order for the world, the First Priest establishes that life cannot exist without death (whether it be harvesting crops or butchering livestock), and typically, these myths continue and establish the role of the priests in society, who's job it is to ensure the continuity of the original sacrifice and maintain the living world

Now, here's where we get into my speculation;

I think it's likely that the Irish creation myth involved a set of twins. Off the top of my head, I think that possible reflections of this can be found in the brothers Amergin and Donn and in the Donn Cuailnge and Finnbhennach from the Táin. With Amergin and Donn, Donn insults the goddess of the land and is drowned. In doing so, Donn becomes a god of the dead and all the souls of the dead have to gather at or pass through Tech Duinn. Amergin however, secures the support of these goddesses and is able to go on and give order to the Gaelic rule of Ireland by deciding who will rule what and serves as the Chief Ollam (bard) of Ireland. In the Táin, after the main Plot has gone down, the Donn Cuailnge and Finnbhennach fight and the the Donn Cuailnge ends up killing Finnbhennach. As the Donn Cuailnge passes through the landscape, pieces of Finnbhennach drop off his horns and form/name part of the landscape. I think it's also interesting how in both these stories, one of the duo is explicitly associated with the color white (Amergin is called "white knees") and the other one is dark, but the opposite one dies first in the stories

Also, if we look at myths like the creation of the Shannon and the Boyne rivers, where in the goddesses Sionnan and Boann, respectively, die in the rivers' creations, we further see that the death of one figure to create an element of the landscape is a relatively common one, so a creation story similar to the one I hypothesize the Irish had wouldn't have been outside of pagan Irish belief

Additionally, if we look at the duíle, kind of like the Irish elements/natural features, we see that the nine elements/features are each explicitly associated with body parts. Stone is associated with bones, the sea with blood, the face with the sun, ect. I think this could be a call back to that earlier creation myth

Off the top of my head, that's what I've been mulling over. Idk, I might be completely off the mark, but if anyone wants give their thoughts, I'd love to hear them. I'm certainly not an expert in Irish mythology and there may be some key factor that completely sinks this idea

[tomato-bird-art]

The primordial cow, the first man Manu and twin Yemo, who was male and female, out of whose sacrificed body and blood the earth was created and the first humans came forth

Unicorn Wars (2022) x Proto Indo European Creation Myth

[transgenderer]

On the Norse, Indic, and Iranian stories of the origin of the world from the dismembered bodies of a god, from "The Indo-European Myth of Creation", Lincoln, 1975

The general resemblance among these texts is certainly quite clear. In all of them a primordial being is killed and dismembered, and from his body the cosmos is fashioned.28 Yet, there are differences in each account (beyond the petty difference that the body-world homologies do not always match up), and it is evident that certain transformations have taken place within each culture and within each text. The dismemberment is performed by gods intwo of the accounts and by a demon in the third. The victim is accompanied by an ox in one text, a cow in another, and has no companion in the third. The act is treated as a sacrifice once, but as murder twice. Most perplexingly, the names of the victims bear no resemblance to one another. The primordial victim is Ymir in Scandinavia, Gayomart in Iran, and Purusa in India. The question must arise: Are these figures who are structurally so similar really related in any historical way ?

The answer is certainly yes, and it is here that the Old Norse version best preserves the P-I-E heritage. Old Norse Ymir, as Guintert first demonstrated, is derived from Proto-Germanic *yumlyaz, which in turn is derived from P-I-E *ya2m(i)y6s (*Ymr[mi]y6s, as it might be written in a more modern orthography), a term intimately related to P-I-E *yemo- "twin."29 This word corresponds to Lettishjumis, "double fruit"; Middle Irish emuin, "twin"; Latin geminus, "twin"; Avestan yama, "twin"; and, most significantly, to the proper names Avestan Yima = Sanskrit Yama, which literally signify "twin" as well.30 Based on this phonological and semantic correspondence, we hypothesize that there was originally a mythic correspondence and that all are derived from a figure in the P-I-E myth.

Iranian evidence supports this hypothesis, for behind the figure of Gay6mart we may discern the older figure of Yima.3' The way in which this transformation took place is somewhat complex. First, it must be recognized that in pre-Zoroastrian Iran, Yima was not merely king of the golden age, but, as Christensen so skillfully demonstrated, was regarded as first king, first mortal, and first to die.32 This tradition, however, was rejected by Zarathustra, who soundly condemns Yima the only time that he mentions him (Yasna 32.8). There is one verse, however, in which Zarathustra does make an oblique reference to the myth of creation by sacrifice: YASNA 30.4 And when these two spirits first met [the good and evil spirits], they instituted Life (gaem) and non-life, and how life should be at the end.33 Moreover, these two spirits are said to have "appeared in the beginning as two twins (yjmd) in a dream."34

In these verses several eminent Iranists have recognized that Zarathustra attempted to deal with an earlier myth of creation which he found objectionable but which he could not completely ignore.35 Thus, he philosophized the myth, changing its characters into abstract entities, but retaining the essential mythologem that the first living man died at the creation of the world. Ironically, however, a re-mythologization of Zarathustra's version took place in later centuries. In the verse cited above, the Avestan term translated "life" is gaya-, which in the Younger Avesta is often combined with the term maratan-, "mortal"36 to form the name given the first mortal man, who was created and died at the beginning of the world-Gaya maratan.37 This name comes into the Pahlavi (Middle Persian) of our Bundahisn text as Gayomart. Thus, the development is Middle Persian Gayomart < Younger Avestan Gaya maratan < Gathic Avestan gaya < Pre-Zoroaster Yima

In India, too, it seems that the figure of Yama lies behind the Purusa of the Vedic hymn. Most scholars have agreed that Yama is another First Man/First King figure and have also noted that he is the first to die, thus establishing the realm of the dead.45 Several scholars, however, have been willing to go somewhat further and equate his freely chosen death and his abandonment or transcendence (< Skt. pra-Vric-) of his body as in RV 10.13.4 with the sacrifice in Purusa in RV 10.90.46 As Dandekar, who most effectively argued the case, put it, the Purusasuikta is merely a more detailed setting of the Yama myth of RV 10.13.4.47 In light of the comparison to Ymir and Yima, I am inclined to agree. The name Purusa literally means "Man" and seems to be a title born of philosophical and theological speculation. Such speculation changed this figure's name again in the Brahmanas, as Purusa, "Man," became Prajapati, "Lord of Creatures,' but the under-lying story is still the same.48 The morphological and structural features convince us that this is the same figure encountered in Iran and Scandinavia-*Yenlo, "Twin"-first king49 and first sacrificial victim, from whose body the world was made.

