Svaki treći web sajt na svetu je blog. Tri od četiri internet korisnika redovno čitaju blogove. Svakog dana objavi se blizu 3.000.000 blog postova. Pet od šest internet “influensera” su blogeri, a na njih najveći uticaj vrše opet drugi blogeri.

Od 2012. do danas podaci o broju blogera variraju. Uzveši u obzir sve dostupne podatke – na svetu postoji između 350 miliona i pola milijarde blogova.

Do momenta kad završite čitanje ovog teksta biće objavljeno preko 20.000 novih blog postova!

Blogosfera bivše Jugoslavije se do 2008. godine eksponencijalno razvijala. U to vreme je brojala do čak 1.000.000 blogova. Ali o blogovima u regionu danas znamo manje nego ikada. Blogeri, ne znamo kako ste, a to je važno!

Ne znamo šta blogere muči, zbog čega ne pišu češće, da li se osećaju sigurno da objave šta god žele, da li dobijaju podršku prijatelja i od koga trpe pritiske (ukoliko ih trpe), ne znamo koliko ima blogova, na kojim su platformama, da li su blogeri i blogerke upoznati sa svojim pravima, koliko često su ta njihova prava ugrožena… o blogerima i blogerkama pouzdano znamo manje nego o bilo kom drugom društvenom mediju. A dok nešto ne izmerimo, ne možemo ga ni razvijati. Dok ne saznamo kako smo, teško je blogosferu unaprediti do nivoa najznačajnijeg medija društvenog interneta što bi naša blogosfera sigurno mogla da bude!

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Kada me je jutros nazvao najbolji prijatelj, rekao je da je poslao mail sa linkom i da bih trebao da ga procitam, kako bi cuo moje misljenje o tome... Otvorio sam mail, ispratio link i procitao tekst, i bio zacudjen... Nikada nisam cuo nista o tome, pa sam se cuo sa njim i rekao mu to... Bio je iznenadjen, jer poticemo sa istih geografskih prostora, pa me je naveo da stavim pricu na blog...

Lapot

Profesor Dusan Bandic, objasnjava "Lapot" kao fenomen koji je dobro poznat u usmenoj tradiciji naseg naroda, uspomena na cudan obicaj ubijanja starih ljudi. Iako ne postoje konkretni etnografski i empirijski dokazi o zivoj praksi lapota kod nas, postoje duboko ukorenjene predstave u mitovima, legendama i poslovicama: "Zreo za sekirce", "Zrio za sjekiru", navelo je mnoge autore na zakljucak o stvarnom postojanju ovog obicaja u proslosti, koji se kao survival odrzao u predanjima.

Mnogobrojni folklorni izvori svedoce o praksi ubijanja staraca sirom sveta. Sima Trojanovic navodi primer napustanja staraca kod americkih Indijanaca, kada su deca ostavljala roditelje u prasumi, kako bi ih pojele divlje zivotinje. Slicne primere nalazimo i u Melaneziji, gde su se bolesni starci napustali ili zivi sahranjivali. Podatke o ubijanju starih nalazimo i kod Starbona ( Kavkaz i Indija), Herodota, Cicerona, Valerija Maksimusa, koji istice praksu trovanja, ali i podatak da su Germani bacali sa litice nemocne i bogalje. O ovom surovom obicaju izvestavao je i Marko Polo, sa svojih putovanja po dalekom Istoku, isticuci i kanibalisticku praksu nakon ubijanja. Smatra se da je ovaj obicaj postojao i kod starih Slovena, koji su smatrali da "imaju vece pravo na telo svojih pokojnika od crva u zemlji".

Kod nas konkretno, ovaj obicaj je bio zastupljen u Dinarskoj oblasti, istocnoj i juznoj Srbiji. Radovanovic istice da je rec o narodu koji zivi u planinsko-brdskim predelima, u izolovanim grupama i patrijarhalnim nacinom zivota, koji su imali zasebnu etnicku evoluciju. Autor istice da je u tim predelima, uz snaznu i bogatu tradiciju, ocuvan arhaicni jezik, uz obicaje i verovanja. U istocnoj Srbiji  i Dinarskoj oblasti za praksu ubijanja staraca koristio se termin "lapot", dok u Crnoj Gori - "pustevovanje".

