#༊*·˚ the goddess koca

[daiseukiis]

ship your mutuals with a character🙆‍♀️

i actually have so many moots that i cannot keep up tbfh these r the ppl i can think of at the top of my head 😭

@saeist x sae

@uravichii x shinso

@rintosei x nagi

@rinniezz x kaiser/sae

@okkotsuus x shidou

@gojoest x gojo

@itoshyui x sae

@adorlings x kafka

@tim-shii x chigiri

@fuyuluvr x rin

@seimirii x megumi

@aoshei x dan heng

@kakujis x oliver/kunigami

@ilovesillycats x Bachira

@mymegumi x megumi

[yuquinzel]

the goddess just dropped in to check out how her fairies are doing

— AAHH KOCA BYE YOU SAID YOU'D BE ON DISC I MISS YOU ☹️☹️ HOW ARE YOU ???

[gojoest]

*blows whistle* RED CARD! anon goes into the pen and is banned from further playing the game

anon you just got banned by the goddess mukami koca <3

[mustafaokutan]

#enheduanna @ali.eryilmazz @fayayinlari ☕ ☕ ☕ While plowing in the field, they will sweat for me. They will tell me all the kind words. Have fun for me and feast for me.” While Enheduanna stared at Inanna's nose, neat and balanced with the face, her fire-red plump lips, her yellow spike colored wavy hair, and her unique eyes were like a window open to the universe in astonishment, Inanna pushed Enheduanna over her breasts, holding both hands together. Enheduanna was almost about to pass over;in her palms, she is feeling softness and passion of goddess breath, feeling her warmth and her pure form which is a symbol of the wealth and fertility, while the seductive kiss she received from her lips fell from earlobes towards to her neck, she left herself entirely in the arms of Inanna. ☕ ☕ ☕ Bu kitabı @kitapkokusu_ve_ben okur başkanlığında onlarca kitap okurla okuyorum. #zeynepleokuyorum ☕ ☕ ☕ 📸✒@kitapokufotografcek ☕ ☕ ☕ Yeni baskı Editör @feride.akturan ☕ ☕ ☕ #alieryılmaz #fayayınları #kitapokufotografcek #fotografcekkitapoku #kitap#kitapkurdu#yazar#edebiyat#kitaplar#kitapkokusu#okumahalleri#kitapaşkı#kitaptavsiyesi#kitapsevgisi#kitaplik#kitaplariyivar#kitapsever#kitapyurdu#okuyorum#kitapoku#instakitap#okudumbitti#kitapokuyorum#kitapyorumu#kitapaskı#kitapönerisi (Gebze, Kocaeli) https://www.instagram.com/p/CBlIeWrpfLI/?igshid=uap85nraxeo

[daiseukiis]

let’s all be respectful 🫶🏼

hello ! i actually wanted to come on here to address something that i’ve seen a lot during my 3 years on tumblr & is actually the reason i left one of my previous blogs. as someone who is probably one of the heavier selfship blogs, i think people (readers & writers) have to realise that just because you talk about your favourite character or selfship more than someone else might — that doesn’t make that characters any more yours than it does theirs.

as a bigger blog, this is unfortunately a narrative that i’ve had the displeasure of seeing because again, my selfship is pretty heavy in my posts / layouts / writing. people have to realise that not only do people have their own versions of these characters that they selfship with but also, these character aren’t real. you can’t own a fictional character and if you truly believe that’s possible just because someone may have more followers or speak / write more about them than others, then i really do recommend seeking out more irl relationships instead of the parasocial ones you seem to have grown so toxically attached to.

i understand people gatekeep and that’s a completely different issue entirely but my problem is with people taking it upon themselves to push their way into a writers safe space on someone else’s behalf because “__ spoke about nagi first & now you’re copying them.” “__ belongs to __ you can’t talk about them.” knowing fine well that it’s only going to bring unease and simply ruin someone’s fun especially when a lot of people selfship for comfort reasons.

you can enjoy and support someone’s selfship without having to ruin someone else’s.

i don’t want to drag on because i really don’t care much for discourse on my blog but all i want to stress is that if you’re gatekeeping someone else’s selfship, odds are you’re ruining it. i’m in my 20’s and if you truly think i’m going to have issues with someone because they like the same character as me i can assure you that’s not the case — you’re not ‘stepping on toes’ because you’re mutual likes that character too, they’re probably happy to see someone else talking / posting about their favourite.

i promise you’re not going to die if you let people enjoy themselves.

