#żmij

[theancientgod]

Żmij - skrzydlata gadzia postać z wierzeń dawnych Słowian, związanego ze sferą chtoniczną i wodami. Uznawany niekiedy za jedno z wcieleń Boga Welesa.

[maratycznie]

My oc Damroka - The Last Żmij

[czerwonykasztelanic]

La Nuit du 9 au 10 Thermidor An II, Jean-Joseph Weerts, 1897

Nadeszła letnia noc. Cisza. Jak przed burzą Zapalona na stole świeca do twarzy lgnie pożogą, Błyszczą białka oczu. Sekundy, lata się dłużą, Serca biją niemo rytm, który dzwon powtórzy trwogą I wszystko tkwi w bezruchu, zwycięzcy czy skazańcy, Zza okna nie dochodzi żaden dźwięk, plac milczy Przez chwilę, jedną chwilę, na ostrzu noża tańczy Ślepa sprawiedliwość. Historia nienawidzi takich chwil. „Czy Podpiszesz odezwę? Słuchaj! Gwardia już się zbliża, Ale czym jest wobec Konwencji?” „Konwencja ją wysłała” „Ona jest tam, gdzie my, gdzie Komuna Paryża, Gdzie sekcje i gdzie lud” „Na bruku legną ciała, A krew popłynie ściekiem. Ty chcesz domowej wojny, Zamachu pragniesz stanu, by ocalić garstkę wraków I mnie, przegniłe bóstwo. O mnie bądź spokojny, Rozwagi. Przed pierwszą i tak nie przypuszczą ataku” To wszystko – ledwie szeptem, jak przystało zdradzie. Wybucha zgiełk sprzeciwu, nalegań, zaklinania: „Alea iacta est” „Świat zmienia się z dnia na dzień” „Przewrót po raz wtóry” „To nie czas na wahania” Rośnie ściana dźwięku, pierwotna barykada, Z jej szczytu w dół spogląda dekalog nowej ery Las rąk, blade bagnety; przysięgę ten, ów składa, Coś jakby w dali salwa. Aż nagle: „Do cholery! Czyś ślepy, Nieprzekupny? Republika upadnie, Runą fundamenty, to nie jest zmiana warty Zgraja żmij, łajdaków, gdzie każdy lży i kradnie – W kasynie oficerskim przegrają państwo w karty… Hanriot, na kogo liczyć? Czy miasto już się budzi?” Komendant kręci głową. „Stawiło się niewielu, Bez jego błogosławieństw nie zjednasz sobie ludzi, Bez ludzi to bez ludu, bez ludu to – bez celu” Cień kładzie się po ścianie, drży, przejęty lękiem… Błagalnym tonem: „Podpisz!” „Podpisz, do cholery!” Powoli, wciąż niepewny, bierze pióro w rękę Z wzrokiem utkwionym w pustkę stawia dwie litery – I ani jednej więcej. Głęboki wdech. Odkłada Na stół. „Nie zrobię tego” – Teraz słychać huk wystrzału, Już całkiem niedaleko dudni kanonada – Zerka na pistolet, wzdryga się, sięga doń po mału I cień mu odpowiada rdzawym dygotaniem Miast dzwonu takt wybija zimne echo kroków „Idea, ginąc z nami, być może zmartwychwstanie” Mówi, jak wbrew sobie, a w jego mętnym wzroku Nadzieja gaśnie pierwsza. Krzyczy ktoś: „Do broni!” Więc było już za późno… „Wybacz mi, Saint-Juście” Coś stacza się po schodach. Czując stal na skroni, Patrzy znowu w pustkę. Palec drży na spuście

[psychicznie-rozpierdolony]

"Jebana wylęgarnia żmij.."

Kładę chuja na kłamców.

- słoń.

