#hatra

[funstealer]

HATRA S/S 2025

[momolith]

redraws thru the years (2014?, 2021?, 2023) i like the last two the most

my wolfheaded god of lycanthropy, hubris and curses

[tsalmu]

Altar relief of the Semeion of Hatra, or symbolic standard Hatra, Iraq c. 100 CE? Source: The Pantheon of Palmyra by Javier Teixidor, 1979

[httpshujii]

NOT MY FAULT U CAME OUTTA NOWHERE

pookie do you love me

ofc I do

[oldmacykerenew]

Kiflit elvittem kozmetikaba… igy Flora egyedul maradt itthon, hirtelen azt sem tudta, hogy mi a helyzet, hol a kis “testvere” es allt a nappali ajtajaban, szomoruan nezett ram… Ugyhogy kivetelesen beengedtem ot. Ne legyen kint egyedul. :( Elore felek mi lesz, ha valamelyikuk elmegy majd… biztos kilesz a masik sokaig…a szivem bele fog szakadni. 🥺

[astrallofivibes]

https://showbizsphere.co.in/hathras-stampede-deaths-in-bhole-baba-ashram/

Tragedy in Hathras: Stampede at Religious Gathering Claims Over 120 Lives. Hathras, a district in western Uttar Pradesh, India, witnessed a horrific event on Tuesday that claimed the lives of over 120 people. A massive stampede erupted during a religious congregation held by a controversial preacher, Suraj Pal, also known as Narayan Sakar Hari or “Bhole Baba.”

[worldhistoryfacts]

The Parthian city of Hatra, in modern Ipaq, boasted all sorts of remarkable statues, each representing the collision of cultures that took place there. We have this statue of a man wearing armor that looks an awful lot like Roman military garb. On his breastplate is Shamash, a Mesopotamian sun deity. But at his feet, we see Tyche, the Greek goddess of luck:

I find this young soldier — also found at Hatra — quite striking, with his distinctive armor, bushy hair, and robust mustache:

More from ancient Parthia here:

{Buy me a coffee} {WHF} {Medium} {Looking Through the Past}

[otodiklovas]

@muszeresz mindig olvasom a posztjaid es most en is elkeszultem szerintem eletem egyetlen muszereszkedesevel. 3-bol csinaltam egyet, jartam a Lomexben megtanultam hangfalat bekotni, forrasztani. Talan a legkemenyebb a radio beallitasa volt meg az eredeti Videoton hangfal beszerzese. Hatra van meg egy hangszedo csere, es akkor ujra 80-as evek.

[putschki1969]

KEIKO LIVE in the DARK -Sagittarius- LIVE

Today, Keiko held her two Planetarium shows. Here are some pics! Tweet by Keiko | Instagram post by Keiko | Tweet by Yas Nakajima Bless Keiko for tagging the designer of her pants in her latest Instagram post. I was so curious about them. It's the "Hak Pleats Pants Neu / light" by HATRA for ¥62,700.

Title: 『KEIKO LIVE in the DARK -Sagittarius- K019〜K020』 Date: 2024/7/26 1st stage｜18:30 Start (18:00 Open) 2nd stage｜20:30 Start (20:00 Open) Venue: Konica Minolta Planetarium “TENKU” in Tokyo Skytree Town® Event Homepage: https://planetarium.konicaminolta.jp/livedark/keiko2024/

Setlist (Source 1 & Source 2) (Everyone was pleasantly surprised by Te to and MnY. Keiko was also playing the guitar for MnY. Keiko also explained that she feels more comfortable singing Kalafina songs after learning to play the guitar. It has changed her approach to singing and it has given her more confidence)

・Alcohol ・Yūyami no Uta ・Kimi ga Nemuru Kara ・close to you ・Yoru no Uso to ・Burn in the Wind (different order in Source 1&2) ・Te to Te to Me to Me (Kalafina) ・Mune no Yukue (Kalafina) ・Kaze no Machi e (FJ KEIKO) ・Burn in the Wind (different order in Source 1&2) ・Latte (also performed according to Source 2) ・Inochi no Hana (1st) | Tōmei (2nd) ・Your

More Photos of Keiko & Hikaru from 『Hikaru B-day LIVE 2024 -love Begets love-』

Hikaru has also been sharing a lot more photos from her birthday live. I added most of them to THIS POST here but I thought the latest ones needed a new post (especially since Keiko is featured in some of them.) My God, those two look amazing together.