[hasansonsuzceliktas]

Old Wives’ Tales

What do we think about when we talk about old wives’ tales? We often use it to refer to the therapeutic methods practiced by the women of yesteryear, but which are rejected by modern medicine as being unscientific. In other words, they say they are superstitious practices carried out by ignorant women. In more general terms, however, all the so-called outdated medical practices that contradict logic and science are regarded as old wives’ tales. This expression is often also applied to traditional medicine and herbal practices. Is this fair, though? Before answering this question, we will elaborate on the etymology of its Turkish counterpart “kocakarı” (meaning old wife). First, this therapy has nothing to do with men and is practiced only by women, mainly older ones. The word “Koca” has several meanings in Turkish. One of these is husband, which is irrelevant to us. The second meaning is “old,” which may hold more relevance. The third meaning, however, is “great, sublime, wise, respectful,” and we should concentrate on this, because in our upcoming jurney into the past, this meaning will be stressed again and again. Next, the term “karı” in the word “kocakarı” does not refer to a wife as such but rather a wise old woman. Based on this quick etymological study, we could say kocakarı means a great, respectful, wise old woman. In Anatolian mythology, kocakarı means great mother, mother of gods. Now it’s time to board our time machine and travel into the past. In ancient cultures, healing was believed to be a gift given to women. In other words, it was the everyday application of a privilege bestowed by the goddesses. In those days, the “mother of medicine” was mentioned, indicating that medicine and religion were closely related. Indeed, research into ancient and primitive cultures has revealed how medicine and religion were intertwined. Gods who decided life and death were also responsible for health and sickness. In Sumer, Ninkursag was the goddess of health. For the Assyrians, Ishtar was the mother goddess but also the goddess of health. The great Ancient Egyptian goddess Isis was also a healer. Kubaba (or Kubebe) of the Hittites, Kibele of the Phrygians, Artemis of the Ephesians, and Demeter of Ancient Greece were all goddesses of life, abundance, and death. The Minoans, Mycenaeans, and Cretans hoped for cures from goddesses of health and life. What’s more, the goddess of death was also the goddess of rebirth. Gula, the Assyrian goddess of death, was also known as a great healer. Likewise, Isis used to carry the sign of death. Life and death were inseparable realities in existence. In ancient cultures, while good deities were furnished with health-giving powers and made responsible for protecting vigor, wicked demons were blamed for disease and sickness. The Sumerians first described demons of disease, and this definition was also later used in Mesopotamia, Egypt, Greece, Rome, and the northern nations. The belief that demons caused diseases was the basis for exorcism rituals in Christianity. The hope that “Cinci hocas” (exorcists) in Turkey could help treat various diseases was an extension of this belief. For treatment, people begged the goddess for help and expected her to correct the demons. However, mere prayer did not suffice, and some practical precautions were also taken depending on the specifics of the particular goddess. Goddesses were regarded as healers and druggists, and priestesses of the temple often assumed the role of a physician for the temple goers. Prayer and practice were important factors in this therapy. While practical therapy gave relief to the patient and controlled diseases, prayer to the goddess was necessary to treat the mysterious and incomprehensible causes of the disease. In those days, being a servant of the goddesses was reserved for women, and men would sometimes cut off their penises to qualify. It is claimed that circumcision is a moderated form of this tradition in Jewish and Muslim societies. The power of therapy was therefore believed to come strongly from these clerical physicians and partially from medicines. It was therefore not enough for priestesses to know spells—they also needed to acquire vast knowledge about plant, animal, and mineral ingredients for medicinal recipes. In the Sumerian, Assyrian, Egyptian and Greek cultures until 3000 BC, therapy was solely in the hands of priestesses. The Sumerians, Assyrians and Egyptians had developed strong medicinal recipes for certain diseases in the form of pills, suppositories, lotions, and creams, so priestesses were highly regarded in those cultures. For instance, in Sumer, various high-ranking priests influenced economic, political, cultural, and social factors. The temples were their work space, and they enjoyed strong links with religious and political leaders. In Ur, almost all of the high priestesses of the god Nanner were members of the royal family. In Assyria and Egypt, priestesses were recruited from royal or noble families. The relationship between high priestesses and emperors was so intimate that in ancient cultures, queens were also temple physicians. When the tomb of Queen Shubad (circa 3000 BC in Ur) was unearthed, not only food was discovered but also analgesic recipes and bronze and flint medical devices. Ancient Egyptian queens like Mentuhetep (circa 2300 BC), Hatshepsut (circa 1500 BC) and Cleopatra (circa 100 BC) were also famous physicians. Many murals on the walls of temples and tombs in Egypt depict women as priestess physicians. Likewise, the works of Diodurus, Euripides, Pliny, and Heredotus confirm such roles. Over time in ancient cultures, some distribution of duties among female healers occurred. Midwifery, for example, remained exclusive to women, but it became no longer necessary for a priestess to deliver a baby. Priestesses were limited in number and great in stature, so their numbers were insufficient to deal with all the patients going to the temples. Furthermore, delivery was a rather simple and mechanical process, so midwifery skills could easily be taught. Midwifery was therefore