[he-xie]

Żmij, king of snakes Inspired by various dragons in heraldry I want to make him into a tapestry <3

[legends-collection]

Slavic Dragon

A Slavic dragon is any dragon in Slavic mythology, including the Russian zmei (or zmey; змей), Ukrainian zmiy (змій), and its counterparts in other Slavic cultures: the Bulgarian zmey (змей), the Slovak drak and šarkan, Czech drak, Polish żmij, the Serbo-Croatian zmaj (змај), the Macedonian zmej (змеј) and the Slovene zmaj. The Romanian zmeu could also be deemed a "Slavic" dragon, but a non-cognate etymology has been proposed.

pic by Virinchi Studios

A zmei may be beast-like or human-like, sometimes wooing women, but often plays the role of chief antagonist in Russian literature. In the Balkans, the zmei type is overall regarded as benevolent, as opposed to malevolent dragons known variously as lamia, ala or hala, or aždaja.

The Polish smok (e.g. Wawel Dragon of Kraków) or the Ukrainian or Belarusian smok (смок), tsmok (цмок), can also be included. In some Slavic traditions smok is an ordinary snake which may turn into a dragon with age.

Some of the common motifs concerning Slavic dragons include their identification as masters of weather or water source; that they start life as snakes; and that both the male and female can be romantically involved with humans.

Etymology

The Slavic terms descend from Proto-Slavic *zmьjь. The further derivation that Serbo-Croatian zmaj "dragon" and zemlja "earth" ultimately descend from the same Proto-Slavic root zьm-, from the zero grade of Proto-Indo-European *ǵhdem, was proposed by Croatian linguist Petar Skok. Lithuanian scholarship also points out that the connection of the snake (zmey) with the earthly realm is even more pronounced in folk incantations, since its name would etymologically mean 'earthly (being); that which creeps underground'.

The forms and spellings are Russian: zmei or zmey змей (pl. zmei зме́и); Ukrainian: zmiy змій (pl. zmiyi змії); Bulgarian: zmei змей (pl. zmeiove змейове); Polish zmiy żmij (pl. żmije); Serbo-Croatian zmaj змај (pl. зма̀јеви); Slovene zmaj zmáj or zmàj (pl. zmáji or zmáji).

East Slavic zmei

In the legends of Russia and Ukraine, a particular dragon-like creature, Zmey Gorynych (Russian: Змей Горыныч or Ukrainian: Змій Горинич), has three to twelve heads, and Tugarin Zmeyevich (literally: "Tugarin Dragon-son"), known as zmei-bogatyr or "serpent hero", is a man-like dragon who appears in Russian (or Kievan Rus) heroic literature. The name "Tugarin" may symbolize Turkic or Mongol steppe-peoples.

Chudo-Yudo

The Chudo-Yudo (or Chudo-iudo, чудо-юдо; pl. Chuda-Yuda) is a multi-headed dragon that appears in some wondertale variants, usually considered to be water-dwelling. Some legends portray him as the brother of Koshchey the Deathless, and thus the offspring of the witch Baba Yaga; others present him as a personification of the witch in her foulest form. A Chudo Yudo is one of the guardians of the Water of Life and Death, and his name traditionally was invoked in times of drought. He can apparently assume human-like forms and is able to speak and to ride a horse. He has the ability to regenerate any severed heads.

The term Chudo-Yudo may not be a name for a specific type of dragon at all, but rather a fanciful term for a generic "monster". According to this explanation, the term is to be understood as a poetic form of chudovishche (чудовище) meaning "monster", with a -iudo ending appended simply for the rhyme. Chudo in modern Russian means "a wonder", and once also had the meaning of "a giant"; "yudo" may relate to Iuda, the Russian form of the personal name "Judas", with connotations of uncleanness and the demonic.

Three- and six-headed zmei, slain by the titular hero in "Ivan Popyalov" (Иван Попялов, "Ivan Cinders", Afanasyev's tale #135) appear as six-, nine-, and twelve-headed Chuda-Iuda in the cognate tale #137 "Ivan Bykovich" (Иван Быкович). The inference is that Chudo-Yudo must also be a dragon, even though the word "serpent" (zmei) does not appear explicitly in the latter tale. The six-, nine-, and twelve-headed Chuda-Yuda that appear out of the Black Sea are explicitly described as zmei in yet another cognate tale, #136 "Storm-Bogatyr, Ivan the Cow's Son" (Буря-богатырь Иван коровий сын). The Storm-Bogatyr possesses a magic sword (sword Kladenets), but uses his battle club (or mace) to attack them.