honestly the purusa connection seems kind of dubious (although i mean, yama being a first-man figure and purusa just meaning "man" does seem like a strong association) but i love how elaborate and yet imo totally plausible the yima->gayomart transformation is

also if youre curious, lincoln argues that dismembering-god-to-make-the-world stories arent independent even though we see an example that should be independent in china, he argues that's influence from india. he also alludes to a similar polynesian and south american myth which must be independent but he doesnt give any details and i cant find any so no idea whats going on there

[piratesofhyrule]

The Story That Will Never Be Told 4(I think?): The Yeti

Considering how many other options were up, I'm a little surprised this one got such a high ranking! Pleasantly so though, so let us get right into it

Now the Yeti have only appeared in Twilight Princess (to the best of my knowledge that is), but they left quite the impression on us all. I figured that Hebra would be a good place for them to make a comeback as what're essentially "ice Gorons" if you will. Physically huge and imposing, but some of the nicest people you'll ever meet.

They were the original inhabitants of Hebra millennia ago, their highly specialized adaptations to cold weather the main reason why they've not gone much farther then Hebra's icy peaks (having thick waterproof fur and blubber is great for the cold alpines, not so much anywhere that's above 10 degrees). True there's small settlements of them in other cold locations such as the Highlands of Gerudo and Lanayru, but for the most part they're found almost entirely in Hebra.

The Rito and Yeti get along fairly well, the Rito's expanse along southern Hebra and Tabantha well outside of the interest of the Yeti while their arctic homes were too environmentally extreme for the Rito. However, both had plenty of specialties that they eagerly trade for. Yeti cuisine is incredibly popular among the Rito while they can acquire ingredients from afar for the Yeti to enjoy. But more importantly, both the Rito and Yeti are considered "the grandchildren of the Frost Witch". Veelith is a patron spirit to both, her rare visits eagerly anticipated by Rito and Yeti alike.

Now most Yeti are happy with staying in Hebra, but one particular cook among them longs for adventure. Yemo's a young man amongst the tribe, already an accomplished cook and its his culinary expertise that's the main drive behind his desires to see more of the world. He wants to expands his cooking repetoire, sample dishes from the other far-off lands that the Rito traders talk of. It has been a longtime dream of his, one that was given an opportunity under the direst of circumstances.

Selmie's one of the very few Hylians that lives up in Hebra, ergo she has become regarded as a friend to the Yeti as well. A hurricane nearly strikes Hebra, but is suddenly dispelled, much to her relief. During a routine foraging trip through the frozen peaks, she finds a young Hylian man, one that's frost-bitten and badly wounded. Too far from her cabin, she takes him to the nearest shelter; the Yeti.

Rescuing travellers (or laying them to rest) is pretty common for the Yeti and with Veelith visiting them, it was quick for them to get the stranger into recovery. Assured he was in good hands, Selmie then returned to her cabin and is almost immediately visited by the famed Rito pirate, Revali. Apparently a shipmate of his went overboard a few days ago and they've been searching for him, Selmie in turn pointing them towards the Yeti.

Sure enough, the Rito crew find their wayward deckhand. Teba's first to see him and in a state of delirium, Link briefly wakes up and reaches for Teba, murmuring "Dad, it hurts"

Days later, when he's recovered and lucid enough to travel, Link wants to find the Yeti that had been providing his meals. The cook in question is Yemo, the two just chatting and comparing cooking methods. They hit it off so well that Yemo asks if he can join the crew and Link's up for it, promising to endorse the Yeti's recruitment aboard The Wolf of the Seas.

[incesthemes]

final thoughts: supernatural season 11

all right let's do this wretched thing

i don't even know where to begin. i'm trying to weigh it against season 6 as my least favorite season, but it's difficult. season 6 was bad because it was scattered, poorly written, poorly paced, and terribly executed. but season 11... i just really hated it conceptually. it was really hard to get over the hump and ride this whole darkness thing out—there's always a limit to suspension of disbelief, and i think when you're dabbling with real-world mythologies that limit is lower than usual.

now i think there were ways they could have executed this intelligently. like my comment a few days ago about how adding this The Darkness(tm) to the story recreates judeo-christian mythology into a form closer to proto-indo-european mythology, i think if the writers had known about the PIE creation myth and actually used that to inform their writing, they could have done something really cool, and at the same time maybe return to its "all mythologies are equal" roots instead of... whatever the fuck kinda christian supremacy propaganda they were selling this season.

not to go on a tangent, but say they cast god as manus and amara as yemo, they could have actually made a statement about the interconnectedness of (IE) religions and made the story less christianity-centric through that acknowledgment of non-abrahamic religions. i mean that's the root of all these religions in the first place. i mean the leviathan is tiamat, genesis is fix-it fic of the enuma elish, etc etc you already have the PIE influences in the old testament. the roots are there they just had to be aware of them and use them creatively.

so that's deeply disappointing. they were so close and instead of making something really cool, all they did was push some agenda that the judeo-christian god is the ultimate god and yknow i really can't respect that, especially after all the work kripke era did to dismantle that bias. it feels disrespectful to the original show and i'm not very happy with it at all.

i could go on and on about this in particular because i have so many thoughts about how it could have been handled better and more respectfully, but i'll stop there because that's the gist of my argument and ideas. outside of this i guess the seasonal plot was decent? it's hard to really gauge my opinion on it because i really just did not like this season conceptually, and my thoughts are skewed against it as a result. up to now i've at least been interested in the ideas they were putting forth, and my issues have been with the technical aspects of writing. this is... a doozy.

