Lathander
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kFoyauextlH
- Posts: 1983
- Joined: Sun Jun 15, 2025 3:53 pm
Re: Lathander
All the evil people are people who repeatedly chose evil over decency, ethics, and reservations or caution, because devils will constantly approach and offer fair seeming deals repeatedly which need to always be rejected, even with blind prejudice, even with racism, anything to protect oneself from all the openings that people have become totally compromised through. Whatever lets the devil get close enough to start whispering and suggesting things, which eould initially even seem harmless, or generous.
Donations are how some people get in with people, even corporations that offer free goodies for people are always doing it as a form of obligation and to get people hooked or indebted.
People should be totally untrusting towards people with bad records, ties to bad things, or even bad genes, just anything to shut the door as fast as possible, better safe than sorry, even if it makes one "miss opportunities". One can't even trust promises like the best medical help, because the cost is actually too great, and the ones offering it can't be trusted in the slightest, they would give a disease and then say they are the only ones able to remove it, just like in the newer version of the television show V about secret evil aliens. Rich people and spies should all be treated as absolutely foreign to the regular humsn experience and no one should ever deal with them or help them, even avoiding as many products as possible is for the best, as much as anyone can skip dealing with any organizations and rich people even in a very far off way is for the best, they aren't like us, they are against us, they are of no help really, they only harm, and no one should give them a chance to trick us by our thinking otherwise, they should all be considered guilty just as a precaution and defense for our lives and those we care for. Really, they should be made a non-existent type and class, and the world should be made so that we don't need to harshly and sternly protect ourselves, but with such dangerous predators accustomed to total impunity and bored with everything so they need extremes, one has to avoid them like the plague, don't even get seen by them or noticed.
People think they are closer to the insane rich when the average person is much closer to the homeless insane, who are one of the most vulnerable populations. On the scale of things, the vulnerability of the average person is right there with the worst off and so totally remote from the well off and the most evil and the richest in reality are not even known to the public, nor are the degrees of their totally inhuman levels of depravity, yet we are constantly made to think we are better off than the less fortunate when we are right with them and can be turned into such or far worse in an instant and on a whim. Such differences in wealth and power and a "boss" class should exist nowhere and is the primary threat to all human peace, dignity, and safety.
In my opinion it is completely crucial and an obligation even for all decent people to be completely difficult and undermine at every turn every effort of amy kind of controllers and population programmers, advertisers, big time lobbyists, and corporate people, everyone who wants something and pushes people or coerces or forces or tricks or makes it illegal to oppose them, every non-cooperation and opting out should be the default.
Donations are how some people get in with people, even corporations that offer free goodies for people are always doing it as a form of obligation and to get people hooked or indebted.
People should be totally untrusting towards people with bad records, ties to bad things, or even bad genes, just anything to shut the door as fast as possible, better safe than sorry, even if it makes one "miss opportunities". One can't even trust promises like the best medical help, because the cost is actually too great, and the ones offering it can't be trusted in the slightest, they would give a disease and then say they are the only ones able to remove it, just like in the newer version of the television show V about secret evil aliens. Rich people and spies should all be treated as absolutely foreign to the regular humsn experience and no one should ever deal with them or help them, even avoiding as many products as possible is for the best, as much as anyone can skip dealing with any organizations and rich people even in a very far off way is for the best, they aren't like us, they are against us, they are of no help really, they only harm, and no one should give them a chance to trick us by our thinking otherwise, they should all be considered guilty just as a precaution and defense for our lives and those we care for. Really, they should be made a non-existent type and class, and the world should be made so that we don't need to harshly and sternly protect ourselves, but with such dangerous predators accustomed to total impunity and bored with everything so they need extremes, one has to avoid them like the plague, don't even get seen by them or noticed.
