In Norse mythology, the einherjar (Old Norse literally "army of one",
"those who fight alone"[1][2]) are those who have died in battle and are
brought to Valhalla by valkyries. In Valhalla, the einherjar eat their
fill of the nightly-resurrecting beast Sæhrímnir, and valkyries bring
them mead
The etymology of the Old Norse name Sæhrímnir is problematic; in
contradiction to the Gylfaginning (and, depending upon translator,
Grímnismál) description of the animal as a boar, Sæhrímnir is, in modern
scholarship, commonly proposed to mean "sooty sea-beast" or "sooty
sea-animal"
Old English heall "spacious roofed residence, house; temple; law-court,"
any large place covered by a roof, from Proto-Germanic *hallo "covered
place, hall" (source also of Old Saxon, Old High German halla, German
halle, Dutch hal, Old Norse höll "hall;" Old English hell, Gothic halja
"hell")
In the book , the einherjar are introduced in chapter 20. In chapter
20, Third tells Gangleri (described as king Gylfi in disguise) that Odin
is called (Old Norse "father of the slain") "since all those who fall
in battle are his adopted sons," and that Odin assigns them places in
Valhalla and Vingólf where they are known as einherjar. In chapter 35,
High quotes the valkyrie list, and says that these valkyries wait in
Valhalla, and there serve drink, and look after tableware and drinking
vessels in Valhalla. In addition, High says that Odin sends valkyries to
every battle, that they allot death to men, and govern victory.
In chapter 38, High provides more detail about the einherjar.
Gangleri says that "you say that all those men that have fallen in
battle since the beginning of the world have now come to Odin in
Val-hall. What has he got to offer them food? I should have thought that
there must be a pretty large number there." High replies that it is
true there are a pretty large number of men there, adding many more have
yet to arrive, yet that "there will seem too few when the wolf
comes." However, High adds that food is not a problem because there
will never be too many people in Valhalla that the meat of Sæhrímnir
(which he calls a boar)
cannot sufficiently feed. High says that Sæhrímnir is cooked every day
by the cook Andhrímnir in the pot Eldhrimnir, and is again whole every
evening. High then quotes the stanza of Grímnismál mentioning the cook, meal, and container in reference.[10]
Further into chapter 38, Gangleri asks if Odin consumes the same
meals as the einherjar. High responds that Odin gives the food on his
table to his two wolves Geri and Freki,
and that Odin himself needs no food, for Odin gains sustenance from
wine as if it were drink and meat. High then quotes another stanza from Grímnismál
in reference. In chapter 39, Gangleri asks what the einherjar drink
that is as plentiful as their food, and if they drink water. High
responds that it is strange that Gangleri is asking if Odin, the
All-Father, would invite kings, earls, and other "men of rank" to his
home and give them water to drink. High says that he "swears by his
faith" that many who come to Valhalla would think that he paid a high
price for a drink of water if there were no better beverages there,
after having died of wounds and in agony. High continues that atop
Valhalla stands the goatHeiðrún, and it feeds on the foliage of the tree called Læraðr. From Heiðrún's udders flow mead that fills a vat a day. The vat is so large that all of the einherjar are able to drink to their fullness from it.[11]
In chapter 40, Gangleri says that Valhalla must be an immense
building, yet it must often be crowded around the doorways. High
responds that there are plenty of doors, and that crowding doesn't occur
around them. In support, High again quotes a stanza from Grímnismál.
In chapter 41, Gangleri notes that there are very many people in
Valhalla, and that Odin is a "very great lord when he commands such a
troop". Gangleri then asks what entertainment the einherjar have when
they're not drinking. High responds that every day, the einherjar get
dressed and "put on war-gear and go out into the courtyard and fight
each other and fall upon each other. This is their sport." High says
that when dinner time arrives, the einherjar ride back to Valhalla and
sit down to drink. In reference, High quotes a stanza from Grímnismál.