i'll critique the amara/dean thing. because actually this is my kink. or one of them. or an aspect of it. whatever. so i should like it. the whole "i'm being forced to love someone i don't or wouldn't otherwise" is LITERALLY my kink. i go nuts over this. but um. yeah it really did nothing for me. the blank stares and nonexistent affections between them did absolutely nothing to sell me on this bond between them. actually i liked amara's side of things a lot better, i thought she really put her at least 75% of her pussy into seducing dean, and i liked the innocence with which she approached him, like it was a given that he loved her as much as she loved him. that was good. i liked that.

dean on the other hand? really did not sell this. idk if it was jensen's acting or the writing itself or what, but i felt absolutely nothing from his end. not even a hint of his internal struggle, no fight or even desire, just total absence of anything. like he turned into a wooden board whenever she was around. really disappointing actually!! because it was such a gimme to get me to like this. i'm literally hardwired to go nuts over this exact type of plot at its worst or cheesiest or most poorly executed, and they still fumbled it hard. no chemistry, no struggle, no tension, nothing. disappointing!!! i feel like i got left high and dry here.

also after the incestuous high seasons 7-10 left me with, i gotta say s11 really flopped on the brotherfucking. there was stuff here and there, but they had so many opportunities that they completely passed up on. if you're going to have sam exclaim in his fit of magic-induced despair "you were going to choose amara over me" then idk man could you give me SOMETHING to lead up to it? obviously you can get it from context clues. the qareen episode has the ending scene too. but outside of that? really not a lot of substance there. where's sam's anguish? his despair? he's about to lose his brother, the man he married in a church and then cured of demon-ness and destroyed the entire world for, to some fucking lady, and he acts so impassive over it the whole time except like. twice? okay. i don't think it would have been so disappointing if the past four seasons hadn't been about sam and dean getting married and divorced and remarried and redivorced over and over again. it went from 100 to like. 30. sooooo quick and i felt that. i felt that.

now you could have fixed THAT by paralleling amara with sam instead of chuck (????seriously????) and having dean's central emotional conflict be about choosing amara or sam (sam being a metaphor for the world, life, creation, etc). keep the tension high by making it be a front-and-center decision dean has to make. he wants to choose sam, but it's hard because his soul wants amara and he doesn't have a say in the matter. she's bewitched him and sam is fighting to take him back and dean is clinging to sam while also reaching out to amara and it's messy and painful and sam has to watch his brother be torn out of his grasp. it would be a perfect way to continue the conflicts set up by the previous seasons, it would have made the plot stronger, and it would have fixed probably all of my gripes about the dean/amara stuff i just complained about because there would have been some externalization of this struggle instead of forcing the audience to watch dean stand woodenly in place for several minutes at a time while amara monologues at him.

like come on.

okay. i'm trying to tally up the episodes i actually liked in this season so let's see. baby was good, very creative and i respect that and what it was trying to do a lot. idk if i'd say i liked thin lizzie, but i appreciated the fact that the show returned to the roots of what soullessness means as established in season 6 through len. it felt kind of insane that every soulless person turned into a volatile killing machine when we had 11 full episodes of soulless sam showing us exactly what removing a soul is supposed to do to someone. it also might be one of the first times, if not the first time? that this show has acknowledged its insane lore retcons and tried to reconcile it with current lore. so i'll give it a gold star for effort. plush was good, as always i'm a big donna fan; into the mystic was inoffensive. i LOVED don't you forget about me because i will always be jody's #1 stan forever. love hurts had the extremely psychosexual samdean moment at the end BUT it also embodies everything i hated about the amara/dean romance so that's a hard pass for me sorry. the chitters was good—had a lot of good psychosexual samdean as the emotional core of the episode and there was that insane conversation between jesse and sam in the car that drove me bonkers. definitely my fave of the whole season, probably.

so 6 episodes? yeah okay. that sounds about right for the amount of agony i was in while watching this season. checks out. okay. (clutches my head miserably)

the finale dragged on for too long. i can't even blame it because it pretty much needed all four of those episodes and i don't even think they were particularly badly written, but four episodes is a lot of episodes to tie up the season. i also think i'm biased against this because i just really did not fucking like this season, oh my god. every second longer i spent on the plot was kind of agonizing actually.

and all the brothers stuff at the end just did not make up for what the season put me through. it felt... idk not flimsy, but in comparison to what the season gave us, neither of them seemed like very active participants in any of this and so the emotional moments just didn't hit for me. i can see the development on sam's end from "i would destroy the world for you" to "ok maybe i shouldn't have done that; i'll let you die now" but i don't really agree with it given that there are still 4 seasons left in this show. if they start getting healthy about their relationship now, there isn't going to be any intrigue left, no tension left to propel them forward into unending codependency and enmeshment. "we have to change" except they can't because the narrative requires them to be psychotically, irrationally, erotically codependent because this is a show about their relationship. you have 4 seasons leading up to sam's total and complete dependency on dean only for him to become normal about him within a single season? not only does it not work like that, but it shouldn't work like that. the show has done nothing but reward them for choosing their codependency (emotionally, that is; whatever happens to the world is not their problem tbh) over everything else. to pull an about-face that hard and not even have sam break down sobbing when he thinks dean is dead is just.

well it's just.

i'm just saying. if your entire reason for living, the only thing that matters to you in the entire universe, just fucking obliterated himself, i don't think you'd be fully functional and just a tad bit sad over it. sam got half his soul ripped out of him (they are soulmates after all) and he's fine? he can walk on his own, hold a conversation, barely even cry? after all that? after dean became the foundation of his reality, after he almost killed himself because he thought dean didn't love him The Most, after he tried to make a deal with the devil to bring dean back to life, after he caused the apocalypse 2.0 because dean was a bit cranky? so he just says "this is a problem and we have to change" and it's all fixed now? ok.

i'm not saying it's 100% bad (though i certainly don't like it, and this is definitely not the reason i'm watching this show lol), but it just doesn't feel coherent with the story so far, and it doesn't have enough support for it either, especially with 4 more seasons ahead. again: if they get healthy and normal about each other now, then what in the hell are these last 4 seasons even going to be about? it really kills my motivation to keep going, i'm not gonna lie.