Ubijanje starih ljudi se nije zamisljalo kao prosta eliminacija. To je bio ritualni cin, koji se obavljao javno, cesto pred ocima citavog kolektiva: "Hajde lapot je u tom i tom selu, u toj i toj kuci, dodjite na podusje!" Odredjivalo se i precizno vreme kada treba izvrsiti egzekuciju: "Cim covek preturi se'setu treba ga sekirom po glavi" i sl. Ritual je vrsen na raznovrsne nacine. U Pirotskom polju lapot je vrsilo selo - svaki komsija bi po jednom udario starca motkom po glavi. U istocnoj Srbiji, dolazili su ljudi iz susednih sela kako bi prisustvovali lapotu, najcesca tehnika je bila stavljanje proje na glavu starcu i udaranje cekicem uz recenicu: "Ne ubijamo te mi, vec ovaj hleb!" ( u Crnoj Gori umesto proje je koriscen vuneni smotuljak). Mozda je i najbrutalnija, ona praksa, koju su primenjivali Vlasi - przenje gvozdjem po vratu, pa stavljanje jos uvek zivih staraca u mrtvacki sanduk. Ritualno ubijanje su najcesce vrsila deca i najblizi srodnici staraca. S obzirom na to da je ovo bio drustveno ustanovljen obrazac ponasanja, starci su spokojno, na ovaj nacin skoncavali svoj zivot- "umirali su s osmehom na licu"! Ljudi su vodili racuna da svi ovi obredi budu obavljeni "ispravno", na tradicionalan nacin, kako bi ispratili svoje bliske na "onaj svet", a ujedno se i zastitili od potencijalne osvete pokojnikove duse.

Poreklo, svrha i objasnjenje ovog drevnog obicaja, u narodu su bili prepoznati u predanjima o Nemrima. Verovalo se da su narod Nemri nekada davno ziveli na ovim prostorima, a zivotni vek im je bio veoma dug - od stopedeset do dvesta godina, a ponekad i duze. Stare, slabe i iznemogle nazivali su "zivim mrtvacima", a kako nikako nisu mogli da umru, bilo je potrebno ubiti ih. Medjutim, taj cin bio je prepoznat kao plemenit, jer su im njihovi bliznji okoncavali muke, saljuci ih na "bolji svet". Ljudi su nekada davali i sasvim racionalna objasnjenja za ovaj cin, smatrajuci, da su stari, koji su bili iznemogli, predstavljali teret za zajednicu, pa su ih zato ubijali. Ovde je uocljiv ekonomski faktor ovog cina, jer stari ljudi nisu vise bili u stanju da doprinose zajednici, pa su tako samo bespotrebno trosili resurse. Lapot se takodje moze tumaciti i kao tradiconalni vid eutanazije.

Postavlja se pitanje, zasto je ovaj obicaj napusten? Sima Trojanovic nudi odgovor na ovo pitanje kroz brojna narodna tumacenja. Naime, verovalo se da su l;judi u jednom momentu postali svesni da cine gresku ubijajuci stare, jer su ostajali liseni njihove mudrosti i iskustva. "Kada je dosao red da umre starac, koji je imao samo unuka u zivotu, mladica od osamnaest godina, ovaj ga je iz sazaljenja sakrio u neku pesteru, gde ga je krisom hranio. Ali kada su seoske staresine trazile dedu da ga pogube, mladic im je rekao da je nestao i da ne zna gde je. Posle par godina stigla je naredba da svi mladici podju u vojsku i to daleko u tudju zemlju. pre polaska mladic je otisao da se pozdravi sa svojim dedom i tada ga je on posavetovao da uzjase kobilu sa zdrebetom koje ce voditi sa sobom sve dok mu je put kojim se krecu poznat. Zdrebe treba da ubije onda kada predeli postanu nepoznati. Mladic ga je poslusao, ubivsi zdrebe na poslednjem poznatom mestu i nastavivsi dalje sa kobilom. Posle izgubljene bitke u dalekoj i nepoznatoj zemlji mladic je pustio da ga kobila vodi dalje, sto ga je vratilo na mesto gde je zdrebe ubijeno. Slucaj je hteo da se i vojvoda nadje na tom putu sa njim i kada ovaj ugleda poznati kraj, upita mladica odkud je dosao na ideju da zdrebe tu ubije. Mladic mu je odgovorio da ga je deda tome naucio pred polazak u vojsku. Od tada je priznata mudrost staraca i zabranjeno njihovo ubijanje". Autor je zabelezio jos jedno objasnjenje za nestanak ovog obicaja: "Tako je jednom jedan covek ubio svoga oca tako sto ga je premlatio motikom, a potom ga je drvenom kukom izvukao iz kuce, jer se gadio da les dotakne rukom. Kad je bacio kuku, njegovo dete koje je sve to gledalo, uze tu kuku i ponese je kuci. Na pitanje sta ce mu ta kuka, decak mu je odgovorio - da je cuvam, pa kad ti ostaris, da i ja tebe ubijem kao i ti svog oca, pa da te njom odvucem. Tada je covek uvideo koliko je gnusno ubiti svog oca i izvlaciti ga kukom iz kuce, pa su se u selu dogovorili da to vise, kao dobri ljudi ne cine. Od tada je ta rugoba u drustvu prestala da se vrsi."

