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Favourite Accomplished Equestrian Athletes

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Specter Ghost ESP

The Specter Shot is an Offensive Power Shot that appears exclusively in Mario Tennis: Power Tour. It is only used by Clay and Ace, and to be unlocked requires 8 PS Spin Points, 6 PS Balance Points and 6 PS ESP Points. Once activated, Clay or Ace will spin in circles while being surrounded by various equipment, such as a chair, Game Boy Advance, water bottle, Family Computer, cap, laptop, sunglasses and radio. This will change very time that the shot is used, meaning that it is unlikely to receive the same items every time. Afterwards, the user will hit the ball, causing the equipment to follow. If the opponent returns the shot, they will receive some knockback and constantly be electrocuted, stopping their movement, similar to the Thunder Cast Shot and Lightning Spear. This Power Shot gets its name from the way that the equipment circles the player, as if a ghost is moving the equipment.

Specter Ghost ESP

GHOSTS . In western Germanic languages words similar to the modern English ghost and the German Geist seem to be derived from roots indicating fury, wounding, or tearing in pieces. The spelling with gh in English appeared first in a work printed by William Caxton in the fifteenth century, influenced probably by a similar Flemish form. The term ghost has been used in various ways, to mean soul, spirit, breath, the immaterial part of man, moral nature, a good spirit, an evil spirit, and, in liturgical and dogmatic language, to designate the spirit of God as the "Holy Ghost." It has chiefly signified the soul of a deceased person appearing in a visible form, and hence has given rise to such phrases as a ghost walking, raising a ghost, or laying a ghost. It may be called "an apparition" or "a specter." In any case, the prevailing modern sense is that of a dead person manifesting its presence visibly to the living.

The Hebrew scriptures have few references to ghosts. Isaiah attacked the practice of consulting "the mediums and the wizards who chirp and mutter" (Is. 8:19). This refers to the spiritualistic séance, forbidden but vividly illustrated in the story of the medium of Endor, consulted by Saul. She was said to raise up the dead prophet Samuel out of the earth, saying "An old man comes up, and he is covered with a robe" (1 Sm. 28:14). Samuel was not a haunting ghost, although he brought a fatal warning for Saul.

In Psalm 88:12 the grave is called the land of forgetfulness, and later Judas Maccabaeus makes sacrifices to free the dead from their sins (2 Mc. 12:45). In the apocryphal Wisdom of Solomon (17:15) lawless men are said to be troubled in their sleep by specters, apparitions, and phantoms. Otherwise ghosts are not mentioned except in the older translations where death is described as surrendering the spirit, "giving up the ghost."

In practice many Christians have believed in ghosts and in haunted places, and this is said to have been particularly true among Germanic peoples. The survivors owed numerous duties to the departed, and unless honor and rituals were accorded, it was thought that the dead might return to take vengeance or reclaim their former property. Those who had died untimely or unnatural deaths, such as women in childbirth, might become wandering spirits. To this day stories are related in Europe about old monasteries or rectories where restless spirits are said to appear. Rituals of exorcism have been practiced, with restrictions, both to cast out evil spirits and to lay wandering ghosts to rest.

Among Berber-speaking tribes there were said to be more traces of the belief in apparitions of the dead than among Arabic-speaking Moroccans. Some of the Tuareg of the Sahara claimed that ghosts had been seen at night near cemeteries. In Egypt many stories have been told of apparitions of dead people, and Arabian bedouin believe that spirits of the wicked haunt the places of their burial and that the living should avoid passing cemeteries in the dark.

The jinn may be thought to haunt burial grounds and many other places, but they are fiery spirits and not dead people. Ghouls (Arab., ghūl) are monsters thought to haunt cemeteries and feed on dead bodies. An ʿifrit is mentioned in the Qurʾān (27:39) as "one of the jinn," and in the Thousand and One Nights, in the story of the second shaykh, it is said that a benevolent Muslim woman "turned into an ʿifritah, a jinniyah. " She changed her shape, saved her husband from drowning by carrying him on her shoulders, and told him that she had delivered him from death by the grace of God, since she believed in him and in his Prophet. In Egypt the word ʿifrit came to mean the ghost of a man who had been murdered or suffered a violent death.

In many parts of Africa ghosts are thought to appear to give warning or seek vengeance. Among the Ashanti of Ghana, a man who has committed suicide is called a wandering spirit, unable to find rest and refused entry into the land of spirits, roaming between this world and the next until his appointed time of death. If such a suicide is reborn, he will come back as a cruel man who might again suffer a bad end. At one time criminals who were executed had powerful charms tied on them to prevent their ghosts returning to harm the executioners. Some of the dead had their heads shaved and painted red, white, and black so that they would be recognized if they walked as ghosts.

