#I have so many thoughts about the whole poem — both as it relates to religion and how it can be applied to Angel’s story | Explore Tumblr posts and blogs

goddessdoeswitchery · 4 years ago

Text

Hellenic Polytheism 101: Pillars of Hellenic Polytheism

What follow is a transcript of all 7 episodes of my podcast Hellenic Polytheism 101, where I discussed the pillars of Hellenic Polytheism. There are more episodes to follow, but I figured it would be nice to have a place where all 7 of the episodes discussing the pillars were together. The series started on August 23rd and ended on Nov 1st, released on a bi-weekly basis at 8 am every Sunday. In total, it’s 12 pages long, so I’m placing it under a Read More because it is very, very long. In each episode, there is a list of resources, and each one is linked for you in the original post (just click the tag transcripts under this post, and it’ll take you to the transcripts for every podcast episode) to do your own follow up research. I hope that people will find this useful.

Pillars of Hellenic Polytheism: Technically, the pillars were never actually a “thing”. Unlike then 10 commandments, the pillars were never taught as a set of rules that everyone knew by the name “Pillars of Hellenic Polytheism”, or any variation thereof. What modern day practitioners of Hellenic Polytheism call “The Pillars” were essentially religious and cultural practices that were taught by family and friends via every day practices. The pillars were an essential part of the culture of Ancient Greece, taught to them the same way customs like tipping, saying “bless you” at sneezing, and the now-common practice of wearing a mask everywhere are taught to us today. In recreating Hellenic Polytheism for the modern age, the Pillars grew out of a need for a set of guidelines to help us recreate a very old religion.

KHARIS

Welcome to today’s episode of Hellenic Polytheism 101, where we will be discussing the Pillar of Hellenic Polytheism, Kharis. Kharis is the reciprocity inherent in Hellenic Polytheism, a devotional act for the Theoi with hope a return favor in kind. It is also so much more than a transactional behavior. Its not bribery, its not a quid pro quo. At the same time, it is not the Christian act of praise worship.

One of the most common actions as a Hellenic polytheist is devotional acts. Whether it be offerings, prayers, hymns, or the increasingly common Devotional Actions (like beauty routines for Aphrodite, studying for Athena, singing for Apollo, housecleaning for Hestia, etc); we worship by engaging in acts of devotion. Oftentimes, that act of devotion is also accompanied by a request. This act of devotion is not a bribe. This is an offering, and a plea. The deity in question can respond or not, it won’t change the fact that we made the offering and it shouldn’t affect how we give in the future. We give without the expectation of getting something in return, as an act of worship and of thanks for everyday blessings. We give to just give, and a lot of the times, the deity or deities in question will respond. We then give in thanks, and then they give to us. We give in thanks, they give to us and so continues the circle of praise and of blessing. This circle of reciprocity is Kharis.

And yeah, I completely understand how confusing that would be, so let’s try using some more relatable examples. I know not everyone will be able to relate to these examples, so there will be a few of them, and hopefully one of them will resonate enough that the concept of Kharis will become less confusing.

The first example I will use is of a couple. Let’s call them Kate and Ashley. They are very much in love. Kate is out grocery shopping and next to the checkout line is a display of flower bouquets. One of them has roses and lilies, Ashley’s two favorite flowers. So Kate grabs that bouquet and places it in a vase on the table for Ashley to see when she gets home. Kate isn’t getting the flowers for a birthday, or anniversary, or holiday. These aren’t apology flowers. These aren’t get well soon flowers. They’re the best kind of flowers. These are “Just Because I Love You” flowers. That night at dinner, Kate asks Ashley to take the trash can to the curb before bed and Ashley does so. The flowers weren’t payment for the favor of taking the trash to the curb. The flowers and the request may have come at the same time, but one wasn’t required for the other. The next morning, Kate makes Ashley breakfast in bed and Ashley starts Kate’s car so it’s warmed up and defrosted before Kate goes to work. Both are acts of love that aren’t reliant on each other. Now, say this cycle continues constantly. They do each other favors, they get each other small tokens, for the rest of their relationship. No one but the most cynical would say that they have a transactional relationship. Their tokens aren’t required for favors, and their favors aren’t required for tokens. Their actions are out of devotion to each other. That’s an example of how Kharis works.

Another example, this time between family members. My sister, my mom, and I have lived together for a lot of our lives. As adults, we have lived together for the last 5 years. My mom has a tendency to not eat, and there have been times when I’ve sent her a pizza while she’s at work, because I know then that she will eat. The food is an act of love, a way to show I care. When she responds in kind by cooking dinner for the house the next day, it is not a payment for the pizza. It’s a continuation of the circle. When I was off work for 3 weeks, I cleaned the whole house, reorganized their closets to be easier to navigate, and cleaned out the cabinets and cupboards. Its another way I show I care. My sister usually watches the kids all summer long, and my mom and I will get her flowers, as a way to say thank you. Every day of our lives as a family, we show love by doing favors for each other and getting things for each other. The favors are not a payment for the things and the things are not a payment for the favors.

Hopefully that explains what Kharis is a little better, so we can go a little deeper into what it means as a worshipper, as someone who calls themselves a Hellenic Polytheist.

Now, remember how I said that the pillars weren’t exactly a thing, and instead were a modern invention to assist those who weren’t raised in Ancient Greece with learning the customs and cultural behaviors that were common knowledge in Ancient Greece? Let’s keep that in mind. On a historical note, Kharis required something real. Having faith and good thoughts was not a part of the reciprocal circle that is Kharis. It required something real, and in Ancient Greece that did not mean devotional acts like making playlists. It meant something solid, offerings, like libations, food, incense, coins, seashells, and other solid, real items. If you have an altar, think about what you leave on it. On mine, I’ve got an incense holder, coins left at the foot of the statue of Hermes, corn from the field next to us, a nature ball with acorns and leaves and flowers in it, devotional drawings, fortunes from fortune cookies also at the foot of Hermes’ statue, dried roses and lilies in an empty wine bottle, seashells, pins, a book of myths, and a plate and cup where bread, oil, seeds, fruit, wine, and other food offerings can be left. Some of these are permanent, some of them get removed as they go bad. When I light incense and pray, when I leave food, when I leave seashells or coins or fortunes, I’m engaging in my part of the reciprocal circle that is Kharis. That means, historically, offering something real that goes above and beyond simple faith.

Now, not everyone can do that. Not everyone has the ability to have an altar, and not everyone can afford to burn incense everyday, and not everyone has the time to bake bread everyday. Now, that doesn’t mean that someone who lacks those abilities, or doesn’t have that time can’t engage in the reciprocal relationship that is Kharis. Remember, a huge part of practicing Hellenic Polytheism is bringing ancient worship into the modern world. Devotional acts are something real. You can offer a devotional act to the Theoi as your part of the Kharis. I’ve seen some stunning works of art created in devotion to the Theoi. I’ve heard songs wrote in devotion. I’ve read some deeply moving poetry. And I’ve seen prayers, prayers written with such devotion and love that they could bring you tears. Those actions are fully capable of being classified as part of the circle that is Kharis.

Kharis is not just actions, its a relationship. Much like how Xenia was a way of life ingrained into the culture of Ancient Greece, so too was Kharis. All the rites and rituals, sacrifices, prayers, hymns, offerings, everything that was offered to the Theoi; it came from the understanding that a relationship had to be built and maintained. You couldn’t just say your prayers and call it a day, you lived with the Theoi, and dealt with them every single day. Everyday, you had the opportunity to build the relationship, and the expectation that you would was built into society. Indeed, the concept of Kharis was so built into society that offerings and sacrifices were a part of their stories. Examples can be seen in many myths, plays, and epic poems from them. The reciprocal nature of Kharis is shown in the Illiad, the Odyssey, and the writings of Aristotle.

I’ve learned that Kharis can be hard to understand, especially when you’ve grown up in a society where the love of a deity is just…..constantly there. Kharis is the idea that the love of our deities is not unconditional, and our love for them need not be unconditional as well. We don’t have that relationship with our gods that is bondless. We build a relationship with them, and they build one back. That, to me, is one of the appeals of Hellenic Polytheism. The relationship is a reciprocal one built up over time, using something that is definable, real, an offering that you can hold and see. So, we give, they give, we give, they give, until you’ve built a solid foundation for a solid relationship. That relationship, built out of Kharis, is what makes the worship we engage in so beautiful.