i didn't mean to go off on that tangent. anyway i think i'm going to be petty about this and say it's my least favorite season so far. because at least season 6 had good ideas and its issues were almost entirely with its piss-poor execution. this? just felt insulting if i can be quite honest. i worked myself up writing this but i feel more confident in my evaluation of it. from the centering of judeo-christian mythology over all others, to the lack of focus on sam and dean's relationship and their spontaneous borderline-normalcy about each other, to the total flop of what should have been the easiest goddamn plot to sell to my kinky ass, i just thoroughly did not like this season. good fucking riddance.

i'm going to read some wincest fic. wincest writers always give me what i want 💖 i'll pick a show to watch during my detox later, i haven't really thought about it since i was so focused on finishing this season before my birthday (and thank god for that too, if i'd had to watch this then i would have been miserable). anyway that's all i'll stop complaining now :)

[boyakishantriage]

The alien looked at the gathered army, their delegate barking orders despite not wearing a uniform, soldiers lying dead on the ground.

"So what? Oh, look at me. HOW DARE YOU CALL YOURSELF A SOLDIER OF THE HARLEM HELLS. I'M A CIVILIAN AND I HAVE MORE BALLS. PRIVATE SHUT THE FUCK UP AND STAND IN FORMATION. READY GUNS, HOLD FOR ASSAULT."

"What. Is-"

"Long story. Yemo Waqui, I'll talk to you later. Now either get behind fortifications or get inside."

"Excuse-"

"We're under attack, now either get shelled. Or get behind the forts."

Pointing at the concrete structures, the woman glares at the purple skinned alien. Who obliged, stepping away as something boomed off the horizon.

"RAISE SHIELDS!"

Electrical shielding erupted, standard weaponry as she drew her blade.

"ATTEN HUT. READY WEAPONS!"

"ATTEN HUT!"

Soldiers held their shields, a red shell erupting. Flames curling the battleground, the concrete shielding myself as the heat scorched the grounds.

"WHO'S DEAD?"

"AYE AYE CAPTAIN!"

"WHAT DO WE DO?"

"CHARGE!"

"SO?"

"CHARGE!!"

The shouts came, shields dropped as gunsmen dropped their heavy weapons onto stands. Orders and checks barked across, guns loaded onto the blackened stands as they fired into the ocean.

Up above myself, the turrets pushed up, mechanical weaponry turning heads and turrets dropping to sniper rifles as they let loose volleys. And just as quickly, ear mufflers were forced onto war canals, as the soldier next to me dropped to the floor, hands on her ears. As everything rung out, a first volley striking across the northern peninsula of Australia.

RATATA

RATATA

The guns let loose, occasionally a synchronised CRACK erupted, guns firing soon after the snipers as they fired into ships. Fifty calibres piercing titanium shieldings, and this was just a militia group. Off the horizon, tanks and trucks threw dust as they rode rapidly across the grounds as the woman barked into the radio. Two kilometres off, the alien could hear her.

"EIGHT transports. Over. A2Gs are currently scoping out the ships, nothing so far. Best we got is a sub below ground launching vessels. We can hold for ten, but beyond that, well sir in my humble opinion You'd best launch nearby squids. Over."

She turned to him, brown hair and cat fur flickering across her body as he spoke up.

"So what-"

"extremist group, couple remnants of the Imperialistic rule, hiding out below water. Hardly penetrated below there, somehow they built bases under their and so far-"

"Humans-"

"Yeah. Surprisingly, humans aren't fully united. Some people, for some reason decide to fight us. And y'know what that does?"

"..."

"Force people like us to hide it from you lot. The public knows about it, open secret. But you lot, you weren't meant to see this."

"... So why-"

"THREE MONTHS. YOU ARRIVE THREE MONTHS EARLIER THAN PLANNED."

"... But I thought-"

"Well, you thought wrong. This might surprise you, but humanity had been fighting ever since-"

"SARGENT"

"WHAT"

"Mecha."

Her face drained. Passion dropping as she barked orders.

"ALL UNITS RETREAT INSIDE, FULL RETREAT. THIS IS AN ORDER."

She grabbed a revolver, a glass container rising from the floor, mechanical doors opening atop her.

BANG

"... What-"

The soldier next to him shoved a candle into his mouth, the wax spitting out as the ship erupted with flames. A laughter echoing from the door as it closed shut. The shutters turned off, glass retracting as people rushed to reinforce the facility.

"Excuse me-"

The soldier looked at the alien.

"er. Yeah?"

"What's. It just."

"feels like everything is just happening?"

"... Yes."

"As Sarge mentioned, we're being attacked."

"But why did she shoot herself?"

"... That's classified."

"... Why?"

"You are in a military base sir, we cannot disclose all of our information."

"... So who are you fighting."

She glanced at the lizard, purple skinned and broad shouldered, eyes made for the ocean floor. She took a deep breath. And began to explain history.

[tonsuredworld]

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[brantheblessed]

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[faith-of-the-wheel]

Part 4: Worunos, King of the Night Sky

Meaning, "He Who Covers" or "The Lord of Covering", referring to the all-covering night itself, it is taken from the name of the Vedic deity Varuna, who is commonly believed to be of primarily Indo-European origin, but has no known cognates outside of an essentially unattested but probable Iranic cognate that are widely recognized today, on linguistic grounds at least.

Varuna does have one important function in PIE theology, however. And that is the concept of Mitra-Varuna, a proposed dyad of deities. First proposed by Georges Dumézil, he considered it to have been composed of two distinct elements – Mitra and Varuna – this divine pair represented different aspects of sovereignty, with Mitra embodying reason, order, and benevolence, and Varuna symbolizing violence, darkness, and inspiration.

How is this relevant to Rudlos? Well, we have previously shown many times that he is connected to the primary and ruling deity, Dyeus, and usurps his cult and position on several occasions. Apollon may have been perceived as a "Sky Father" deity in Anatolia, and was likely a ruling deity of some sort. Rudra is called the sovereign of the world several times in the Vedas, though he is not a the primary god. Odin, however, is the chief deity to all Germanic peoples, as was reconstructed to Gaulish U̯ātonos. Rugiaevit was worshiped by the leaders of Rügen, and seems to be a chief deity in function.