Radovanovic smatra da je ovaj obicaj iscezao uplivom hriscanstva. Uspomena na ovaj obicaj je ostala u modifikovanoj formi kao "zadusnice za ziva". Naime ovaj obred predstavljao je simulaciju posmrtnog opela. Starca bi sakrili u orman, ponasajuci se kao da je umro, ritualno su ga pratili na onaj svet. Kad starac zaista umre nisu se odrzavali posmrtni rituali, da se njegova dusa ne bi povratila. Autor ovaj cin predstavlja kao metamorfozirani posthumni obicaj ubijanja staraca koji je nastao u periodu iz prelaza iz paganstva u hriscanstvo, kao polsedica hriscanske dogme olicene kroz bozje zapovesti: "Ne ubij!", "Postuj oca svoga i materu svoju!". Trojanovic, odenut evolucionizmom, istice da su eticki motivi prokrcili put pravoj civilizaciji, cemu je doprinela vera. Covekov zivot je sada neprikosnoven i postuju se duse pokojnika. Takodje istice, da se zbog nekadasnjeg lapota, manje kaznjava ubistvo staraca, nego mladog, snaznog ratnika.

Veselin Cajkanovic nudi jedno drugacije objasnjenje ovog cina ubijanja. Kritikuje Edvarda Vestermarka koji smatra da je uzrok ubijanja ekonomski faktor i istice da je naivno smatrati da deca , koja su ubijala svoje roditelje, nisu pomisljala da ce doziveti istu sudbinu. U tim narodima bio je rasprostranjen kult predaka i kontradiktorno bi bilo smatrati da oni ocekuju pomoc od onih koje su ubili iz ekonomskog razloga. Cajkanovic istice primer ubijanja zdrave dece, cak prvenaca, gde je ekonomski faktor potpuno deplasiran i istice i religiozne razloge koje nalazimo i u praksi lapota. Po verovanju, covek posle smrti, nastavlja da zivi istim oblikom i snagom, kao onog trenutka kada je preminuo. Duse onih koji umru stari i iznemogli, slabije su od onih koji su umrli u punoj snazi. Zato su smatrali da je bolje umreti zdrav i snazan, u idealnom momentu, verujuci u zagrobni zivot. Korist imaju i oni koji umiru, jer veruju da zadrzavaju snagu koja im je potrebna za zivot na "onom svetu", ali je korisna i kao pomoc rodjacima na zemlji.

Dosadasnje analize bile su najcesce zasnovane na etnoeksplikacijama i teorijama survivala, dok Ivan Kovacevic rusi strukturalnu analizu ovog obreda koja se zasniva na osnovnoj motivaciji ritualne radnje. Vecina autora je stavljala akcenat na starost, ali se mogu uociti i drugi uzroci, kao sto je gresan zivot koji dovodi do teskog umiranja, a samim tim i povampirenja. Kovacevic koristi termine "aberantno radjanje", "aberantan zivot", "aberantna smrt" ( aberantno - odstupanje od uobicajenog) i istice da je ova osobina tj. aberacija, osnovno obelezje rituala. On daje trodelnu strukturu - da se aberantan tj. gresan zivot zavrsava aberantnim tj. teskim i dugim umiranjem, usled cega dolazi do aberacije zagrobnog zivota tj. povampirenja. Fizicko vreme je kontinuirano i neprimetno. Ljudi ga oznacavaju casovnicima, kalendarima, dele taj kontinuum na segmente. Ali takodje postoje i prirodni cinovi, poput dana i noci, smene godisnjih doba, kao i bioloske pojave: rastenje, starenje, koji segmentiraju vreme. Jedini slucajevi strogog segmentiranja vremena su rodjenje i smrt. Ti cinovi su po pravilu kratkog trajanja. Prilikom normalnog radjanja, dolazi do normalnog zivota. Sto se tice aberantnog radjanja tj. kada radjanje traje dugo, usled patoloskih razloga, moze da nastupi smrt. Sama smrt nastupa i prilikom normalnog, ali i aberantnog tj. dugog umiranja. Uvidja se da ova dva procesa ne dovode do istih logickih ishoda, a posto covek tezi logicki strukturisanoj slici sveta, covek koristi drustvenu intervenciju " prikoljis" da bi ishod bio logican kao i u prvom slucaju. Ako neko dugo umire to ipak ne dovodi do smrti - on se povampiri. Ovom intervencijom se sprecava taj aberantni zagrobni zivot. Ovim obredima, kultura ispravlja logicke nedoslednosti prirode i vraca merioce vremena ( rodjenje i smrt) u svoje normalne okvire. 