taken out of temples, although the Sumerians and Egyptians still trained their midwives. Midwives were required to have not just practical knowledge but also know about spells and magic, because they were not supposed to undermine the religion. Hence, for the first time, midwifery and the treatment of health problems passed from priestesses to other people. In time, the separation between midwives and priestesses weakened further, yet midwives never rivaled them openly. That would be an important development for the future. The monopoly of priestesses over medicine was eventually lifted and women began to lose their authority as medical practitioners, instead becoming branded as peddlers of unscientific practices. The first step in restricting the status of these women was to strip them of their religious functions. Their medical functions were eventually lost along with their religious functions. It’s not known exactly when this happened, but it may have occurred in between 3000 and 2000 BC, during the invasions of the Near East and Middle East by the Indo-European nations. The strong male-god dominance in Indo-European nations began to replace the goddesses of conquered nations. In Assyria and Egypt, creation myths were rewritten, and male gods attained an equal status with goddesses. Virgin goddesses, who did not before need a male to conceive a child, were then married to gods. Attis (a.k.a. Temmuz, Adon, Adonay, Adonis) was the husband of the mother goddess Kibele (Kybele, Cybele). He was birthed by Nana, the daughter of the river Sangarios, who conceived by pressing a white almond kernel into her tummy. Attis would die in winter and be reborn in spring. (Note that in Syria, Adon was killed by a wild boar, and this is why pork is forbidden among Semitic peoples.) Attis was therefore given a weak husbandly role by a goddess. Kibele the greatest goddess of the matriarchal society was meanwhile bestowed the honor of birthing Zeus (Jupiter), the greatest god of the Cretan patriarchal society. Kibele therefore became the chief god’s mother. Myths mention deep conflicts and struggles among the gods. In Greek mythology, Hera, the goddess of birth, worshipped as the savior of midwifery since Mycenaean times, loses the struggle with her brother and husband-to-be Zeus. We cannot be sure what caused this, whether it was invasions or ongoing societal transformation, but in the process of evolution and social worldview, the primary role given to women ended in favor of men. The dismissal of women from the temples resulted in them losing their medical standing. Around 2900 BC, a man named Imhotep was appointed as court physician in Ancient Egypt. He was the first-known male physician appointed to the palace. Imhotep soon gained respect for his knowledge and authority in scientific methods, becoming the model for physicians. He was soon raised to a divine position under the god Ptah. The Greeks later adopted him as Aesculapius, their god of health. Aesculapius of Pergamon, the son of Adonis, had two daughters that were well known for their medicine: Hygiea (preventive medicine and hygiene) and Panacea (cure all). After 7 BC, Hygiea was depicted as an innocent, attractive woman carrying a basket full of herbs in her hands, sometimes with a snake, introducing patients to her father and treating them according to his advice. This reflects how a woman’s role in therapy was reduced from that of a physician to one of a nurse. With the entry of males into medicine, important developments took place in Egyptian medicine. It began to develop separately from religion and lose its mystical facade. More importantly, the surgeon’s knife began to replace the curing spells and infusions of priestesses. Male dominance in Egyptian medicine developed with the art of mummification, which was perfected around 2300 BC. Embalmers were always male, and these men acquired a deep understanding of anatomy and surgery. Observations and findings were recorded and applied by both embalmers and surgeons. The causes of diseases were explained not through divine forces but rather the human body. “Male medicine” represented knowledge and new discoveries, while “Female medicine” was dismissed as superstition. As the divide between religion and medicine deepened further, medical schools training embalmers were opened in Heliopolis, Sais, Memphis, and later Alexandria. The Prophet Moses is said to have been educated in Heliopolis. Sais and Alexandria were centers where physicians and surgeons from Egypt and Greece would meet. Surgery was applied for diagnosed diseases, while religious medicine was a last resort for idiopathic diseases. Such practices were carried out by priests in temples, where the removal of women also reduced their role in traditional medicine. Women, however, continued treating patients informally, and midwifery became a preferred medical field for women. Diseases that afflicted mostly women and children also became incorporated into midwifery. Midwives became responsible for treating female diseases, something that was previously under the control of the priestess physicians. While priests were primarily consulted to treat diseases and wounds, women were responsible for the at-home care of their patients. While there was previously no difference between a physician and a nurse, changes took place in the social role of women, so males then dominated the world of medicine, with the medical role of women becoming confined to the home. The medicine schools founded in 460–377 BC by Hippocrates in Kos and Larissa were philosophical and speculative institutions based on reasoning and logic. According to this school of thought, the human body held no mystery. Bodily functions followed logical principles, and anatomy and surgery were heavily taught at these schools. Health was achieved through the four humors: blood, phlegm, bile, and black bile. Hippocrates is considered the father of modern medicine, and his efforts greatly contributed to separating medicine from religion and superstition, providing it with a scientific basis. He applied around 400 plants, such as scammony, castor