Instagram post 1 | post 2 | post 3 by Hikaru

[heypssstwannabuysumsteel]

zsuzso fonoke elment szabira, ugyhogy o is ugy volt, hogy fuck this shit, menjunk el legalabb egy ejszakara mi is a varosbol. ki is neztuk Pennsylvania grand canyonjat uticelnak ami ugyan kisebbnek bizonyult az eredetinel, de azert igy is nagyon szep volt.

mivel a kanyonban van egy 100 km-es bringaut, ugy voltunk hogy akkor mar bringazzunknis egyet, megha az egeszet eselytelen egy nap alatt megcsinalni, de menjunk amit tudunk. gyorsan szervaltunk egy csomagtartora szerelheto bringatartot a marketplace-rol 15 dodoert (tenyleg gyorsan, az otlettol szamolva 1 oran belul kezben volt a cucc) talaltunk olcson klassz szallast, igy semmi nem allt mar az utunkba.

a kanyon, eredeti neven pine creek gorge, legkozelebbi vege 3 orara van otthontol, de a szallast kb a kozepenel talaltuk es amugy is szeretunk autopalya helyett kisebb forgalmu utakon, varosokon, falvakon keresztul autozni igy egy kicsit tovabb tartott. amugy az appalachia hegyseg nagyon szep, nem olyan gigantikus mint a rockies, de nagyon kis kedves, kb olyan volt keresztul autozni mintha a matran vagtunk volna keresztul, csak ez esetben a matra miskolctol gyorig huzodik.

mielott bringazni kezdtunk volna megegneztunk egy kilatopontot a patak nyugati oldalan ahonnan szep kilatas nyilt az egesz kanyonra.

nagyon tetszett, hogy magara a trailre nem igazan lehetett ramenni autoval, az egyik fele a bringasoknak volt fenntartva, a masik a gyalogosoknak es lovasoknak. ugyan nem aszfalt volt hanem ledongolt fold amitol kicsit feltem a varosi bringammal, de nem volt semmi gond mivel az autok nem tettek tonkre, a lovak sem szartak ossze, gond nelkul lehetett keskeny gumival is gurulni. maga a patak es a kanyon nagyon szep a foletornyosulo ormokkal es erdokkel, par kilometerenkent voltak pihenok padokkal es bringatarokkal, de lattunk szerelopontot is es par helyet ahol satorozni is lehetett kiepitett tuzrakohelyekkel es kemping asztalokkal, ezekhez el lehetett jutni autoval de nem a bringauton keresztul.

vegul oda-vissza 45km lett a tura, el is faradtunk mindketten rendesen, azert regebben ennel jobban birtuk, de teny hogy miota amerikaban vagyunk mar egyikunk se bringazik naponta, iowaban nem volt hova, pittsburghben meg a hegyek es a forgalom miatt altalaban csak hetvegenkent teszunk egy-egy kort.

meg gyorsan megneztuk a kanyont a keleti oldalrol is, onnan is nagyon szep, foleg az ott vitorlazo pulykakeselyukkel (turkey vulture).

gyorsan a szallas fele vettuk az iranyt mert mar rankfert egy zuhany vacsi elott, kb haromezer bogarka volt rankragadva. a szoba amit kivettunk nagyon szep helyen van, kicsit feljebb a patak mellett, tobb kisebb nagyobb ronkhazat adnak ki van aminel az egesz hazat ki lehet venni hot tubbal, de szerencsere volt egy nagy haz kisebb szobakkal is, de azokhoz is van terasz, hintaszekkel es kakas formaju legycsapoval.