A Chudo-Yudo's heads have a remarkable healing property: even if severed, he can pick them up and re-attach them with a stroke of his fiery finger, according to one of these tales, comparable to the regenerative power of the Lernaean hydra that grows its head back.

Folktales often depict Chuda-yuda as living beyond the River Smorodina (the name may suggest "Stench River")—that is, in the realm of the dead, reached by crossing over the Kalinov Bridge ("White-hot Bridge").

Smok

The terms smok ("dragon") and tsmok ("sucker") can signify a dragon, but also just an ordinary snake. There are Slavic folk tales in which a smok, when it reaches a certain age, grows into a dragon (zmaj, etc.). Similar lore is widespread across Slavic countries, as described below.

Some common themes

Snake into dragons

The folklore that an ancient snake grows into a dragon is fairly widespread in Slavic regions. This is also paralleled by similar lore in China.

In Bulgaria is a similar folk belief that the smok ("Aesculapian snake") begins its life-cycle as a non-venomous snake but later grows into a zmei dragon after living 40 years. Or, if the body of a decapitated snake (zmiya) is joined to an ox or buffalo horn, it grows into a lamia after just 40 days, according to Bulgarian folk tradition published by Racho Slaveykov in the 19th century.

There are also among the East Slavic folk the tradition that a viper transforms into a dragon. In Ukrainian folklore the viper needs 7 years to metamorphosize into a dragon, while in Belarusian folklore the requisite time is 100 years, according to one comparison.

The weather-making dragon, ismeju (or zmeu), of Romanian Scholomance folklore is also locally believed to grow out of a snake which has lived for 9 years (belief found at "Hatzeger Thal" or Hațeg).

Weather

Locally in Ukraine, around Lutsk, the rainbow is called tsmok ("sucker") which is said to be a tube that guzzles water from the sea and rivers and carries the moisture up into the clouds.

There is the notion (thought to be inspired by the tornado) of a Slavic dragon that dips its tail into a river or lake and siphons up the water, ready to cause floods.

In Romanian folklore, dragons are ridden by weather-controlling wizards called the Solomonari. The type of dragon they ride may be the zmeu or the balaur, depending on the source.

The lamia and the hala (explained further below) are also generally perceived as weather dragons or demons.

Balkan Slavic dragons

In Bulgarian lore, the zmei is sometimes described as a scale-covered serpent-like creature with four legs and bat's wings, at other times as half-man, half-snake, with wings and a fish-like tail.

In Bulgaria, this zmei tends to be regarded as a benevolent guardian creature, while the lamya and hala were seen as detrimental towards humans.

Zmei lovers

A favorite topic of folk songs was the male zmey-lover who may marry a woman and carry her to the underworld, or a female zmeitsa (zmeitza) who falls in love with a shepherd. When a zmei falls in love with a woman, she may "pine, languish, become pale, neglect herself.. and generally act strangely", and the victim stricken with the condition could only be cured by bathing in infusions of certain herbs, according to superstition.

In Serbia, there is the example of the epic song Carica Milica i zmaj od Jastrepca (Serbian: Царица Милица и змај од Јастрепца) and its folktale version translated as "The Tsarina Militza and the Zmay of Yastrebatz".

Zmey of Macedonian fairy tales

In most Macedonian tales and folk songs they are described as extremely intelligent, having hypnotizing eyes. However, sometimes Zmey's could be men who would astrally project into the sky when there is a storm to battle the Lamia, a female evil version that wants to destroy the wheat. They were also known as guardians of the territory, and would even protect the people in it. Hostile behaviour was shown if another zmey comes into his territory. They could change their appearance in the form of a smoke, strong spark, fire bird, snake, cloud but almost afterwards he would gain the form of a handsome man and enter the chambers of a young maiden. They fell in love with women who were conceived on the same night as them, or born in the same day as them. He usually guards the girl from a small age and his love lasts forever. Some girls get sick by loving a zmey, and symptoms include paleness, shyness, antisocial behaviour, watery eyes, quietness and hallucinations. They didn't live a long life, because it resulted in suicide. Zmeys would kidnap girls and lead them into their mountain caves where she would serve him.

