chastise. These expressions define homologous points on the two levels of understanding that can be recognized through figures like Numa and Romulus in Roman religious thought. In an earlier model Georges Dumézil and S. K. Senhave proposed *Worunos or *Werunos (also the eponymous god in the reconstructed dialogue The king and the god) as the nocturnal sky and benevolent counterpart of Dyēws, with possible cognates in Greek Ouranos and Vedic Varuna, from the PIE root *woru- ("to encompass, cover"). Worunos may have personified the firmament, or dwelled in the night sky. In both Greek and Vedic poetry, Ouranos and Varuna are portrayed as "wide-looking", bounding or seizing their victims, and having or being a heavenly "seat". Although many have said the etymology was untenable. In the three-sky cosmological model, the celestial phenomena linking the nightly and daily skies is embodied by a "Binder-god": the Greek Kronos, a transitional deity between Ouranos and Zeus in Hesiod's Theogony, the Indic Savitṛ, associated with the rising and setting of the sun in the Vedas, and the Roman Saturnus, whose feast marked the period immediately preceding the winter solstice. In the cosmological model proposed by Jean Haudry, the Proto-Indo-European sky is composed of three "heavens" (diurnal, nocturnal and liminal) rotating around an axis mundi, each having its own deities, social associations and colors (white, dark and red, respectively). Deities of the diurnal sky could not transgress the domain of the nocturnal sky, inhabited by its own sets of gods and by the spirits of the dead. For instance, Zeus cannot extend his power to the nightly sky in the Iliad. In this vision, the liminal or transitional sky embodies the gate or frontier (dawn and twilight) binding the two other heavens. Correspondences See Also Manu and Yemo Janus Apollonian and Dionysian References Bibliography Proto-Indo-European deities Proto-Indo-European mythology