People think they are closer to the insane rich when the average person is much closer to the homeless insane, who are one of the most vulnerable populations. On the scale of things, the vulnerability of the average person is right there with the worst off and so totally remote from the well off and the most evil and the richest in reality are not even known to the public, nor are the degrees of their totally inhuman levels of depravity, yet we are constantly made to think we are better off than the less fortunate when we are right with them and can be turned into such or far worse in an instant and on a whim. Such differences in wealth and power and a "boss" class should exist nowhere and is the primary threat to all human peace, dignity, and safety.
In my opinion it is completely crucial and an obligation even for all decent people to be completely difficult and undermine at every turn every effort of amy kind of controllers and population programmers, advertisers, big time lobbyists, and corporate people, everyone who wants something and pushes people or coerces or forces or tricks or makes it illegal to oppose them, every non-cooperation and opting out should be the default.
Online
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kFoyauextlH
- Posts: 1983
- Joined: Sun Jun 15, 2025 3:53 pm
Re: Lathander
https://ru.wikipedia.org/wiki/%D0%A1%D0 ... 1%82%D0%B0
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He was afraid of Solsa and was unable to carry out his plan.
"
https://ru.wikipedia.org/wiki/%D0%A1%D0 ... 1%81%D0%B0
https://www.academia.edu/45012492/The_G ... an_Beliefs
"
One day, Solsa asked his all-knowing horse who in the world was stronger and more courageous than him. The horse told him the name of Byatar. Solsa came to him, and they argued for a long time, asking people, but still could not decide which of them was braver and stronger. Then Byatar's mother advised them to turn to the god of the dead, Eshtr . They descended to El and asked Eshtr to resolve their dispute. After testing them, Eshtr decided that Byatar was the braver and stronger. He told Solsa that courage is determined by reason, not bravery, and when strength and intelligence are combined, a person becomes powerful. Recognizing this, Solsa befriended Byatar and gave him his sister in marriage. [ 2 ] [ 3 ]
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Image and functions
edit
Initially, his image was positive. He was considered wise and fair. A person died when God wanted to take him to himself. If the death throes lasted a long time, a sacrifice was made to the god with a request to quickly take the dying person. Later, under the influence of Islam, motifs of divine judgment and punishments from Eshtr appeared. A legend is known ("The Famous Physician"), in which Eshtr is called the king of the Sarmaks (pachchakh Sarmaks). In it, he is characterized as a wise ruler, knowing the language of all living things on earth. The Sarmaks and other snakes obey him. In another legend ("The Dispute Resolved in the Kingdom of the Dead"), he is described sitting in a tower erected from bones. The Narts often turned to him for advice [ 1 ] [ 4 ] [ 5 ] [ 7 ] .
Family
edit
Son of the demiurge Del . He was called Deli Eshtr (Eshtr is the son of Del). Brother - Elta , sister - Tusholi [ 5 ] .
El
edit
Iel (El) is the underworld of the god Eshtra, created by his father, the demiurge Dela, in three days. There is a saying in the Ingush language: " Deli-Malkhi was built in three years, Deli-Ieli was built in seven years " [ 5 ] . According to legend, it is possible, while still alive, to physically enter the world of the dead. Botkiy Shirtka knew how to move between worlds and spent most of his life in El. There he brought Selu-Sata , other Narts, and even people. He also brought a water mill from El, and with his help, Sata brought needles and the recipe for making beer [ 5 ] [ 6 ] [ 7 ] .
There are two versions of the structure of El, recorded from the words of the priests:
1. When the sun shines in this world and people work, it is night in the next world [ 5 ] .
2. The moon serves as a luminary in the world of the dead [ 5 ] .
3. It is guarded by an anthropomorphic female creature. She does not let anyone in or out, but some manage to deceive her by cunning [ 1 ] [ 6 ] [ 7 ] .
4. Ch. E. Akhriev mentioned Eshpora, the god of sacrifices. This may be a distorted form of Esht or Eshap [ 5 ] [ 6 ] [ 7 ] .
Also, we can highlight various versions of its structure in folklore:
1. In the tale “The Famous Healer,” El is described as a place where fruit orchards grow, and gold and silver lie on the ground, among which sarmaks and snakes crawl [ 6 ] .