Benevolent zmei of the Balkans

There is a pan-Balkan notion that the zmei (known by various cognates) is a sort of "guardian-spirit dragon" against the "evil" types of dragon, given below. One explanation is that the Balkan zmej symbolized the patriotic dragon fighting the Turkish dragon, a way to vent the local population's frustration at not being able to overthrow the long-time Turkish rule.

Zmaj of Serbian fairy tales

The zmaj dragon in Serbian fairy tales nevertheless have sinister roles in a number of instances. In the well-known tale "A Pavilion Neither in the Sky nor on the Earth" the youngest prince succeeds in killing the dragon (zmaj) that guards the three princesses held captive.

Vuk Karadžić's collection of folktales have other examples. In "The Golden Apple-tree and the Nine Peahens", the dragon carries away the peahen maiden who is the hero's lover. In "Baš Čelik" the hero must contend with a dragon-king.

Lamia

The lamia or lamya (Bulgarian: ламя), derived from the Greek lamia, is also seen as a dragon-like creature in Bulgarian ethnic population, currently inhabiting Bulgaria, with equivalents in Macedonia (lamja, lamna; ламја), and South-East Serbian areas (lamnia ламња).

The Bulgarian lamia is described as reptile- or lizard-like and covered with scales, with 3–9 heads which are like dog's heads with sharp teeth. It may also have sharp claws, webbed wings, and the scales may be yellow color.

The Bulgarian lamia dwells in the bottoms of the seas and lakes, or sometimes mountainous caverns, or tree holes and can stop the supply of water to the human population, demanding sacrificial offerings to undo its deed. The lamia, bringer of drought, was considered the adversary of St. Ilya (Elijah) or a benevolent zmei.

In the Bulgarian version of Saint George and the Dragon, the dragon was a lamia. Bulgarian legends tell of how a hero (actually a double of St. George, denoted as "George of the Flowers", Cveten Gǝorgi, Bulgarian: цветен Гьорги) cuts off the heads of the three- or multi-headed Lamia, and when the hero accomplishes its destruction and sever all its heads, "rivers of fertility" are said to flow. This song about St. George's fight with the lamia occurs in ritual spiritual verse supposed to be sung around St. George's day.

One of the versions collected by ethnologist Dimitar Marinov [bg] begins: "Тръгнал ми е цветен Гьорги/Да обиди нивен сънор/На път среща сура ламя.. (George of the Flowers fared out / Going around his congregation /On the road he met the fallow lamia..)". Another version collected by Marinov substitutes "Yuda-Samodiva" in the place of the lamia. Three rivers gush out of the dragons head-stumps: typically one of corn, one of red wine, and one of milk and honey. These benefitted the crop-growers, vineyard growers (winemakers), and the beekeepers and shepherds, respectively. .

Other evil Balkan dragons

There is some overlap or conflation of the lamia and the hala (or halla), although the latter is usually conceived of as a "whirlwind". Or it might be described as regional differences. The lamia in Eastern Bulgaria is the adversary of the benevolent zmei, and the hala or ala takes its place in Western Bulgaria.

This motif of hero against the evil dragon (lamia, ala/hala, or aždaja) is found more generally throughout the Balkan Slavic region. Sometimes this hero is a saint (usually St. George). And after the hero severs all its (three) heads, "three rivers of wheat, milk, and wine" flow out of the stumps.

Hala

The demon or creature known as hala (or ala), whose name derived from the Greek word for "hail" took the appearance of a dense mist or fog, or a black cloud. Hala was believed to be the cause of strong winds and whirlwind in Eastern Bulgaria, whereas the lamya was blamed as the perpetrator in Southwestern Bulgarian lore. In Western Bulgarian tradition, the halla itself was regarded as the whirlwind, which guarded clouds and contained the rain, but was also regarded as a type of dragon, alongside the folklore that the smok (roughly equated with "grass snake" but actually the Aesculapian snake) was a crag-dwelling whirlwind.