Literatura

Sima Trojanovic, Lapot i Prokletije u Srba, Bgd. 1898.

V. Radovanovic, Narodna predanja o ubijanju starih ljudi, glasnik Skopskog naucnog drustva 1929. - 1930.

Dusan Bandic, Narodna religija u sto pojmova, Bgd. 1991.

Ivan Kovacevic, Prikoljis, GEI SANU 39, Bgd. 1992.

Spoljne veze

http://www.pitt.edu/~dash/type0981.html

     Muzika kao komentar ovog teksta...

When my best friend this morning called me, he said that he sent me an email with a link and that I should read it, to hear my opinion about it... I opened mail, follow link and read text and was astonished... I never heard anything about it, so i called him and told him that... He was suprised because we come from same geographical area, so he persuade me to put the story on the blog...

Lapot

Professor Dusan Badric explains "Lapot" as a phenomenon that is well known in the verbally tradition of our people, memories of strange custom of killing old people. Although there are no specific ethnographic and empirical evidence of living practice of Lapot in our culture, there are deep-rooted idea in the myths, legends and proverbs: "He is ripe for hatchet!"( in literal translation), that has led many authors to conclude about the real existence of the practice in the past, which is held as a survival in the heritage.

Numerous folk sources testify about practice of killing old men around the world. Sima Trojanovic mention example of leaving the elderly by American Indians, when children leaving parents in the jungle, to be eaten by wild animals. Similar examples are also found in Melanesia where the sick folks were leaving or buried alive. Information about killing of the old is also found at Starbon ( Caucasus and India), Herodotus, Cicero, Valerius Maximus, which emphasizes the practice of poisoning, also the fact that Germans threw of from a cliff helpless and cripples. About this cruel custom reporting Marco Polo, in his travels to the Far East accenting the cannibalistic practice after killing. It is believed that this custom existed in old Slavic too, who considered that "have the higher right to a body of their dead, from worms in the soil."

For us specifically, this custom was present in the Dinaric area, eastern and southern Serbia. Radovanovic asserted that it is the people who live in the mountainous, hilly areas, in isolated groups and patriarchal way of life, which had a distinct ethnic evolution. Author points it out that in these areas, with strong and rich tradition, preserved archaic language, customs and beliefs. In eastern Serbia and Dinaric areas for the practice of killing old people used the term "lapot", while in Montenegro - "pustevovanje".

The killing of old people is not imagined as a simple elimination. It was a ritual act which is performed publicly, often in front of eyes of whole collective: "Come, lapot is in this village, at this house, come at memorial service!" It was even specified precise time when it should carry out execution: " As soon as man toppled sixty need him ( strike) on the head with an ax", and similar. Ritual was performed in a variety of ways. In Pirot field lapot exerted village - every neighbor would once strike old men with a pole in the head. In eastern Serbia people from neighboring villages came to attend lapot, the most common technique was putting corn bred on head of old men, and hitting with a hammer with the sentence: "We don't kill you, but this bread!"( in Montenegro instead of corn bred was used wool wad). Perhaps the most brutal practices was one, which applied Vlachs - frying with red-hot iron the neck and placing still living elderly in a coffin. Ritual killings are usually carried children and closest relatives of the elderly. Considering that this was socially established pattern of behavior, old people are peacefully this way ended up their life - "They died with smile on their faces"! People have made sure that all these rituals are done "correctly", in the traditional manner, to be able to follow their relatives on  "the world", while at same time trying to protect themselves from potential retaliation deceased's soul.