aznapra mar csak a vacsora volt hatra, szerencsere talaltunk egy nagyon klassz helyet, clam chowder-el lenyugtattuk a korgo gyomrunkat amig vartunk a mahi-mahi burgerre chow-meinnel es egy negyed fontos angus burgerre rantott savanyu uborkaval. a hazi chips es a szinten hazi buzasoruk csak hab volt a tortan, megelegedetten terhettunk nyugovora.

ugy voltunk vele, ha mar eljovunk idaig, itt van kozel (2 es fel ora) bufallo es a niagara. ugyan ez utobbit mar lattuk mikor zsuzso osztondijon volt torontoban, de csak a kanadai oldalrol, ugyhogy ugy voltunk vele, hogy miert ne.

mielott indultunk volna meg betertunk egy helyi reggelizobe, ahol zsuzso egy tojasos-baconos-sajtos fahejas bagelt evett, en pedig egy tojasos-kolbaszos-sajtos szendvicset ami kenyer helyett szirupos palacsintaban volt (nem tudom van-e ott a mekiben mcgriddle szendvics, ha van, ez olyan volt csak kb 10x jobb). amellett hogy borzaszto jo volt minden, magalapitottuk, hogy amiota elhagytuk pittsburghot csak es kizarolag kedves es segitokesz emberekkel talalkoztunk, ugyhogy majd meg visszaterunk.

a kiados reggeli utan, irany a niagara ahol vegre a masik oldalrol is megcsodalhattuk a vilag egyik leghiresebb vizeseset. azt kell mondjuk igazuk van azoknak aki azt mondjak a kanadai oldarol szebb a kilatas, de igy is megerte, foleg hogy nalunk voltak a bringak, amikkel korbe tudtuk tekerni az egesz szigetet es csinaltunk csillio kepet a vizesesekrol kb az osszes lehetseges szogbol.

indulas elott meg talaltunk egy olasz pekseget ahol nagyon klassz dolgok voltak, egy szelet pizza es egy sfogliatelle mellett dontottunk, mindketto igen kivalo volt, kar hogy ilyen nincs pittsburghben.

nem maradt mas mint faradtan hazafele indulni, jo sokaig a lake erie mellett vitt az utunk amin szinten nagyon szep videk, el is hataroztuk hogy oda is visszaterunk meg.

[funstealer]

Hatra Study Gloves

[whencyclopedia]

The Iraq Museum & Three Wars: Three Steps from Hell

This article documents and elaborates on the many critical behind-the-scenes events, unknown to the public, before the history leaves us.

The author

The bulk of the “the land between the two rivers” lies in what we call today the Republic of Iraq. People have been living there, around and between the Euphrates-Tigris system for thousands of years. The earth of this land has been irrigated by these two rivers and throughout several millennia, a multitude of cultures, city-states, and empires flourished in Mesopotamia, resulting in a gradual development in each and every aspect of human life. However, the interaction between them was not always peaceful. Wars, military confrontations, and political coalitions, driven by the perspective of “the victors and the vanquished”, have made the land ever eager for blood instead of water. Throughout the history of the region, no one knows how many people have been killed in clashes between countless different rivals. The last actor in this continuous black comedy was the so-called Islamic State in Iraq and the Levant, which has been irrigating Mesopotamia with different types of blood, from all around the world.

Wars and blood, instead of peace, doves, and flowers, dominated and shaped Mesopotamian history. Iraq, the legitimate heir of this legacy (by the order of destiny), the core of the Cradle of Civilizations, still bleeds. The Iraq Museum in Baghdad was officially opened on June 14, 1926 CE. The current building in Al-Salihiyyah District was completed in 1963 CE. Located within the heart of the Republic of Iraq’s capital city, Baghdad, this great Museum of the human being and humanity’s history has sustained several “life-threatening and function-threatening” events. The Iraq Museum’s existence and persistence have been punctuated by three devastating wars within a relatively short period of time.

