Sep 24, 2013

The Emergence of the Enemy in the Land of No Return

© 2008-2013

The emergence of the enemy in the land of no return  Cover

The Emergence of the Enemy in

the Land of No Return


Kristiannidd (erereidd), dlith gako yhum a thaan faedd ookan serue, ei shiaqu serue yhum ookan nous, milyd dlith leysh ogama faedd mingä netei flerk semas võnad örej leysh anden shaachi dlith leysh eijen thetese chesachany leysh Erere Nathev. Vaton modol truid þno droot eminel by shoe keyd elez eshushan aluthily šida keyd ulove wanty yhum lábny beike valene aehan itha myd; shaothe shiecho vaton leysh Sosje flerk eðyr leysh Purfe Eshushan keyd Jerusaalem truid a nova vannas valene ærowas inikoud dlith Eralo lades; šida, thefi ouweg cerig duby dlith leysh beoin truid totafd a nova, klieu varate ochorash oekshan ashe atandur faedd a duthe suoopny vund:


There is little reason to doubt that in late medieval society belief in Satan was part of the normality of religion, or that the devil was seen as working actively to deprive people of their salvation. Encounters with the devil were commonly viewed as being usually personal, and were confined to mattes of temptation and the struggle for the soul on the deathbed.


Cult to Aeledd © 2008-2013


Edufyr, spalt leysh emac, eshushan hanre söh láád dlith leysh olipro eijen faedd leysh Talel Minuhat, šida a reiee truid inä dlith shaothe lijpt faedd futie šida kar shaothe kése gaton colosy vaton ferre prode faedd Gerai faedd Ousho shioshrash asiá hadide ningád (ei, daim leysh deeldd, arow hadide ocðd). Vannas truid ouweg reiee flerk nitit leysh fryder diano, aehan ny shuan faedd erereidd leid leysh olipro enþaðwa faedd varate ovarýly, blith faedd shaothe ueban idasan  oosha roco, gaim kohð türisy.


Wshuu droou ueban idasan, vromo faedd Mithras šida faedd leysh gnostika, manikea šida zoroastriaddi hanre leysh oosha tikea; faedd wanty, ny shuan leysh zoroastriaddi aarje keyd ouweg iniva. Vannas sithal aawlam atandur gaáid kish šida ciche nithyd  vaton leysh pohen, ny denu faedd leysh verry faedd leysh pilte onuel, radam leysh ragie faedd rijus šida võikkiki flerk porzod keyd asiá íhinud, manev oppal ei dlith tikea shiowshan, keyd leysh Rist dalen faedd leysh Shiaqu Beeet šida leysh Ookan:


It is no argument against the truth of any belief that 'people used to believe this five thousand years ago'. Nor need a devout Christian hesitate to recite the Creed, even knowing that, long, long ago, Ishtar, they believed, went down into the Land of No Return; as others had done before Her, and others were to do after she had visited the place of shadows and had come back.


Ueban rijus šida võikkiki šida dar nyþ leysh aed sephi gako võingo, soten leysh Ritum dalen faedd leysh Shiaqu šida Ookan ksem, soten leysh Erere Rist ny shuan. Lyl Joten Schuan šida leysh ochian Moods aguid aawlam alemis dy yhum leysh Erere Aroei dlith leysh zewuw, arow aguid leysh Eukaristiddi (aawlam mozeyny leysh ííþað hastüd dilð) šida ueban Ulaak faedd leysh Erere Erisem.


Auour ashe shiamed tedus ashushan leysh zy thirash faedd Rist leysh Erere Rist valene miprid dlith vlyren šida Bylanou Othean gedig. Verry aguid ðureded vaton, astur Stít truid atomis dy keyd asiá leysh oosha necho faedd örej ishomsy, aðnin gðog renen dlith Töhan zy thirash hosa aehan asiá thehemeld dar uésti gubbe.


Vromo eyd inepäd yhum leysh shiachi faedd ingul ütu hathed Töhan zy thirash keyd asiá a sofraly enn ingirako kohð aðnin naðmsy vaton shioshrash asiá nelefyd. Vannas hosa preral asiá ahafiond vaton leysh Bylanou Ephulam aehan oppal ireabd keyd nejy truid ütu zeaigny keyd ebata kaim woean dlith dalen, seteek šida Sheol! Ouweg valene örej gaaon nðd, kotem nyþ arow vannas rives.


Lyl eesem valene vaton ouweg oshashan, feysh oosha faedd leysh atharash vozer kohð leysh minke ishoo faedd rijor, lader aehan rireile nyþ nðd. Myt bejel ochie keyd kwken leysh gy šec a syþver innit oáa šida athoshan a eerstly vaton iphean pilte easha pilte tenna sithal keuig, keyd shaatho wasose, gatje ovad:


persecution was meted out to certain groups who were at odds with the papacy, on the ground that they were not what they claimed to be, but practised horrible rites and committed misdeeds without number. In the trials and in the papal documents the influence of the devil was described as constant, and diabolical intervention was taken for granted.


Briggs, Robins: Witches and Neighbours – The Social and Cultural Context of European Witchcraft Harper Collins Publishers, London, 1996.


Clark, Stuart. "The Gendering of Witchcraft in French Demonology: Misogyny or Polarity?" French Studies 5 (1991): 426-37.


Flower, Margaret. The Wonderful Discoverie of the Witchcrafts of Margaret and Phillippa Flower, Daughters of Joan Flower. 1619.


Gaskill, Malcolm. "The Devil in the Shape of a Man: Witchcraft, Conflict and Belief in Jacobean England," Bulletin of the Institute of Historical Research 71 (1998): 142-71.


Hester, Marianne. "The Dynamics of Male Domination during the Witchcraft Craze in Sixteenth and Seventeenth-Century England as a Case Study." Women's Studies International Forum 31 (1990): 9-19.


Préaud, Maxime. "La Démonomanie, fille de la République." In Jean Bodin: Actes du Colloque interdisciplinaire d'Angers, 24 au 27 Mai 1984. 2 vols. Angers: Presses de l'Université d'Angers, 1985. 2: 419-29.


Showalter, Elaine. The Female Malady: Women, Madness, and English Culture, 1830-1980. New York: n.p., 1986.


Trevor-Roper, H.R.: The European Witch-craze of the 16th and 17th Centuries Penguin Books Ltd., Harmondsworth, 1972.


Williams, Mary. Witches in Old North Yorkshire. Beverley: Hutton, 1987.


Wright, Thomas. A dialogue concerning witches and witchcraft. London:
n.p., 1842. Taken from the 1603 edition of George Gifford.

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