Thanks for listening to today’s discussion of Kharis. For today’s episode, I relied on the Illiad, the Odyssey, Kharis: Hellenic Polytheism Explored by Sarah Kate Istra Winter, The emotions of the Ancient Greeks: Studies in Aristotle and Classical Literature by David Konstan, and the Center for Hellenic Studies. You can always find a transcript of this and other episodes on my tumblr blog at goddessdoeswitchery.tumblr.com, as well as a link to the sources I used. Feel free to ask any questions, and don’t forget to tune in on September 6th, when we will be discussing Arete.

ARETE

Welcome to today’s episode of Hellenic Polytheism 101, where I will be discussing the pillar of Hellenic polytheism, Arete. For first time listeners, I want to mention that technically, the pillars were never actually a “thing”. Unlike then 10 commandments, the pillars were never taught as a set of rules that everyone knew by the name “Pillars of Hellenic Polytheism”, or any variation thereof. What modern day practitioners of Hellenic Polytheism call “The Pillars” were essentially religious and cultural practices that were taught by family and friends via every day life. The pillars were an essential part of the culture of Ancient Greece, taught to them the same way customs like tipping, saying “bless you” at sneezing, and the now-common practice of wearing a mask everywhere are taught to us today. In recreating Hellenic Polytheism for the modern age, the Pillars grew out of a need for a set of guidelines to help us recreate a very old religion. Now, on to Arete.

Arete is excellence. It’s living up to your fullest potential. It’s being the best you. Arete means doing your best to become your best and to live your best life. Arete’s end goal is a life fulfilled, and happy. Arete in Homer’s works is usually associated with the person who uses everything at their disposal to do the best work, the person who is most effective at achieving what they set out to achieve. Homer applies arete to Penelope as she fulfills her role as wife. Odysseus has arete when he uses his intelligence. In the Illiad, Achilles has arete by being the best warrior. In the Tenets of Solon, Arete is achieved by being honorable, honest, intelligent, and humble. He advised the following: Consider your honor, as a gentleman, of more weight than an oath; never speak falsely; pay attention to matters of importance; be not hasty in making friends and do not cast off those whom you have made; rule, after you have first learnt to submit to rule; advise not what is most agreeable, but what is best; make reason your guide; do not associate with the wicked; honor the gods; and respect your parents.

Arete is simply being the best version of you. One of the hardest things about Hellenic polytheism is taking those ancient concepts and applying them to the world we have now, one that doesn’t call for heroes like Achilles, and one where we can’t always take the time to better ourselves because work and life can get in the way. It is important to understand that arete doesn’t always mean being number one and winning whatever contest is at hand. One thing that should be understood is that a person can be their best, give it everything they’ve got, and still lose. There will be people who are objectively better at doing what you do than you are. Someone will get a higher grade. Someone else will get the role or solo or part you’re trying out for sometimes. Someone else can have a better idea than you. Someone else will write better, or draw better, or be better than you in whatever you are trying to achieve.

The first step of applying the concept of arete to our everyday lives is to accept that your best and the best of someone else are very different things. You are you and you can only do your own best. Now that does mean that you have to apply yourself. Doing the barest minimum to get by is not a way to achieve arete. Arete means taking control of, and responsibility for, your own life. It means challenging yourself everyday to become better than you are.

Take a moment and think about things you’ve always wanted to do. A language you wanted to learn. A hobby you wanted to pick up. A project that you’ve put to the side. Something you’ve always wanted to learn about. Arete means taking the time to do that. If you have a goal, arete means doing the work to reach it. Then it means creating another goal. Plato said that arete is the ideal form of a thing, something that you are always trying to achieve. You achieve arete by always trying to reach for it, always trying to be better. This means that you won’t always be at the top of your game. You will stumble. You will fail. You will make mistakes. Arete doesn’t mean you will never be wrong, you will never fail, and you will always be perfect. It is not expected of us to be perfect all the time. What is expected is that we will try. When we fail, we learn from that failure and try again.

Now, if you’re anything like me, you’ve probably got a busy life. Between work and taking care of a household, I rarely get time to do anything for me. It is hard to take that time that I want to use to watch Netflix, or pop on a movie, or scroll online doing nothing of any real substance and put it towards something that is actual work. But I try. I read, every day. I do research for this podcast and my own growth. I do the laundry. I clean the house. I spend time with my kids, as a parent, teaching them and guiding them and playing with them. I write. I exercise. I plan and cook meals that are good for us and aren’t the easiest options. I pray. I always strive to be better at work. I’ve given my boss ideas that we’ve implemented nationwide that have made our division look good. I reach for arete every day, by understanding that it is something that I must always strive for. By always striving for it, I hope to achieve it.

One of the things that made this episode a little bit more difficult to write than the previous ones is that arete is subjective. Xenia is a set of rules. Kharis is a reciprocal circle. But arete isn’t something that can simply be memorized and put into practice as we come across situations that could use it, like xenia is. Arete is not something built into our everyday worship, the way Kharis is. Arete is something that has to be strived for every day. It is something that is work. It takes focus. It takes energy. It takes commitment. Only you can know if you’re doing your best and so no one else can come up to you and say “You haven’t achieved arete, you’ve broken the rules, you need to do better next time.” It is up to you and you alone to strive for arete. No one can coach you one it. No one can teach it to you. So, this episode will be a lot shorter than the others, because I can’t teach you arete. I can only explain what it is, explain how it has been seen historically, and let you do he work from there. Now it’s time for you to do the work. Good luck.

Thank you for listening to today’s episode of Hellenic Polytheism 101, where we discussed Arete, one of the pillars of Hellenic polytheism. Today, I relied on the Odyssey, the Illiad, the Center for Hellenic Studies, Plato’s Allegory of the Cave, Baring the Aegis, wikipedia’s page on Arete, and The Greek Way by Edith Hamilton. A transcript of this episode and all others can be found on my tumblr, goddessdoeswitchery.tumblr.com under the tag “transcripts”. There you will also find links to the sources used today to more research on your own. You can always ask me any questions there as well. Tune in on September 20th for the next episode, which will be about the next pillar of Hellenic polytheism, Sophia.

SOPHIA

Hello, and welcome to today’s episode of Hellenic Polytheism 101, where we will be discussing one of the pillars of Hellenic Polytheism: Sophia. Sophia is wisdom, cleverness, and skill. The concept has changed and has grown over time to be more applied to wisdom and the pursuit of wisdom, especially by Plato. It might be easier to recognize Sophia in the way it was applied to Socrates and Plato and Pythagoras, as part of the term “philosophia” or, philosophy, the love of wisdom. Now, remember how I’ve said in my other podcasts about the Pillars of Hellenic polytheism being more of a way of life than a literal set of rules? Here’s another part where that really comes through. In Greek culture, wisdom and the pursuit of it were incredibly important, so much so that it was the Ancient Greeks that were considered to be the founders of philosophy; and since Greek culture and Greek religion were so intertwined with each other, we are left asking, how can we, as modern day Hellenic polytheists, apply the concept of Sophia to our everyday lives?

One thing we can be sure of is that a person doesn’t need to be a world class philosopher like Plato to be a Hellenic polytheist. What we should be aiming for is the ever-present pursuit of wisdom. We should always be trying to learn, everyday. It doesn’t have to be a huge undertaking. Read a book. Watch a documentary. Read a scholarly article. Listen to a podcast. And if you come across something you don’t quite understand, research it. One of the best ways to pursue wisdom is to fight ignorance. There will be many times in your life when you are faced with something you don’t have any experience with, something you know nothing about. Living with the pillar Sophia means taking the time to learn and battling your own ignorance. In today’s world, I know how hard that can be. You can’t do a google search without their predictive algorithm doing some serious confirmation bias. Living with Sophia means taking the time, in pursuit of wisdom, to do it right.

Now, I love learning. I’m one of those people who, if given an unlimited supply of money and an eternity, I would be a student forever. But Sophia doesn’t necessarily mean learning in a classroom environment. Think about your last week. Did you come across new information? Did you read an online article that broadened your world view? Did you learn something new? Did you gain a deeper understanding of something you thought you already understood? Did you discover something that mostly everyone you knew was aware of, even something as simple as the fact that if you roll up the deodorant, you can take the plastic cover off without having to struggle with it? If so, outstanding! You battled ignorance in some small way this week.