oil, colocynth, and hellebore as purgatives; spurge, mezereon, cabbage, and melon as laxatives; garlic, onion, leek, cucumber, watermelon, and fennel as diuretics; opium poppy, henbane, and mandrake as hypnotics; oregano, thyme, mint, and celery as gargles for throat disorders; and macerated myrtle leaf, rose flower, and Madonna lilies as ointments for maturing a boil. The medical teachings of Hippocrates influenced European medicine until 18th century. It was one of the main medicine schools in Ancient Greece, but schools in Knidos, Rhodes and Cyrene were also famous. Yet women were never admitted to any of these medical schools. What’s more, only the wealthy could afford the high tuition fees for these schools. The therapy in temples, in contrast, was free for all. Heredotus mentions the Aesculapian health practice of Pergamon, which openly provided treatment. Poor patients would lie on the sidewalk and seek treatment from passersby, who would then supply them with advice, medicine, or even money. A similar practice is also mentioned in Sumer. Such behavior may be a first example of begging. Women continued to treat the poor and other females informally at home. Their talents depended on their knowledge of medicinal plants and prayers and spells. Midwifery was in their domain, and they were good at it. Hippocrates admitted that he had learned gynecology and obstetrics from women. The wife of Pythagoras famously won a bet with a prominent physician on the viability of a fetus before seven months. Midwives used to deliver babies and perform abortions. They would nurse the baby and the mother for 15 days, receiving a piece of dry bread in return. With the advent of Hippocratic thought in Greek society, the new physicians staged a war against female healers. The Athenian midwife Agnodice was prosecuted for practicing medicine in male clothes at a public court, but was not punished following pressure by other women. She was famous for performing very successful Caesarean sections. In Rome, like in ancient Greece, women lost their status in medicine because of the influential Hippocratic schools, yet they were still favored in poorer portions of society. In Rome, midwives were called various names, such as Medica, Obstetrica, and Saga. Pliny mentions Elephantis, Salpe, and Sotira as healers. These women were not just midwives but also healers who successfully treated various diseases using traditional recipes. A woman healer named Africana was famous for treating epilepsy and infertility around 1 AD. Octavia, the sister of Augustus, and Messalina, the wife of Mark Antony, were also talented in home remedies. However popular they were in the public eye, though, they were disdained by the Hippocratic physicians. Cato (150–230 AD) called them abortionists, while Tertullian (150–230 AD) ridiculed their practices. Galenus (AD 129-201) described their practices as old wives’ tales and Egyptian quackery. Many other authors named them as empiricists, poisoners, or prostitutes. After being branded as sorcerers, healers were executed. The early Christians also executed female healers as sorcerers. The first Christian martyrs—Theodosia, Nicerata, and Thekla—were female healers. Even after adopting Christianity, the execution of female healers continued in the Roman Empire, and Galenical medicine was rebranded as Christian medicine. Therapy from women was regarded as a form of paganism, since the existence of female healers threatened the Christian view of disease. As paganism was condemned, women were also condemned as practitioners of traditional knowledge about medicine and midwifery, and their status in society eroded. During early Christianity, disease was considered a symbol of strength and justice from God. Being sick was regarded as an honor that God awarded to his servants. Disease was considered a punishment for a sin, while recovery was symbolic of God’s pardon. Those who sought relief through means other than praying were condemned. In this way, the Church aimed to recreate the ancient monopoly of healing by the clergy in temples. People were stubborn in continuing their traditional and herbal therapies, however, so the Church tolerated it rather than lose followers. At least one widow in every society was informally appointed to perform midwifery or other medical practices that were accepted by the Church in the name of God. Pagan symbols like charms and amulets were tolerated if they were accompanied by the spells of saints and Christian prayers, while the healing and protective powers of holy relicts were adopted. Plants were considered as God-given cures, so treatment through something other than payer could take place in Christianity. Pagan symbols were replaced during the conversion of pagan nations to Christianity. Old deities were replaced with statues of Christ, the Virgin Mary, and the saints, as well as the crucifix. Artemis was worshipped in Ephesus during pagan times as a mother goddess, a goddess of gods, a supreme mother. Ephesians, on adopting Christianity, exerted pressure on the Christian council of 431 in Ephesus to declare the Virgin Mary as mother of God. Patriarch Nestorius objected by saying that the Virgin Mary was the mother of Jesus Christ, not the mother of God, and was excommunicated. The universities of Oxford and Cambridge did not admit female students when they opened in 13th century England. Nevertheless, women continued their medical practices not just as healers but also as surgeons. Since surgery was not an accepted medical practice, surgeons were accepted into the Barbers’ Guild. A Surgeons’ Guild, established in 1389, later accepted women as members. Universities then submitted a petition to parliament requesting the banning of healers without a formal medical education from practicing medicine. A hundred years later, their wish was granted when a law was enacted in 1518 giving privilege to the College of Medicine. It mentioned “those ignorant women insolently trying to cure with sorcery, magic and some medicines and causing nothing but discontent of the God.” With a law enacted in 1563, capital punishment was introduced