The title of this post is self-explanatory. Despite being a longer post (with section headers), it isn’t meant to be comprehensive, but part of an …
Teachers, Students, and Community: A Few Initial Thoughts
Things have changed
Friends and family have been aware that over the last couple of years, I have been in various states of stagnancy and moodiness. This has caused harsh changes that have led to this point. I can use theological terms like U̯ertos and Toncetos but i’ll speak plainly. The Bolgoi had seen some of its own emigrate towards new outlooks and communities. I’m happy for them especially since it seems like they’re happier for it.
Friends left our bigger community for personal reasons after I had returned, and I hope it’s a good step towards healing, like it was for me.
Healing for me is ongoing, what with my father’s dying of cirrhosis this last July and watching the process of it all slowly unfold prior. And there is always more besides him passing on that has been affecting my life and disposition.
I am in a better place now.
I figured some time ago I wanted to be a priest or some sort of clergy for the Bolgoi or Gaulish polytheisms, but now I know something else. I’m walking a road that is being revealed slowly, bit by bit. I’ve come up with a term; Suu̯iđ or ‘Sage’. I use it as an epithet for my divine father Magusenos, but now, I’m walking this way.
Truly, I don’t think I’ll be able to call myself such a term while alive, but posthumously others might allow me it. Walking the road however will allow me to function as one for the Bolgoi, because you either walk the path and do it, or you do not.
Never liked platitudes, but phrases are always cool, and I don’t think a sage would be spouting platitudes. And wisdom is different from the source to the applicant. Marcus Aurelius was emperor of Rome but preached on about having everything you need. Easy for you to say Marc.
*How can I be a suu̯iđ for the Bolgoi?*
This is a permanent question never meant to be answered once. The answer will always mutate or evolve dependent on the needs of whomever. One might be able to add ‘today’ at the end of the question and it might help others conceptualize what I mean, much like the point of the question(s) “How can I be / or am I / anti-racist today?” Again, the Way must be walked. Everyday.
So, Dītrebaχtā is re-branded in mood. We’re alone, but we’re not lonely (Robert Deniro – Heat, not necessarily what his character meant, but still). My communities are wonderful. In technology, we are in proximity. Otherwise (physically), not so much. We’re here for each other and that’s great.
We’re walking the Way.
Hey, I got a sweet new ritual mask or U̯oscātos as we’re calling it. Check it out:
It’s custom made, and one of a kind, made by Emil Emil’s Manufactory.
Anywho, gotta go to work. Pizzas aren’t gonna make themselves lol.
Also, to the friends that emigrated away, love you. See you around.
The Way
A Way called Way isn’t the perennial Way. A name that names isn’t the perennial name: the named is mother to the ten thousand things, but the unnamed is origin to all heaven and earth. In perennial Absence you see mystery, and in perennial Presence you see appearance. Though the two are one and the same, once they arise, they differ in name. One and the same they’re called dark-enigma, dark-enigma deep within dark-enigma, gateway of all mystery.
– Dao de Jing by Lao Ze (David Hinton translation)
You cannot describe or tell people the Way. And yet here I am again, attempting that impossible task. The above translation of a quote will hopefully warm up your soul and mind to see what I am saying, because the above translation of the quote is not necessarily going to be what I am meaning to say. It does have a connection and relevance.
My goal for polytheists is for them to stop trying to grasp the impermanence of titling actions with varied qualifiers (IE: You’re not a Gaul or Norse polytheist). The ramifications and questions (however order they march in) come up each time we offer these titled actions to the viewer. What do you mean ‘Gaulish polytheist or Norse polytheist or Heathen or Wiccan or Witch or xyz?’ We’ll use the Gaulish polytheist example here on out since I’m most familiar with it.
Am I a Gaulish polytheist because I’m a Gaul? No.
Am I a Gaulish polytheist because I worship only Gaulish Gods? I have unattested Gods but also Gods with theonyms that I’ve placed through sound changes that are inline with Continental Celtic (Gaulish), so can those Gods be quantified as ‘Gaulish in the first place?’ The unattested weren’t worshipped in Gallia, that’s the point. The Gods with recontextualized theonyms would bring a mess of questions as well, because now we have to ask if we are cutting off periods of time within Gallia to qualify certain Gods here and there (IE Is Loucetios cult British since He was brought to Britainnia post-Roman occupation; is He a Brittonic God since He’s on the land later?)
Am I a Gaulish polytheist because I use Gaulish as my liturgical (and I guess at times secondary) language? No. I’m also not English because I use English.
