#kailung

[bob-semechka]

sleepy kingdom

humanization author: lulubellule.art(inst)

[tat-moved]

The idea about names of KFP ships

I was inspired by one post with Genshin's ships names, so, I decided to do smth with KFP ones. Also, a warning that the list has some spicy ships. Let's go!

~~~

Po x Luthera (Pothera/LuthePo) - Dragonknightshipping Po is the Dragon Warrior, Luthera is a Knight + the formule is canon and explained in s2

Po x Veruca (Poruca/VeruPo) - Controversialblossomshipping They make each other blossom in different ways

Klaus x Veruca (Klaruca/Dumontcest) - Sectantmageshipping It's interesting that in one of translations their clan was interpreted as sectants, so I use this as a reason

Kai x Veruca (Kairuca/VeruKai) - Revengeshipping Both of them want to do revenge for own reasons

Luthera x Veruca (Lutheruca/Veruthera) - Hatecycleshipping It's due to everytime chasing and the whole concept of their hatred to each other

Alfred x Veruca (Alfruca) - Metalflowershipping Veruca used her powers to take Alfred's sword to kill him (oops...)

Kai x Oogway (Kaiway) - Historygeneralshipping They share own story in the past and they are ex-generals

Kai x Tigress (Kaigress) - Gloomshipping I think they have some similarities in their behaviours as they're near the border of darkness

Kai x Tai Lung (KaiLung) - Commonevilshipping They both were banished by Oogway and that was why they were evil af

Monkey x Tigress (Mongress) - Strongbindingshipping There were a lot of moments that they share together such as looks at each other as they have stronger connection than with others

Crane x Viper (Criper) - Serpentinebirdieshipping Easy, it's a species separation

Colin x Luthera (Colithera) - Realfakeshipping Colin is a real knight, while Luthera is a fake one, heh

Tigress x Viper (Vipress) - Softhardcoreshipping Easy as well, Tigress is hardcore, while Viper is a soft person

Po x Viper (ViPo) - Tangledjoyshipping They are cinnamon rolls and sweethearts + Viper is a snake who can tangle Po easily

Po x Song (SongPo) - Musicfightershipping Po is a flute player, while Song is a dancer + both are fighters

Po x Klaus (KlausPo) - Greenparallelshipping They share the green color and sometimes Po is paralled to Klaus

Kai x Klaus (KaiKlaus/KlausKai) - Sorrowshipping In another universe Kai can feel sorry for Klaus, since Kai knows what is the betrayal

Shen x Tigress (Shengress) - Fireshipping Shen uses cannons, while Tigress feels like a fire itself

Shen x Veruca (VeruShen) - Genialevilshipping They both are evil and abusive af

[rielles96]

Tai Lung So the very talented @lulubellule.art brought back my childhood fanatism for Kung fu panda and Tai Lung. This design is based on hers, go check out her KaiLung and KFP arts #tailung #kungfupanda #fanart #fanartist #digitalart #digitalartist #digitaldrawing #digitalillustration #digitalartwork #digitalsketch #artistoninstagram #riellesarts https://www.instagram.com/p/Cd3GUnoKLaw/?igshid=NGJjMDIxMWI=

[vampireadamooc]

Lecture II: Suggestions And Perversions Of The Rite

2.5 - Inspiration Through Blood

BECAUSE blood, as life, belongs to, and, in a peculiar sense, represents, the Author of life, blood has been counted a means of inspiration. The blood of the gods, in myth and legend, and again the blood of divinely accepted sacrifices, human and animal, in ancient and modern religious rituals, has been relied on as the agency whereby the Author of life speaks in and through the possessor of that blood.

The inspiring power of blood is a thought that runs all through the early Norseland legends. Thus, Kvaser, according to the Scandinavian mythology, was a being created by the gods with preternatural intelligence. Kvaser traversed the world, teaching men wisdom; but he was treacherously murdered by the dwarfs Fjalar and Gala. The dwarfs let Kvaser's blood run into two cups and a kettle. "The name of the kettle is Odroerer, and the names of the cups are Son and Bodn. By mixing up his blood with honey, they composed a drink of such surpassing excellence, that whoever partakes of it acquires the gift of song." 1 And that was the origin of poetry in the world; although there have been a good many imitations of the real article since that day.