These hala were also known in East and Central Serbia. Similar lore occur in Croatia, Bosnia and Herzegovina, Montenegro.

Aždaja

The demon hala was also called by other names regionally, in some parts of Bulgaria they were known as aždarha (Bulgarian: аждарха) or ažder (аждер), in Macedonian as aždaja or ažder (аждаја, аждер), in Bosnian and Serbian as aždaja (аждаја).

The word aždaja or aždaha is borrowed from Persian azdahā (اژدها), and has its origins in the Indo-Iranian mythology surrounding the dragon azidahā. As an example, in some local Serbian icons, St. George is represented as slaying the aždaja and not a zmaj.

Pozoj

A pozoj is a dragon of legends in Croatia. In Međimurje County, the Čakovec pozoj was said to dwell beneath the city, with its head under the church and tail under the town square, or vice versa, and it could only be gotten rid of by a grabancijaš (a "wandering scholar", glossed as a "black [magic] student").

The pozoj is also known in Slovenia, and according to legend there is one living underneath Zagreb, causing an earthquake whenever it shrugs. Poet Matija Valjavec (1866) has published some tales concerning the pozoj in the Slovenski glasnik magazine, which also connected the creature to the črne škole dijak ("black school student"), which other Slovene sources call črnošolec ("sorcerer's apprentice"), and which some equate with a grabancijaš dijak

Dragons in Slovenia are generally negative in nature, and usually appear in relation with St. George. The Slovene god-hero Kresnik is known as a dragonslayer.

Representations

There are natural and man-made structures that have dragon lore attached to them. There are also representations in sculpture and painting. In iconography, Saint George and the Dragon is prominent in Slavic areas. The dragon is a common motif in heraldry, and the coat of arms of a number of cities or families depict dragons.

The Dragon Bridge (Slovene: Zmajski most) in Ljubljana, Slovenia depicts dragons associated with the city or said to be the city's guardians, and the city's coat of arms features a dragon (representing the one slain by Kresnik).

The coat of arms of Moscow also depicts a St George (symbolizing Christianity) killing the Dragon (symbolizing the Golden Horde).

Some prehistoric structures, notably the Serpent's Wall near Kyiv, have been associated with dragons as symbols of foreign peoples.

[ladykamikazeee]

"Ludzie potrafią zmęczyć. A ja nie potrzebuję w swoim życiu emocjonalnych pijawek, żmij, hien, dwulicowców, dręczycieli, szantażystów i podcinaczy skrzydeł. Jestem na takim etapie, że wybieram siebie, spokój, cztery ściany, dobrą książkę i kubek pysznej kawy. Taki swój mały, intymny świat. I co najważniejsze - dobrze mi w nim, przytulnie i wygodnie. Odpoczywam. Niektórzy mówią, że to starość. Ja uważam, że dojrzałość. I rozsądek."

Elżbieta Bancerz

[lublin-official]

fav mystical creature??

Żmij is cool, protects me from dragons. very cool :) they my friend :)

[icanttalkimhavingacrisis]

Hey there!!! My name is Joy, and I'm the director and main scriptwriter for a new and upcoming original musical!

The musical is called "This Story is Mine to Tell or Keep Untold", and follows Milena, a young priestess chosen to be a champion for the gods. She finds herself navigating a web of deceit, secrets, and unexpected alliances. As she unravels the truth about her destiny, her friendships are tested, and the very fabric of reality is questioned.

"This Story is Mine to Tell or Keep Untold" explores the complexities of friendship, the consequences of divine interference, and the resilience of the human spirit. Milena's journey is one of self-discovery, as she confronts not only gods and demons but the truths hidden within herself, all placed on a background inspired and influenced by Slavic Mythology - whether it be in the form of the gods, Weles and Mokosz, or the demons, Vanja and Żmij.