The identity kerfuffle of polytheists happens because there is no connectivity to these vacuumed sealed times of broken continuums. That’s how it is. Arguing that you can become closer to these pieces of zip-locked time misses the point of getting closer to Gods. These ancients had their ways and we have to have ours. Universal principles found from these ancients will connect us a little but it’s a zip-tie, it’s not a chain link. You are not those people. To finally understand you are not an ancient is a freeing visual. You’re not encumbered by the mores and actions attributed to them which are harmful.
And that’s good. I’ve often talked at people with the idea of using liturgical language to identify themselves, and often with regional ideation as a point of inspiration to get inline with one’s ecology and geography. I do this because it’s a step towards self-realization in polytheism, and that is a step towards decimating walls for the sake of plurality.
And even then, in the end, I want them to not think of themselves as that new label that I encourage for them to create. It doesn’t have to be right away of course. It’s a step on a flight of stairs. It’s used and then passed for the next.
What I ultimately want polytheists to understand is the whole of their being in polytheism. The atomization of actions may be interesting for the viewer in the zoo, and perhaps it can help you understand yourself, but once created, that atomization must be discarded as dead weight when performing your actions. That piece of shit Eric Wodening stumbled into his broken clock moment when he titled his dumb fucking book “We are our Deeds”, even if he couldn’t properly examine or explain what that meant.
I’m not calling for the elimination of liturgical languages or using ‘Thor’ instead of ‘Thunder’. I’m not calling for people to stop wearing pendants of hammers. I’m not making some ultimately shit-fuck argument to break down everything into the nonsense question of ‘what is the point of it all then?’.
Every idea and action you had is you. Every change you had undergone is you. You. Are. You. What you do is what we conceptually call ‘the Way’. This is the point where you understand that your goal isn’t to explain yourself to an ethnographer or a viewer or someone curious; Your goal has always been to be whole. By being whole you encompass ‘the Way’. A hammer nails things, and a hand touches and grasps. It is the goal to say “It’s just what I do” with no justification to yourself or others. No absurdly long qualifiers of ‘Norse Heathen + Gaulish + Gael + panentheist + polytheist + atheist + transhumanist blah blah”. No instinctive or reactive need to explain or describe your actions, your doxa or Gods to others for validation. You can finally just be.
Understand you are who you are. What you do is who you are. The named is mother to the ten thousand things, but the unnamed is origin to all heaven and earth. Go with the Gods. It’s the Way.
Seleceiaca – Turtle Festival
The day after mother’s day (Matresdiiu, if you needed me to do this in Gaulish) was the weather prognostication festival centered around Nani Seleceia (Grandmother Turtle).
Normally, I’d have photos to share but I didn’t take any this year. It was a hard year for me. Depression caused me to do a perma-delete on my Bessus Leitodubrakon wordpress. I wasn’t gonna stop doing my regional stuff, but I didn’t want others to have access to it. Mainly because there was a big influx of racists, fascists, bigots and other assholes that came out of the woodwork over the past months.
I guess I’m ready to re-do the writing portion of my regional stuff and put it on here. Over time, of course. I thought I had all of my previous writings saved somewhere, but you know how three is a sacred number; if it’s not stored in three separate places, it doesn’t exist (some photographer told me that years ago).
Anyway, I put the suffix ‘-iaca’ (festival) on it the holiday because 1) according to Delamarre, it’s the Gallic equivalent to Latin’s ‘-alia’ and 2) it saves time from saying ‘Litus Seleci̯i’. Yeah, I abuse the hell out of that suffix when coming up with holidays.
This holiday is celebrated the day of or day after spotting a *selecios (m) / selecia (f) / selecion (n). Think a herpetologistically inclined groundhog’s day. This marks for the Leitodubrakos (the only one being me) that it is finally summer. Grandmother Turtle is done with Her divine ‘brumating’ for the summer and now we can finally having good rains, green scenery, and (albeit sometimes excessive) warmth.
‘What did you offer and eat?’, the dear reader may ask. Well, summery foods are best. Lots of fruit (blueberries, strawberries, watermelon, kiwi). Also, I’ve been making fajitas a lot lately, so I seasoned and cooked a couple pounds of meat for this holiday. Meat is important here as snapping turtles (which is how Nani Seleceia is depicted mostly) feast on dead/rotting meat in the ecosystems they inhabit, so theologically, offering and partaking in the eating of meat was to ask Her to guard against the ‘harmful dead’ and evil scaχlā. It was a delicious meal, I assure you.