The Iraq-Iran War, 1980-1988 CE

A military conflict erupted in September 1980 CE between Iraq and its neighbor, Iran, resulting in the longest war in the 20th century. The war lasted for 8 years and ended on August 8, 1988 CE. These 8 years left their thumbprint on Mesopotamian history and resulted in a negative impact on the Iraq Museum. According to Iraqi laws, museums should close in wartime. At the beginning of the 1981 CE, the contents of the galleries of the Iraq Museum were packed and stored inside the museum itself. The large Assyrian stone slabs and several statues were left in situ, protected by foam and sandbags. This had rendered the museum virtually inactive; however, it was not closed officially. People simply ceased visiting the museum, as the galleries were somewhat empty. In 1983 CE, the construction of a new wing had increased the number of the museum’s halls and galleries from 13 to 23; the Babylonian-Chaldean, Hatra, Islamic, Manuscripts, and Coins halls received the bulk of this expansion. Some of the stored contents were re-displayed again and the new galleries were filled in with many artifacts. However, this short period was terminated rapidly with the escalation of the war. Once again, the relics were packed and stored and the museum’s halls were lifeless. Luckily, the Museum escaped damage incurred by the so-called “War of the Cities” between 1984-1988 CE (where both Iraq and Iran bombarded different cities haphazardly, resulting in the deaths of thousands of non-combat civilians and wide-spread civilian infrastructure attrition. When the war ended in August 1988, the museum’s day-to-day operations were mainly administrative; the public was not here.

Continue reading...

[yamayuandadu]

do you have any sources on the worship of the goddess inanna/Ishtar during the Seleucid/Hellenistic period to the Parthian period? i dont recall stumbling upon anything talking about her.

even though from what I've been reading mesopotamian deities were still popular (like bel-marduk in Palmyra and nabu in Edessa or shamash in hatra and mardin or sin in harran etc etc.. ) i dont recall reading anything about her or anything mention her worship (other than theories of the alabaster reclining figurines being depictions of her)

A good start when it comes to late developments in Mesopotamian religion is Religious Continuity and Change in Parthian Mesopotamia. A Note on the survival of Babylonian Traditions by Lucinda Dirven.

Hellenistic Uruk, and by extension the cult of Ishtar, is incredibly well documented and the most extensive monograph on this topic, Julia Krul’s The Revival of the Anu Cult and the Nocturnal Fire Ceremony at Late Babylonian Uruk, is pretty much open access (and I link it regularly here, and it's one of my to-go wiki editing points of reference as well); it has an extensive bibliography and the author discusses the history of research of the development of specific cults in Uruk in detail. The gist of it is fairly straightforward: her status declined because with the fall of Babylon to the Persians the priestly elites of Uruk decided it’s time for a reform and for the first time in history Anu’s primacy moved past the nominal level, into the cultic sphere, at the expense of Ishtar and Nanaya. Even the Eanna declined, though a new temple, the Irigal, was built essentially as a replacement; we know relatively a lot about its day to day operations. An akitu festival of Ishtar is also well documented, and Krul goes into its details. All around, I don’t think the linked book will disappoint you.

An important earlier work about the changes in Uruk in Paul-Alain Beaulieu’s Antiquarian Theology in Seleucid Uruk. There’s also Of Priests and Kings: The Babylonian New Year Festival in the Last Age of Cuneiform Culture by Céline Debourse which covers Uruk and Babylon, but there is less material relevant to this ask there. Evidence from Upper Mesopotamia and beyond is more fragmented so I’ll discuss it in more detail under the cut. My criticism of this take on the reclining figures is there as well.