The origin, purpose and explanation of these ancient customs people was recognized in the traditions of Nemri. It was believed that people Nemri long time ago lived in the area, and life expectancy of them was very long - one hundred fifty to two hundred years, and sometimes longer. The old, weak and vulnerable are called "living dead" and as they have no way to die, it was necessary to kill them. However, this act was recognized as noble, because their next of kin ended their torment by sending them to "a better world". People used to give quite rational explanation for this act, believing that the old, who are exhausted, they represented a burden for the community, and were therefore killed. Here is noticeable economic factor of this act, because the old people are no longer able to contribute to the community, and are thus only needlessly consume resources. Lapot can also be interpreted as a form of traditional euthanasia.

The question is, why was this custom abandoned? Sima Trojanovic provides answer to this question through a number of people's interpretations. In fact, it was believed that people at one point became aware that their make mistake with killing the elderly, because they remained deprived of their wisdom and experience. When its his time to die, an old men, who had only one grandchild in life, a young man of eighteen years, this young man felt pity on him so he hid him. But when the village elders asked for his grandfather to execute him, the young man told them he was disappear and that he don't know where old man is. A few years later came the order that all young people go in to the army to distant, foreign land. Before leaving young man went to say goodbye to his grandfather, who advised young man to bestride a mare with foal which  will take until knows the way. Foal should kill when landscapes become unknown. The young man obeyed, killing foal to the last known place, and moving on with a mare. After a lost battle in a distant and unfamiliar country, the young man let to mares leads, what returned him to the place where he killed foal. Accidentally happened to Duke found on the same road with him and when he saw familiar place, asked young man whence he came up with the idea that foal there kills. Young man replied that he learned that from his grandfather before going into the army. Since then, the wisdom of old men was recognized, and was forbidden to kill them." Author has recorded another explanation for fading of this custom: "So once a man killed his father so it is beaten with a hoe, then pulled him from home with wooden hook, because he was disgusted that corpse touches by hand. When he threw the hook, his child who watched it all, took that hook and brought it home. When father asked his son why it is needed a hook, boy replied - to take care of it, so when you get old,  I kill you, just you killed your father,so i'd dragged you, with this hook. Then the man realized how disgusting was to kill his father and pull it out of the house with a hook, so in the village agreed, does not make that anymore, because they are good people. Since than, that horror in the society ceased to be done."

Radovanovic believes that this custom vanished with influence of Christianity. Memory of this custom has remained in modified form as a "requiem for the living". In fact this ritual was a simulation for posthumously requiem. Old man would hide in the closet, behaving as if he died, ritually followed him to the other world. When an old man dies not really be maintained posthumous rituals, that his soul not be recovered. Author this act represents as a metamorphosed posthumous custom of killing elderly, which originated in the period of transition from paganism to Christianity, as a result of Christian dogma shown through God's commandments: " Thou shalt not kill!", " Honor thy father and thy mother!". Trojanovic, wrapped in evolution, pointed out that the ethical motives paved the way real civilization, which was stimulated by faith. Human life is inviolable and now respect the souls of  the deceased. He also points out that because the former Lapot, less punishing murder of elderly than the young, strong warriors.

Veselin Cajkanovic offers a different explanation of this act of killing. Criticizes Edvard Vestermark, who believes that the cause of killing is economic factor and emphasizes that it is naive to consider that children, who killed their parents, they wouldn't thought that they would befall same destiny. In these nations was a widespread cult of ancestors, and would be contradictory to considered that they expect help from those who were killed because economic reason. Cajkanovic emphasizes example the killing of healthy children, even the first-born, where the economic factor is completely misplaced and highlights religious reasons that we find in practice Lapot. By belief, a man after death, continued to live in the same form and strength, as at moment when he passed away. The souls of those who die old and weak are weaker than those who have died in full strength. Because of that, they thought it was better to die healthy and strong, in the ideal moment, believing in afterlife. Benefit have those who are dying because they believe that they retain strength they need for life on "the other world", but it is useful to help relatives on earth.

Analyses thus far were mostly based on theory of survival and ethno-explication, while Ivan Kovacevic desolate structural analysis of the ceremony., which is based on the basic motivation of ritual actions. Most authors have placed emphasis on age, but there can be observed other causes too, as a sinful lifestyle that leads to difficult death and thus becoming a vampire. Kovacevic uses the terms " aberrant procreation", " aberrant life",  " aberrant death", and stresses that this attribute, aberration, is basic characteristic of ritual. he provides a three-part structure - that aberrant i.e. sinful life ends with aberrant i.e. difficult and long dying, which causes aberration afterlife i.e. vampires. Physical time is continuously and imperceptible. People denote time by clocks, calendars, divide continuum into segments. But there are acts of nature, such as day and night, change of seasons, as well as biological phenomena: growth, aging, that  segment time. The only causes of strict segmentation of time are birth and death. These acts are usually of short continuance. During a normal birth, there is a normal life. Regarding of aberrant birth i.e. when the birth takes a long time, due to pathological reasons, death can occur. Mere death occurs during normal or aberrant i.e. long dying. It was seen that these two processes do not lead to the same logical outcome, because a man strive of those logically structured picture of the world, man using that social intervention " slaying" that the outcome was logical as in the first place. If someone dies long it does not lead to death - he become a vampire. This intervention can prevent the aberrant afterlife. With these rituals, culture corrects the logical inconsistencies of nature and returns timer ( birth and death) in its normal limits. 