Saturn Northern Storm in Infrared and Visible Light
Thermal
infrared images of Saturn from the Very Large Telescope Imager and
Spectrometer for the mid-Infrared (VISIR) instrument on the European
Southern Observatory's Very Large Telescope, on Cerro Paranal, Chile,
appear at center and on the right. An amateur visible-light image from
Trevor Barry, of Broken Hill, Australia, appears on the left. The images
were obtained on Jan. 19, 2011, during the mature phase of the northern
storm. The second image is taken at a wavelength that reveals the
structures in Saturn's lower atmosphere, showing the churning storm
clouds and the central cooler vortex. The third image is sensitive to
much higher altitudes in Saturn's normally peaceful stratosphere, where
we see the unexpected beacons of infrared emission flanking the central
cool region over the storm.
1Arise, shine, for your light has come, and the glory of the LORD rises upon you. 2For behold, darkness covers the earth, and thick darkness is over the peoples; but the LORD will rise upon you, and His glory will appear over you. 3Nations will come to your light, and kings to the brightness of your dawn. 4Lift up your eyes and look around: They all gather and come to you; your sons will come from afar, and your daughters will be carried on the arm. 5Then you will look and be radiant, and your heart will tremble and swell with joy, because the riches of the sea will be brought to you, and the wealth of the nations will come to you. 6Caravans of camels will cover your land, young camels of Midian and Ephah, and all from Sheba will come, bearing gold and frankincense and proclaiming the praises of the LORD. 7All the flocks of Kedar will be gathered to you; the rams of Nebaioth will serve you and go up on My altar with acceptance; I will adorn My glorious house.
8Who are these who fly like clouds, (chariots) like doves to their shelters?
9Surely the islands will wait for Me, with the ships of Tarshish in the lead, to bring your children from afar, (Natural City Ships)
with their silver and gold, to the honor of the LORD your God, the Holy One of Israel, for He has glorified you.
10Foreigners will rebuild your walls, and their kings will serve you. Although I struck you in anger, yet in favor I will show you mercy. 11Your gates will always stand open; they will never be shut, day or night, so that the wealth of the nations may be brought into you, with their kings being led in procession. 12For the nation or kingdom that will not serve you will perish; it will be utterly destroyed.
(Rev 21 Verse 22 lol
22 I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. 23 And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. 24 The nations will walk by its light, and the kings of the earth will bring their glory into it. 25 Its gates will never be shut by day—and there will be no night there. 26 People will bring into it the glory and the honor of the nations. 27 But nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb’s book of life.)
(Isaiah 60
10 Foreigners will rebuild your walls, and their kings will serve you.
11 Your gates will always stand open; they will never be shut, day or night)
(Rev 21 verse 25
25 Its gates will never be shut by day)
13The glory of Lebanon will come to you— its cypress, elm, and boxwood together— to adorn the place of My sanctuary, and I will glorify the place of My feet. 14The sons of your oppressors will come and bow down to you; all who reviled you will fall facedown at your feet and call you the City of the LORD, Zion of the Holy One of Israel. 15Whereas you have been forsaken and despised, with no one passing through, I will make you an everlasting pride, a joy from age to age. 16You will drink the milk of nations and nurse at the breasts of royalty; you will know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob. 17Instead of bronze I will bring you gold; I will bring silver in place of iron, bronze instead of wood, and iron instead of stones. I will appoint peace as your governor and righteousness as your ruler. 18No longer will violence be heard in your land, nor ruin or destruction within your borders. But you will name your walls Salvation and your gates Praise. 19No longer will the sun be your light by day, nor the brightness of the moon shine on your night; for the LORD will be your everlasting light, and your God will be your splendor. 20Your sun will no longer set, and your moon will not wane; for the LORD will be your everlasting light, and the days of your sorrow will cease. 21Then all your people will be righteous; they will possess the land forever; they are the branch of My planting, the work of My hands, so that I may be glorified. 22The least of you will become a thousand, and the smallest a mighty nation. I am the LORD; in its time I will accomplish it quickly.
A high-resolution view of a
recent cluster of craters on Mars that an artificial intelligence tool
identified; this view comes from MRO's HiRise instrument.
The expression has been traced back to 1615, when it first appeared in a book by Johannes Kepler as the Latin annus aerae nostrae vulgaris,[4][5] and to 1635 in English as "Vulgar Era".[a] The term "Common Era" can be found in English as early as 1708,[6]
and became more widely used in the mid-19th century by Jewish religious
scholars. Since the later 20th century, CE and BCE are popular in
academic and scientific publications as culturally neutral terms. They
are used by others who wish to be sensitive to non-Christians by not
explicitly referring to Jesus as "Christ" nor as Dominus ("Lord") through use of the other abbreviations.
