ĭumezil proposes that there were two dialectical priesthoods of *bhelgh-men- ( flamens/ brahmins) and *g uhe(n)dh-rwo-( gandarvas) Georges Dumézil suggested that the religious function was represented by a duality, one reflecting the magico-religious nature of priesthood, while the other is involved in religious sanction to human society (especially contracts), a theory supported by common features in Iranian, Roman, Scandinavian and Celtic traditions. The king as the high priest would have been the central figure in establishing favourable relations with the other world. The dyad was mentioned in a treaty by the Mitanni supporting the hypothesis of a Indo-Aryan superstrate in Mitanni. Mitra-Varuna is a modern day Hindu dyad of deities They are associated with homosexuality and believed by Dumezil to descend from this original dyad. In Varuna's legend, the Gandharva intervene at a tragic moment to restore his failed virility with a magic herb, just as the first Luperci put an end to the sterility of the women Romulus had abducted. The Gandharva normally live in a mysterious world of their own, beyond the darkness into which Indra smote the singular Gandharva for the greater good of the brahman. The concept of Mitra as brahman and Varuna as the king of the Gandharva is a particularly suggestive formula. 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. Varuna, on the other hand, represents a sovereign under his attacking aspect, dark, inspired, violent, terrible, and warlike. Mitra represents a sovereign under his reasoning aspect, luminous, ordered, calm, benevolent, and priestly.
Varuna is frenzied and aggressive, a "terrible sovereign" which comes first, and Mitra is a slow majestic sovereign. Mitra may be seen as light and Varuna as dark. It is proposed that the two roman forms of debt Mutuum- Nexum were from each one respectively, and reflective of forms of debt dating back to the Proto Indo Europeans ĭumezil proposes an analogy with yin and yang provides a useful framework for understanding the dialectic of Mitra-Varuna. Varuna is seen as a binder and Mitra as an unbinder. With each one representing the different sides of his concept of sovereignty. The reconstruction is linked to his Trifunctional hypothesis. The dyad was first reconstructed as such by Georges Dumézil in his essay Mitra-Varuna. 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. Mitra-Varuna is a deity or dyad of deities that played a significant role in Proto-Indo-European religion and mythology. "Easton's Bible Dictionary".Not to be confused with Mitra-Varuna a Hindu divinity possibly descended from this one. indicates this entry was also found in Smith's Bible DictionaryĮaston, Matthew George. indicates this entry was also found in Nave's Topical Bible Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, It was the support also of the heavenly bodies ( Genesis 1:14 ), and is spoken of as having "windows" and "doors" ( Genesis 7:11 Isaiah 24:18 Malachi 3:10 ) through which the rain and snow might descend. The raki'a supported the upper reservoir ( Psalms 148:4 ). It formed a division between the waters above and the waters below ( Genesis 1:7 ). It is plain that it was used to denote solidity as well as expansion. The language of Scripture is not scientific but popular, and hence we read of the sun rising and setting, and also here the use of this particular word. They who rendered raki'a by firmamentum regarded it as a solid body. This word means simply "expansion." It denotes the space or expanse like an arch appearing immediately above us. From the Vulgate firmamentum, which is used as the translation of the Hebrew raki'a.
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