Literature

Sima Trojanovic, Lapot and Prokletije with Serbs, Belgrade 1898.
V. Radovanovic, Traditions in killing of old people, Gazette Skopje Scientific Society 1929.- 1930.
Dusan Bandic, Folk religion in hundred terms, Belgrade 1991.
Ivan Kovacevic, Slying, GEI SANU 39, Belgrade 1992.

External links

http://www.pitt.edu/~dash/type0981.html

Music as a comment on this text...

Ra ( Re, Fra)

Egipatski bog, cije ime verovatno znaci "tvorac", predstavljao je Sunce, suverenog gospodara neba, a njegovo glavno svetiliste nalazilo se u "Severnom Iunu", koji su Grci zbog toga zvali Heliopolj. Tamosnji svestenici tvrdili su da se bog  prvi put pojavio na Benbenu, ogromnom kamenu u vidu obeliska, pobozno cuvanom u hramu koji je po njemu dobio ime Het Benben , "zamak obeliska". Prema ucenju Heliopoljana, bog-Sunce je prethodno, pod imenom Atum, pocivao u Nunu, prvobitnom okeanu, i u tom prebivalistu morao je dobro da pazi da se njegov sjaj ne ugasi, pa je drzao oci sklopljene ili camio zatvoren u lotosovom pupoljku, sve dok se jednog dana, nesrecan zbog toga sto je tako bezlican,, nije snagom volje izdigao iznad bezdana i pojavio u punom sjaju, pod imenom Ra. Od njega su potom postali Su i Tefnet , koji su zatim dobili Geba i Nut, a ovi Ozirisa i Izidu, Seta i Neftidu, sve u svemu, nastalo je osam velikih bozanstava koja su, sa svojim poglavarom Raom, tacnije Ra Atumom, buduci da su ta dva boga poistovecena, oformila veliku heliopljsku boznsku eneadu. Ra je iz sebe samog, bez ikakvog zenskog ucesca , izvukao prvi bozanski par, i tek mu je docnije data supruga Rait, cije je ime u stvari zenska verzija njegovog, ili pak Iusas, Eus-os,Vert-Hekeu, "velika carobnica. Za ljude i ostala stvorenja govorilo se da su nastali iz Raovih suza, sto predstavlja igru reci "suze" i "ljudi" tvore asonancu (samoglasnicko podudaranje).

U isto vreme, bog je stvorio prvi svet, drugaciji od sadasnjeg, kojim  je vladao iz "princevog zamka" u Heliopolju, gde je vecinom boravio, Zapisi iz piramida potanko opisuju njegov kraljevski zivot, govore o tome kako posle jutarnjeg kupanja i prvog obroka, u pratnji pisara Unega obilazi svojom barkom dvanaest pokrajina svog kraljevstva, i u svakoj provodi jedan cas.

Kao mlad i snazan, Ra mirno vlada bogovima i ljudima, medjutim, godine ga stizu, i tekstovi ga prikazuju kao starca sa cijih drhtavih usana neprestano curi pljuvacka. Kasnije Izida koristi njegovu senilnost i saznaje njegovo tajno ime, cime je zadobila vrhovnu moc; i sami ljudi primetili su Raovu slabost, pa su poceli da dizu glas protiv njega, sto je on na kraju saznao. S razlogom razljucen, sazvao je savet i upitao svakog boga ponaosob sta bi trebalo preduzeti, a onda je odlucio da baci svoje bozansko oko na pobunjene podanike. Na kraju saznajemo, kako je Bozansko oko, u oblicju boginje Hator, jurnulo na krivce i iskasapilo ih bez milost, te kako je umireni bog stavio tacku na krvoprolice, jer mu njegova dobrota nije dopustala da istrebi citav ljudski rod.