So, the love of my life and I ate along with Nani Seleceia. We said a prayer to the animals and plants that had their lives taken for the meal:
•𐌐𐌅𐌅𐌆𐌆𐌕𐌏𐌍 : 𐌖𐌏𐌃-𐌕𐌉𐌉 : 𐌕𐌖-𐌃𐌏-𐌐𐌖𐌄𐌕 : 𐌐𐌉𐌖𐌉𐌕𐌏𐌍𐌉•
“•Bāđđon uor-tī tu-ro-buet biuitoni•”
“May the death upon you benefit life/existence (May your death benefit all beings)”.
Then we prayed to, praised and thanked Nani Seleceia, for finally waking up a little more.
So yeah. I’ll probably put my regional stuff up here later on.
Matres Leitodubrākon
Some good people left. That’s sad, but again, it’s The Way.
This Mother’s Day, we’re gonna give cult to the Matres Leitodubrākon.
In private conversations with my dude Don, we discussed how many people and Gods have Matres (mothers) associated with them. I took it a step further and concluded that sometimes, They may be arbiters or messengers of a God. Of course this doesn’t create a hierarchy of importance, but rather of temporal function.
Don’s writings come from reading Patrizia De Bernado Stempel’s works in Deutsch. Hopefully, those works will be translated and open to the public eventually.
Everyone has Matres and if one had any doubt, the Ollototae Matres demonstrate this exact principle on Britannia.
The Grey Water Moms are a set of moms that are inclined towards the Gods and people of Minnesota. Are They arbiters, messengers, protectors and/or providers? They love us, and that’s truly all I care about.
Mother’s Day will be Their day. Matrediiu, if you will.
Meaning in ink and hair
I made a twitter thread about my hair and tattoo sleeve that have a religio-cultural meaning.
When I was about roughly over halfway into my Guardsman career, the love of my life bought me tattoo sessions.
This was after my near one month exchange to Croatia (bout 3 weeks).
I was picked to go there over a deployment to Egypt (thank the Gods). Croatia is an absolutely beautiful country. We were put in Slunj, a mountainous area.
I’ll skip to important part. We’re about two weeks in IIRC, and Croatian leadership meets with ours after training after dinner. Our leadership comes back with emotionally empty faces that sarcastically smiled.
“They want us to walk through what they said is possibly an unmarked minefield”. Our leadership told us they’re looking for different routes in this next exercise but more than likely it’s this route.
They leave and come back a half hour later to say “So the Croatians said they were trying to scare us into finding a different route, and that it’s actually a graveyard and that they didn’t want us messing with it”.
The Croatian leadership not leading with that made all of us suspect otherwise. We were advised to call our loved ones and tell them we loved them, but of course not about the possibility of walking through a minefield.
A SGT friend of mine told us all a story of one of his platoon-mates being a victim of a mine in a deployment he was a part of. He also said his SGT at the time gave him the advice “cup your balls and pray”. This SGT friend of mine not an hour later had an episode of PTSD triggered in the field when someone stepped on something and it made a noise akin to a mine being set. He was rushed back to the FOB but we had to keep going.
The night prior and during this exercise, I was praying. All my Gods kept me safe so far, and by Their grace, They did so again. Because at the end of the route we saw minefield marking tape.
A lot of combat vets would scoff at this one instance of danger, but that’s enough for me. No one should want this shit. No one should want to be combat deployed. No one should want to be a warrior.
Camulos had a presence in Croatia (via inscription) and it was the last day of my ink healing that He gave me my theophany (of which I’ve told many times already).
This made it clear that this ink (or perhaps I could call it a Līu̯os / color) was marked as sacred.
The hair just represents my freedom from the Guard’s service. It’s vikingbroesque, but I like it and my six years in ‘earned’ the right to look how I wanna look back. I feel that stuff isn’t earned but granted at birth, but the branches of the military feel differently. So the hair is also a religio-cultural marker. The beard is just a spite beard, nothing related to the heathen / Asatru stuff about manliness and rararar shit that some guy convinced a service chaplain or two of.
Look how you want to look. It’s your right. My stuff has been demonstrated that it’s more than just aesthetics, but through the forceful interceding of Camulos of which I had not expected. Because I really WAS trying to go for aesthetics at the time.
Service and piety? Freedom and piety? Piety I can say for certain, but after a good amount of hard lefts, I can’t say these markers are representing freedom or service. It’s probably something else.