When he isn't a chief deity, he is often in close association with him.

But what about Mitra? Who is he? He is Dyeus. The Senowera document reconstructs him as the epithet Mitros, although I think a more accurate reconstruction could be something closer to Meytra or Meytras. It comes from the Proto-Indo-European root mey-, which means "to bind", and the "tool suffix" -tra-, which means "causing to". So Mitra literally means "that which binds".

This tracks because Mitra is Dyeus in his role as the god of Covenants and Oaths. He is associated with the rule of law and justice. His cognates include Vedic Mitra, Iranian Mithra, Germanic Tyr, Tiw, and Ziu.

The reconstruction is linked to his Trifunctional hypothesis, with each one representing the different sides of his concept of sovereignty.

Varuna's name is often connected to

Varuna is seen as a binder and Mitra as an unbinder. Dumezil proposes an analogy with yin and yang provides a useful framework for understanding the dialectic of Mitra-Varuna. Mitra may be seen as light and Varuna as dark.

Varuna is frenzied and aggressive, a "terrible sovereign" which comes first, and Mitra is a slow, majestic sovereign. Mitra represents a sovereign under his reasoning aspect, luminous, ordered, calm, benevolent, and priestly. Varuna, on the other hand, represents a sovereign under his attacking aspect, dark, inspired, violent, terrible, and warlike.

Some expressions that assimilate "this world" to Mitra and "the other world" to Varuna have been the subject of much commentary and can be understood in this context. This may connect them to the primordial twins, Monu and Yemo. There are other coupled ideas associated with them, Mitra with the right, Varuna the left. Mitra the day, Varuna the night.

Another important aspect of Varuna's character is his association with human sacrifice, both ritually and mythically. This aspect of his character has been the subject of much scholarly debate, with some scholars arguing that it reflects the violent and brutal nature of early Indo-Iranian societies, while others see it as a symbolic representation of the cosmic order.

Mitra is associated with a proposed "binding" myth, where in he inserts his hand into the orifice of a demon, and loses/impairs it. Meanwhile, Varuna is associated with the loss of one of his eyes.

I suggest that the reader becomes a bit familiar with the relationships of Zeus and Jupiter with kings and sovereignty before continuing, as it will add a lot of context.

It has a few proposed cognates which we will look at.

Tyr and Odin

Tyr is often consider a reflex of Dyeus, who is a god of the daylight sky and has sometimes differentiated into a sun god. He is often called a war god, which he is, but his strongest associations are with the Things, which were essentially Germanic courts, and with oaths and contracts. He is perhaps most famous for his myth of binding Fenrir, in which he loses his hand after putting in his mouth. One should note that this myth in particular depicts a god of oaths swearing a false one to Fenrir, and then losing his hand for it, perhaps reinforcing the idea that the gods are limited by their nature(i.e. a god of justice cannot act unjustly, even if it may seem so to us mortals).

Odin is a ruler deity, who is cognate with Rudlos. He is associated with frenzy, madness, and the savage Ulfhednar/berserkers, and is openly warlike himself. He is famed for his quests for divine wisdom, and is often prayed to for such arcane knowledge. He is an infamously untrusting, manipulative, scheming king. His most distinctive characteristic may very well be his missing eye, which he is said to have sacrificed for arcane knowledge.

Mitra and Varuna

Vedic religion is still a bit foreign to me, so bear with me if I miss something or make a mistake. Varuna is associated with the sky, oceans, and water, which we will come back to. In the Vedic scriptures, he is paired with the god Mitra and is the lord of Ṛta (justice) and Satya (truth). He is depicted as a youthful man, mounted on Makara (mythical beast/crocodile) and holding a Pasha (noose, rope loop, which he shares with Ganesha, and Yama) and a pitcher in his hands. In the earliest layer of the Rigveda, Varuna is the guardian of moral law, one who punishes those who sin without remorse, and who forgives those who err with remorse. He is king of the Asuras but later becomes a Deva after Indra restructures with cosmos.

He is often depicted as having one eye lost due to a story where he was tricked by a demon or mortal who managed to exploit his immense power and take one of his eyes as a symbol of his ultimate authority over the seen and unseen world and his knowledge of it; however, the exact details of this myth can vary depending on the specific interpretation and source. The variability of the myth may indicates with ancient and widespread origin.

He is associated with the sky in general, not just the night sky. However, consider that by this point, Dyaus has faded into the background, Mitra has split off as a contract deity without the sky aspect, and the king of the gods is Indra, who is associated with weather, but not the sky itself. It seems natural to me that dominion of the sky may have passed onto him. I think something similar may have happened to give him his water associations, namely the use of water/the sea as a metaphor for chaos, specifically the primordial kind.

According to Doris Srinivasan, a professor of Indology focusing on religion, Varuna-Mitra pair is an ambiguous deity just like Rudra-Shiva pair. Both have wrathful-gracious aspects, and are synonymous with "all comprehensive sight, knowledge". Both were the guardian deity of the north in the Vedas (Varuna later gets associated with west), both can be offered "injured, ill offerings", all of which suggests that Varuna may have been conceptually overlapping with Rudra. Further, the Rigvedic hymn 5.70 calls Mitra-Varuna pair as Rudra.

According to Samuel Macey(and others), Varuna had been the more ancient Indo-Aryan deity in 2nd millennium BCE, who gave way to Rudra in the later pantheon. This is huge because it directly connects Varuna to one of the fundamental cognates of Rudlos. Varuna is also called the patron deity of physicians, one who has "a hundred, a thousand remedies" and "all comprehensive knowledge", just like Rudra is.

Also note that Rudra is called "The Sovereign of the Universe", and "The Heart of all the Gods"(traditionally seen as meaning he is the the inner self of all, even the gods).

there are some less secure ones that have been proposed, which I will now cover, but take these with an additional pound of salt, not because I have evidence against them per se, but because they're simply not very strong connections, and thus their status as a cognate with very much open to interpretation, and may even require one holding to other theories, controversial ones at that, in order to make the connection work. We also do not know to what extent these may have affected by contact with other peoples, or simply certain aspects of the relevant cults.