Zbog ljudske nezahvalnosti pozeleo je, ipak, da napusti zemaljski svet i skloni se izvan bilo cijeg domasaja; zato se, po Nunovom naradjenju, boginja Nut pretvorila u kravu, smestila Raa na ledja i podigla ga na sam vrh nebeskog svoda, stvorivsi na taj nacin sadasnji svet.

Otkako je zauvek napustio zemaljski svet i otisao na nebo, bog-Sunce vodi zivot uredjen po nepromenljivim pravilima. tokom dvanaest casova obdanice, u barci prelazi preko svog carstva sa istoka na zapad, i pri tom pazljivo izbegava napade svog vecitog neprijatelja Apofisa (Apapija, Apapa), velike zmije sa dna nebeskog Nila, koja povremeno, u trenutku pomracenja, uspe da proguta Suncevu barku, ali je Raovi branioci na kraju uvek pobede i bace nazad u bezdan. Tokom dvanaest nocnih casova, bog se suocava sa jos vecim opsanostima, ali uvek ostaje nepovredjen, a dok prelazi iz pecine u pecinu, klicanjem ga pozdravljaju zitelji donjeg sveta, koji nestrpljivo cekaju njegovu svetlost, da bi potom ponovo pali u teskobnu tamu u kojoj ce ostati naredna dvadeset tri casa.

Svestenici su takodje govorili da se Ra svakog jutra radja kao dete, da do podneva raste, a onda kopni kao starac, i uvece umire.

Prikazivan je na razlicite nacine: kao kraljevsko dete smesteno na lotosu iz koga je rodjeno, kao covek koji sedi ili hoda, a na glavi nosi suncev disk oko koga je obmotan Ureus, strasna sveta zmija koja bljuje vatru i unistava neprijatelje boga, kao covek sa glavom ovna, Efu Ra, kome je mrtvo Sunce otelotvoreno tokom svog nocnog putovanja. 

Cesto ga vidimo i kao osobu sa sokolovom glavom na kojoj stoji disk sa Ureusom; to je Ra Harahti, veliki solarni bog iz Heliopolja, vrhovni vladalac Egipta. Raovih oblicja i imena ima bezbroj, kao sto i sam bog kaze, a zalopojke posvecene Suncu urezane na ulazu u kraljevske grobnice, navode cak njih sedamdeset pet.

Boga Raa, s kojim ce se naposletku poistovetiti i ostali bogovi, svi su priznavali kao tvorca i gospodara sveta, a od vremena Starog carstva narocito su ga postovali faraoni, koji su sebe nazivali "Raovim sinovima". Jedna prica govori o tome kako je bog-Sunce u jednom trenutku zamenio zakonitog supruga Ruditdidit, zene svog prvosvestenika, i s njom dobio tri sina, prva tri faraona iz V dinastije; kad god treba da bude rodjen faron, Ra silazi na zemlju i sjedinjuje se s kraljicom. 

Od cuvenog svetilista u Heliopolju, u kome je Ra obozavan u oblicju ogromnog obeliska, okamanjenog suncevog zraka, i gde se otelovljavao kao bik Mnevis, a ponekad i kao ptica Benu, danas se mogu videti samo bezoblicne rusevine i jedan obelisk, najstariji u Egiptu, podignut za vreme XII dinastije, za vladavine kralja Senusreta I.


Ra ( Re, Fra)

Egyptian god, whose name probably means "the Creator", represented the Sun, sovereign lord of the sky, and his main sanctuary was located in the "North Iun", which the Greeks because of that, called Heliopolis. The local priests claimed that god first appeared in Benben, huge stone in the form of an obelisk, religious guarded in temple which is named after him Het Benben, "castle of the obelisk". According teaching of citizens of Heliopolis, the Sun-god was previously called Atum, and he rest in Nu, original ocean, and in this residence he had to look good for his shine not extinguished, so he kept his eyes assembled or languish closed in lotus bud, until one day, unfortunate because he is so impersonal, by power of will rise above the abyss and appeared in all his glory under the name Ra. From him are then become Su and Tefnut, which are then get Geb and Nut, and these- Osiris and Isis, Seth and Nephthys, after all, it was created eight major deities, which with its ruler Ra, precisely Ra Atum, since these two gods was assimilated, formed a large Heliopolian divine ennead. Ra, from himself, without any female participation, pulled out the first divine couple and yet he was later given wife Rait, whose name is in fact a female version of his own, or Iusas, Eus-axis, Vert-Heke, "the Great Enchantress". For humans and other creatures were said to have formed from the tears of Ra, which represents a game of words: "tears" and "people"create assonance ( the use of words that have the same or very similar vowel sounds near one another).