Molatus Camulū. Bratun for keeping me safe. My love is always Yours.
My name is Nameless.
Mood music for this post: In Circles by Holding Absence.
A couple years ago, I defeated (rofl) a character in the video game Dark Souls 3. As with all stories in the Soulsverse, it needs to be pieced together through observation and reading bits of item lore.
There is a character in it who fascinated me; the Nameless King.
This character is actually a war God that sided with dragons against his father, the king of the Gods. Because of this betrayal, he was stripped of his name and left to wander. He’s a sort of a secret boss and one of the hardest fights in the game. Man, I had fun taking him out. The first time was by myself and the other was with my Tengrist friendo, Sam (hey buddy!).
The concept of Nameless as a name struck me as incredibly meaningful. We see it in media a few times; here, and also in Jet Li’s Hero (excellent movie by the way).
•What does it mean to be called ‘Nameless’ as a name?•
For myself, I see it as a liminal undertaking; to have no name as a name. It’s almost a mystery or riddle. There’s probably more to it, and I want to find out.
Edit – Cassanâ brought this up in the Bolgoi server when I mentioned the Dao being an influence on this as well:
A Way called Way isn’t the perennial Way. A name that names isn’t the perennial name:
the named is mother to the ten thousand things, but the unnamed is origin to all heaven and earth. In perennial Absence you see mystery,and in perennial Presence you see appearance. Though the two are one and the same,once they arise, they differ in name. One and the same they’re called dark-enigma, dark-enigma deep within dark-enigma, gateway of all mystery. – Tao Te Ching by Lao Tzu , David Hinton translation
We (Don and I) had a few versions; we first looked at the obvious (lol, well, to us) Ananu̯anācos or Ananu̯ani̯os. The prefix is An – no or negative. Anu̯an is ‘name’. We both came to the conclusion that name is a fucking mouthful.
So then, Don saw ‘dienw’ on the GPC. Prefix ‘Di’ is basically another version of ‘An-‘. This would’ve given us Dianu̯anācos or Dianu̯ani̯os. It was a little better, but still not quite right.
That’s when Don came up with Dīanmanācos and Dīanmani̯os. ‘Anman’ according to Don was the previous form before ‘Anu̯an’. Dīanmani̯os was much easier to say, so I chose that one.
Ⲇⲉⲓⲁⲛⲙⲁⲛⲓⲟⲥ
𐌕𐌉𐌅𐌍𐌌𐌅𐌍𐌉𐌏𐌔
Dīanmani̯os
On Dītrebaxtā, I walk alone and yet with all. An open palm holds nothing and everything at once. Nameless is my name.
It’s the Way. Eđđi mantalon.
I am His child.
Magusene.
Trite.
Aiosuu̯iđ.
Nertodeu̯e.
Deu̯oater.
Husband to Aiu̯ā.
Beloved Father.
Bratun•te. It is your strength that enflames my cridion etic anatlā.
Bratun•te. It is your wisdom as a suu̯iđ that brightens my britou̯es.
Mola•mi•te, for showing me that it is not an ordeal I go through, but a renewal.
From the fading sadness, I may gain insight. My strength returns each day that I participate in You.
I am still Your child. Part of me is of You.
Bu̯etid.
*Note: I’m heading into my Galatenglish phase lol.
Nātālis Herculis
It is Nātālis Herculis (the birthday of Hercules / Herakles) for the Bolgoi today and Imbolc for everyone else.
We’re just better than everyone.
Ha, just kidding. Happy Imbolc, if you celebrate it.
This is a holiday that comes straight from Roman religion and has been integrated into the Way. While I’m observing it, I’m not really celebrating the holiday ‘this year at least’. Still, it seems to be a good time to be had.
Generally, for myself at least, I don’t utilize more than one liturgical/sacral language. The Bolgoi have at least three official languages as sacred; Proto-Germanic, Latin, and Gaulish. However, English is the lingua franca and isn’t discouraged for use with ritual. How can it be?
I mean, these three languages are hard to get a grip on. I can create compound words, decline words and sometimes coin cool idioms and phrases. But conjugating verbiage is beyond me so far. Speaking these languages on a conversational level are next to impossible, and I think that’s a good thing sometimes. It makes everything in prayer and ritual feel incredibly special. The sounds we create, the words we use, the context we choose; everything transports you ritually. Once you learn what all of it means in conjunction with one another, it spices it even further.