Gaius Mucius Scaevola and Horatius Cocles

Neither of these are strong, and they are not much stronger paired together in my opinion. That said, such as connection has been proposed by men far more learned then I, so I will cover these, possibly euhemerized, legendary Romans.

As I'm sure you know, dear reader, the Romans disposed of their myths early on in the memory of the culture, turning it into false history. This has, of course, obscured their myths greatly and made them extremely difficult to parse and understand, and many have been entirely lost.

These two particular stories are set at roughly the same time, during the war between Rome and Clusium. The Clusian Lars(king) Porsena laid siege to Rome. Gaius Mucius Cordus, with the approval of the Roman Senate, in order to assassinate Porsena. Since it was the soldiers' pay day, there were two similarly dressed people, one of whom was the king, on a raised platform speaking.

This caused Mucius to misidentify his target, and he killed Porsena's scribe by mistake. After being captured, he famously declared to Porsena:

"I am a Roman citizen, men call me Gaius Mucius. I came here as an enemy to kill my enemy, and I am as ready to die as I am to kill. We Romans act bravely and, when adversity strikes, we suffer bravely." He also declared that he was the first of three hundred young Romans to volunteer for the task of assassinating Porsena.

He then says "Watch so that you know how cheap the body is to men who have their eye on great glory".

He then thrust his right hand into a fire(which was lit for the purpose of sacrifice) and held it there without giving any indication of pain, thereby earning the cognomen Scaevola, meaning "left-handed". Porsena was shocked at the his bravery, and set him free to return to Rome, saying "Go back, since you do more harm to yourself than me". At the same time, the king also sent ambassadors to Rome to offer peace.

Mucius was later granted farming land on the right-hand bank of the Tiber, which later became known as the Mucia Prata (Mucian Meadows)

Now let's take a look at what we have here. We have a person, committed to a vow, whose failure to fulfill said vow is related to his having been captured by an enemy figure. And while in said enemy's capture, loses his right hand, is released immediately after. Not all that dissimilar to the myth of Fenrir and Tyr.

And then we have Publius Horatius Cocles. His agnomen means "one-eyed'(Varro suggested that "Cocles" was derived from the Latin "oculus"; others have suggested a Greek loan-word, from the same root as "cyclops".) and we will get to why he earned it.

One year after the story of Scaevola, Lars Porsena would end up marching on Rome, in a continuation of their previous war.

I could retell the background of the battle, but I'm just gonna quote wikipedia here for my own sake:

"Concentrating his forces on the Etruscan (west) side of the Tiber, Porsena assaulted Janiculum hill and seized it and all its materiel from the terrified Roman guard. Porsena left an Etruscan garrison to hold it, then proceeded towards the Pons Sublicius, the only regional bridge across the Tiber. The Romans awaited in the Naevian Meadow between Porsena and the bridge. The Tarquins commanded the Etruscan left wing facing the Roman troops of Spurius Larcius and Titus Herminius. Octavius Mamilius commanded the Etruscan right wing consisting of rebel Latins; they faced Romans under Marcus Valerius Volusus and Titus Lucretius Tricipitinus. Porsena commanded the center, facing the two Roman consuls. Porsena had the Romans outnumbered and intended to intimidate them into retreat. Battle ensued. The Etruscan right wing was successful in wounding Valerius and Lucretius, the commanders of the Roman left wing. After both were carried off the field, the Romans began to panic and ran for the bridge. The enemy pursued.

Three Romans now defended the Pons Sublicius; the right wing's commanders Spurius Larcius and Titus Herminius Aquilinus, plus Publius Horatius Cocles, a junior officer "on guard at the bridge when he saw the Janiculum taken by a sudden assault and the enemy rushing down from it to the river ....". The three defenders withstood sword and missile attacks until the Roman troops had all crossed.

Livy's briefer and more skeptical account tells of no battle, only that Horatius' "own men, a panic-struck mob, were deserting their posts and throwing away their arms"; however, Horatius' courage manages to shame the two veteran commanders, Herminius and Lartius, to assist him momentarily with his defense of the bridge.

Dionysius' account explains, "Herminius and Lartius, their defensive arms being now rendered useless by the continual blows they received, began to retreat gradually." They order Horatius to retreat with them, but he stood his ground. Understanding the threat to Rome if the enemy were to cross the river, he ordered his men to destroy the bridge. The enemy was shocked not only by Horatius' suicidal last stand, but also by his decision to use a pile of bodies as a shield wall. Horatius was struck by enemy missiles many times including a spear in the buttocks. Hearing word from his men they'd torn up the bridge, he "leaped fully armed into the river and swimming across ... he emerged upon the shore without having lost any of his weapons."

Livy's version has him uttering this prayer to Father Tiber: "Tiberinus, holy father, I pray thee to receive into thy propitious stream these arms and this thy warrior."

Horatius was awarded a crown for his valor (akin to a modern military decoration) and conducted into the city by a singing crowd joined by a grateful city. Horatius was now disabled and so could no longer serve in the army or hold public office, but he was provided "as much of the public land as he himself could plow around in one day with a yoke of oxen," and each citizen of Rome was obligated to give him one day's ration of food. He would also be honored with a bronze statue in the comitium.

Polybius' account uses Horatius as an example of the men who have "devoted themselves to inevitable death...to save the lives of other citizens....[H]e threw himself into the river with his armor, and there lost his life as he had designed." "

This one is obvious less concrete, with the thematic summary being that of a warrior of legendary loses an eye(and is later referred to by an agnomen indicating this) in the protection of his city and soldiers at a bridge, before leaping into the water and emerging without the loss of his many weapons.

The fact that they are both set at the same time, fighting the same war, against the same enemy is very interesting though. I once again ask the you to think of the origin story of Rome, which is widely believed to be a cognate myth of that of Manu and Yemo and the origin of the universe.

Janus

It has also been proposed that Janus, the two faced Roman god of beginnings, gates, transitions, time, duality, doorways, passages, frames, and endings, may be reflexive of a combined deity representing both Meytras and Worunos, like Vedic Mitravaruna.