2. In the tale “The Dispute Resolved in the Kingdom of the Dead,” El appears foggy and gloomy, like the kingdom of Hel [ 6 ] .
3. The entrance to the world of the dead is a hole in the ground or a staircase at the edge of the earth [ 6 ] .
Cult
edit
The Chechens [ 2 ] [ 3 ] and Ingush had a unique attitude toward the afterlife. According to their beliefs, the deceased continued to live in El. They buried the deceased in a crypt, as burying them in the ground would leave them homeless in the afterlife. Necessary household items, food, weapons, etc., were always placed in the crypt along with the body.
At the second funeral, a horse dedication ceremony was held. After this, it was believed that the deceased acquired a horse and the ability to travel anywhere. After the mythical hero Botkiy Shirtka , taking a man with him into the world of the dead, demonstrated that the dead continue to live and receive everything that the living pass on to them, the custom of holding funerals was adopted [ 4 ] .
Mars-phyor
edit
Every year, a mars-phjor , or "harvest supper," was held . Triangular flatbreads ( bozholg ) were baked for the ritual supper [ 8 ] . While preparing the treats, the Ingush would say, "Perhaps now they, too, have finished their work." The supper was a kind of transfer for deceased relatives, called " kheto, " and was accompanied by a prayer. The owner of the house asked Eshtra for the well-being of the deceased. Below is the text of the prayer, as told by the priest Ganyzh [ 4 ] [ 5 ] [ 9 ] :
“ May God grant that the pious dead complete their work as well as we, the living, have completed ours; may God grant that they also have a good harvest. From what we pass on, may they benefit as much as they desire. May God grant that the sworn brother, the foster brother, and the relatives found through the cattle, may God grant that all these people and others like them, whom the dead wish to have at their feast, come to them as quickly as the guards arrive to the alarm. And may they feast with our dead until their heads are intoxicated from drinking from the cups of our dead, and their bellies are sated from the food at the feast of our dead. To whomever they (the dead) wish to give, may their hands be extended further, and if someone takes from them, may they have the strength to defend their own.” May their food not freeze in winter, and may it not spoil (or rather, may it not grow moldy) in summer. What I myself could not convey, and what the host could not prepare, we entrust to God and the divine Eshtr, with the witness of the Moon and the Sun: may they supplement it for them ."
According to the record of Ch. Akhriev (“Funeral Service of the Ingush”), each family carried out a small ritual: “the eldest woman in the family took the tongs in her hands and touched each dish with them, saying: “May you be food for such and such a deceased person.” Then she poured the home-brew over the hearth, and the family began to eat [ 4 ] .
Literature
edit
Chechens / resp. ed. L. T. Solovyova, V. A. Tishkov, Z. I. Khasbulatova. - 1st. - M .: Nauka, 2012. - 622 p. — (Peoples and cultures). — ISBN 978-5-02-038030-1 .
Dalgat B.K. Primitive religion of the Chechens and Ingush / preparatory ed., introduction by U.B. Dalgat; afterword by A.O. Bulatov; responsible editor S.A. Arutyunov. - Moscow : Nauka, 2004. - 240 p. - ISBN 5-02-009835-3 .
Tankiev H. Ingush folklore. Grozny, 1991.
Dalgat B.K. Primitive religion of the Ingush and Chechens / S.A. Arutyunov. - Science, 2004.
Aliroev I. Yu. Flora and fauna of Chechnya and Ingushetia / Aliroev I. Yu. - Academia. - Moscow, 2001.
Akhriev Ch. E. Funerals and commemorations among the highlanders // “Collection of information about the Caucasian highlanders”. - Tiflis, 1870.
Akhriev Ch. E. Ingush holidays // “Collection of information about the Caucasian highlanders”. - Tiflis, 1871.
Ch. Akhriev. The Ingush. Their Legends, Beliefs, and Superstitions. — A Collection of Information on the Caucasian Highlanders. — 1875.