Battling ignorance and pursuing wisdom also means battling the ignorance of others. If you’re hearing and listening to this, or reading the transcript, then it means that you’ve entered the online world in some way. That means you’ve also come across ignorant people, who seemed perfectly gleeful to remain that way. It also means you’ve come across people who were ignorant, simply because they didn’t know any better, and they needed someone to point the way. Anecdotal story break time: I’ve got a cousin who is a senior in high school. She plays a lot of different instruments and she’s very, very good. She has practiced, a lot, and has put some serious work into it. I’ve also got an uncle who is on his 4th or 5th black belt. He has put some serious effort and a couple decades worth of time into varying forms of Martial Arts. My sister’s friend is an artist, and an incredible one. She has more followers on her Instagram and tumblr and devian art pages than I care to count, and she’s graduating college as a graphic designer with job offers from some very big names. All 3 of these people are outstanding in their field. Now, to get to the why I brought them up: All 3 of them have told me, in some way, that once they reached a certain point in their skill level, the best way to get better was to start teaching. As they taught others, their own skill increased. I believe the same applies to everyone. So, one of the ways you can apply Sophia to your life is to teach those who don’t know any better. You will come across people who are resistant to fixing their ignorance but more often than not, people are willing to learn. That means you can take the time to teach them.

Sophia also means cleverness and skill. In fact Homer applies to the term with the meaning “skillful in handicraft and in arts” towards both Athena and Hephaestus. Now, I would never suggest that we, as Hellenic polytheists, can be as skillful the Theoi in any way. We should all know why that’s a bad idea. However, we can become skilled in our own handicrafts and arts. That is another way to practice Sophia. Now, I know not all of us have something we can reasonably point to and say “That’s an art”. There are artists and musicians and weavers and seamstresses and poets among us, to be sure. But we also have writers. We have readers. We have spellcrafters. We have engineers. We have software coders. We have jewelers. We have homemakers. Sophia means cleverness and skill. That means there are many, many ways you can apply it to your daily life. Everyone has something they can do with skill. Sophia means practicing that skill and utilizing it.

To me, Sophia is one of the easiest pillars of Hellenic polytheism to bring into my every day life. Pursuing wisdom, battling ignorance, practicing a skill, these are all things that we are doing every day. And Sophia is as simple as that. Thank you for listening to today’s episode of Hellenic Polytheism, where we discussed the pillar Sophia. Today, I relied on the notes from one of my college courses, Intro to Philosophy, and the Homeric Hymns. As always, you can find links to the, well, one source that is linkable this time around, on my tumblr page at goddessdoeswitchery.tumblr.com, where I am also always free for discussions and questions. Coming on October 4th, the next pillar Sophrosune. I look forward to seeing you all then.

SOPHROSUNE

Hello and welcome to today’s episode of Hellenic Polytheism 101, where we will be moving onto to the next pillar of Hellenic Polytheism: Sophrosyne, which is, essentially, moderation, prudence, self-control, self-discipline, or temperance based upon thorough self-examination. Since we are coming up on a holiday season in the US, this seems like the perfect time to focus on Sophrosyne, and to remember it’s opposite, hubris, and how to avoid it. It is also important to remember that even in Ancient Greece, it was well understood that Sophrosyne could be taken too far, something we also understand still today.

“Earth shaker, you would not consider me sophrosyne if I were to fight with you for the sake of wretched mortals” Apollo says this to Poseidon in the Illiad, as Homer brings us a look at what Sophrosyne would mean to the same deity who brings us the Delphic Maxims, such as know know thyself, know by learning, exercise prudence, praise virtue, nothing in excess, know who is the judge, keep secret what should be kept secret, take sensible risks, be well behaved, be self disciplined, be sensible. This is not the only example in Homer’s work of Sophrosyne. In fact, there are a really a lot of them. I would definitely suggest you read both of them and look closely for examples of sophrosyne. Homer was very sensitive to the need for Sophrosyne in society and in an individual. On an individual level, sophrosyne prevented people form getting into serious trouble, both with themselves and on a religious level. After all, someone exercising sophrosyne would be very unlikely to become a spider after being cursed by Athena, right? On a modern level, someone exercising sophrosyne is less likely to face personal problems as well. You won’t wind up drinking to excess and getting into a car accident. You won’t find yourself challenging someone better than you to a fight. You won’t find yourself taking on more tasks than you can manage. You won’t find yourself spending more money than you can spare on things you don’t need. By exercising sophrosyne you can avoid a lot of trouble. On a societal level, we should try to exercise that same self control and temperance. After all, there is no reason for any country to spend more than 56 countries combined on defense spending. There is no reason for a city to cut taxes and not invest in repairing roads or assisting those who need it the most. There is no reason for a group of friends to go out in the middle of a pandemic to a bar just to have a good time. We can bring the ideals of sophrosyne to our own lives and encourage others to do the same, through voting and talking to others and being an example.

When we do not practice sophrosyne, we tend to fall victim to hubris. For someone who has spent any sort of time practicing Hellenic polytheism, we should all know exactly how bad hubris is. We’ve all probably seen it or heard it online. Recently, there was a lot of talk of witches online cursing the moon, specifically aimed at making Artemis or Apollo angry. Now, in the end, it was revealed to be some big hoax, a lie they told to make other witches start saying things about how they could tell someone had hexed the moon because their own spells weren’t as effective. Then the original hexers could say “Ha! We told you witch craft and the gods weren’t real, see? These guys said they noticed a change but we didn’t do anything, so clearly they must be faking!” The whole ordeal was a perfect example of what could happen if people fell victim to hubris, and many more sensible folks online pointed out that it was hubris, believing anyone could have an affect on a deity by cursing the moon. We’ve all seen other examples of hubris. Hellenic polytheists who say that Artemis would never let a man worship her, or a straight woman, or a woman who has had sex with a man. People who gatekeep, projecting their personal bigotry onto the Theoi. We’ve all come across. Hopefully, most have us have rolled our eyes and ignored it.

Even in mythology, hubris is painted to be among the worst things a person can be. Niobe lost her sons and daughters to Artemis and Apollo after she bragged to Leto that she was better than Leto for having more children. Arachne, turned into a spider for daring to compare herself to Athena. Antigone’s father, who lost his son and his wife for believing that his life was higher than the law of the gods. Oedipus refuses to accept his own fate and wound up falling victim to it because of his hubris. Ajax, believing he was entitled to the armor of Achilles and being driven mad and eventually killing himself. Icarus, flying to close to the sun, too prideful to listen to his father’s warnings. Orestes taking it upon himself to avenge his father by killing his mother and being driven mad. Greek stories are teeming with examples of people who have fallen victim to hubris. In many of these stories, sophrosyne is pointed to as a virtue to aspire to strictly to avoid it’s opposite, hubris.

And yet, we can also take sophrosyne too far. For example, in the Bacchae, Pentheus holds himself as a champion of sophrosyne, as fails to understand that by being overly self-controlled and self-discplined and holding himself up as the model of sophrosyne, he ignores the moderation and temperance part. He tried to force everyone listen to him, to oppose the Bacchic rites, and, in the end, his obsession with only a part of sophrosyne causes his own death. The Ancient Greeks understood that there was such a thing as being too controlled. There was such a thing as a fatal exaggeration of one side of the many-sided virtue of sophrosyne. Thus one of the biggest keys to sophrosyne is moderation. Nothing in excess says one of the Delphic Maxims, not even self-control and self-discipline.

As we go through this holiday there a lot of ways you can apply sophrosyne to your life. One of the dangers of the holidays is becoming over-extended. For example, I have a large family. Like…..over 100 people kind of large. So large that we could probably fill a high school basketball stadium kind of large. It’s also got a lot of different branches. Mom’s side, which has dad and mom in separate houses. My ex-stepdad, whose family we still see. My dad and his family. My dad’s ex wife and her daughter and her kids, who I’m also close to. My girlfriend. My kids’ dad and his family. I always joke that we’ve got our own little 12 days of Christmas skit between grandpa jones, grandpa long, Uncle Cody, Uncle Andrew, my dad, his ex wife’s house, my girlfriend, the kids’ dad, his family, and we’ve still got to squeeze out time for our own holiday celebration too. Factor in the fact that, like most customer service based companies in the US, my job doesn’t allow us to take more than half of Christmas Eve and all of Christmas day off. Sure, we’ve got the Sunday before and after when I’m off as well, but that’s barely 3 days for 4 states and 10 places to visit. Factor in the budget for all those places and all those gifts, not to mention the drama that comes around when we decide where we’re having Thanksgiving at and you can understand why I bring up being overextended as a danger of the holiday season. Now, maybe that isn’t a problem for you. Maybe you become over extended by volunteering to work too many hours to help your more Christian friends have time off. Maybe you offer to do too much during Thanksgiving and wind up having to wake up at 5 am to get started on a meal that you can’t believe you promised to cook. Maybe during Halloween, you spend too much time focused on parties or trick-or-treating and realize that you would have had a much better time sitting at home, watching Halloweentown with a bowl of candy and some friends. Either way, we all tend to push ourselves too hard, especially once the holidays roll around and we start wanting to do everything so we can get every experience. We need to remember sophrosyne during this time. Exercise self-control and stay home when it’s something you want to do. Exercise self-discipline and avoid getting gifts when you can’t afford it, there is no shame in saying “Look, finances are strapped and I can’t manage more than X”. Exercise moderation and remember that you can’t actually do everything. Be prudent and accept the reality of whatever situation you are facing. Practice sophrosyne.