for sorcery. In such prosecutions, the experts were medical doctors, and 85% of those prosecuted for sorcery were women accused of healing with magic rather than drugs. Although thousands of women were executed for sorcery, the old wives and their system of medicine persisted to the middle of the 18th century. Social changes in the west during the 18th and 19th centuries, however, posed a bigger threat than sorcery accusations to the status of these old wives. These changes brought about radical transformations in societies that formerly favored old wives and their treatment, while the male-dominated medical profession gained political and social respect and recognition. The role of the old wives in society gradually weakened, while the influence of traditional medicine in many fields diminished or vanished. While treatment from the old wives was a popular alternative to a medical doctor at the beginning of the 18th century, by the end of the century, they had become a symbol of superstition and outdated ideas. In the 19th and 20th centuries, however, those old wives continued practicing their methods, especially among the working class and those deprived of healthcare. They were even used by the middle classes when modern medicine was helpless to treat a disorder. Some of the old wives’ medical practices continued to spread by word of mouth, from mother to daughter or to friends. This persists even today, and many recipes are still known and applied by modern women. The main difference between traditional and conventional medicines is that conventional medicine sees disease as a mechanical failure in the body. However, in traditional medicine, disease is not only due to organ dysfunction but disruption in the balance between individuals and their environment. Conventional medicine therefore tries to cure the disease, while traditional medicine tries to cure the patient by strengthening the body, so it can work in harmony with its environment. Prayers and charms, along with medicines, can contribute to the healing process by enriching the psychological atmosphere around the patient. The treatment of warts through prayer, for example, is a widely accepted and harmless practice in Turkish society. Shamanism was the religion of the old Turkish nations. The Uryankıts tribe inhabiting the northern forests were representative of primitive shamanism. This tribe is mentioned in the Gokturk monuments as being grandchildren of the Kurıkans and the fathers of the Urenha and Yakut Turks of today. Odachi, one of the lords of Genghis Khan, was an Uryankıt. Odachi is synonymous with otaci, meaning a pharmacist in Uygur and other Turkish dialects. In primitive shamanism, a physician or pharmacist and shaman were the same person. According to the Altay shamanists, the supreme God is Ülgen, who has seven sons and nine daughters. The daughters do not have specific names, and all are named Akkızlar (white girls) or Kıyans. They were sources of inspiration for the shamans. In the shamanist pantheon, beside Akkızlar, there are a few good female souls, such as Umay, Ana Maygıl, Ak Ene in Altays, and Ayısıts in Yakuts. Some shamanists consider female shamans to be the most powerful. There are indications that in the old days, shamanism was an art performed by women. In Yakuts, male shamans do their rituals in female dress in the absence of special robes. Special shaman robes are decorated with round metal objects symbolizing the breasts of women. Nine small puppets on the collars of the robes symbolize the nine daughters of Ülgen, with the little robes representing their clothes and the iron or metal objects their earrings. In the old shaman prayers, good female souls were prayed to by saying something like, “O’ my queen, o’ my mother the fire, you are created from elm...You appeared from the sole of mother Ötüsen...You are flicked with the light of those living in the sky and gifted with the hands of Uluken Khatun to bestow health and security on our nation.” On adopting Islam, the eastern Turks introduced the names of prophets, angels, saints, and sheiks into shamanic prayers. The Therapeutic Methods of the Old Wives The old wives used symbolic rituals during therapy. For instance, the following is prescribed for the treatment of warts: “Steal a piece of meat, smear it on the wart, and bury it in soil. As the meat decays, the wart will also disappear.” Here is another alternative, “Touch the inner side of a bean shell to the wart. Burn the bean shell secretly, and the wart will vanish. For rabies, “carry the hair of the dog that bit you” or “remove the heart of the mad dog, cook it on the fire, and have the bitten person eat it.” Running water is considered one of the three main elements of life. When warding off evil, the virtues of streams and well water are esteemed. Salt was also believed to ward off evil. The cleansing and antiseptic properties of water and salt are appreciated even today. Color therapy has its roots in old mystical beliefs. The principles behind the use of color for therapy is reminiscent of sympathetic magic. A red color symbolizes fire, and red fabric was used to reduce fevers. Red flowers were used for blood diseases, while yellow flowers were applied for liver disorders. Red is also sacred in Christianity because it symbolizes the blood of Jesus. Blue is the color of the Virgin Mary and has almost no healing properties. However, brides are often told to wear something blue on their wedding day. Nursing mothers are recommended to wear blue ribbon or wool rope around their neck to avoid getting sick. Blue is used as a precaution against evil in Anatolia, while blue beads are believed to protect the body from evil souls and wicked thoughts. Numbers were also believed to play an important role in therapy. Threes, triples, and sevens were renowned for their strong power. A remedy for whooping cough in England went as follows: Pass the child around the tummy and back of a three-year-old donkey for nine times. Take three spoons of donkey milk and leave three hairs taken from the back and tummy of the donkey in it for three hours. Have the child then drink