Dakhkilgov I. A. Ingush Nart Epic. - Nalchik, 2012.
"
"
The primary academic resource regarding this topic is B.K. Dalgat's Pervobytnaya relighiya chechentsev i ingushei (Primitive religion of the Chechens and Ingush), originally published in 1893 and reprinted/edited in subsequent years (e.g., Moscow, Nauka Publ., 2004).
"
https://segulamag.com/en/esther-persian-version/
"
He was afraid of Solsa and was unable to carry out his plan.
"
https://ru.wikipedia.org/wiki/%D0%A1%D0 ... 1%81%D0%B0
https://www.academia.edu/45012492/The_G ... an_Beliefs
"
One day, Solsa asked his all-knowing horse who in the world was stronger and more courageous than him. The horse told him the name of Byatar. Solsa came to him, and they argued for a long time, asking people, but still could not decide which of them was braver and stronger. Then Byatar's mother advised them to turn to the god of the dead, Eshtr . They descended to El and asked Eshtr to resolve their dispute. After testing them, Eshtr decided that Byatar was the braver and stronger. He told Solsa that courage is determined by reason, not bravery, and when strength and intelligence are combined, a person becomes powerful. Recognizing this, Solsa befriended Byatar and gave him his sister in marriage. [ 2 ] [ 3 ]
"
"
Image and functions
edit
Initially, his image was positive. He was considered wise and fair. A person died when God wanted to take him to himself. If the death throes lasted a long time, a sacrifice was made to the god with a request to quickly take the dying person. Later, under the influence of Islam, motifs of divine judgment and punishments from Eshtr appeared. A legend is known ("The Famous Physician"), in which Eshtr is called the king of the Sarmaks (pachchakh Sarmaks). In it, he is characterized as a wise ruler, knowing the language of all living things on earth. The Sarmaks and other snakes obey him. In another legend ("The Dispute Resolved in the Kingdom of the Dead"), he is described sitting in a tower erected from bones. The Narts often turned to him for advice [ 1 ] [ 4 ] [ 5 ] [ 7 ] .
Family
edit
Son of the demiurge Del . He was called Deli Eshtr (Eshtr is the son of Del). Brother - Elta , sister - Tusholi [ 5 ] .
El
edit
Iel (El) is the underworld of the god Eshtra, created by his father, the demiurge Dela, in three days. There is a saying in the Ingush language: " Deli-Malkhi was built in three years, Deli-Ieli was built in seven years " [ 5 ] . According to legend, it is possible, while still alive, to physically enter the world of the dead. Botkiy Shirtka knew how to move between worlds and spent most of his life in El. There he brought Selu-Sata , other Narts, and even people. He also brought a water mill from El, and with his help, Sata brought needles and the recipe for making beer [ 5 ] [ 6 ] [ 7 ] .
There are two versions of the structure of El, recorded from the words of the priests:
1. When the sun shines in this world and people work, it is night in the next world [ 5 ] .
2. The moon serves as a luminary in the world of the dead [ 5 ] .
3. It is guarded by an anthropomorphic female creature. She does not let anyone in or out, but some manage to deceive her by cunning [ 1 ] [ 6 ] [ 7 ] .
4. Ch. E. Akhriev mentioned Eshpora, the god of sacrifices. This may be a distorted form of Esht or Eshap [ 5 ] [ 6 ] [ 7 ] .
Also, we can highlight various versions of its structure in folklore:
1. In the tale “The Famous Healer,” El is described as a place where fruit orchards grow, and gold and silver lie on the ground, among which sarmaks and snakes crawl [ 6 ] .
2. In the tale “The Dispute Resolved in the Kingdom of the Dead,” El appears foggy and gloomy, like the kingdom of Hel [ 6 ] .
3. The entrance to the world of the dead is a hole in the ground or a staircase at the edge of the earth [ 6 ] .
Cult
edit
The Chechens [ 2 ] [ 3 ] and Ingush had a unique attitude toward the afterlife. According to their beliefs, the deceased continued to live in El. They buried the deceased in a crypt, as burying them in the ground would leave them homeless in the afterlife. Necessary household items, food, weapons, etc., were always placed in the crypt along with the body.