Thank you for listening to today’s episode of Hellenic Polytheism 101 where we discussed another one of the Pillars of Hellenic polytheism, Sophrosyne. Today, I relied on the Odyssey, The Illiad, Sophrosyne: Self Knowledge and Self-Restraint in Greek Literature by Helen North, A Period of Opposition to Sophrosyne In Greek Thought also by Helen North, Mythology of the Greeks by George Grote, and the Wikipedia entry for Sophrosyne. Remember, all links to the resources I used can be found on my tumblr at goddessdoeswitchery.tumblr.com, along with a transcript of today’s episode under the tag “Transcripts”. I look forward to speaking with you all again on October 18th, where we will be discussing Eusebia.

EUSEBIA

Hello and welcome to today’s episode of Hellenic Polytheism 101, where we will be discussing, Eusebia, or reverence and duty towards the gods. Now, keep in mind that Eusebia was so revered, so vital to the worship and religion of the ancient greeks that she became a personified spirit, who was married to Nomos, the Law, and had a child, Dike. This already sets aside this particular pillar from the others. As a being, Eusebia was the personified spirit of piety, loyalty, duty and filial respect. However, we are not yet at the point for deities or personifications, so mostly all of today will be focused on talking about what Eusebia is as a concept and how we can practice it as a modern worshipper. Now, so far we’ve talked a lot about our relationships with the many deities we worship. We’ve talked about offerings and Kharis, we’ve talked about the humility we should approach them with, and we’ve talked about the respect we should bring with us whenever we approach them. All of that goes into Eusebia.

Eusebia is about reverence towards the Theoi. That reverence is where, I’ve noticed, a lot of modern worshippers tend to falter. There is nothing wrong with making a joke about some of the Theoi. I don’t know if all of you have heard the one about Hermes being the only god to pay his worshippers for their worship. It’s fun to joke about that. I always like using Hermes as an example of a deity that a lot of worshippers are fairly causal with. He is, in my experience, one of the most easy going deities. He’s the type of god that puts a train on every track between your home and work on the only morning you’re running late for the last 6 months, just to get a message to you. He’s a prankster, a jokester….and still deserves the same degree of reverence as every other deity. Just because you can laugh with him doesn’t mean he is not revered by you. After all, he is also the shepherd of the dead, the one who guides their souls. He is the god of travel, of languages, of luck, of communication, and like 1000 other things.

It is not reverent to attempt to speak for the Theoi. It is not reverent to make up bullshit facts about a specific goddess to say that she would be on your side of an online discourse. It is not reverent to leave a deity out of your worship because you don’t like how one interpretation of one of the myths portray the deity. It is not reverent to drag the Theoi down to the level of an online personality. They are gods and goddesses and they deserve to revered as such. By virtue of what they are, they deserve the worship, offerings, and the rituals that we engage in. Impiety was frowned upon by the ancient greeks and should continue to be frowned upon today. It has never been acceptable to treat the Theoi like accessories, to be tried on and discarded whenever you don’t have enough time to engage with them. You find time, you make time, in whatever you can. And it doesn’t have to be a big thing. A prayer. A lit candle. Some incense. A quick offering. The Theoi deserve worship.

But, just like with some of the other pillars, the people of ancient Greece knew that there was such a thing as being too pious. There were people who spent too much time praying, too much time fearing the Theoi, and were constantly sure they had something to offend the Theoi and so spent even more time praying and offering and attending to the temples. This excessive fear, or deisidaimonia, was a sign of taking Eusebia too far. It was understood that a person should be mindful of the Theoi, and take an appropriate amount of time and give the appropriate offerings. This also included attending and participating in the appropriate rituals and festivals.

Eusebia also means understanding why we do the things we do. Why do we give these particular offerings? Why are offerings for Chthonic and Ouranic deities different? What are the reasons behind certain rituals? What are the reasons behind traditional offerings? Eusebia means understanding these things, having the answers to these questions and not just blindly following a traditional path. It’s important to understand the reason why. And so, Eusebia means taking the time to research your beliefs. If you have questions, put in the work to answer them. This can also definitely include asking others. We are a community. So, if you have questions, reach out. Ask people, “Why are coins such a common offering to Hermes?” Find a book in the library about the life of people of ancient Greece. Put in the effort to research and create your own calendar with your own rituals and holidays. Take the time to understand why, to research your deities and understand what they might ask of you, and why they would ask it. All too often, I’ve seen popular bloggers and popular authors in the community asked the same question a 100 times because the idea of taking the time to do your own research is apparently distasteful to some people.

It is important to remember, as a part of Eusebia, that the Theoi are not room mates or friends or accessories. They are deities. They are gods and goddesses and titans and by virtue of what they are, they deserve our devotion. I’ve always seen Hellenic polytheism as a simpler path than Christianity. We do not have a single, omniscient, all powerful god that offers a set of rules that must be followed or else we will suffer for all eternity. That’s not how Hellenic polytheism works. We worship our gods in our own way, at our own pace. Hellenic polytheism is a very personable religion. Everything about it, from hymns to holidays to rituals to altars to offerings, everything is unique to each individual practitioner. But, on the flip side, that means that we don’t have a holy book to draw from. That means that we don’t have a set of authority figures we have to listen to. We are responsible for our own piety. We are responsible for our own worship. We are responsible for our own research. We are responsible for our own devoutness. We are responsible for ourselves.

And that’s what Eusebia is, that’s why it is gets set up as a pillar of Hellenic polytheism. It is a vital component of our religious practice, to take the time to not only worship, but to know how and why we worship the way we do. It is necessary to show the Theoi the respect they are due, by virtue of their very being. It is necessary to speak about them with reverence, to be loyal, to not use them as talking points or spell ingredients. It is necessary to take the time, to do the research, to understand the whys, to understand the rituals we take part in when we light incense and offer up a prayer and use an epithet and recite a Homeric hymn. This isn’t a religion where we can just go through the motions. We have to put the proper amount of reverence into our actions. We have to be devout, and loyal, and have a healthy amount of respect and fear towards these beings who we worship and who take the time to guide us on our way. It is necessary to be humble, to understand that what we are doing is worshipping the Theoi. I don’t know about anyone else, but when I pray, when I let incense or a candle or wrap my hands around a set of prayer beads, when I take that time…..I’ve never felt so at peace. That feeling, that love and devotion and serenity…..that’s the feeling of Eusebia. Next time you get to that point, when you feel that, take the time to focus on that feeling and harness it. Meditate on it. That’s what you should draw on when you think of Eusebia and how to interact with the Theoi, those beings that we worship as Hellenic polytheists.

Thank you for listening to today’s episode of Hellenic Polytheism 101, where we discussed Eusebia. For my sources today, I used the book Greek Religion by Walter Burkett, found on the Internet Archive. I also used The Greek Way by Edith Hamilton. I used Baring the Aegis’ and Elanion’s posting on Eusebia as well. Remember, you can find links to the sources, as well as a transcript of today’s episode, on my tumblr at goddessdoeswitchery.tumblr.com. You can also always reach me there as well with any questions. Don’t forget to tune in to the next episode, on November 1st, which will be the last one discussing the pillars the Hellenic polytheism. I will be discussing the final pillar, hagneia. I look forward to seeing you all then!

HAGNEIA

Hello and welcome to today’s episode of Hellenic polytheism 101 where we will be discussing the final pillar, Hangeia. Now, anyone who is able to look at this word might note it bears a striking similarity to the word “hygienic” and then, you would be on to something. Hagneia is more of a ritual purity, an avoidance of miasma and cleansing oneself before you go before the Theoi, before you engage in rituals. Now, does this mean you can’t shoot off a quick prayer before you wash your hands while gardening? No, of course not, thus the “ritual” part of the “ritual purity”. Now, there is actually a lot of disagreement regarding miasma and cleansing in the Hellenic polytheism community. There are those that claim that for the most part, the average person won’t be contaminated with miasma throughout the course of an average life. There are those that believe that we collect miasma throughout the course of our everyday life. There are those that believe that we must fully cleanse ourselves before an offering. There are those that believe that a simple washing of the hands will suffice. There are those that believe the cleansing must be done with khernips, or lustral water. There are those that believe the cleansing can be done with any clean water. And there are those believe any variation of those beliefs combined. Remember one of the best part of Hellenic polytheism is that it is so personable. Therefore, most of this is going to be looking at it from how I work. As always, I urge you to do your own research on the matter.