The matter is briefly discussed in Personal Names in the Aramaic Inscriptions of Hatra by Enrico Marcato (p. 168; search for “Iššar” within the file for theophoric name attestations). References to a deity named ʻIššarbēl might indicate Ishtar of Arbela fared relatively well (for her earlier history see here and here) in the first centuries CE. The evidence is not unambiguous, though. This issue is discussed in detail in Lutz Greisiger’s Šarbēl: Göttin, Priester, Märtyrer – einige Probleme der spätantiken Religionsgeschichte Nordmesopotamiens. Theophoric names and the dubious case of ʻIššarbēl aside, there are basically no meaningful attestations of Ishtar from Hatra, but curiously “Ishtar of Hatra” does appear in a Mandaic scroll known as the “Great Mandaic Demon Roll”. According to Marcato this evidence should not be taken out of context, and additionally it cannot be ruled that we’re dealing with a case of ishtar as a generic noun for a goddess (An Aramaic Incantation Bowl and the Fall of Hatra, pages 139-140; accessible via De Gruyter). If this is correct, most likely Marten (the enigmatic main female deity of the local pantheon), Nanaya or Allat (brought to Upper Mesopotamia by Arabs settling there in the first centuries CE) are actually meant as opposed to Ishtar. 

Joan Goodnick Westenholz suggested that Mandaic sources might also contain references to Ishtar of Babylon: the theonym Bablīta (“the Babylonian”) attested in them according to her might reflect the emergence of a new deity derived from Bēlet-Bābili (ie. Ishtar of Babylon) in late antiquity (Goddesses in Context, p. 133)

In addition to Marcato’s article listed above, another good starting point for looking into Mesopotamian religious “fossils” in Mandaic sources is Spätbabylonische Gottheiten in spätantiken mandäischen Texten by Christa Müller-Kessler and Karlheinz Kessler; Ishtar is covered on pages 72-73 and 83-84 though i’d recommend reading the full article for context. The topic is further explored here.

In his old-ish monograph The Pantheon of Palmyra, Javier Teixidor proposed that the sparsely attested local Palmyrene goddess Herta (I’ve also seen her name romanized as Ḥirta; it’s agreed that it’s derived from Akkadian ḫīrtu, “wife”) was a form of Ishtar, based on the fact she appears in multiple inscriptions alongside Nanaya (p. 111). She is best known from a dedication formula where she forms a triad with Nanaya and Resheph (Greek version replaces them with Hera and Artemis, but curiously keeps Resheph as himself). However, ultimately little can be said about her cult beyond the fact it existed, since a priest in her service is mentioned at least once.

I need to stress here that I didn’t find any other authors arguing in favor of the existence of a supposed Palmyrene Ishtar. Joan Goodnick Westenholz mentioned Herta in her seminal Nanaya: Lady of Mystery, but she only concluded that the name was an Akkadian loanword and that she, Resheph and Nanaya indeed formed a triad (p. 79; published in Sumerian Gods and their Representations, which as far as I know can only be accessed through certain totally legit means). Maciej M. Münnich in his monograph The God Resheph in the Ancient Near East doesn’t seem to be convinced by Teixidor’s arguments, and notes that it’s most sensible to assume Herta seems to be Nanaya’s mother in local tradition. He similarly criticizes Teixidor for asserting Resheph has to be identical with Nergal in Palmyrene context (pages 259-260); I’m inclined to agree with his reasoning, interchangeability of deities cannot be presumed without strong evidence and that is lacking here.

I’m not aware of any attestations from Dura Europos. Nanaya had that market cornered on her own. Last but not least: I'm pretty sure the number of authors identifying the statuettes you’ve mentioned this way is in the low single digits. The similar standing one from the Louvre is conventionally identified as Nanaya (see ex. Westenholz's Trading the Symbols of the Goddess Nanaya), who has a much stronger claim to crescent as an attribute (compare later Kushan and Sogdian depictions, plus note the official Seleucid interpretatio as Artemis for dynastic politics purposes), so I see little reason to doubt reclining figures so similar they even tend to have the same sort of gem navel decoration are also her, personally.

A great example of the Nanaya-ish statuette from the Louvre (wikimedia commons). To sum everything up: while evidence is available from both the south and the north, the last centuries BCE and first centuries CE were generally a time of decline for Ishtar(s); for the first time Nanaya was a clear winner instead, but that's another story...

