Variyas = [W]areus = Tu;

Jarudhi = Geru[h]ones = Lono

god of war (in Polynesia)





[W]AReus (in Epeiros; elsewhere [W]ARes)


god of peace (in Polynesia)






Lono (Rono in New Zealand)

/geru-ma/ 'A SOUND'; /geru-s/ 'voice, speech'; /geru-o/ 'I sing'

'A SOUND; news'

The oxen of Geruon were bled every 50 days (GM 132.e).

There were some 50 Lono gods worshipped (HD, p. 392).

Geruon's oxen were crimson-haired (Apollodoros : Bibliotheka 2:106).

Geruon owned the watchhound Orth[r]os.

Lono-ka->ehu ('the red-haired') owned (HM, p. 347) the warhound Ku->ilio-loa, who was devoured alive by carnivorous plants,

multiple lives of Re-caranus

which were multiple bodies of Kama-pua>a.


HD = Pukui & Elbert : Hawaiian Dictionary.

HM = Martha Beckwith : Hawaiian Mythology. Yale U Pr, 1940.

[With the blood of Geruon's oxen, perhaps cf. the blood of oxen sprinkled on devotees for the taurobolion of Mithras.]

Jara-sandha et alii at Jaruthi

Hellenic /hon/ < */san/ + Samskr.ta /dhi/ = /SANDHi/ 'joined together'

Mahabharata etc.


Latin; Norse; Chinese; Aztec

Jara-SANDHa (born-in-halves body-parts having been 'joined together [at the waist] by goddess Jara' – was praesent at city JARUthi (Mahabharata, “Vana” parvan 12:30),

perhaps cf. Geruon's “three bodies joined together at the waist”, GM 132.a)

together with S`aibya (descendant of S`IBi who had, while alive, proffered his own body to be eaten as food).

[cognate with Latin /CIBus/ 'food']

From /Jaruthi/ is derived /jaruthya/ 'rich in meat or in donations of meat', an epithet of the as`va-medha (S-ED), wherein intervened as horse-thief another of the noblemen praesent in city JARUthi, namely S`is`u-pala (Mahabharata, “Sabha” parvan, ll. 1566-72 – SW, vol. 2, pt. 1, p. 59).

Dama-ghos.a was father of S`isu-pala (PE).

The turs Hri`mnir was father of Hross-to,f (Hyndu-ljo,d, stanza 34).

Hross-to,f ('Horse-thief'), whilest entranced,

When bitten by the divine insect alarka (PE), Karn.a was bleeding .

Geruones' herdsman Eu-rution, “who has seized the wife of” (Pausanias : Description of Hellas 5:10:8) Peirithoos. As for Eu-rution “they lopped off his ears and nose” (Homeros : Odusseia 21:293),

pointed out to Hermo`dr (rider on the 6-legged [insectlike] Sleipnir) the bleeding mountain of the princess Rind (NM2010, p. 217).

S` (who had been the woman S`ikhan.d.ini, but had become a man) accompanied (Mahabharata, “Dron.a” parvan 23:21) S`is`u-pala.

with Kaineus bringing help to Peirithoos.” (Pausanias) KaINeus (who had been the woman Kainis, but had become a man – GM 78.a) became “a sandy-winged bird” (GM 78.b).

To`rr was disguised as a woman by wearing a bird-feather suit (Tryms-qvida, stanzas 3-5).

Utathya quaffed the sea (PE, s. v. “Bhadra VI”) for the sake of his wife Bhadra : Bhadra had been abducted by (PE, s. v. “Bhadra V”) S`is`u-pala.

The name /Eu-rution/ signifieth /eu + rhut-/ 'good quaffing-horn'/,

seemingly in reference to the horn whence To`rr quaffed the sea in the illusionary Hall of U`tgarda-loki.

The “antique wine-bowl” wherewith Eu-rutos was allegedly (according to Ovidius : Metamorphoses 12:210 sq) slain is apparently derived from the “golden goblet, shaped like a water-lily,” (GM 132.c) of Helios, from whose gifting it was attained by Heraklees (or was it Re-caranos? –

cf. the Eddic mythic “heron who hovereth over the drinking-bouts”)

through his archery in aiming at the sun.

cf. the [Chinese] mythic archer Yi who shot down several of the suns; and

the name /Orthros/ 'matutinal twilight'] of Geruones's watchhound could relate to

Tlahuiz-calpan-tecuhtli 'dawn's-house lord', renowned for his archery in aiming at the sun.

Jaruthi & Muir : Original Sanskrit Texts, Pt. 4th, p. 215

S-ED = Monier-Williams : Sanskrit-English Dictionary.


SW, p. 59 = Georges Dume'zil (transl. from the French by David Weeks; ed. by Jaan Puhvel) : The Stakes of the Warrior. U of CA Pr, Berkeley & Los Angeles, 1983.


NM2010 = Heilan Yvette Grimes : The Norse Myths. Hollow Earth Publ, Boston, 2010.

PE = Puranic Encyclopedia.

PI = Puran.a Index.