Now, the first thing to keep in mind is that Hagneia was used to mostly mean ritually pure, spiritually pure, and was understood to mean whether or not someone was fit to approach the gods. There were things you could come into contact with that would create a buildup of miasma and it was best to avoid those things when you could. However, you can’t always do so. Some of those things are death in the family, giving birth, illness (not chronic illness, but like the flu), are all examples of something that can be considered miasmic. The real question we face today is how to cleanse that miasma? Most of the time, the biggest cure for miasma was time. There was a period of time you had to wait to no longer be considered miasmic after having given birth, or after losing a loved one. You were supposed to wait until after an illness has passed. And, you were supposed to cleanse yourself. Mostly that meant washing up, getting physically clean. For today, that means wash your hands, wash your face, take a shower or a bath (especially if you’d been sick, take a shower and change into clean clothes). So that part is really simple.

Now, historically, there was also another thing that rendered you miasmic. It very likely won’t apply to anyone hearing this or reading the transcript, but it is an issue that is covered in pretty much every source I read regarding miasma and Hagneia so I am going to mention it as well. Murdering someone was very much a cause of miasma. There were very special midnight rituals one was supposed to engage in in order to cleanse oneself of the miasma caused by murder. I would say that in today’s society that if you commit murder, you’re likely to get caught and so won’t have much use of said ritual, but that’s statistically unlikely so I’m just gonna say, don’t commit murder and you won’t have to worry about what that midnight ritual is. Mostly I just figured the fact that it’s mentioned so often is an interesting historical side note.

Time to move on the things that are more likely to affect you, such as how to practice Hagneia as a modern worshipper. While I would love it if the average Hellenic polytheist could go to a temple and worship with others on a regular basis, the fact is that most of us worship and prayer and do rituals on our own, or with a very tight knit group in a personal, private space. I myself am mostly a solitary practitioner. Sure, I have my mom and my sister and my kids, and I have a community of people online; but in my daily practice, it’s me, by myself doing the offering and praying and general worshipping. That’s probably true of most of you all as well. So how does a mostly solitary practitioner who isn’t going attending a ritual hosted by or attended by a large amount of people deal with the community based concepts like miasma and Hagneia? Well, in my case it means that I tend to put holiday rituals and offerings on hold when I would be considered miasmic. It means that when a close family member died, I prayed at the funeral for her safe passage and otherwise avoided rituals for a month. It means that when I gave birth to my kids, rituals and offerings were on hold for 10 days, which was about how long it took for me to even be in the mindset to get back to daily worship and prayers. It means that when I am sick, I wait until I am recovered to engage in practice and worship. When I got the flu a few years back, (three times that year, which is what I get for not getting the flu shot, I’m telling you, I’ll never miss it again and if you haven’t yet gotten your flu shot this year, please do) I stayed in bed and rested until I was better. I may have said a few informal prayers, like something along the lines of “please let this stop, I feel like I’m dying here”, but I waited until I was well. I then cleaned my bed and my room and myself and my clothes and changed my toothbrush and brushed my teeth with the clean toothbrush and got clean again before I went back to a regular worship schedule. So, for about 5 weeks that winter, I didn’t do very much in the way or practicing. And that’s okay. That’s what practicing Hagneia and avoiding bringing miasma to the Theoi is.

So, as a modern worshipper, the best way to practice Hagneia is to stay clean. Cleanse yourself of miasma as you come across it, make sure that you are fit to approach the Theoi before you do so. It’s a very simple pillar to follow because for the most, most of us already do. The next time you feel guilty about not being able to worship because you’re sick, or have a death in the family, or a newborn at home, remember that the break you’re taking is required, and important. It’ll be okay. The Theoi will understand.

Thank you for listening to today’s episode of Hellenic Polytheism 101. This is the last one that will be spent discussing the Pillars of Hellenic Polytheism. Remember, you can always find a transcript of the podcast on my blog at goddessdoeswitchery.tumblr.com, as well as a link to the sources I used today, which were: Inner Purity and Pollution by Andrej Petrov; Shame and Purity in Euripides' Hippolytus by Charles Segal; Shame in Ancient Greece by David Konstan, The Pillars of Hellenismos and What is and Is Not Miasmic by BaringTheAegis; and finally, A Beginner’s Guide to Hellenismos by Timothy Jay Alexander. You can also always ask me any questions at any time there as well. Finally, I will also have on there a complete transcript of all 7 episodes about the Pillars in a single post as well. Right now, we’re looking at 12 pages, and 8637 words, so it’ll be a very long post, set under a read more. The post will contain links to all the sources used for these last 7 episodes as well, so please fell free to check it out and continue your own research. For the next episode, I’m going to be discussing the Delphic maxims. There are 147 of them, so don’t worry, I’m not about to go fully in depth with each one the way I did the pillars. It’ll be just a simple discussion on the maxims themselves. I look forward to seeing you all then on Nov 15th!

#transcripts #transcript #hellenic polytheism 101 #pillars of hellenic polytheism #sophia #hagneia #kharis #arete #sophrosyne #eusebia #xenia

29 notes · View notes

x-lulu · 4 years ago

Note

gurl 1-99 I dare you😄

haha no if that's too much just 1, 2, 24, 32, 77, 85, 95

well I finally answered them all babe, took me a week haha 💗

1: 6 of the songs you listen to most? world away by tonight alive, you give love a bad name by bon jovi, amnesia by five seconds of summer, had enough by lower than atlantis, take it out on me by thousand foot krutch, if I could fly by one direction, I just named the first that popped in my head

2: If you could meet anyone on this earth, who would it be? YOU

3: Grab the book nearest to you, turn to page 23, give me line 17? a wind came in off the harbour, bringing the smell of the sea

4: What do you think about most? I’m an overthinker with anxiety so yeah I think about everything a lot, so I wouldn’t know what I think about most

5: What does your latest text message from someone else say? just an okay haha

6: Do you sleep with or without clothes on? with, an oversized shirt and underwear

7: What’s your strangest talent? latin maybe?

8: Girls… (finish the sentence); Boys… (finish the sentence) I don’t know rock? I’m not really the kind of person that puts a gender in things

9: Ever had a poem or song written about you? uhm I don’t think so, now I feel unimportant haha

10: When is the last time you played the air guitar? I’m more an using a hairbrush as a microphone kind of girl

11: Do you have any strange phobias? probably, I’m scared of a lot of things

12: Ever stuck a foreign object up your nose? don’t think so

13: What’s your religion? officially I’m Christian, I’m a bit searching for what I believe in tho, I do believe in jezus but not like walking on water and coming back from the death, I might believe in the Greek gods and nature gods

14: If you are outside, what are you most likely doing? enjoying the fresh air, going for a walk/ride and look at cute animals

15: Do you prefer to be behind the camera or in front of it? behind

16: Simple but extremely complex. Favorite band? even if you kill me I don’t know what band to say

17: What was the last lie you told? I lied about not being sad

18: Do you believe in karma? I don’t know, sometimes, but like there are people who’ve done terrible things, where is their karma?

19: What does your URL mean? it’s just my nickname, I didn’t want to make it fandom related because I’m a multi fandom and I didn’t want to have to change my url a lot, I also didn’t want to put my real name because I don’t want people to find me who I know in real life haha

20: What is your greatest weakness; your greatest strength? my insecurity is my greatest weakness I think, I don’t know my greatest strength... maybe being a person who people feel loved and welcome by? Idk if people feel that way and idk if it’s a strength. If I’m gonna be poetic I have to say my greatest weakness and strength are both that I love someone with my whole heart, when I start loving you, I love you so much, I would do anything for you, but when someone fucks up, I’ll still love them even tho they don’t deserve it, so that comes with a lot of pain so yeah a weakness and a strength

21: Who is your celebrity crush? rudy pankow and dylan obrien

22: Have you ever gone skinny dipping? yes

23: How do you vent your anger? I keep everything to myself till I explode and start screaming

24: Do you have a collection of anything? music records, stones and just memories from places I’ve been to

25: Do you prefer talking on the phone or video chatting online? neither? If I’m comfortable I do enjoy video chatting especially in times like these where you can’t speak in real life

26: Are you happy with the person you’ve become? this is hard one, I’ve never been happy with who I am, I do like me better than who I used to be

27: What’s a sound you hate; sound you love? sound I love is when you’re walking trough the woods just the birds, can’t think of one I hate, I definitely have some they just don’t come to mind rn