this milk in three sips. Repeat the same process for three successive mornings. Such a strange practice would obviously cause nausea and give the child some temporary relief. Repeating the numbers of spells and magical words were associated with their effectiveness. Furthermore, astrological elements were considered valuable symbols in therapy. The collection times of herbs were also decided according to lunar movement, with the third day of a new moon being preferred for harvest. A full moon was deemed unsuitable for plant collection. The reason given was that drying would be difficult since water would move to the air due to ebb and tide effect of the full moon. Nevertheless, the importance of timing the collection of plants is even appreciated today. For instance, the morphine content in opium is four times greater when it is collected at 9 a.m. than it is when collected after noon. The codeine content, on the other hand, reaches its peak at 12 a.m. and its minimum at 7 a.m. The highest alkaloid content is observed during the flowering stage in belladonna leaves (Atropa belladonna). In the Ephedra species, twice as much alkaloid is obtained in fall and winter than in spring and summer. In foxglove (Digitalis purpurea) leaves, cardiac glycosides are biosynthesized during daytime and broken down at night, so collecting leaves in the afternoon is recommended. The Ancient Turks believed that God was created from elm, so this tree was deemed sacred. Likewise, the Vikings believed that Odin was born from an ash tree. A popular therapy for rickets and hernias was to pass the patient through a hole in the trunk of an ash tree with his head turned to the rising sun. The tree would then be wrapped stiff, and as it healed, the patient would also be healed. Ash also used to be tied to the bed of nursing mothers, while newborn babies would be given a drop of ash sap. Deities were not the only actors controlling therapy, though. In some special cases, people could also acquire powers. The seventh daughter (or son) of the seventh daughter (or son) would acquire healing and divine powers unless the order was broken by the opposite sex. Angina was believed to be healed if the second twin blew into the mouth of the opposite sex three times. In pre-Christian times, it was believed the soul, which comprised the basic principles of life, was distributed more or less equally to every individual. Dead babies and infants would still contain life energy, and this could theoretically help those patients who seemed to lack it. Therefore, many old wives’ remedies involved dead body parts. Hangmen used to get a fee for dead shock, and patients would gather around the gallows. The heads of executed persons were used in some recipes. The healing powers of the dead have resulted in visits to the tombs of saints and mystics, as well as the holy relicts of Christianity and Islam. Death was also used in rituals. Some magic rituals were based on a symbolic death and healthy rebirth. Passing the patient through the arch or trunk of an ash tree symbolized rebirth. Another ritual for whooping cough was to “lay the child face down on the grass, cut the ground in the form of a coffin around the child, remove the child from the grass, and turn the cut ground upside down.” As the grass dried, the whooping cough would disappear, but this needed to be performed secretly. The first thing that old wives tales bring to mind is therapeutic recipes, meaning practical precautions taken for treating diseases. Herbal remedies play a major role here. In the early days, people used to just use herbs that grew locally, but then trade in herbs took place between neighboring countries. Nowadays, the trading of herbs has no boundaries. Cinchona bark from South America eradicated malaria from Europe, while the narcotic properties of the cocaine from coca leaves has affected countless people. The Dioscorea plant growing in Mexico, meanwhile, laid the foundations for the steroids industry. Despite the numerous developments in modern synthetic medicines, the fact that 80% of the world’s population still uses herbal medicines shows that plants are still an important source of medicine. The strange practices described in old wives’ tales have no place in traditional or folk medicine, which are practically plant based without resorting to rituals or spells. Although these systems use many of the same plants that were used by the old wives, only the effective ones have retained their place to this day. Scientific research into these plants is gradually proving their efficacy. Some examples of herbal raw materials are contained in pharmacopoeias and codices, the basic books of pharmacists. These include gum Arabic, which has been used for at least 2,000 years as an excipient in making pills; senna, aloes, and rhubarb as laxatives; belladonna as an antispasmodic; foxglove as a cardiac tonic; dill to alleviate gripe in children; ergot to facilitate birth and combat migraines; ipeka root as an expectorant; licorice root as an antitussive and antiulcer agent; male fern as an antihelmintic; colchicum to treat gout and leukemia; and salix bark as an antipyretic. The list goes on. As we learned during our journey through the past, old wives have transformed their status over time from health-giving mother goddesses who used to rule society to unconventional healers secretly practicing their art. However illogical and irrational their practices may seem, old wives and their knowledge are a valuable legacy from the past. I believe that by filtering their knowledge through the sieve of science, many new medicines and therapeutic methods could be developed for the service of humanity. References 1. M.Chamberlain, Old Wives’ Tales. Their History, Remedies and Spells, Virago Press, London (1981) 2. New Larousse Encyclopedia of Mythology, Hamlyn (1981) 3. Halikarnas Balıkçısı, Anadolu Efsaneleri, Bilgi Yayınevi (1985) 4. B.L.Bolton, The Secret Powers of Plants, Abacus (1974) 5. A.Sayılı, Mısırlılarda ve Mezopotamyalılarda Matematik, Astronomi ve Tıp, Atatürk Kültür  Merkezi Yayını-Sayı: 47, Ankara (1991) Read the full article