And here's where you come in. Alongside my creative team, we have this wild idea to show the musical before a live audience - but we're missing a few elements. See, some elements aren't *entirely* worked through. This is what we need you for - to help us tie together the final strings.

We're opening auditions - for social media managing (so as to help us create a larger presence), artists (to help create promotional content) and musicians (to help out with the songs as well as potentially recording them for an international album release)!

Our auditions are open to anyone aged 13+. I hope to see you on the server!!!

[drachenwiki]

Post you reblogged about the Żmij made me think about how even within cultures there can be a wide range of dragons with a wide range of traits (sometimes antithetical to each other) and I think people should talk about that more. Talk about the different slavic dragons and how they fight one another, or talk about the differences between a Ryu, Tatsu, Mizuchi, and Wani.

I think with the East Asian examples, they are actually very different creatures that just got labelled as dragons by Europeans because of similarities.

The Eastern European examples however are extremely interesting to me because oftentimes there are different words like variants of zmaj, smok, lamia or azhdaha, which at their core all mean dragon but get used to differenciate creatures that play very different roles in their myths.

But since all I have to work here are German and English folklorists and the rare English text by a Slavic (and even rarer Romanian, Hungarian, Albanian or Greek) folklorist, I'm not sure how much of this stuff is just generalization and categorization by folklorists and how different the regional beliefs actually are.

So yeah, comments by people who know more about Eastern European folklore are greatly appreciated.

[theancientgod]

Nawia - (Wyraj Wężowy) Nawia jest światem ludzkich przodków, sferą ducha, obejmującą pamięć przeszłości oraz wizję przyszłości, dzięki czemu zapewnia ciągłość czasu. W oparciu o mit Drzewa Kosmicznego, zakładano, że znajduje się ona u jego korzeni. Do Nawii można się było dostać po przepłynięciu wód śmierci, zaś u bram zasiadał strażnik – skrzydlaty gad o imieniu Żmij. Jego zadaniem było dopilnowanie aby nikt niepowołany nie dostał się do Nawii, ale także – aby nikt się z niej nie wydostał. Nawia często była przedstawiana jako łagodna kraina, w której rozpościerały się wiecznie zielone łąki. Na ich trawach, pod opieką boga Welesa, pasły się ludzkie dusze. W tym kontekście określenie „bydlęcy bóg”, pojawiające się w niektórych źródłach w odniesieniu do Welesa, może być interpretowane w nieco szerszym ujęciu. W folklorze słowiańskim Weles rządził Nawią, zasiadając na złotym tronie i dzierżąc w dłoni miecz.

Prawia - (Wyraj Ptasi) jest źródłem naturalnego porządku, niekiedy opisywanym jako „Prawo Niebios”, na straży którego stoi bóg-prawodawca (Swaróg) i które przenika oraz reguluje pozostałe dwa aspekty świata. Prawia jest jednocześnie sferą bóstw, będących źródłem wszystkich bytów; byty oraz bóstwa wspólnie współtworzą najwyższy ład. Prawią króluje Rod. Dusza życia znajdowała swój nowy dom w koronach Drzewa Kosmicznego. Bramy Wyraju Ptasiego również miały swojego strażnika, którym był prawdopodobnie Raróg, ognisty ptak towarzyszący Swarogowi. Dusze trafiały do Wyraju poprzez Drogę Mleczną, w trakcie wędrówki przyjmując niekiedy formę ptaka lub owada. Co ciekawe, dla elementu życiowego ludzkiej duszy, Wyraj bywał jedynie przystankiem w wędrówce. Pierwiastek życiowy mógł bowiem powrócić na ziemię pod postacią nowonarodzonego dziecka. Pośrednikami, niosącymi nowe życie były ptaki – bociany i lelki, a w okresie zimowym – kruki i wrony. Jednak Wyraj Ptasi miał i innych mieszkańców. Przede wszystkim były nimi ptaki, które zlatywały się do niego zimą, a powracając na ziemię niosły na swych skrzydłach wiosnę. Do Wyraju trafiali także ludzie porwani przez tęczę, którzy później zasilali szeregi walczących z suszą płanetników. Mieszkańcy Wyraju mieli spożywać specjalny chleb, z pewnością trujący dla zwykłych śmiertelników, bo pieczony ze sporyszu.