At the same time, god has created the first world, different from current, ruled out from "prince castle" in Heliopolis, where he mostly stayed. Records from pyramids describing in detail his royal life, talk about how after a morning swim and the first meal, accompanied by a scribe Unego visit by his boat twelve provinces of his kingdom, and in each spend one hour.


As a young and strong, Ra peaceful rule gods and men, however, he gets old and texts depict him as an old man from whose trembling lips constantly dripping saliva. Later, Isis uses his senility and learns his secret name by which she gained supreme power; and the people themselves have noted Ra weakness, and began to speak out against him, what he eventually learned. With good reason disgruntled, convened a council and asked every individual god what should be taken, and then decided to throw his Divine eye on the rebellious minions. In the end we learn how Divine eye in the image of goddess Hathor, swooped on the culprits and butchered them without mercy and how it is appeased god put an end to the bloodshed, because he could not allow his kindness to exterminate the entire human race.

Because of human ingratitude wished, however, to leave the earthly world and tend to be outside the reach of anyone; therefore, by order of Nun, goddess Nut turned into a cow, Ra settled on her back and she lifted him to the top of the firmament, thus creating the present world.

Since forever left the earthly world and went to heaven, the Sun-god live a life arranged by immutable rules. During the twelve hours of daylight, in the boat passes over his empire from East to West and at the same time carefully avoiding attacks from perpetual enemy Apophis ( Apep or Apepi), large snake from bottom of the celestial Nile, which at times, at the time of the eclipse, managed to swallow the Solar boat, but Ra's defenders in the end always wins and throw Apophis back into the abyss. During the twelve hours of night god is faced with even greater threatened, but still remains unharmed, while passing from cave to cave, with acclamation greet him inhabitants of the lower world, who eagerly await the light, but then again fallen into the cramped darkness which will remain next twenty-three hours.

The priests also spoke that Ra is every morning born like a child, to grow until noon, and than melts away like an old man, and dying in the evening.

It was screened in different ways: as a royal child who is placed on a lotus from which is born, as a man who is sitting or walking, and wears a solar disk around which is wrapped Uraeus, terrible holly snake that breathes fire and destroys the enemies of god, as a man with a head of a ram, Efu Ra, which is dead sun embodied during his night journey.  

Often we see him as a person with hawk's head on which stands the disk with Uraeus; it is Ra Harahti, large solar god of Heliopolis, the supreme ruler of Egypt. Ra's looking has innumerable, same as his names,such as god said, a lament dedicated to the Sun engraved at the entrance to the royal tombs, according to them, even seventy five.

God Ra, with whom will eventually identify other gods, all of them recognized him as a creator and master of the world, and from the time of the Old Empire are especially revered by pharaohs, who called themselves "sons of Ra". One story tells how the god-Sun at one time replaced the lawful husband Ruditdidit, wife of his high priest, which became his mistress, and with whom he had three sons, the first three pharaohs of fifth Dynasty; whenever need to be born a pharaoh Ra comes down to earth and is united with the queen.

From the famous sanctuary in Heliopolis, where Ra is worshiped in the form of huge obelisk, petrified ray of sunshine, and where would personify as a bull Mnevis, and sometimes as a bird Benu, today we can only see formless ruins and one obelisk, the oldest in Egypt, built during the twelfth dynasty, during the reign of king Senusret I.

Jordi Savall Greensleeves

The middle ages

( 12th- 14th century)

Stained glass window

These windows, it goes without saying, are taken from the finest period of religious stained glass. It is not possible to reproduce here their glowing transparency, but it seemed to us wortwhile to offer these designs and color- combinations as models for an idustry that is still very much alive today.

Srednji vek

(12- ti do 14- tog veka)

Podrazumeva se, da ovi prozori datiraju iz najfinijeg perioda religijskog vitraza. Ovde nije moguce prikazati njihovu sjajnu providnost, ali cini se, da je moguce ponuditi ove kreacije i kombinacije boja kao modele industriji, zato sto su veoma zive i dan danas.

The middle ages

( 15th and 16th century)

Carved and painted ornament of an architectural nature- the human figure in a hieratic setting

Srednji vek

( 15. i 16. vek)

Izrezbaren i oslikan ornament u arhitektonskom smislu- ljudska figura u visoko stilizovanoj formi

Jordi Savall Lachrimae Caravaggio Deploratio III

Dusa pustinje...

The soul of the desert...