[freysims4]

Hatra Bikini Set

Oiginal Mesh

TOU

Do not Recolor / Retextures

Do not reupload

Download

[dailydemonspotlight]

Alilat - Day 44

Race: Entity

Arcana: Empress

Alignment: Light-Chaos

June 13th, 2024

A personal favorite kind of demon throughout the series has to be the ones that are completely alien- demons that look like they originated from a psychological study, or living beings that, by all means, look like they shouldn't be real. Demons of this kind are surprisingly few and far between, with most appearing as rather standard depictions of monsters or humanoid beings, but when the artists dip their toes into the strange, almost beyond this world, I fall in love with the designs the instant I lay my eyes on them. One of these, of course, is today's Demon of the Day, and a strange outcast even among the strangest demons throughout the series- the ill-known Mother Goddess of the Arabian Peninsula, Alilat.

Mostly known by one of her many names, al-Lat, Alilat is a relatively obscure goddess in the grand scheme of history. As a pre-islamic goddess worshipped in Arabia, a lot of history surrounding her is hard to parse, even down to the exact areas that her reign was present within, but the general consensus appears to be that she was mainly worshipped in several widespread cults throughout Arabia during its pre-islamic days. Another name of hers, Allat, has actually been the name of several goddesses throughout several different areas in history as well, making her story even more confusing to dig through. The tangled webs of tales and future conflations between her and other deities make her an incredibly confusing deity to sift through the facts about.

Our first recorded mention of Alilat actually comes in the form of a retelling from Greek scholar Herodotus, who, in his book 'Histories' wrote,

"They believe in no other gods except Dionysus and the Heavenly Aphrodite; and they say that they wear their hair as Dionysus does his, cutting it round the head and shaving the temples. They call Dionysus, Orotalt; and Aphrodite, Alilat."

I will admit to copying that passage from Wikipedia, but I'm not about to sift through a copy of such a massive transcript to search for a single line. Interestingly, this transcription by Herodotus actually has a conflict with how most other people drew comparisons- it was commonly believed, and still is today, that Alilat was actually the ancient Arabian's version of Athena. As a goddess of motherhood and fertility, as well as peace, she shares some similar traits to Athena in greek myth, as they also both share a trait as a goddess of war. Where this came from is described in several Safaitic inscriptions, as she used to be invoked by travelers through the region in order to guarantee peace, prosperity, and protection, while warriors at the time would invoke her name to ensure good loot and those attacked would invoke her for vengeance. As one of two principal deities, she seemed to be stuck working overtime a lot.

This is also proven by how scattered her inscriptions are throughout Africa- there are only few given, and most of them are in vastly different areas, giving light to the idea that her cult was widespread but decentralized. And yes, it was a cult, not a formalized religion, as her worship was incredibly sparse. She was revered by many names and even more traditions, including a northern Arabian tribe known as the Qedarites, the widespread peoples of the Nabataeans, and even those residing within the largest Parthian city of its time, Hatra. A lost city known as Iram of the Pillars was also a home of Alilat worship, with them having erected a temple that has now been buried beneath the sands- tragically, all that has been left was a few pillars and a crumbled statue of a lion, but accounts and some small inscriptions on the inside of the temple revealed that it originally had a gorgeous statue of Alilat inside, resembling none other than Athena.

Unfortunately, as time went on, the temple fell into disrepair, having been the target of an attack from Greek forces, then utterly demolished in the fourth century by Christian mobs. You can read more about it on the blog I linked above. However, in terms of Mythology, there's still a bit more to go. Al-Lat wasn't just the deity of a cult, but also appears in Islamic tradition as well, fulfilling a similar purpose to Ba'al in some respects as a false god, though one depicted far more sympathetically. In some retellings, she's not even that, and is instead a daughter of Allah, or even a consort of his in others. Alilat was also the subject of the infamous Satanic Verses incident, something that is beyond the scope of this post, but is an incredibly interesting (and kinda hilarious) rabbit hole to dig through.