The year numbering system used with Common Era notation was devised by the Christian monk Dionysius Exiguus in the year 525 to replace the Era of Martyrs system, because he did not wish to continue the memory of a tyrant who persecuted Christians.[10] He attempted to number years from an initial reference date ("epoch"), an event he referred to as the Incarnation of Jesus.[10][11][12] Dionysius labeled the column of the table in which he introduced the new era as "Anni Domini Nostri Jesu Christi".[13]
This way of numbering years became more widespread in Europe with its use by Bede in England in 731. Bede also introduced the practice of dating years before what he supposed was the year of birth of Jesus,[14] and the practice of not using a year zero.[d] In 1422, Portugal became the last Western European country to switch to the system begun by Dionysius.
The English phrase "common Era" appears at least as early as 1708,[6] and in a 1715 book on astronomy it is used interchangeably with "Christian Era" and "Vulgar Era".
The phrase "common era", in lower case, also appeared in the 19th century in a generic
sense, not necessarily to refer to the Christian Era, but to any system
of dates in common use throughout a civilization. Thus, "the common era
of the Jews",[33][34] "the common era of the Mahometans",[35] "common era of the world",[36] "the common era of the foundation of Rome".[37] When it did refer to the Christian Era, it was sometimes qualified, e.g., "common era of the Incarnation",[38] "common era of the Nativity",[39] or "common era of the birth of Christ"
The earliest European extant account of the successive ages of humanity comes from the Greek poet Hesiod (between 750 and 650 BC), in his poem Works and Days (lines 109–201). His list is:
Golden Age – The Golden Age is the only age that falls within the rule of Cronus.
Created by the immortals who live on Olympus, these humans were said to
live among the gods and freely mingled with them. Peace and harmony
prevailed during this age. Humans did not have to work to feed
themselves, for the earth provided food in abundance. They lived to very
old age but with a youthful appearance and eventually died peacefully.
Their spirits live on as "guardians". Plato in Cratylus
(397e) recounts the golden race of men who came first. He clarifies
that Hesiod did not mean men literally made of gold, but good and noble.
He describes these men as daemons upon the earth. Since δαίμονες (daimones) is derived from δαήμονες (daēmones, meaning knowing or wise), they are beneficent, preventing ills, and guardians of mortals.
Silver Age – The Silver Age and every age that follows fall within the rule of Cronus's successor and son, Zeus.
Men in the Silver age lived for one hundred years under the dominion of
their mothers. They lived only a short time as grown adults and spent
that time in strife with one another. During this Age men refused to
worship the gods and Zeus destroyed them for their impiety. After death, humans of this age became "blessed spirits" of the underworld.
Bronze Age – Men of the Bronze Age were hardened and tough,
as war was their purpose and passion. Zeus created these humans out of
the ash tree. Their armor was forged of bronze,
as were their homes, and tools. The men of this Age were undone by
their own violent ways and left no named spirits; instead, they dwell in
the "dank house of Hades". This Age came to an end with the flood of Deucalion.
Heroic Age – The Heroic Age
is the one age that does not correspond with any metal. It is also the
only age that improves upon the age it follows. It was the heroes of
this Age who fought at Thebes and Troy. This race of humans died and went to Elysium.
Iron Age – Hesiod finds himself in the Iron Age. During this
age, humans live an existence of toil and misery. Children dishonor
their parents, brother fights with brother and the social contract
between guest and host (xenia) is forgotten. During this age, might makes right,
and bad men use lies to be thought good. At the height of this age,
humans no longer feel shame or indignation at wrongdoing; babies will be
born with gray hair and the gods will have completely forsaken
humanity: "there will be no help against evil."
Amun-Ra retained chief importance in the Egyptian pantheon throughout the New Kingdom (with the exception of the "Atenist heresy" under Akhenaten). Amun-Ra in this period (16th to 11th centuries BC) held the position of transcendental, self-created[2]creator deity "par excellence"; he was the champion of the poor or troubled and central to personal piety.[3] His position as King of Gods developed to the point of virtual monotheism where other gods became manifestations of him. With Osiris, Amun-Ra is the most widely recorded of the Egyptian gods.[3]
As the chief deity of the Egyptian Empire, Amun-Ra also came to be worshipped outside Egypt, according to the testimony of ancient Greek historiographers in Libya and Nubia. As Zeus Ammon, he came to be identified withZeus in Greece.