28: What’s your biggest “what if”? what if I keep going through and it doesn’t get better

29: Do you believe in ghosts? How about aliens? yes and yes/maybe

30: Stick your right arm out; what do you touch first? Do the same with your left arm. my laptop and my pillow

31: Smell the air. What do you smell? flowers

32: What’s the worst place you have ever been to? xanten

33: Choose: East Coast or West Coast? uhm west coast? Idk haha

34: Most attractive singer of your opposite gender? harry styles is the first one that pops in my head

35: To you, what is the meaning of life? to find love, can be someone something, experience things that make you happy, enjoy it, learn, better the world

36: Define Art. creating something, it can have a meaning but it also can’t, a lot of people give it a deep meaning, which can be it, I just think art doesn’t always have to be deep are spectacular it can be someone making something because they have so much going in their head and they find peace in creating art and get inspired by their own experience, people also can it just do for fun, there are so many different kind of art and artists, I don’t think it can’t be defined

37: Do you believe in luck? I don’t know

38: What’s the weather like right now? rainy

39: What time is it? 9:54 pm

40: Do you drive? If so, have you ever crashed? no licence

41: What was the last book you read? a fanfic on Wattpad fight or flight by ffsumth

42: Do you like the smell of gasoline? yes 🙈

43: Do you have any nicknames? lu and lulu obviously, loesje , samantha, pinguïn, polar bear, you called me lulu bear hehe

44: What was the last film you saw? I don’t remember...

45: What’s the worst injury you’ve ever had? uhm ive broken a few things, my toes and my arm, but nothing really bad actually

46: Have you ever caught a butterfly? no, I don’t want to, I have seen some really close, they’re beautiful

47: Do you have any obsessions right now? again you haha, but like all the stuff I post on here are my obsessions

48: What’s your sexual orientation? I don’t know, I think straight, but I don’t know for sure

49: Ever had a rumour spread about you? yeah

50: Do you believe in magic? I’m not certain, maybe I do :) I do live by the saying ‘just because you haven’t seen it, doesn’t mean it doesn’t exist’

51: Do you tend to hold grudges against people who have done you wrong? sadly yes, like I won’t be mean to you or anything, but I will never ever trust you again, if I’m hurt I’m hurt and sadly I haven’t found a way yet to leave it behind, so I’m feeling a lot of pain and I’m never gonna forget that pain, so yeah...

52: What is your astrological sign? capricorn

53: Do you save money or spend it? uhm both? depends on how I feel and what time of the year it is, I have the bad habit to save it for a few months and then spend a lot of it

54: What’s the last thing you purchased? a apple pen so I can start trying digital art

55: Love or lust? love

56: In a relationship? with you hehe

57: How many relationships have you had? none official relationships, I’m just not lovable okay leave me alone haha

58: Can you touch your nose with your tongue? no oops

59: Where were you yesterday? home, school, therapy

60: Is there anything pink within 10 feet of you? a pillow

61: Are you wearing socks right now? no

62: What’s your favourite animal? polar bears

63: What is your secret weapon to get someone to like you? no idea haha, I don’t have one

64: Where is your best friend? at home, like 20min away

65: Give me your top 5 favourite blogs on Tumblr. this is hard so I’m just gonna name the first five that come in my head @nxsmss @rafej-cambanks @thegreatestofheck @chrlsgillespie @nedleed

66: What is your heritage? I don’t know 🤷‍♀️

67: What were you doing last night at 12AM? sleeping, I had to get up early today

68: What do you think is Satan’s last name? never thought about it

69: Be honest. Ever gotten yourself off? no

70: Are you the kind of friend you would want to have as a friend? Is it bad to say yes? I mean I hate myself but I do think I’m a good friend

71: You are walking down the street on your way to work. There is a dog drowning in the canal on the side of the street. Your boss has told you if you are late one more time you get fired. What do you do? save the dog obviously!!!!

72: You are at the doctor’s office and she has just informed you that you have approximately one month to live. a) Do you tell anyone/everyone you are going to die? b) What do you do with your remaining days? c) Would you be afraid? I think I would tell people, I’m not sure, but like so have people got the time to say goodbye the way they want to, I would travel the world I think, do everything on my bucket list, maybe some illegal stuff 🙈 (where no one gets hurt tho obviously), I don’t think I would be afraid... I mean I’m suicidal, I’ve literally been connected to death my whole life, if you understand what I mean

73: You can only have one of these things; trust or love. uhm trust I think? If I would have love but don’t have trust I wouldn’t really feel loved anyway, I do really want to experience how it feels like to be loved tho...

74: What’s a song that always makes you happy when you hear it? the first song that came to mind is love my life by Robbie Williams, I rarely listen to it, but the lyrics really gives a boost of happiness and confidence

75: What are the last four digits in your cell phone number? 51 54

76: In your opinion, what makes a great relationship? loyalty and trust, you don’t have to agree on everything or be interested in the same things, you do have to be there for each other

77: How can I win your heart? YOU ALREADY HAVE

78: Can insanity bring on more creativity? yes I think so

79: What is the single best decision you have made in your life so far? to get dogs

80: What size shoes do you wear? uhm 38 eu, 4,5 uk and 7 us

81: What would you want to be written on your tombstone? a loving ... I hope to be a loving daughter, friend, wife and mother, someone who was always there for others

82: What is your favourite word? fuck haha, no idk but that is definitely a word I use a lot

83: Give me the first thing that comes to mind when you hear the word; heart. pain....

84: What is a saying you say a lot? enjoy the little things

85: What’s the last song you listened to? ignorance by paramore

86: Basic question; what’s your favourite colour/colours? uhm I do love black, I also like pastels and like a turquoise kind of colour

87: What is your current desktop picture? me and my friend

88: If you could press a button and make anyone in the world instantaneously explode, who would it be? no one, there are a lot of people who did wrong, the need to be in jail, but I’m not saying someone deserves to die

89: What would be a question you’d be afraid to tell the truth on? what goes on in my head, how I’m feeling

90: One night you wake up because you heard a noise. You turn on the light to find that you are surrounded by MUMMIES. The mummies aren’t really doing anything, they’re just standing around your bed. What do you do? scream probably haha

91: You accidentally eat some radioactive vegetables. They were good, and what’s even cooler is that they endow you with the super-power of your choice! What is that power? teleportation, I would travel the world haha

92: You can re-live any point of time in your life. The time-span can only be a half-hour, though. What half-hour of your past would you like to experience again? when I was in Ireland by the cliffs of moher

93: You can erase any horrible experience from your past. What will it be? uhm this is a hard one, maybe seeing my father almost dying? (he is okay btw, we were lucky), I’ve had nightmares and anxiety ever since

94: You have the opportunity to sleep with the music-celebrity of your choice. Who would it be? I find this so weird to say for some reason... if I have to give a name it would be harry styles I think, because damn look at that man, but I don’t know, I would rather be friends with him than sleep with him tbh, I know you can do both haha, but idk I’m not like yes I want to sleep with him haha, I think I’ve read too many fanfics about him that I would find it awkward

95: You just got a free plane ticket to anywhere. You have to depart right now. Where are you gonna go? ice land or canada

96: Do you have any relatives in jail? don’t think so, not close ones anyway

97: Have you ever thrown up in the car? no, I got out in time haha

98: Ever been on a plane? yes, when I went on a trip to georgia in west asia

99: If the whole world were listening to you right now, what would you say? you’re all ignorant assholes haha, no idk what I would say, there are a lot of good people on this world I know, but man there is some fucked up shit, so maybe I would educate some people or it would have something to do with mental health, maybe about loving yourself or that it’s not a sign of weakness and that we should be treated as equals to physical pain, we should be taken seriously... I don’t really know, there are so many things haha

#asks #lara #games

8 notes · View notes

ferusaurelius · 4 years ago

Text

Nihlus Fic Headcanons

My latest fic, The husbandry of victory is blood (on AO3), is basically a Nihlus Kryik and Mass Effect mercenary/batarian culture headcanon backstory where @expertmakodriver reacted by asking me to ... please translate w/e I was on about.

So here it is! The English translation of my Nihlus Kryik worldbuilding art project.

In reality, this type of character sketch is something I would normally keep private. But since we need more Nihlus content, both it and the headcanon basis are all public and free to use and/or transform as you see fit without attribution.

Please, I’m begging anyone who might want to use any of these ideas in whole or in part: write it and save me from having to do it myself. You do not need to credit me, but I would appreciate a link to your work so I can promote it! :)

Tfw you actually need to annotate your own fic...

Long post - everything is under the cut!

Organized by the order each element is referenced in the fic, with the divided sections labeled as [NUMBER] on the left.