He is also though to been influenced by the Etruscan deity Culśanś, and there is indeed a great amount of overlap. However, the Etruscan religion itself is notably influenced by Indo-European religion, so it is not impossible for Janus to be both. I'd go so far as to say it would be strangely fitting.

The name of the god Iānus, meaning in Latin 'arched passage, doorway', stems from Proto-Italic *iānu ('door'), ultimately from Proto-Indo-European *ieh₂nu ('passage'). It is cognate with Sanskrit yāti ('to go, travel'), Lithuanian jóti ('to go, ride'), Irish áth ('ford') or Serbo-Croatian jàhati ('to ride').

Janus presided over the beginning and ending of conflict, and hence war and peace. The gates of a building in Rome named after him (not a temple, as it is often called, but an open enclosure with gates at each end) were opened in time of war, and closed to mark the arrival of peace.

Plutarch in his Parallel Lives mention that Numa Pompilius made January the first month in the calendar instead of March by the next reason: "he wished in every case that martial influences should yield precedence to civil and political. For this Janus, in remote antiquity, whether he was a demi-god or a king, was a patron of civil and social order, and is said to have lifted human life out of its bestial and savage state. For this reason he is represented with two faces, implying that he brought men's lives out of one sort and condition into another.

He was undoubtedly one of the most important gods to the Romans, especially early on, and was often invoked with Jupiter.

Nuada and Lugh

I'd like to say one thing first, I believe that what we are seeing with both of these deities, if we assume they are indeed reflexes of Meytras and Worunos, is their intermixing and mutually influencing each, as I find that both of these gods have that would attributed to each other's suppossed origin. Combine that with the euhemerization and meddling christian influence, and the picture we have it rough.

Nuada, known by the epithet Airgetlám (Airgeadlámh, meaning "silver hand/arm"), was the first king of the Tuatha Dé Danann, the name of the main family of Irish gods.

He is also called Nechtan, Nuadu Necht and Elcmar, and is the husband of Boann. He is mostly known from the tale in which he loses his arm or hand in battle, and thus his kingship, but regains it after being magically healed by Dian Cécht. Nuada is thought to have been a god and is related to the Brittanic/Gaulish god Nodens, who is associated with hunting and fishing. His Welsh equivalent is Nudd or Lludd Llaw Eraint.

He is also the grandfather of Rudlos' cognate, Fionn Mac Cumhail.

The name Nuada may derive from a Celtic stem *noudont- or *noudent-, which J. R. R. Tolkien suggested was related to a Germanic root meaning "acquire, have the use of", earlier "to catch, entrap (as a hunter)". Making the connection with Nuada and Lludd's hand, he detected "an echo of the ancient fame of the magic hand of Nodens the Catcher". Similarly, Julius Pokorny derives the name from a Proto-Indo-European root *neu-d- meaning "acquire, utilise, go fishing".

Nuada lost his hand in a battle with the Fir Bolg, was saved by The Dagda and his troops, before winning the battle. His arm was severed by the Fir Bolg champion , Sreng, who himself sustained a mortal wound.

Having lost his arm, Nuada was no longer eligible for kingship because of the Tuatha Dé tradition that their king must be physically perfect, and he was replaced as king by Bres, a half-Fomorian prince renowned for his beauty and intellect(Fomorians were mythological enemies of the people of Ireland, often equated with the mythological "opposing force" such as the Greek Titans), and during Bres's reign they imposed great tribute on the Tuatha Dé, who became disgruntled with their new king's oppressive rule and lack of hospitality. By this time Nuada had his lost arm replaced by a working silver one by the physician Dian Cecht and the wright Creidhne (and later with a new arm of flesh and blood by Dian Cecht's son Miach). Bres was removed from the kingship, having ruled for seven years, and Nuada was restored.

Bres, aided by the Fomorian Balor of the Evil Eye, attempted to retake the kingship by force, and war and continued oppression followed. When the youthful and vigorous Lugh joined Nuada's court, the king realised the multi-talented youth could lead the Tuatha Dé against the Fomorians, and stood down in his favour. The second Battle of Mag Tuired followed. Nuada was killed and beheaded in battle by Balor, but Lugh avenged him by killing Balor and led the Tuatha Dé to victory.

Nuada's great sword was one of the Four Treasures of the Tuatha Dé Danann, brought from one of their four great cities. In The Fate of the Children of Tuireann, Nuada is described as having a one-eyed door-keeper, whose eye is replaced by the brother healers Miach and Oirmiach with that of a cat.

----- sidebar about the deities associated with Nuada-----

Nechtan, is an Irish god of water, associated with the spring at the origin of the River Boyne, the goddess Boann is patron of. He also commonly thought to be cognate with Nodens, a Romano-Brittanic-Gaulish deity associated with dogs and healing. He was equated on most inscriptions with the Roman god Mars (as a healer rather than as a warrior) and associated in a curse with Silvanus (a hunting-god).

Boann is Nuada/Elcmar's husband, but is famously the lover of The Dagda. She is associated with the archetypal Cow Goddess, Gouwinda, who is intern associated with an archetypal consort deity for Dyeus, Diwona. Boann's name means "White Cow", and is associated with Brigid.

Dian Cécht, is a god of healing, and his name is thought to mean "swift power" or "swift healing".

-----sidebar over-----

Lugh is the Irish god of Justice, war, kingship, craftsmen, skills, trade and harvests. He is associated the continental Celtic god Lugus, and is perhaps a cognate of Rudlos, although I find the evidence to be limited and easily explained by the cultural intermizing of Germanic and Celtic continental cultures, making an accurate earlier reading of his character difficult.

His most common epithets are Lámfada ("long hand" or "long arm", possibly for his skill with a spear or his ability as a ruler) and Samildánach ("equally skilled in many arts"). He is also called Lonnansclech ("fierce / strong, combative"), Lonnbéimnech ("fierce striker"), Macnia ("young warrior / hero"), Conmac ("dog-youth / lad of hounds"). He wields a famously unstoppable, fiery spear, and has a hound named Failinis.