The divine name *Dyēus stems from the root *dyeu-,
denoting the "diurnal sky" or the "brightness of the day" (in contrast
to the darkness of the night), ultimately deriving from *di or dei- ("to shine, be bright").[1][4]Cognates in Indo-European languages revolving around the concepts of "day", "sky" and "deity" and sharing the root *dyeu as an etymon suggest that Dyēus was the vast and bright sky of the day conceived as a divine entity.[1][4]
A vṛddhi-derivative appears in *deywós ("celestial"), the common word for "god" in Proto-Indo-European. In classic Indo-European, associated with the late Khvalynsk culture (3900–3500),[5]*Dyēus also had the meaning of "Heaven", whereas it denoted "god" in general (or the Sun-god in particular) in the Anatolian tradition.[6] The suffix-derivative*diwyós ("divine") is also attested in Latin, Greek and Sanskrit.[4][7]
The root *deynos ("day"), interpreted as a back-formation of *deywós, has descendant cognates in Vedic Sanskritdivé-dive ("day by day"), Latin diēs ("day") and Dies, goddess of the day and counterpart to GreekHemera, Hittite siwat ("day"), PalaicTīyat- ("Sun, day"), Ancient Greekendios ("midday"), Old Armeniantiw (տիւ, "bright day"), Old Irishnoenden ("nine-day period"), Welshheddyw ("today"),[8][9] or SlavicPoludnitsa ("Lady Midday").[10][11]
While the Greek goddess Pandeia or Pandia (Greek: Πανδία, Πανδεία, "all brightness") may have been another name for the Moon GoddessSelene,[12] her name still preserves the root *di-/*dei-, meaning "to shine, be bright".[13]
Epithets
The most constant epithet associated with *Dyēus is "father" (*ph₂tḗr). The vocable "Father Dyēus" was inherited in the Vedic Dyáuṣ Pitṛ́, Greek Zeus Patēr, Illyrian Dei-pátrous, Roman Jupiter (*Djous patēr), even in the form of "dad" or "papa" in the ScythianPapaios for Zeus, or the Palaic expression Tiyazpapaz.[14] The epithet *Ph₂tḗr Ǵenh₁-tōr ("Father Procreator") is also attested in the Vedic, Iranian, Greek, and perhaps the Roman ritual traditions.
Comments
Verb
souler
Etymology
Probably from the Proto-Indo-European root *h₂esp- (“to cut”), also present in Ancient Greek ἀσπίς (aspís) and Hittite [script needed] (ḫasp-). From Latin exasperō; ex (“out of; thoroughly”) + asperō (“make rough”), from asper (“rough”).In chapter 38, High provides more detail about the einherjar. Gangleri says that "you say that all those men that have fallen in battle since the beginning of the world have now come to Odin in Val-hall. What has he got to offer them food? I should have thought that there must be a pretty large number there." High replies that it is true there are a pretty large number of men there, adding many more have yet to arrive, yet that "there will seem too few when the wolf comes." However, High adds that food is not a problem because there will never be too many people in Valhalla that the meat of Sæhrímnir (which he calls a boar) cannot sufficiently feed. High says that Sæhrímnir is cooked every day by the cook Andhrímnir in the pot Eldhrimnir, and is again whole every evening. High then quotes the stanza of Grímnismál mentioning the cook, meal, and container in reference.[10]
Further into chapter 38, Gangleri asks if Odin consumes the same meals as the einherjar. High responds that Odin gives the food on his table to his two wolves Geri and Freki, and that Odin himself needs no food, for Odin gains sustenance from wine as if it were drink and meat. High then quotes another stanza from Grímnismál in reference. In chapter 39, Gangleri asks what the einherjar drink that is as plentiful as their food, and if they drink water. High responds that it is strange that Gangleri is asking if Odin, the All-Father, would invite kings, earls, and other "men of rank" to his home and give them water to drink. High says that he "swears by his faith" that many who come to Valhalla would think that he paid a high price for a drink of water if there were no better beverages there, after having died of wounds and in agony. High continues that atop Valhalla stands the goat Heiðrún, and it feeds on the foliage of the tree called Læraðr. From Heiðrún's udders flow mead that fills a vat a day. The vat is so large that all of the einherjar are able to drink to their fullness from it.[11]
In chapter 40, Gangleri says that Valhalla must be an immense building, yet it must often be crowded around the doorways. High responds that there are plenty of doors, and that crowding doesn't occur around them. In support, High again quotes a stanza from Grímnismál. In chapter 41, Gangleri notes that there are very many people in Valhalla, and that Odin is a "very great lord when he commands such a troop". Gangleri then asks what entertainment the einherjar have when they're not drinking. High responds that every day, the einherjar get dressed and "put on war-gear and go out into the courtyard and fight each other and fall upon each other. This is their sport." High says that when dinner time arrives, the einherjar ride back to Valhalla and sit down to drink. In reference, High quotes a stanza from Grímnismál.Etymology
Etymology 1
From Middle English aspre, from Old French aspre (modern French âpre), from Latin asper (“rough”).