Anyway, streamlining everything into Gaulish for my own Way just helps me focus. Latin is always a classic (ha, pun) language, and Proto-Germanic just sounds fucking neat. Gaulish however is just the Way. It’s home now. I mean, in a way where I don’t speak it conversationally but liturgically. I’ve been doing this long enough where as soon as I need or want something, I grab the M-PC dictionary, or DLLG, or the UofW PC dictionary without a second thought. It’s just instinct. My friend Don and I have had this conversation before and just came to the conclusion that we’ve been doing this for long enough where it’s just…you know…what we do and we’re not gonna stop doing it.
So then, am I translating Nātālis Herculis into Gaulish? Nah. Despite the fact that I have a love and respect that is so profound for Hercules/Herakles, I don’t actually give cult to Him. Nor do I think about if Magusenos is Hercules/Herakles or is A Hercules/Herakles or however you want to theologically extrapolate. Yet, we have Bolgoi that do give cult to Him and do have ideas that link the two Gods as one or possibly three, and I love that. That’s also why I’m, at the least, observing it.
And honestly, it’s not like it’s a terribly taxing thing to observe the holiday with a Latin name, since we’ve got people that utilize Latin. They can tell me what things in Latin mean, and that’s on friendship, innit?
Not much to write today. Just a happy Nātālis Herculis and hope you’re doing well. The Gods probably still love you. I mean, you’re still alive and reading this.
MOOD MUSIC: Lighthouse – The Word Alive
The Leitodubrākos or Leitodubrākiī
The questions of identity within the polytheism world can be summed up with the word ‘misunderstanding’. It is a large mess to say the very least. If you asked a random polytheist on the internet ‘what exactly are you in regards to religion’, you could get ‘Viking’, ‘Norse’, ‘Norse pagan’, ‘Norse Heathen’, ‘Heathen’, ‘Celtic polytheist’, ‘Celtic pagan’ etc.
Rarely will specifics be drawn out as it is expected that these terms will describe themselves, even though they are nebulous. It’s a little funny as well, because when you ask these polytheists or pagans, they’d assert that it is not identity or politics that drive them, yet that is certainly the furthest point from the truth (see A Million and One Gods by Page Dubois for a more eloquent explanation and exploration).
Was I gonna start a rant? Ha. No. Not this time.
Segomâros had given those of us that worship and do things in a contemporarily Gallicized way (whatever that truly means) a new title/’identity’ via Kim McCone’s paper “Greek Κελτος and Γαλατις, Latin Gallus ‘Gaul’”.
*Galatis for the individual. *Galatīs for the plural. According to McCone, these words were indigenous Gaulish terms probably applied by Etruscan and Greek peoples to the various ‘Gaulish’ speakers as an exonym. Eventually, this became Latin ‘Gallos/Galli’ and so forth.
To prevent a bypassing into an ethno-linguistic identity, such as contemporary ‘Celt’, Segomâros opted for this term. As a generalized term akin to ‘Heathen’, it works in a way. However, some (now) years ago, Craxantos (at the time, Wōdgar) convinced me to start looking up how to synthesize a way inspired by the Belgae since “No one was was doing that stuff” (his words, not mine. Blame him).
You have to understand that polytheistic identity is a result. Maybe even just a side-effect. It’s not the goal so much as it’s what you become through ritual, cultural (but not necessarily ‘ethnic’) and passive actions (passive actions here being subscribing to concepts, ideas, ideals, precepts etc. An example being a Heathen believes that time is bifurcated rather than trifurcated; there is only the past and present with the future seemingly fused into the ever happening present vs the past, present and set future).
When Mantalon Bolgon started (as Senobessus Bolgon), it was to be understood as a religious praxis that used the reconstruction methodology to get a close synthesis of Pre-Roman to Roman-Era Belgae in a conglomerate form. As I went on, the necessity and desire for things not readily present or available in the large but shortly written history of the Belgae started taking over. This is when the change to Mantalon Bolgon (literally path of the Bolgoi) took place, as I wanted it to be understood that we are not the original Belgae. Senobessus (Old Custom) gives off the impression that we are in fact an unbroken continuum, and we don’t need that shitty drama that would invariably happen when asked about it by the right person.
Soon after, the regional religio-cultural synthesis started taking place on my end. To keep it short and sweet, I coined the term (with help from both Segomâros and Donnodubus) Leitodubrākos / Leitodubrākoi/ii. Don’t be that impressed. It’s just a calque of Minnesotan (Grey Water) and means ‘Person from the Grey Water’.