Edited 5/28/2021 because I forgot some things.

[Title] “The husbandry of victory is blood” - Taken from “Sparta Says No” by A.E. Stallings. I actually thought about using this as an alternative title for another fic, but I figured this background sketch for Nihlus more aligned with the themes. I strongly suggest you go and read the poem without taking my word for the following interpretation: the contrast between growth and destruction, and civilization built through conquest or through agriculture. I enjoy the high-level commentary on society. The metaphorical encounter between farming and war is something I wanted to bring to my work, and I wanted the title to color the tone of the epigraph from Virgil’s Georgics. On a more personal level -- my grandfather joined the military in part to seek out opportunities he wouldn’t have had if he’d stayed on a farm, and I decided to draw on that experience for Nihlus.

[Epigraph] - Virgil, Georgics Book I (tr. H. R. Fairclough) - I picked a public domain translation of the poem and went hunting around for a line that had juxtaposed farming and war imagery. It’s a fairly common classical motif! Wars often stopped and started based on the seasonal harvest and the necessity of feeding the community and supplying the troops. You can’t fight a war and gather in wheat at the same time. Digging up the weapons pf the dead in farm fields is a powerful image. My take on Nihlus draws on the tension between fighting and negotiation that I also connect to the symbolic opposition between agriculture and warfare. The Georgics are also just really neat.

[1] Half-face markings - I could write a whole headcanon post on turian colony markings and how mercenary modifications fit in with them (and I will at some point). You’ll see in this fic that I regularly use terms for how much ‘real estate’ the colony markings cover. My HC is that there are variations of colony markings that can be worn as minimalist (smallest critical details), half-face (upper or lower, may include simple full-face designs without a lot of paint), full-face (both, usually more elaborate), and full-crest (what it sounds like on the tin). These are all just different styles and up to personal preference, though there are a few cultural connotations or stereotypes about people who choose which version. Plus I felt really bad for people who might have super-complicated full versions of markings and wanted to give them something more aesthetically lightweight that would have the same meaning.

[1] Batarian trader patois - An evolving lingua franca with many dialects. Nihlus is uncannily fluent at the one spoken in the Terminus, which is mutually intelligible with the dialect spoken in the Attican Traverse. This is a language without a formal codex that sounds a little strange even to batarians born into the Hegemony. Since batarians have been around and in contact with the Citadel and council races for ~1000 years longer than turians (true if the timeline on the wiki is correct, but I haven’t done the backdating myself), I HC that batarians have a more refined and developed spacer and trading culture. Traders and smugglers are infamous for liking to be beyond Hegemony control and when their government withdrew from Council space, they just kept up with business as usual. Many of them have a shared religion based on debate and argument over the meaning of the Pillars of Strength and the way to live an honorable life.

[1] Terminus languages - They exist, both with and without formal linguistic codexes available to ordinary citizens of Council space.

[1] Hierarchy basic - The common turian colonial language spoken in Hierarchy space. Nihlus was born outside turian space, so he had to learn it from his parents and from educational videos. While he has only a vague accent, certain words and phrases he uses come off as very strange to turians who were raised in Hierarchy space.

[1] Draughts - A popular ancient board game dating back to before the Romans. Pieces move by sliding on the board or jumping over each other to capture. I originally wanted to use river stones as a metaphor, but Nihlus at that age had never seen naturally flowing water. I figure everyone has a version of a capturing/marker/stones sort of game.

[1] Amma and appa - Batarian words for grandmother and grandfather. Nihlus is a bit of a ‘surprise’ baby for his parents. This nice older smuggler couple are longtime associates of the mercenary group and, while they have never done fighting themselves and have no children of their own, they are friends of his mother and father and are absolutely delighted to “adopt” him. He is their smol spikey grandson, they teach him to speak and act like a proper young batarian, and anyone who argues with them about how exactly he is related will end up on the wrong side of an airlock.

[1] Vatar - A canon planet in the Mass Effect universe with a cold and inhospitable environment, located a short relay hop away from Omega (“downtown”) in the Terminus Systems. Mercenary groups have outposts dug into the surface. I rolled with it.

[1] Falx - The turian name of the mercenary group Nihlus is born into. A falx is both a Roman entrenching tool and also the most overhyped Dacian curved blade weapon you’ll see in ancient art and literature. In essence? The word has been used to refer to both weapons and farming tools for a very long time. The group is a batarian-lead mercenary company with a very long history of turian cooperation, which enjoys stable political ties to other such batarian splinter groups. Traders and smugglers often form the links between them. The batarian word for members of this same group translates as “harvesters” or “reapers.” HAHA. And you thought this was a no-Reapers AU…

[1] Truce customs - A batarian mercenary outpost thing. If you’re friendly and in mechanical distress, or if you have something to trade, it’s not unusual to head to a known group of mercenaries and ask for truce on tightbeam broadcast to get someone to meet you or actively flag your ship with their ident codes (aka: make you temporarily register in local space as belonging to their ‘fleet’). This is usually for medical essentials, emergency mechanical trouble, and also serves as an informal way for Terminus merchants and traders to make a living without having to worry about being boarded every time they deliver the groceries. It’s considered a grave breach of etiquette to violate truce terms and those who do are hunted down as examples to the rest. Truce terms make “ordinary life” possible for outposts that are otherwise on the edge of traveled space.

[1] Trade-cloth - A canon quarian cultural object. Mentioned in the the fandom wiki and probably part of a quarian codex somewhere. Intricately patterned cloth is common on the Migrant Fleet, but the personal cloths are seldom given to outsiders. Nihlus’s gift is one used in trade, but displays a pattern with more ‘friendly’ cultural connotations than something that would be sold and mass-produced in a shop. It was made special for him by his childhood quarian friends. It’s something that it would be appropriate for him to wear like a scarf on formal occasions when he’s dealing with quarians, or when he’s invited to quarian parties or festivals.

[1] Colony crescents / Falx sickles - Yeah there’s some repetition here, but it’s mostly to contrast the two. I HC that Nihlus’s base colony markings are already curved. “Sickles” are embellishments which add a cutting or combative edgeline in some places and very overt stylized weaponry to standard colony markings. They are additions or alterations that are unique to mercenary groups and may read as “flamboyant” or “aggressive” because they are noticeably different in appearance to Hierarchy turians. This is more or less on purpose, and is a bit on the taboo side. One does not wear these additions or draw their markings in these styles without genuinely belonging to one of these groups -- the patterns are not easy to reproduce correctly or in the right places, and they are generally a source of stigma in Hierarchy basic training.

[1] Sand-bath - How you clean a turian when water is scarce and everyone has to share it.

[2] Draw and fire from retention - The shooting-sports specific term for “shooting from the hip.” Kinda. This breakdown of a scene from Collateral, one of my all-time favorite Michael Mann films, will give you an idea. All of the referenced gun techniques are also more or less real, and lining up your body posture so that it helps with aiming and putting the rounds where you want them to go is a real thing. Nihlus has a great deal of practice in shooting as self-defense and was training alongside professionals from a young age. Going to the range is one of his hobbies (but not mine, I’m lame and that’s loud).

[2] Triginta Petra - A canon Mass Effect world that is a dustball home to hardscrabble turian farmers. Kavala Kryik’s family were some of the first colonists and they’ve been scratching a living from the surface since she was nine years old. They are very proud of this fact, since it gave them opportunities they wouldn’t have had on their native Oma Ker (also a canon turian world).

[2] Laskaris - Nihlus’s mother’s original family name. Kavala Laskaris. While I don’t have any particular headcanon about whether or not turians do the whole ‘changing surname’ thing when they marry or pair off or whatever, Kavala really liked both the alliteration and the overall aesthetic. Joked with Inaros Kryik, her husband and Nihlus’s father, that she only married him for his pretty colony markings.

[2] Lupulin - Literally, hop acids and the essential oils that you get from ‘hoppy’ beer. A direct reference to hops (Humulus lupulus) and brewing, because why not? Actually is a mild sedative and produces a bit of a chemical high.

[2] Stiletto - A pistol from Haliat armory (turian weapons manufacturer).

[2] Blooded sickles - Worn only by mercenaries who are full / fighting members of Falx or their direct allies. Batarians have their own culturally-coded marks, some of which have been adopted and/or adapted by their turian members as embellishments to colony markings. I HC that newer “commercial” groups like the Blue Suns and Nyreen’s Talons, without a shared cultural background, are imitating this style of marking rather than the other way around. Merc-born turians with old-style batarian trade connections tend to recognize each other through these symbols, which are used most often outside of Council space (i.e. the Terminus Systems and the Attican Traverse).