[daiseukiis]

Share nasty thoughts about your favorite self ship doll. ~ I translate sometimes

ngl, been putting this off bc i was not ready for it siuwhbed but omg here we go @luvjiro @t-aomine

komicha ( koca x kaiser )

oh lord... this guy does not know when to stop. like i tell him to stop, but he will just keep going until i'm crying. 100% believe he's trying to break me, and i also believe he's doing it as retaliation when i stomp on him outside of bed. def has a thing for overstimulation sob. but he gets super horny when kiss his tattoos, especially when i kiss his rose by the next that guy gets so crazy. we would do it almost anywhere, and i hate how he has the adrenaline of living by the edge of almost being caught. he gets off trying to make me squirm under his grasp due to my really hard headed personality ( both of us are super prideful ! ) he thinks his hand wrapped around my neck looks sexy, saying stuff like "oh mein liebe, can't get snappy with that tongue of yours~? your pants are just so cute." will put hickeys where everyone could see it, and is such a bitch to put make up on top of to cover them all that at some point i would just give up. morning sex is more common than you think it is.

ryoko ( koca x kise )

he's very sweet, giving the most kisses and kinda freaks out if i look uncomfortable or anything. he's also another asshole that will places hickeys and marks all over my body as if it was a canvas for him to paint over! it's so easy to rail this man up, just one dirty thing said to him and he could hoist me up to the nearest secluded place so he could get some good pussy. kise goes feral when i grip on his hair, and he knows just where to thrust every single time. with his fast learning skills he can easily do so many things at once, not to mention tries so many positions and makes it feel and work good when we do it. "does this feel good? oh babe, you take it so good." when he doesn't wanna study, i will suck his dick and blue ball him when he gets an answer wrong whimpering and asking me to continue. when he finally learns it that's when he could touch me.

kosti ( koca x sting )

the amount of times i suck his dick under his desk while he does his paper work as the master of the guild is going over double digits. the amount of times he will fuck me on that same desk he does his work on, locking his office door just so we could have some privacy ( though with rogue's dragon slayer hearing, he runs far away from the office and leaves the guild ). this man's sweet nature is dropped when he's always bending me over his desk, ass up to get fucked so good as he slaps that skin. the endearments of "princess" dripping from his lips like sultry is what i live for. "so impatient huh? just wanted to be fucked so much you'd suck my dick without asking, princess." will definitely overstem more than once, but will feel bad and give me lots of kisses and cuddles.

[daiseukiis]

Youre not shadow bannedddd!! THIS IS WHAT EVERYONE IS SAYINB

YOU MUST HAVE HAD THE TIP THING ON… THATS WHYYYYYY

NO MY TIPPING IS OFF BESTIE…..

[daiseukiis]

“Oh?” Kaiser raises an eyebrow, and he sidles up to you with a big cat-like grin on his face. His cerulean blue eyes glint with pure mischief, and you instantly know he’s up to no good.

“Your sweetheart didn’t wish you good night?” He takes your hand in his and raises it to his lips, pressing his mouth cheekily against the back of your hand. The place where he kissed you feels like it’s been shocked with electricity: tingles shoot down your spine.

He licks his lips and winks at you devilishly. “How about I show you what a proper ‘good night’ greeting should be like?”

i gape slightly at his proposition, a glint of amusement flickering in my eyes at his bold response to my rather jokingly threatening words. i scoff in disbelief, hues glancing away from his cocky demeanour as my fingers run through my hair to cool myself off before it goes straight into eye contact with his brilliant sapphires; selcouth.

maybe it might’ve been my alexithymia but there was just something about him that drew me so… intoxicatingly close to the football player.

i ponder for a moment before i bring up a hand to touch his cheek, it was warm and pale, though undeniably this single gesture of gently caressing it felt so… right? my fingers slide down slowly till it taps his adam’s apple, a rather deep chuckle erupts from his chest as i watch that said part bop up and down.

“so, like this?” i smile innocently, cutting off his laugh short as my hand grasps quickly yet swiftly at his throat causing a slight cut off air from his lungs. blinking my lashes as my glaucous hues hide such foxy intents.

“or rather—” my hand the once held his throat dances down the skin of a budding blue rose that is inked to his arm, tracing through the thorns only for it to coat the crown on the back of his palm. i grab hold of his wrist and guide it to my neck, “this much more fitting?”

[daiseukiis]

erm :-; do u think u could wite igaguri x reader for me?? 😖😖

contents. igaguri x gn!reader

cw. nth js fluff!! igaguri himself

you wipe the sweat off your forehead, finishing such a tiring workout. your heart skip a beat, against your chest and your stomach was during twirls in the form of fireworks. you couldn’t believe you did it… especially with the man that you wanted the most!

you tap the shovel on the pile of dirt on the ground, heaving a quick satisfied sigh and a smile.

“good riddance i was able to dig this bitch’s igaguri’s body. namste.”