So, again, in the Elder Edda, the hero Sigurd killed Fafner, at the instigation of Fafner's brother Regin. Regin cut out the heart of his brother, and gave it to Sigurd to roast, while he drank the blood of the murdered one. Touching the bleeding heart with his fingers, and then putting his fingers into his mouth, Sigurd found that he was now able to understand the voice of birds; and thenceforward he was a hero inspired. 2 Afterwards he gave his bride, Gudrun, "to eat of the remnant of Fafner's heart; so she grew wise and great-hearted." 3

Down to the present time, there are those in the far East, and in the far West, who seek inspiration by blood-drinking. All along the North Pacific coast, the shamanism of the native tribes shows itself in a craving for blood as a means and as an accompaniment of preternatural frenzy.

   1. Sec Anderson's Norse Mythol., p. 247.    2. Ibid., p. 380; Lettsom's Nibel. Lied, Preface, p. IX.; Cox and Jones's Pop, Rom. of Mid. Ages, p. 254 f.    3. Pop Rom. of Mid. Ages, p. 260; also Nib. Lied, p. X.

The chief sorcerer, or medicine-man, has his seasons of demoniacal possession, when he can communicate with the powers of the air. At such times he is accustomed to spring upon the members of his tribe, and bite out from their necks or bodies the bleeding flesh, as a help to inspiration and debauch. None would venture to resist these blood-thirsty assaults; but the scars which result are always borne with pride. 1

Another phase of this universal idea is reported by a recent traveler in the Himalayan districts of India; where, as he thinks, the forms of religion ante-date in their origin those of Hindooism, or of Brahmanism, and "have descended from very early ages." When a favor is sought from a local divinity, "it is the chela [or primitive seer] who gasps out the commands of the dcoty [the 'deity'], as he [the chela] shivers under the divine afflatus, and [under] the vigorous application of the soonguly or iron scourge." But before the chela can have "the divine afflatus" he must drink of living blood. Thus, this traveler witnessed an appeal to the snake-god, Kailung Nag, for fine weather for the sowing of the crops. The sacrificial sheep was procured by the people; the ceremonies of wild worship, including music, dancing, incense-burning, and bodily flagellations, proceeded.

   1. See Bancroft's Native Races, III., 150; Brinton's Myths of New World, p. 274 f,; Jackson's Alaska, p. 103 f.

"At length, all being ready, the head of the victim was struck off with an axe. The body was then lifted up by several men, and the chela, seizing upon it like a tiger, drank the blood as it spurted from the neck. When all the blood had been sucked from the carcass, it was thrown down upon the ground, amid yells and shouts of 'Kailung Maharaj ki jai!' [Victory to the great king Kailung'] The dancing was then renewed, and became more violent, until, after many contortions, the chela [now blood-filled] gasped out that the deota accepted the sacrifice, and that the season would be favorable. This was received with renewed shouts, and the chela sank down upon the ground in a state of exhaustion." 1

In the folk-lore of Scotland, as representing the primitive traditions of Western Europe, there are illustrations of the idea that the blood of the gods was communicated to earthly organisms. Thus, a scientific antiquarian of Scotland records in this line: "There was a popular saying that the robin "-the robin redbreast-" had a drop of God's blood in its veins, and that therefore to kill or hurt it was a sin, and that some evil would befall any one who did so; and, conversely, any kindness done to poor robin would be repaid in some fashion. Boys did not dare to harry a robin's nest." 

   1. Charles F. Oldham's "Native Faiths in the Himalayah," in The Contemporary Review for April, 1885.

On the other hand, the yellow-hammer and the swallow were said, each "to have a drop of the Devil's blood in its veins"; so the one of these birds the yellow-hammer was "remorselessly harried"; and the other the swallow "was feared, and therefore let alone." 1 A similar legendary fear of the swallow, and the guarding of his nest accordingly, exists in Germany and in China. 2

Another indication of the belief that human blood has a vital connection with its divine source, and is under the peculiar oversight of its divine Author, is found in the wide-spread opinion that the blood of a murdered man will bear witness against the murderer, by flowing afresh at his touch; the living blood crying out from the dead body, by divine consent, in testimony of crime against the Author of life. Ancient European literature teems with incidents in the line of this "ordeal of touch."

Thus it was, according to the Nibelungen Lied, that Kriemhild fastened upon Hagan the guilt of murdering her husband Siegfried; when Hagan and his associates were gathered for the burial of the hero.