S` with S`is`upala

SW, p. 65 =

S`is`u-pala : similarity to the Minoan myth



Norse; Irish

The kings watched a sublime radiance rise forth from the body of” S`is`u-pala. “In a cloudless sky heaven rained forth and blazing lighting struck and

Minos “sent the lightning.”(BP&F, p. 383) Now, “the lightning had come from a clear sky” (BP&F, p. 383, n. 72); whereupon Minos addressed

cf. seizure of the Mjo,lnir by Trymr (according to the Tryms-kvida)

the earth trembled.”” (Mahabharata, “Sabha” parvan, ll. 1582-9 – SW, vol. 2, pt. 1, p. 65)

king Poseidon, thy sire” (BP&F, p. 383) : Theseus's father Poseidon being the Earth-shaker.

cf. Loki the Earth-shaker

S`is`u-pala abducted (SW, p. 59) the bride of Babhru. Babhru was slain by his own father Arjuna.

For Minos, Theseus recovered a signet-ring (GM 98.j). When he was seeking his father, Theseus had been almost slain (GM 97.d) by his own father Aigeus.

Father-seeking, the ring-wearing son (“Connla”) of Setanta was slain by Setanta.

Babhru's mother was Ulupi (PI, s.v. “Babhruvahana I”) 'Soft grass' [e.g., for Muslim corpse-stuffing].

Theseus's mother was Aithra ('Transparent') [: cf. transparent h.uriyah goddesses for dead Muslim warriors].

Connla's mother was stalwart warrioress Aife (“Aife”).

BP&F = Richard C. Jebb (transl.) : Bacchylides: the poems and fragments. Cambridge U Pr, 1905.

Tryms-kvida & &

pitless cherrylike fruit

From the blood of Geruon originated a “stoneless cherry-like fruit” (GM 132.d), which may be the cranberry ('CRANe-bird's berry'), inasmuch as the thief of Geruon's cattle was named (GM 132.n) /Re-CaRANos/ ('a CRANe again') the redincarnate.

GM = Robert Graves : The Greek Myths. 1955.

a 4-winged associate of the rainbow-deity


TNAK & Apokalupsis

Norse; Nazca; Maha-bharata

The daugher of Pittheus was (GM 95.d) Aithra.

The daugher of Billingr was Rind.

Aithra “gave birth to a boy” whom she named Theseus “deposited” (GM 95.f). The tokens (GM 95.e) left to identify him included

Hagar set her infant son Yis^ma<>el on the ground “under one of the shrubs” (B-Re>s^it 21:15). She carried (B-Re>s^it 21:19) a bottle [cf. the alchemic dragon-in-flask].

Princess Rind had an infant son, Vali. “She set the child on the ground.” (NM, p. 217)

an object adorned with “the Erechtheid serpents” (GM 97.d).

The dragon stood in front of the woman who was about to give birth ... to a son, a male child” (Apokalupsis of Ioannes 12:4-5).

Harmonia's necklace (1st wing jasper), which was (according to Statios : Thebaid 2:265 sq) set with emeralds.

Cf. the “like-unto-an-emerald” (Apokalupsis of Ioannes 4:3) rainbow around

Geruones was (according to Souidas) “four-winged”, as was (according to Nonnos : Dionysiaka 5:135 sq) Harmonia's necklace centrepiece, its 1st wing jasper.

the gem-bodied (1st part “jasper”) god :

cf. the four black Dwergar – namely (“NM&SS”) Al-frigg and Dvalin, Berling and Grerr-- who forged the Bri`singa-men (Brosing necklace – NM1980, p. 203) bought from them by goddess Freyja (wife of god O`dr – “FTG”, p. 59)

The tie of this necklace of Harmonia's is (according to Nonnos) a serpent.

cf. the rainbow-deity who is (in Nazca depictions) a serpent having a head at each end.

the rainbow (B-Re>s^it 9:13-17) which appeared to Noh.a was accompanied by a dove (B-Re>s^it 8:8-12),

which (the dove) was the bird to redeem which S`ibi proffered his own body to be devoured (Mahabharata, “Vana” parvan 194 – EDP, p. 1206; “SSTI”, pp. 140-2).

LB = Louis Ginzberg : Legends of the Bible. Konecky & Konecky.

NM&SS” = “Norse Mythology and Spiritual Science”

NM1980 = Kevin Crossley-Holland : The Norse Myths. Pantheon Bks, 1980.

FTG” = Britt-Mari Na:sstro:m : “Freyja the Trivalent Goddess”. In :- Erik Reenberg Sand, Jørgen Podemann Sørensen (edd.) : Comparative Studies in History of Religions. Museum Tusculaneum Pr, Copenhagen, 1999. pp. 57-74.

EDP = Swami Parmeshwaranand : Encyclopaedic Dictionary of Sarup & Sons, New Delhi, 2001.

SSTI” = D. Dennis Hudson : “Self-Sacrifice as Truth in India”. In :- Margaret Cormack (editrix) : Sacrificing the Self : Perspectives on Martyrdom and Religion. Oxford U Pr, 2001. pp. 132-52.

[written 2013]