Generally, I don’t like having a term for my ‘religion’ or ‘religio-culture’. In the truest spirit of the Continental Celtic speaking peoples, I prefer to understand religion and culture as one wholistic concept that results in identity as a byproduct. This means that the fancy term Leitodubrākos (sing.) / Leitodubrākoi/ii (plural), is there as a placeholder. So, I’m a *Bolgos > Americanākos > Leitodubrākos (I bet you can’t guess which one means ‘American’ /sarcasm).
As you can tell, the last two are there to let you know where I’m located on the globe, if you spoke Gaulish. Seems like a mental exercise at best, but when you have vague terms like ‘Celtic polytheist’, what’s a couple more? At least this way, we stand out enough (if it were that important to do so).
Do I divide all of these identities into Gaulish grouping words, like Toutā or U̯eni̯ā or Tegoslougoi? Nah. There’s no need. We have at least 12 Bolgoi, so while we’re a group, we’re not big enough and codified enough (yet) to constitute a toutā (people). Not to mention the ethnic implications of the word toutā, as some have decided to gloss it as meaning ‘tribe’. I don’t think we’re going to grow to the point of becoming an ethnos to be honest, and I don’t really want that as a goal anyway. And I’m probably going to be the only Leitodubrākos in history (in the context of regional variant of Gaulish using polytheist located in Minnesota).
What is a Leitodubrākos?
Well, I’m in Minnesota. I was born here and plan on dying here. My desire to belong to this land becomes greater each day. The state sucks, but the land is wonderful (minus it’s dumb fucking winters). So, to be a Leitodubrākos, one must have been born here and/or have a residency here. That’s the locative portion.
I don’t have a ‘practice’. Yes, I’m fully aware of the implications of practice being related to routine. In fact, that is what I have; a routine. I call it my way or Mantalon.
There is no ‘working with’ beings. At best, there is just a relationship with worship or propitiation.
With a number of pre-fixed prayers, I pray daily. And while this is a routine, these prayers are often short and to the point. This is in contrast to the idea that Gaulish peoples enjoyed lofty speeches. In fact, the Leitodubrākos believes in the eloquence of fewer words being said (And now I’m writing like an ancient ethnographer, ha).
When going outside for the first time in the day morning), the Leitodubrākos greets the Alcoi with praise for bringing the light and wind to the land by way of ‘Their ride’.
Each morning, the Leitodubrākos offers water or coffee to Their hearth and fire God, Certonā, then to their Tegosion, and then to their Đrutīs or ‘ancestors’. The Leitodbubrākos then offers to His favorite Gods in a small shrine called a credrotegos.
Before eating anything that has previously lived, the Leitodubrākos prays a strange but comforting prayer •𐌐𐌅𐌅𐌆𐌆𐌕𐌏𐌍 : 𐌖𐌏𐌃-𐌕𐌉𐌉 : 𐌕𐌖-𐌃𐌏-𐌐𐌖𐌄𐌕 : 𐌐𐌉𐌖𐌉𐌕𐌏𐌍𐌉• •Bāđđon uor-tī tu-ro-buet biuitoni• which translates to “May the death upon you benefit life/existence or more simply still, may your death benefit all beings)”.
This is said to have comforting properties on the deceased and helps guide their way in death to wherever they go.
The Leitodubrākos have idioms and phrases such as ‘eđđi mantalon’ or ‘this is the Way’. When distracted, they chant a single word ‘Canālīmā’, which they hold to be their word for ‘Focus’.
Another odd thing about the Leitodubrākos is that they do not have any occultish ways about them. They do not go out of their way to divine things, though it may happen as a side effect of daily life. In fact, they hold that the Gods give everything that one needs on a daily basis or at the very least the means for everything that one needs. And yet, the Leitodburākos holds the utmost respect for those who participate in or ‘practice’ briχtā, the word they use for ‘magic’. It is a paradox, for they believe that ‘briχtā’ was a gift from the Gods and therefore is to be used, but among themselves they have no desire for it.
The Leitodubrākos has a strong predilection for physical training and the martial arts. While they enjoy weaponry, to them the ultimate tool in combat is the fist. They state that the pursuit of the physical is their preferred way to a closer communion with the Gods. In fact, they claim that is their form of meditative routine.
They also love Salsa dancing each morning with those whom they call the ‘love of their life’. If they don’t have the opportunity to do so, it throws their entire routine off.
Okay, that was fun, and I want to keep writing like Diodorus and shit about how I define my routine but I’ve got to change and start working. Maybe I’ll do a part two to this one.
•Dītrebaxtā• 