[daiseukiis]

I HAVE TO GO TO WORK RN BUT IM SO EXCITED TO ANSWER UR ASK LATERNEJEJND

in the meantime tell me about u and kise!! ;3

OMG I LITERALLY HAVE TWO POST AHHAHA HERE IS ONE AND HERE IS TWO

[daiseukiis]

SHARE A THOT ABOUT F/Os

i have no idea what you're talking about bestie

EDIT OH I AM SO DUMB

RE-EDITNG AND ADDING JSDFW

kaiser - i actually started liking this stupid koolaid hair dipped man because of a few smaus. yk those like scenerios of like 1/2 ss yea... fell for him there. i dont even know why i have so much appeal to him, probably because he's s smug cocky little shit and his tattoos honestly get me. but still, that little ass needs to be humbled and i am here all for it ;)

despite me and him like being so suffocatingly flirtly with him that almost everyone hates it, they also appreciate the times that i am the only one that can smack his stupid ass up right again and humble him. he really does listen to me, and he most likely admires my determination and super blunt ass lol. before games he makes sure to kiss me, he thinks it a good luck charm. we play pass sometimes, though i'm not any good at football he still enjoys playing with me ( or so he says he does ). he remembers the small things surprisingly, how i love the colour purple and though not into dresses, loves buying ones with blue roses ( ironically enough, a very pale or royal shade of blue rlly suits me so if he sees it he's buying it ) and he lets me use his card to go shopping!

kise - i cannot get this dumb blonde idiot out of my head like what the actual fuck. when i saw him i'm like oh he's pre cut, but omg the more scenes of him i ended up liking him and how determined he is. esp that scene of kasamatsu telling him off, this guy also needs to be humbled. i rlly liked his character development and i like how it shows that kise isn't just some 'good guy' everyone says he is. also, this bitch has been nerfed so many times in the anime like ??? HE IS UNSTOPPABLE HE ISTG THE STRONGEST GOM AND THEN BOOM INJURED.

me and kise is me turning down his flirtyass sometimes haha, he needs to be humbled like kaiser! he is another that most likely admires me for my attitude. i'm no gom player like him, nor am i like outstandingly amazing at ball, we play tgtr and this stupid asshole never lets me win! i give him pointers since i used to coach, he absolutely loves my dedication to the sport lol. i hate how he teases me, regardless of my competitive dancing background could not for the love of me survive dance dance rev. i hate him for that. we go shopping tgtr and when we go out we're lwk matching ! he dresses me up, i dress him up. he takes me to his modelling gigs sometimes and when they need an extra i model w him :3

sting - my first anime crush ! the owner of my heart, kise, kaiser and everyone else be renting ! ( real ! ) literally would melt again in his presence. pre gmg sting was such an asshole, like he was michael kaiser asshole it is so astonishing. but he actually does care a lot though under that masked cocky crop top he's always in. istg when lector disappeared and he cried for him back rlly stung, and i love how he cares so much about other post gmg !!! like omg, i could fall to my knees im so in love with him it's so crazy.

i would nag at him to do his guild work, because as guild master he really needs to get his shit together or else we can't go on jobs tgtr. he sucks at cooking, so i'm the one who cooks for him; depending on how busy he is doing paper work i'll feed him too! always pecks me a kiss if he has to go on a mission and will always come back with souvenirs for me. he's a bit forgetful, but i can see that he makes up for it for surprise dates, lots of cuddles and kisses.

[daiseukiis]

— THAT LOOKS???? SO COOL???? CAN I ASK FOR UR WTP USER??

yeah np ! i have two so,,, verified ! hasn't come out yet lol should probably publish the prologue

[daiseukiis]

KOCA X KISE MOOOODBOARD <3333

[daiseukiis]

“come sleep in me” KOCA DHDJDKSK UR TAGS KILLED ME 😭 ily

PLEASE YK HOW AMAZINF THAT WOULD BE ?!?!? KISE HAVING THE HONOUR OF DOING SO TO ME ?!?!

[daiseukiis]

kaiser.

i would be one of the main marketing directors for the blue lock channel and so i had to be around the players often to create content and advertise this reality tv show, that means i met a bunch of them

me and kaiser had the pettiest beef ever when we first met. tbh i probably thought he was a cool dude at first but when he opened his mouth i wanted to smack his bitchass over the head lmao

ego told me to pick up the teams from the airport and escort them to the buses, he tried to hit on me bc i was like their age but i was not in the mood bc ego woke me up at motherfucking 5am to escort them so i just told kaiser to fuck off. thankfully we weren't in the same bus or else i probably wouldve like been assasinated by ness or sum shit

our beef would've been most likely me doing really shady side commentaries on him. like how a scene comes up and someone comments on it.

koca: *blinks at the camera, looking at the scene and squinting* yall seeing this shit. you guys like this shit???? are none of you going to question how uh.... bl this is or is it just kaiser

koca : some of yall want to be treated like THIS? you guys wanna be isagi so bad, then go deal with ness because that guy is after my throat too because he's a die hard kaiser dick rider!

camera man: you can't say that. we have to edit that out

koca: im not saying he's a clown, but i'm also not denying it. anyways guys subscribe to our blue lock channel and comment down below if we should put clown make up on kaiser! see you all in the next episode xoxo

when we talked it was always so passive aggressive, like we'd be bantering and flirting annoying each other. isagi stole the ball from him? "ISAGI DO IT AGAIN" will be yelled out

the blue lock watchers that are subscribed to the channel eat our shit up. theres a whole hashtag of komicha as they try to figure out our mystery beef ! bc none of us wanna say anything abt it

i was doing my marketing director/manager duties and handing out water and kaiser once squeezed it purposely into my face. i threw it at him and a few of the players had to hold me back from killing him