The Ga of the Ghana coastline think that the spirit of one who dies violently or prematurely wanders about for forty days as a ghost, angry at his early death and jealous of other people's pleasures. Those who go out late at night pursuing such pleasures may be pursued in turn by ghosts until they die of heart failure. Ghosts are said to be recognizable by their fiery breath and red mouths: red is the color of witches, fairies, and ghosts, but ghosts dislike white and may be kept away if one throws white cloths on the ground.

A common belief in the Ivory Coast is that the dead may return to their homes at night to steal children from their mothers' arms. Here and elsewhere widows must keep in mourning for months or years, often in rags, lest their dead husbands return and have sexual intercourse with them, which would have fatal results. Fishermen drowned at sea, hunters lost in the forest, people struck by lightning or burnt in fires, and others who die of diseases like smallpox or leprosy may not receive burial rites and so become ghosts, living in the "bad bush." Months after the death or disappearance, the family performs mourning ceremonies and lays the ghost to rest.

When infant mortality is high, a succession of dying children may be thought to be incarnations of the same child over and over again. The Yoruba of Nigeria call such babies "born to die" (abiku ), and if one comes a third time and dies it is said that "there is no hoe" to bury it with. Marks are made on the body of the stillborn or dying baby to prevent the ghost from returning or to make the ghost recognizable.

In central Africa the Ila of Zambia think that some spirits are captured by witches and become their ghost-slaves, causing disease and sometimes possessing people. Like poltergeists, such ghosts reputedly attack people, knock burdens off their heads, or break axes and hoes. Ghosts are often thought to speak in unnatural ways, in guttural voices or twittering like birds, and some are said to be very small, with bodies reversed so that their faces are at the back of their heads. They appear in dreams, show anger at neglect, demand sacrifice, or cause sickness. Although stories are told that seem to imply that ghosts have objective or even physical existence, they are regarded as spiritual entities who only take the essence or heart of sacrifices.

In the region of Zaire the word zumbi is used for spirits of the dead and ghosts, and in Haiti it becomes zombie, a revenant, or one of the "living dead," whose soul has been eaten by a witch or whose corpse has been revived by a sorcerer for evil purposes.

In popular Indian belief various words may be used for ghosts. The term bhūta, something that has been or has become, refers to the ghost of a dead person, one who has died a violent death or has not had a proper funeral ceremony, or it may apply generally to a good or evil spirit. In the Bhagavadgītā (9.25) the bhūta is a ghost or goblin, an inferior but not necessarily an evil being. A preta ("departed") is the spirit of a dead person before the obsequies are performed or an evil ghost; it also may be the spirit of a deformed person or of a child that died prematurely. A yakṣa is generally a benevolent spirit although sometimes classed with piśāca s and other malignant spirits and ghosts; such terms are used loosely and often overlap.

Ghosts and demons in India are believed to haunt cemeteries or live in trees, appearing in ugly or beautiful forms and requiring food and blood. The special guardian against ghosts is the monkey god Hanuman, the "large-jawed"; his worshipers offer coconuts to him and pour oil and red lead over his images, taking some of the oil that drips off to mark their eyes as a protection. The lighting of lamps at the Dīvālī or Dīpavālī festival at the new year is also said to drive away ghosts and evil spirits.

Performance of Śraddha funeral ceremonies is essential in India for the rest of the departed spirit, in order to provide food for it and to prevent it from becoming an evil spirit. Special Śraddha is performed for those who died violently, as they would be likely to become haunting ghosts. Infants who die do not receive ordinary Śraddha, but presents are given to brahmans on their behalf.

Buddhist dialogues discuss various states after death. In the Milindapañha (294) there are said to be four classes of ancestors (peta ), only one of which lives on offerings from benefactors; the others feed on vomit, are tormented by hunger and thirst, or are consumed by craving. Any of these may be ghosts. In Sinhala another word (holman ) indicates similar dangerous beings. These appear at night as naked white figures, especially in cemeteries, and sunset, midnight, and dawn are the most dangerous times for their activities. One of them, Mahasōnā, perhaps meaning "great cemetery," puts his hand on the backs of wanderers in graveyards at midnight, marks them with his imprint, and kills them with shock. Peta may be offered inferior food, as well as drugs or excrement, and if they act as troublesome poltergeists they are exorcized. Another term for ghostly creatures, bhūtayā ("has been") may be substituted for peta and other words for demons and harmful spirits. 041b061a72


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