   1. Napiei's Folk-Lore of the West of Scotland, p. III f.    2. Fairei's Prim Man. and Cust, p. 276 f.

"Firmly they made denial; Kriemhild at once replied, 'Whoe'er in this is guiltless, let him this proof abide. In sight of all the people let him approach the bier, And so to each beholder shall the plain truth appear.' It is a mighty marvel, winch oft e'en now we spy, That, when the blood-stain'd murderer comes to the murder'd nigh, The wounds break out a-bleeding; then too the same befell, And thus could each beholder the guilt of Hagan tell. The wounds at once burst streaming, fast as they did before; Those who then sorrowed deeply, now yet lamented more." l

Under Christian II, of Denmark, the "Nero of the North," early in the sixteenth century, there was a notable illustration of this confidence in the power of blood to speak for itself. A number of gentlemen being together in a tavern, one evening, they fell to quarreling, and "one of them was stabbed with a poniard. Now the murderer was unknown, by reason of the number [present]; although the person stabbed accused a pursuant of the king's who was one of the company. The king, to find out the homicide, caused them all to come together in the stove [the tavern], and, standing round the corpse, he commanded that they should, one after another, lay their right hand on the slain gentleman's naked breast, swearing that they had not killed him. The gentlemen did so, and no sign appeared against them. The pursuant only remained, who, condemned before in his own conscience, went first of all and kissed the dead man's feet.

   1. Lettsom's Nibel. Lied, p, 183; also Cox and Jones's Pop. Rom. of Mid. Ages, p. 47 f.

But, as soon as he had laid his hand upon his breast, the blood gushed forth in abundance, both out of his wound and his nostrils; so that, urged by this evident accusation, he confessed the murder, and was, by the king's own sentence, immediately beheaded." 1

A striking example of the high repute in which this ordeal of touch was formerly held, and of the underlying idea on which its estimate was based, is reported from the State Trials of Scotland. It was during the trial of Philip Standsfield, in 1688, for the murder of his father, Sir James. The testimony was explicit, that when this son touched the body, the blood flowed afresh, and the son started back in terror, crying out, "Lord, have mercy upon me!" wiping off the blood, from his hand, on his clothes. Sir George M'Kenzie, acting for the State, at the inquest, said concerning this testimony and its teachings: "But they, fully persuaded that Sir James was murdered by his own son, sent out [with him] some surgeons and friends, who having raised the body, did see it bleed miraculously upon his touching it. In which, God Almighty himself was pleased to bear a share in the testimonies which we produce: that Divine Power which makes the blood circulate during life, has oft times, in all nations, opened a passage to it after death upon such occasions, but most in this case." 2

   1. Benson's Remarkable Trials, p. 94, note.    2. Cobbett's State Trials, XL, 1371 , cited in Anecdotes of Omens and Superstitions, p. 47 f.

Mr. Henry C. Lea, in his erudite work on Superstition and Force, has multiplied illustrations of the ordeal of touch, or of "bier-right," all along the later centuries. 1 He recalls that "Shakespeare introduces it, in King Richard III., where Gloster interrupts the funeral of Henry VI., and Lady Anne exclaims:

'O gentlemen, see, see! dead Henry's wounds Open then, congealed mouths, and bleed afresh.'"

He refers to the fact that it was an old-time Jewish custom to ask pardon of a corpse for any offenses committed against the living man, laying hold of the great toe of the corpse while thus asking; and if the asker had really inflicted any grievous injury on the deceased, the body was supposed to signify that fact by a copious hemorrhage from the nose?" This, it will be observed," he adds, "is almost identical with the well-known story which relates that, when Richard Coeur-de-Lion hastened to the funeral of his father, Henry II., and met the procession at Fontevraud, the blood poured from the nostrils of the dead king, whose end he had hastened by his disobedience and rebellion."

   1. Superstition and Force, pp. 315-323.    2. Cited from Gamal. ben Pedahzur's Book of Jewish Ceremonies, p, II.

Mr. Lea shows that in sonic instances the bones of a murdered man are said to have given out fresh blood when handled by a murderer as long as twenty years, or even fifty, after the murder; and he gives ample evidence that a belief in this power of blood to speak for itself against the violator of God's law, still exists among the English-speaking people, and that it has manifested itself as a means of justice seeking, in the United States, within a few years past.

[vampireadamooc]

Lecture II: Suggestions And Perversions Of The Rite

2.5 - Inspiration Through Blood

BECAUSE blood, as life, belongs to, and, in a peculiar sense, represents, the Author of life, blood has been counted a means of inspiration. The blood of the gods, in myth and legend, and again the blood of divinely accepted sacrifices, human and animal, in ancient and modern religious rituals, has been relied on as the agency whereby the Author of life speaks in and through the possessor of that blood.