At the second funeral, a horse dedication ceremony was held. After this, it was believed that the deceased acquired a horse and the ability to travel anywhere. After the mythical hero Botkiy Shirtka , taking a man with him into the world of the dead, demonstrated that the dead continue to live and receive everything that the living pass on to them, the custom of holding funerals was adopted [ 4 ] .
Mars-phyor
edit
Every year, a mars-phjor , or "harvest supper," was held . Triangular flatbreads ( bozholg ) were baked for the ritual supper [ 8 ] . While preparing the treats, the Ingush would say, "Perhaps now they, too, have finished their work." The supper was a kind of transfer for deceased relatives, called " kheto, " and was accompanied by a prayer. The owner of the house asked Eshtra for the well-being of the deceased. Below is the text of the prayer, as told by the priest Ganyzh [ 4 ] [ 5 ] [ 9 ] :
“ May God grant that the pious dead complete their work as well as we, the living, have completed ours; may God grant that they also have a good harvest. From what we pass on, may they benefit as much as they desire. May God grant that the sworn brother, the foster brother, and the relatives found through the cattle, may God grant that all these people and others like them, whom the dead wish to have at their feast, come to them as quickly as the guards arrive to the alarm. And may they feast with our dead until their heads are intoxicated from drinking from the cups of our dead, and their bellies are sated from the food at the feast of our dead. To whomever they (the dead) wish to give, may their hands be extended further, and if someone takes from them, may they have the strength to defend their own.” May their food not freeze in winter, and may it not spoil (or rather, may it not grow moldy) in summer. What I myself could not convey, and what the host could not prepare, we entrust to God and the divine Eshtr, with the witness of the Moon and the Sun: may they supplement it for them ."
According to the record of Ch. Akhriev (“Funeral Service of the Ingush”), each family carried out a small ritual: “the eldest woman in the family took the tongs in her hands and touched each dish with them, saying: “May you be food for such and such a deceased person.” Then she poured the home-brew over the hearth, and the family began to eat [ 4 ] .
Literature
edit
Chechens / resp. ed. L. T. Solovyova, V. A. Tishkov, Z. I. Khasbulatova. - 1st. - M .: Nauka, 2012. - 622 p. — (Peoples and cultures). — ISBN 978-5-02-038030-1 .
Dalgat B.K. Primitive religion of the Chechens and Ingush / preparatory ed., introduction by U.B. Dalgat; afterword by A.O. Bulatov; responsible editor S.A. Arutyunov. - Moscow : Nauka, 2004. - 240 p. - ISBN 5-02-009835-3 .
Tankiev H. Ingush folklore. Grozny, 1991.
Dalgat B.K. Primitive religion of the Ingush and Chechens / S.A. Arutyunov. - Science, 2004.
Aliroev I. Yu. Flora and fauna of Chechnya and Ingushetia / Aliroev I. Yu. - Academia. - Moscow, 2001.
Akhriev Ch. E. Funerals and commemorations among the highlanders // “Collection of information about the Caucasian highlanders”. - Tiflis, 1870.
Akhriev Ch. E. Ingush holidays // “Collection of information about the Caucasian highlanders”. - Tiflis, 1871.
Ch. Akhriev. The Ingush. Their Legends, Beliefs, and Superstitions. — A Collection of Information on the Caucasian Highlanders. — 1875.
Dakhkilgov I. A. Ingush Nart Epic. - Nalchik, 2012.
"
"
The primary academic resource regarding this topic is B.K. Dalgat's Pervobytnaya relighiya chechentsev i ingushei (Primitive religion of the Chechens and Ingush), originally published in 1893 and reprinted/edited in subsequent years (e.g., Moscow, Nauka Publ., 2004).
"
https://segulamag.com/en/esther-persian-version/