Фармакологія, боротьбалогія = вигойна мовоборотьба!

[harnack]

Мовомістерії (= мовомовчання) мововигойности (отеє - не їзьіка-ісцілєнїє: [ɪst͡sɨˈlʲenʲɪje]). Ото сукупна, соборна та непоборна боротьба україноборців! Отак рече та висловлюється індоевропейська вигойна фармакологія та суцільно вигойна христологія! Україноугода: мовопобожна терапія!

Comments

[harnack]

Боротьба мовоборця в вигойній та непоборній етимології:

Etymology From Proto-Balto-Slavic *bárˀtei, from Proto-Indo-European *bʰerH-.
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Українізм в російській:
Etymology Inherited from Old East Slavic боротися (borotisja, “to fight, be at war”). Composed as if -боро́ть (-borótʹ) + -ся (-sja). See -боро́ть (-borótʹ). Ultimately, from Proto-Slavic *borti. Cognates include Ukrainian боро́тися (borótysja), Belarusian баро́цца (barócca).

[harnack]

Latin: Etymology: feriō: From Proto-Italic *ferjō, possibly from Proto-Indo-European *bʰerH- (“to pierce, strike”) through *bʰér-ye-ti perhaps with root-final laryngeal dropped in a prevocalic position;[1] the o-grade reflex is attested in forō. Cognate with Albanian bie (“to fall”), Old English ġebered (“crushed, kneaded”), English berry (“to beat, thrash”), Old Armenian բերան (beran), Ancient Greek φᾰ́ρος (pháros, “plough”), φαράω (pharáō).[2] More at berry.

Alternatively, from Proto-Indo-European *bʰer- (“to scrape, to cut”). Compare Middle Irish berna, Old High German berjan, Middle High German berjen, Old English bered, Avestan (tižibāra).

[harnack]

Месійо-мазанина -
І грузьтос-глина:
Першорідини провина
І Богів - і людини!
Мовобогів єдиність!

[harnack]

Мовотерапія = мовопобожність, часотерапія = часопобожність:
Etymology θεραπευτής: From θεραπεύω (therapeúō, “I wait on, attend, serve, cure”) + -τής (-tḗs, masculine agentive suffix).

Noun θερᾰπευτής • (therapeutḗs) m (genitive θερᾰπευτοῦ); first declension

One who waits upon another; attendant.
worshiper (who waits upon a deity)
courtier (who waits upon a ruler)
medical attendant (who waits upon someone who's ill)

Prolegomena to the study of Greek religion
OLYMPIAN AND CHTHONIC RITUAL.

Mr Ruskin on the absence of fear in the Greek genius. Religion, to writers of the fifth century B.c., mainly a matter of festivals. In the Еuthyphron religion is ‘doing business with the gods,’ a form of ‘tendance’ (θεραπεία). Contrast of deisidaimonia, ‘fear of spirits.’ Plutarch on ‘fear of spirits.’ Distinction drawn by Isocrates and others between Olympian and apotropaic ritual. Contrast between ‘Tendance’ (θεραπεία ) and ‘ Aversion’ (apotrope). Sacrifice to Zeus in Homer is a banquet shared. Contrast of the ritual of the Diasia.

From

[harnack]

Звідкіля зло?

I. do ut des:
Do ut des is a New Latin phrase that means "I give in order that you may give". It is a commutative contract where something is given in exchange for something else.

Roman religion
A contractual relationship between humans and deities, where humans offer sacrifices in exchange for blessings from the gods.
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Roman law
An innominate contract where one party's performance satisfies the condition for the other party's performance.
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English legal and diplomatic contexts
An exchange of equally valued goods or services, similar to the phrase quid pro quo.

II. Do ut abeas is a Latin phrase that translates to "I give, that you may go (and stay) away". It signals a dimension of the relationship between divine power and human life, where the divine power must be averted to preserve human life.
Worship is the act of giving glory, honor, reverence, awe, respect, and homage to God. It is an awed response to God's saving acts and praiseworthy character.

Prolegomena to the study of Greek religion (second