In the Book of Idols, an encyclopedia on pre-islamic religion in Africa written by scholar Hisham ibn al-Kalbi, it's written that a group of the Quraysh would chant a set of verses celebrating al-Lat, al-'Uzza, and Manat, of which al-Lat is our subject of interest. A common translation purports the word used to refer to them as a collective, gharaniq, to mean "Most exalted females," but this is hotly debated. Again, see the Satanic Verses incident. Lastly, she is mentioned in the Quran, albeit rarely, and, again, as the subject of the Satanic Verses incident. This is starting to feel like the noodle incident of this post.

I wish I could've shown her uncensored design, but alas, I have no idea if it'd pass the 'Female presenting nipple' guideline, but take it from me when I say that Alilat has an amazing design. Combining her esoteric and hard to sort through lore with her role as a mother goddess was a great call, as it makes her both unique and almost unsettling, even in this series rife with body horror. Even the titties, which I normally see no real point in having on a lot of designs and just feel like gratuitous fanservice (cough cough LAMIA) serve a purpose, as what does a mother do but breastfeed? The idea to portray her almost like a piece of art on a bizarre, floating obelisk was such a cool concept, and it was done perfectly.

I also love how the imagery associated with Alilat on the stone itself resembles stone-age portraits of how a body would look, more specifically the Venus of Willendorf, a famous sculpture that is typically used to represent fertility, tying it all together. Given that this inscription was also carved into stone in Alilat's design, and it ties everything together. Not only does her design look unique even for the series, not only does it tie so many ideas together in neat little bows, not only is it glowing, but it's all also brought together in representing one of the most mysterious and interesting gods in history, and demons in the series.

[sztivan]

új kedvencem a magyar közbeszédből, ahogy emberek azon vitatkoznak, tartozik-e az országnak valaki, aki iszonyú gyorsan tud úszni

és most nem azt a részét akarom ennek kihozni, hogy kellenek-e ennek az országnak zseniális élsportolók, hogy mi az egészséges egyensúly a tömegsport és az elit támogatása között, vagy hogy egy korszakos zsenit nézve a tévében miért hisszük magunkat sportnemzetnek, amikor a magyar felnőttek majdnem kétharmada semmit nem sportol szabadidejében, és pláne nem azt, hogy mi az állami pénz szerepe mindebben, ezek most nagyon-nagyon messzire vinnének

hanem az a megdöbbentő számomra, hogy olyanok, akik benne vannak az élsport világában, most kővé dermednek, amiért valaki bemondja azt, hogy neki ehhez nincs kedve, mentálisan nem bírja, fejben nem tart ott, hogy csinálja

és úgy tesznek, mint ha annyit kellene mondani neki, hogy fiam, gyere csak vissza, és neked csak le kell úsznod azt a napi kétszer hat kilométert, és ettől meg is oldódik minden. úgy értem, nekik mégiscsak az a munkájuk, hogy találják ki, adott alaphelyzetből hogyan lehet kihozni a legtöbbet, és ebbe most totálisan belebuknak. ha bármelyik olimpikon úszó most eltörné a bokáját, egész biztosan már másnap ott lenne az edzője füzetében egy részletes edzésterv arról, hogy hogyan lehet visszahozni a csúcsszintre az olimpiáig, most meg valakinek a lelke-feje nincs jól, és akkor bénán makog az egész társaság, hogy hát de emberelje már meg magát

és én teljesen értem, hogy kommentelő átlagjóskának elképzelése sincsen arról, hogy szerencsétlen gyereket mivel lehetne rávenni arra, hogy húzzon le az uszodába reggel hatra kínozni magát, én sem tudom, de akik meg benne vannak a szakmában, azok meg most dolgozzanak meg a pénzükért, és találják ki, mit lehet máshogy csinálni. itt buknak meg ők, ha ezt a helyzetet ezzel a bénázással így hagyják - nem az úszó, hanem a közeg

jó, hogy hozzá nem teszik, hogy Rózsa Norbert is ki tudta várni az öngyilkossági kísérletével a visszavonulását