Alternative forms
Adjective
asper (comparative more asper, superlative most asper)
Noun
asper (uncountable)
Etymology 2
From Middle English asper, from Middle French aspre or Italian aspro, both from Ancient Greek ἄσπρον (áspron), from neuter of ἄσπρος (áspros, “white”), from Latin asper (“rough, newly minted”)
Adjective
asper (feminine aspera, neuter asperum, comparative asperior, superlative asperrimus, adverb asperē); first/second-declension adjective (nominative masculine singular in -er)
Using the Prime Focus Infrared Camera (PFIRCAM)
Saturn Northern Storm in Infrared and Visible Light
VLT image of Saturn's giant vortex at mid-infrared wavelengths
https://www.jpl.nasa.gov/spaceimages/details.php?id=pia19640
Jupiter's Infrared Glow
and the glory of the LORD rises upon you.
2For behold, darkness covers the earth,
and thick darkness is over the peoples;
but the LORD will rise upon you,
and His glory will appear over you.
3Nations will come to your light,
and kings to the brightness of your dawn.
4Lift up your eyes and look around:
They all gather and come to you;
your sons will come from afar,
and your daughters will be carried on the arm.
5Then you will look and be radiant,
and your heart will tremble and swell with joy,
because the riches of the sea will be brought to you,
and the wealth of the nations will come to you.
6Caravans of camels will cover your land,
young camels of Midian and Ephah,
and all from Sheba will come,
bearing gold and frankincense
and proclaiming the praises of the LORD.
7All the flocks of Kedar will be gathered to you;
the rams of Nebaioth will serve you
and go up on My altar with acceptance;
I will adorn My glorious house.
like doves to their shelters?
with the ships of Tarshish in the lead,
to bring your children from afar, (Natural City Ships)
to the honor of the LORD your God,
the Holy One of Israel,
for He has glorified you.
and their kings will serve you.
Although I struck you in anger,
yet in favor I will show you mercy.
11Your gates will always stand open;
they will never be shut, day or night,
so that the wealth of the nations may be brought into you,
with their kings being led in procession.
12For the nation or kingdom that will not serve you will perish;
it will be utterly destroyed.
and their kings will serve you.
they will never be shut, day or night)
its cypress, elm, and boxwood together—
to adorn the place of My sanctuary,
and I will glorify the place of My feet.
14The sons of your oppressors
will come and bow down to you;
all who reviled you
will fall facedown at your feet
and call you the City of the LORD,
Zion of the Holy One of Israel.
15Whereas you have been forsaken and despised,
with no one passing through,
I will make you an everlasting pride,
a joy from age to age.
16You will drink the milk of nations
and nurse at the breasts of royalty;
you will know that I, the LORD, am your Savior
and your Redeemer, the Mighty One of Jacob.
17Instead of bronze I will bring you gold;
I will bring silver in place of iron,
bronze instead of wood,
and iron instead of stones.
I will appoint peace as your governor
and righteousness as your ruler.
18No longer will violence be heard in your land,
nor ruin or destruction within your borders.
But you will name your walls Salvation
and your gates Praise.
19No longer will the sun be your light by day,
nor the brightness of the moon shine on your night;
for the LORD will be your everlasting light,
and your God will be your splendor.
20Your sun will no longer set,
and your moon will not wane;
for the LORD will be your everlasting light,
and the days of your sorrow will cease.