Jawia - Jawia z kolei jest sferą materii i zdarzania się, tu i teraz gdzie rzeczy pojawią się, łączą, ale również rozpadają w przypadkowy sposób. Świat w którym żyjemy.

Mówiąc o zaświatach, nie sposób nie wspomnieć o rzadkich przypadkach kiedy dusze stawały się upiorami. Jak wspomniano wcześniej, w wierzeniach Słowian nie istniał podział na zaświaty dla dusz prawych i grzesznych. Jednak na ludzi złych, zwłaszcza morderców, wiedźm, ale także samobójców, czekał po śmierci inny los niż zielone pastwiska Nawii. Ich dusze pokutowały na ziemi przez dłuższy lub krótszy okres czasu i dopiero kiedy nastał jego kres, trafiały do właściwych zaświatów. Z kolei wampiry były tworami powstającymi kiedy dusza nie zdołała odłączyć się od ciała. Dotyczyło to przede wszystkim zmarłych, którzy nie zostali pogrzebani. Obrzęd pogrzebowy był koniecznym warunkiem aby duch mógł udać się w zaświaty. W przeciwnym wypadku powstać mógł wampir, zwany wąpierzem, obdarzony mocą pobierania energii życiowej w postaci krwi, od żywej ofiary. W ogóle obrzęd pogrzebowy miał znaczący wpływ na dalsze losy dusz i warto poświęcić mu więcej uwagi, nie tylko w aspekcie zaświatów

[maratycznie]

"Goodbye my sons"

[reszka]

065

"crackship" and i explain myself under the read more

this one is sketch of very silly bg3 AU I accidentally created with a friend.

In which Raphael is an owner of a music club, where my bard Orianna is regular performer (they may or may not have on and off romance/situationship going on - depends who you ask). Until Żmij (friend's OC from Vampire Mascarade) shows up with his band and not only starts performing at that club, but becomes the most popular band there right away. He catches Ori's attention, and Raphael is kinda jealous about it.

devil, tiefling and a vampire walk into a bar, anything can happen

[zarya-zaryanitsa]

This might be a silly question, but if there ever is a slavic-based pokemon region what legend, animal or mythical being would you like to see as an inspiration for a pokemon?

This is probably a good moment to confess that I never watched or played Pokemon aside from a couple stray episodes that found their way onto my TV nearly twenty years ago. Nonetheless I assume I understand the general premise and I think it’d be nice to see

a creepy catlike gumiennik,

an interpretation of żmij twarogowy (cheese/quark zmey) could be hilarious,

I guess baba jagodowa could be funny?

krasnoludki, duh,

a tiny kikimora that looks like Sniff’s long lost mother (so like in that one Ivan Bilibin artwork):

To be fair you could turn pretty much anything from this book into a pokemon:

[linillinil]

Offering of Encouragement to Piorun and of Appeasement for Żmij

The smoke from the Canadian wildfires floated down and hung in the air of the Midwest states. We desperately needed a storm to help clear it away. It did end up raining and did help clear things up but I fear not by much. More storms will be coming this week. The destructive parts of the storm have passed my home so I am hopeful the offerings were acceptable.

[kaskaaworld]

Ludzie potrafią zmęczyć. A ja nie potrzebuję w swoim życiu emocjonalnych pijawek, żmij, hien, dwulicowców, dręczycieli, szantażystów i podcinaczy skrzydeł. Jestem na takim etapie, że wybieram siebie, spokój, cztery ściany, dobrą książkę i kubek pysznej kawy. Taki swój mały, intymny świat. A co najważniejsze - dobrze mi w nim, przytulnie i wygodnie. Odpoczywam.

Niektórzy mówią, że to starość....

Ja uważam, że dojrzałość i rozsądek.