The inspiring power of blood is a thought that runs all through the early Norseland legends. Thus, Kvaser, according to the Scandinavian mythology, was a being created by the gods with preternatural intelligence. Kvaser traversed the world, teaching men wisdom; but he was treacherously murdered by the dwarfs Fjalar and Gala. The dwarfs let Kvaser's blood run into two cups and a kettle. "The name of the kettle is Odroerer, and the names of the cups are Son and Bodn. By mixing up his blood with honey, they composed a drink of such surpassing excellence, that whoever partakes of it acquires the gift of song." 1 And that was the origin of poetry in the world; although there have been a good many imitations of the real article since that day.

So, again, in the Elder Edda, the hero Sigurd killed Fafner, at the instigation of Fafner's brother Regin. Regin cut out the heart of his brother, and gave it to Sigurd to roast, while he drank the blood of the murdered one. Touching the bleeding heart with his fingers, and then putting his fingers into his mouth, Sigurd found that he was now able to understand the voice of birds; and thenceforward he was a hero inspired. 2 Afterwards he gave his bride, Gudrun, "to eat of the remnant of Fafner's heart; so she grew wise and great-hearted." 3

Down to the present time, there are those in the far East, and in the far West, who seek inspiration by blood-drinking. All along the North Pacific coast, the shamanism of the native tribes shows itself in a craving for blood as a means and as an accompaniment of preternatural frenzy.

Sec Anderson's Norse Mythol., p. 247.

Ibid., p. 380; Lettsom's Nibel. Lied, Preface, p. IX.; Cox and Jones's Pop, Rom. of Mid. Ages, p. 254 f.

Pop Rom. of Mid. Ages, p. 260; also Nib. Lied, p. X.

The chief sorcerer, or medicine-man, has his seasons of demoniacal possession, when he can communicate with the powers of the air. At such times he is accustomed to spring upon the members of his tribe, and bite out from their necks or bodies the bleeding flesh, as a help to inspiration and debauch. None would venture to resist these blood-thirsty assaults; but the scars which result are always borne with pride. 1

Another phase of this universal idea is reported by a recent traveler in the Himalayan districts of India; where, as he thinks, the forms of religion ante-date in their origin those of Hindooism, or of Brahmanism, and "have descended from very early ages." When a favor is sought from a local divinity, "it is the chela [or primitive seer] who gasps out the commands of the dcoty [the 'deity'], as he [the chela] shivers under the divine afflatus, and [under] the vigorous application of the soonguly or iron scourge." But before the chela can have "the divine afflatus" he must drink of living blood. Thus, this traveler witnessed an appeal to the snake-god, Kailung Nag, for fine weather for the sowing of the crops. The sacrificial sheep was procured by the people; the ceremonies of wild worship, including music, dancing, incense-burning, and bodily flagellations, proceeded.

See Bancroft's Native Races, III., 150; Brinton's Myths of New World, p. 274 f,; Jackson's Alaska, p. 103 f.

"At length, all being ready, the head of the victim was struck off with an axe. The body was then lifted up by several men, and the chela, seizing upon it like a tiger, drank the blood as it spurted from the neck. When all the blood had been sucked from the carcass, it was thrown down upon the ground, amid yells and shouts of 'Kailung Maharaj ki jai!' [Victory to the great king Kailung'] The dancing was then renewed, and became more violent, until, after many contortions, the chela [now blood-filled] gasped out that the deota accepted the sacrifice, and that the season would be favorable. This was received with renewed shouts, and the chela sank down upon the ground in a state of exhaustion." 1

In the folk-lore of Scotland, as representing the primitive traditions of Western Europe, there are illustrations of the idea that the blood of the gods was communicated to earthly organisms. Thus, a scientific antiquarian of Scotland records in this line: "There was a popular saying that the robin "-the robin redbreast-" had a drop of God's blood in its veins, and that therefore to kill or hurt it was a sin, and that some evil would befall any one who did so; and, conversely, any kindness done to poor robin would be repaid in some fashion. Boys did not dare to harry a robin's nest."

Charles F. Oldham's "Native Faiths in the Himalayah," in The Contemporary Review for April, 1885.

On the other hand, the yellow-hammer and the swallow were said, each "to have a drop of the Devil's blood in its veins"; so the one of these birds the yellow-hammer was "remorselessly harried"; and the other the swallow "was feared, and therefore let alone." 1 A similar legendary fear of the swallow, and the guarding of his nest accordingly, exists in Germany and in China. 2

Another indication of the belief that human blood has a vital connection with its divine source, and is under the peculiar oversight of its divine Author, is found in the wide-spread opinion that the blood of a murdered man will bear witness against the murderer, by flowing afresh at his touch; the living blood crying out from the dead body, by divine consent, in testimony of crime against the Author of life. Ancient European literature teems with incidents in the line of this "ordeal of touch."