Lugh's son is the hero Cú Chulainn, who is believed to be an incarnation of Lugh. Cú Chulainn famously chops off the hand of Lugaid. Lugaid approaches him Cú after thinking he is dead, and cuts off his head, but as he does so the "hero-light" burns around Cú Chulainn and his sword falls from his hand and cuts Lugaid's hand off. The light disappears only after his right hand, his sword arm, is cut from his body.

While he do not have a myth of him losing an eye, who do have myths of his quests for wisdom and knowledge, like Odin, and he is said to close one eye when he meditates. His connections to Rudlos' cognates, namely Odin, has been explored previously.

Jupiter and Summanus/Suri

Jupiter is perhaps one of the most famous gods period. He is a reflex of the Sky Father, Dyeus Pter. He is the holy king of the universe, and Rome. The lawgiver, the god of justice and oaths. He himself has not myth of losing his hand, but I believe this is explained via the story of Scaevola.

Less well known, is a dark counterpart to Jupiter. The mysterious and nocturnal god, Summanus. Summanus is himself sometimes thought to be of Etruscan origin, and is sometimes regarded as a Romanified version/atmospheric aspect, of the Etruscan god Suri, who we will get into. I have a post on Suri that should be finally made available any day now.

Summanus is the god of nocturnal thunder, counterposed to Jupiter, the god of diurnal (daylight) thunder. His precise nature was unclear even to Ovid. Pliny thought he was of Etruscan origin himself.

The name Summanus is thought to be from Summus Manium "the greatest of the Manes",(Manes being Roman spirits representing the deceased) or sub-, "under" + manus, "hand".

Georges Dumézil has argued that Summanus would represent the uncanny, violent and awe-inspiring element of the gods of the first function, connected to heavenly sovereignty. The double aspect of heavenly sovereign power reflected in the dichotomy Mitra-Varuna in Vedic religion and in Rome in the dichotomy Summanus-Dius Fidius/Jupiter. The first gods of these pairs would incarnate the violent, nocturnal, mysterious aspect of sovereignty while the second ones would reflect its reassuring, daylight and legalistic aspect.

-----sidebar on Dius Fidius-----

Dius Fidius is a god of oaths, often invoked with Jupiter in the swearing of oaths. Fidius may be an earlier form for filius, "son", with the name Dius Fidius originally referring to Hercules as a son of Jupiter. He is also associated with lightning, and required an open roof in his temples like Jupiter, indicating he may simply be epithet of Jupiter given some external agency, or perhaps a genius of Jupiter. It is also possible he is cognate with Xaryomen, who I consider to be in the same, "Dyeus-or-not-Dyeus?" situation.

-----sidebar over-----

Summanus was sacrificed to with dark animals, like those given to cthonic deities, and with summanalia, wheel shaped cakes(solar symbol?) on June 20, the day before the summer solstice, in memory of his temple beind dedicated to him on this day.

Saint Augustine records that in earlier times, Summanus had been more exalted than Jupiter, but with the construction of a temple that was more magnificent than that of Summanus, Jupiter became more honored.

Cicero records that the statue of the god which stood on the roof of the Temple of Jupiter Optimus Maximus was struck by lightning: its head was nowhere to be seen. The haruspices announced that it had been hurled into the Tiber, where it was found on the spot they indicated.

Mount Summano, located in the Alps near Vicenza (Veneto, Italy), is traditionally considered a site of the cults of Pluto, Jupiter Summanus, and the Manes. The area was one of the last strongholds of ancient Roman religion in Italy before its fall to christianity.

From wikipedia, the most trustworth of all sources:

"Archeological excavations have found a sanctuary space that dates to the first Iron Age (9th century BCE) and was continuously active until late antiquity (at least the 4th century CE). The local flora is very peculiar, because it was customary in ancient times for pilgrims to bring offerings of flowers from their own native lands.

The mountaintop is frequently struck by lightning. The mountain itself has a deep grotto named Bocca Lorenza, in which, according to local legend, a young shepherdess became lost and disappeared. The story might be an adaptation of the myth of Proserpina, who was abducted by Pluto."

Summanus is sometimes believed to be an aspect of, or in some way related to the Etruscan god Śuri(Latinized as Soranus), who was venerated throughout Italy by many of the Italic peoples.

He was variously depicted as: a crowned young man wielding a spear or bow and arrows; an enthroned black-bearded man with a wolf-skin cap or wolf-like appearance; or even a winged humanoid monster, usually wielding a sledgehammer or a sword. You may note that the first two of those sound pretty similar to the ways in which we might depict/think of Rudlos.

The Etruscan theonym Śuri (Etruscan: 𐌉𐌛𐌖𐌑, from 𐌛𐌖𐌑, śur, 'black') means both 'black' and 'from the black [place]', i.e. the underworld.

Śuri was essentially a chthonic solar deity: the volcanic fire god of light and darkness, lord of the sun and the underworld, with powers over health and plague as well. He was also an oracular god. His sacred animals were wolves and goats. I'll link his article here, once it is up.

His solar aspect is the god(and sometimes goddess) Usil, whose name is from Indo-European Sehul(the sun god/goddess). He was commonly syncretized with Apollon due to their many similarties and may have contributed to Apollon's solar associations.

Mentioned as son of the supreme sky god Tinia(analagous to Jupiter) and the earth goddess Semla, brother of Fufluns(analagous to Dionysos) and twin brother of Aritimi(analagous to, and syncretized with Artemis), he is primarily known for his powers over the sun, lightning, healing and plague, and divination, as well as for his volcanic and infernal characteristics.

So, Etruscan Cthonic Fire deity + Rudlos + Enji/Agni + Sehul = Śuri.

Given the heavily IE influence on Etruscan Religion, I don't think sort of syncretism is completely unreasonable, although it is certainly far fetched. Even if it were impossible, Śuri makes an incredible substitute for an IE Varuna figure.

Worunos is certainly associated with Rudlos, but they may not necessarily be one in the same. If one were to worship them as separate deities, Worunos would likely be the father of Rudlos. For this reason, we will use his influence sparingly in the next part of the series, where we finalize Rudlos's character a little, lay out his character, and his worship.