21Then all your people will be righteous;
they will possess the land forever;
they are the branch of My planting,
the work of My hands,
so that I may be glorified.
22The least of you will become a thousand,
and the smallest a mighty nation.
I am the LORD;
in its time I will accomplish it quickly.
The year numbering system used with Common Era notation was devised by the Christian monk Dionysius Exiguus in the year 525 to replace the Era of Martyrs system, because he did not wish to continue the memory of a tyrant who persecuted Christians.[10] He attempted to number years from an initial reference date ("epoch"), an event he referred to as the Incarnation of Jesus.[10][11][12] Dionysius labeled the column of the table in which he introduced the new era as "Anni Domini Nostri Jesu Christi".[13]
This way of numbering years became more widespread in Europe with its use by Bede in England in 731. Bede also introduced the practice of dating years before what he supposed was the year of birth of Jesus,[14] and the practice of not using a year zero.[d] In 1422, Portugal became the last Western European country to switch to the system begun by Dionysius.Synonyms
The earliest European extant account of the successive ages of humanity comes from the Greek poet Hesiod (between 750 and 650 BC), in his poem Works and Days (lines 109–201). His list is:
https://en.wikipedia.org/wiki/Amun
Amun-Ra retained chief importance in the Egyptian pantheon throughout the New Kingdom (with the exception of the "Atenist heresy" under Akhenaten). Amun-Ra in this period (16th to 11th centuries BC) held the position of transcendental, self-created[2] creator deity "par excellence"; he was the champion of the poor or troubled and central to personal piety.[3] His position as King of Gods developed to the point of virtual monotheism where other gods became manifestations of him. With Osiris, Amun-Ra is the most widely recorded of the Egyptian gods.[3]
As the chief deity of the Egyptian Empire, Amun-Ra also came to be worshipped outside Egypt, according to the testimony of ancient Greek historiographers in Libya and Nubia. As Zeus Ammon, he came to be identified with Zeus in Greece.
The divine name *Dyēus stems from the root *dyeu-, denoting the "diurnal sky" or the "brightness of the day" (in contrast to the darkness of the night), ultimately deriving from *di or dei- ("to shine, be bright").[1][4] Cognates in Indo-European languages revolving around the concepts of "day", "sky" and "deity" and sharing the root *dyeu as an etymon suggest that Dyēus was the vast and bright sky of the day conceived as a divine entity.[1][4]
A vṛddhi-derivative appears in *deywós ("celestial"), the common word for "god" in Proto-Indo-European. In classic Indo-European, associated with the late Khvalynsk culture (3900–3500),[5] *Dyēus also had the meaning of "Heaven", whereas it denoted "god" in general (or the Sun-god in particular) in the Anatolian tradition.[6] The suffix-derivative *diwyós ("divine") is also attested in Latin, Greek and Sanskrit.[4][7]
The root *deynos ("day"), interpreted as a back-formation of *deywós, has descendant cognates in Vedic Sanskrit divé-dive ("day by day"), Latin diēs ("day") and Dies, goddess of the day and counterpart to Greek Hemera, Hittite siwat ("day"), Palaic Tīyat- ("Sun, day"), Ancient Greek endios ("midday"), Old Armenian tiw (տիւ, "bright day"), Old Irish noenden ("nine-day period"), Welsh heddyw ("today"),[8][9] or Slavic Poludnitsa ("Lady Midday").[10][11]
While the Greek goddess Pandeia or Pandia (Greek: Πανδία, Πανδεία, "all brightness") may have been another name for the Moon Goddess Selene,[12] her name still preserves the root *di-/*dei-, meaning "to shine, be bright".[13]
Epithets
The most constant epithet associated with *Dyēus is "father" (*ph₂tḗr). The vocable "Father Dyēus" was inherited in the Vedic Dyáuṣ Pitṛ́, Greek Zeus Patēr, Illyrian Dei-pátrous, Roman Jupiter (*Djous patēr), even in the form of "dad" or "papa" in the Scythian Papaios for Zeus, or the Palaic expression Tiyaz papaz.[14] The epithet *Ph₂tḗr Ǵenh₁-tōr ("Father Procreator") is also attested in the Vedic, Iranian, Greek, and perhaps the Roman ritual traditions.