Thus it was, according to the Nibelungen Lied, that Kriemhild fastened upon Hagan the guilt of murdering her husband Siegfried; when Hagan and his associates were gathered for the burial of the hero.

Napiei's Folk-Lore of the West of Scotland, p. III f.

Fairei's Prim Man. and Cust, p. 276 f.

"Firmly they made denial; Kriemhild at once replied, 'Whoe'er in this is guiltless, let him this proof abide. In sight of all the people let him approach the bier, And so to each beholder shall the plain truth appear.' It is a mighty maivel, winch oft e'en now we spy, That, when the blood-stain'd murderer comes to the murder'd nigh, The wounds break out a-bleeding; then too the same befell, And thus could each beholder the guilt of Hagan tell. The wounds at once burst streaming, fast as they did before; Those who then sorrowed deeply, now yet lamented more." l

Under Christian II, of Denmark, the "Nero of the North," early in the sixteenth century, there was a notable illustration of this confidence in the power of blood to speak for itself. A number of gentlemen being together in a tavern, one evening, they fell to quarreling, and "one of them was stabbed with a poniard. Now the murderer was unknown, by reason of the number [present]; although the person stabbed accused a pursuivant of the king's who was one of the company. The king, to find out the homicide, caused them all to come together in the stove [the tavern], and, standing round the corpse, he commanded that they should, one after another, lay their right hand on the slain gentleman's naked breast, swearing that they had not killed him. The gentlemen did so, and no sign appeared against them. The pursuivant only remained, who, condemned before in his own conscience, went first of all and kissed the dead man's feet.

Lettsom's Nibel. Lied, p, 183; also Cox and Jones's Pop. Rom. of Mid. Ages, p. 47 f.

But, as soon as he had laid his hand upon his breast, the blood gushed forth in abundance, both out of his wound and his nostrils; so that, urged by this evident accusation, he confessed the murder, and was, by the king's own sentence, immediately beheaded." 1

A striking example of the high repute in which this ordeal of touch was formerly held, and of the underlying idea on which its estimate was based, is reported from the State Trials of Scotland. It was during the trial of Philip Standsfield, in 1688, for the murder of his father, Sir James. The testimony was explicit, that when this son touched the body, the blood flowed afresh, and the son started back in terror, crying out, "Lord, have mercy upon me!" wiping off the blood, from his hand, on his clothes. Sir George M'Kenzie, acting for the State, at the inquest, said concerning this testimony and its teachings: "But they, fully persuaded that Sir James was murdered by his own son, sent out [with him] some surgeons and friends, who having raised the body, did see it bleed miraculously upon his touching it. In which, God Almighty himself was pleased to bear a share in the testimonies which we produce: that Divine Power which makes the blood circulate during life, has oft times, in all nations, opened a passage to it after death upon such occasions, but most in this case." 2

Benson's Remarkable Trials, p. 94, note.

Cobbett's State Trials, XL, 1371 , cited in Anecdotes of Omens and Superstitions, p. 47 f.

Mr. Henry C. Lea, in his erudite work on Superstition and Force, has multiplied illustrations of the ordeal of touch, or of "bier-right," all along the later centuries. 1 He recalls that "Shakespeare introduces it, in King Richard III., where Gloster interrupts the funeral of Henry VI., and Lady Anne exclaims:

'O gentlemen, see, see! dead Henry's wounds Open then, congealed mouths, and bleed afresh.'"

He refers to the fact that it was an old-time Jewish custom to ask pardon of a corpse for any offenses committed against the living man, laying hold of the great toe of the corpse while thus asking; and if the asker had really inflicted any grievous injury on the deceased, the body was supposed to signify that fact by a copious hemorrhage from the nose?" This, it will be observed," he adds, "is almost identical with the well-known story which relates that, when Richard Coeur-de-Lion hastened to the funeral of his father, Henry II., and met the procession at Fontevraud, the blood poured from the nostrils of the dead king, whose end he had hastened by his disobedience and rebellion."

Superstition and Force, pp. 315-323.

Cited from Gamal. ben Pedahzur's Book of Jewish Ceremonies, p, II.

Mr. Lea shows that in sonic instances the bones of a murdered man are said to have given out fresh blood when handled by a murderer as long as twenty years, or even fifty, after the murder; and he gives ample evidence that a belief in this power of blood to speak for itself against the violator of God's law, still exists among the English-speaking people, and that it has manifested itself as a means of justice seeking, in the United States, within a few years past.