[2] Pillars of Strength - Canon batarian religious artifact. I treat them as a text or a particular philosophy that values free will and independent action as the signifiers of ‘strength.’ While I don’t have a fleshed out or specific HC for what the ‘tenets’ are, I do know that slave implants are treated as anathema.

[3] Struthious - A reference to Earth ostriches. Some kind of chicken-like prey animal that turians like to cook and eat. Mostly because the thought of Nihlus running around like a chicken to entertain his sisters made me laugh.

[4] Cutter - Bigger than a personal clipper and better armed, with living space for a crew. They come in various sizes and are smaller than frigates.

[4] Cup of mourning - A turian funerary ritual. On Taetrus, performed with a distinctive form of dark ale. Different colony groups have different cultural traditions.

[4] Thalia, Tomyris, and Traian - Nihlus’s three turian siblings. Thalia and Tomyris are his younger twin sisters. Traian is the youngest and his baby brother. While they’re only hinted at in this fic, I do plan to make some references to them in the Air Needing Light arc at some point. There’s also a chance they’ll get their own short!fic appearances.

[4] Hierarchy military grants - A HC pool of money that the Council races put up to fund large-scale basic training for anyone (turian or another client race) completing compulsory citizen service.

[5] Talons and suns - Generic references to other symbols that are common incorporations for mercenary groups. I HC that these were adopted and color-coded by the Blue Suns and the Talons rather than conceptually created by them!

[5] Fuck the cause, we’ll die for a drink! - Profane versions of the turian Hierarchy anthem are popular drinking songs among the merc-born. If it’s a patriotic and well-known song, you can pretty much guarantee turian mercenaries have parodied it. Awkward for colony-born squadmates who find these renditions hilarious and catchy—but also a little horrifying.

[6] Optio Sideris, 85th Atrax Legion, Fifth Cohort Operations Section - A one-off turian Blackwatch OC I may bring back in another fic at some point because I ended up liking her. The Hierarchy military organization borrows from the HCs I use for the Air Needing Light AU: 85th Atrax Legion is a joint special forces organizing legion made up of six cohorts. The 5th Cohort is informally known as Blackwatch, while the “Operations Section” is a generic term used by intelligence operators. Optio is a mid-tier leadership rank.

[6] Batarian body language - Batarian language and manners are highly dependent on physical cues according to the Mass Effect canon. I took this one step further with a HC that Nihlus is essentially a native speaker of turian-adapted gestures that translate successfully into batarian social patterns. This physical vocabulary is most refined and most present in culturally batarian mercenary and trading groups with a strong history of turian association and recruitment. While older turians can learn and approximate the gestures, they are best learned and absorbed in childhood. Nihlus “speaks” a form of gestural batarian that places him as a native of the Terminus Systems.

[6] Interrogating batarian prisoners - No torture involved! Optio Sideris trains Nihlus in a more practical form of intelligence gathering that involves building rapport, establishing trust, and remaining consistent. Even pirates or smugglers who would not normally give information to a Hierarchy patrol flotilla can be convinced to—if not speak—occasionally offer hints about the locations and activity of slavers. Nihlus is notable for actually being conversant in traditional batarian moral interpretations of the Pillars of Strength, as well as being able to walk the fine cultural line between guarded respect and abject deference.

[6] Merc Red - Nihlus’s batarian nickname among the patrol flotilla’s prisoners. A sign of individual respect, since it contains no profanity and is just blandly descriptive.

[7] Broken weapons - A traditional sign of thanks between two non-allied mercenary groups when one has agreed to truce terms. Mostly symbolic.

[7] Tattoos - The permanent marking method of choice when turians are full-grown and have developed a strong preference for the color and personal style of their colony markings. Nihlus decides on a complex ‘full-crest’ Taetran colony pattern embellished with Falx blood sickles. This is more or less him being loud and proud about both his colony origins and his mercenary background, as well as putting them on an even footing by tattooing the entire pattern: mercenary symbols and all.

#mass effect #nihlus kryik #my headcanons #my writing #air-needing-light #long post #fanfiction #nihlus kryik headcanons

12 notes · View notes

turtle-ier · 4 years ago

Text

Hey this is a secret link so don’t click ‘read more’ unless you care about really boring rambling about a fanfiction you haven’t read.

Now that they’re gone, hi all.

If you’re here then you’ve clicked on the super-secret hidden link at the end of this series. This text here isn't a piece of fanfiction, which is why it isn't tagged with any characters/relationships/categories, etc (or even on AO3, I might put this on my Tumblr), so if you aren't interested in hearing more about the inspiration behind my fanfiction series “Something Else is Out There”, and some of my thoughts as a writer behind the process, then don't be afraid to click away.

I have plenty of other fics in this fandom that are worth a look. Personally, I would consider ‘Bring Back Pluto’ to be one of the best pieces of fanfic I have ever made, so I’d encourage you to check that out instead.

I just wanted to say a huge thank you to anyone who clicked on this series, even if you didn't read it all or only came to have a look, it still means a lot that you spent any time at all on this series.

I wanted to go into some details about the things I included or removed from these works because I, personally, didn't really know I was making these references until I looked back and went ‘oh damn’ so I thought it would be fun to take a glance and look at it through the 20/20 vision of hindsight.

To start with, I'll talk about things that I included in ‘Two Worlds’ that allowed this series to blossom, then about some of the difficulties linking the first piece with the other two. I’ll talk about a couple of specific inspirations, one throughout the whole series and one in a scene I really like, and I’ll go into details I added last minute that really changed the themes and tone in the stories.

All links, stories, Wikipedia pages etc I mention will be put in the notes at the bottom of this in order mentioned.

The tree-people were not supposed to be in it

It’s crazy to think, looking back, that I originally intended the big bad guy in ‘Two Worlds’ to be the darkness, the grue, and nothing more. The idea of the other-George was added in the middle of writing Chapter three: the slow burning fuse, as I didn't know what was chasing George; a personification of the night, a monster, or his imagination? I think originally I was intending for it to just be the darkness eating away at the torch George was holding, or perhaps Dream following him, but then I wasn't sure what to do with it.

Basically, ‘Two Worlds’ was boring. I had to fix it.

I’m actually writing about doppelgangers for my dissertation, and with other uni work I have done in the past I often re-adapt my fan work themes and settings to make them into original stories, and so I guess since I had been doing research into books like ‘The Picture of Dorian Grey’ and ‘The Silent Companions’ over the summer, it was planted in my mind. I tend to think of my more modern fanfics as a trial for my “”real fiction”” (fanfic is real fiction too, don't let anyone tell you otherwise), and I guess ‘Two Worlds’ took my dissertation and multiplied it by ten.

The idea of Dream changing with the seasons originally came from a pair of works, the first called “Wake Me Up When September Ends” by SilverShadowBeliever, and “he turns orange in the fall,” which has been orphaned by the author. These are both fics I read when I was first joining fandoms, and they're both for the Yogscast.

I also mentioned that this fic was inspired in part by 'You lit a fire in my soul' by Yikes (CoralFlower) before, but I’ll just say it again, their fic is really cool.

‘Two Worlds’, ‘Archipelago’, the chapter title for the introduction in T.W, ‘A Cold Open’, and the chapter titles in ‘Archipelago’ for chapters 8 and 9, ‘Darkness’ and ‘A Very Long Game,’ were all yoinked from Don’t Starve and it’s adventure mode, but the last in that list comes from a fanfiction series by Asidian, again to do with Don’t Starve. The work in that series, ‘Out of Darkness’ was also a major inspiration, although I fear you may not understand the concept behind it if you are not someone who has played the game. Either way, their works are brilliant too.

Things that became difficult the longer the series went on

This is essentially a ‘if I had a time machine’ section.

I would mention George’s relations to the other characters sooner. Bad, Ant and Skeppy in ‘Ice Bridge’ feel shoved in at the end and rushed, with little character development outside of dialogue and Dream’s observations about them. Not to mention, at points in time I mention things like “Phil was like that – caring” or, “Techno was always one to protect others” which is the exact opposite of what you’re supposed to do, but when characters like Niki or Tubbo had two or no lines each in the second part of the series it was difficult to suddenly try and flesh them out.

If I could change ‘Two Worlds’ now, I’d have a scene, possibly in chapter 2, where George and Dream discuss people they knew. It would be a good way to imply about George knowing more than just Sapnap, and for Dream to perhaps hint that he doesn't know or remember anyone. It would also make his statement to Sapnap in chapter 3 of Archipelago false – a hint of Dream withholding information, of him being perhaps jealous of Sapnap and George’s relationship, and perhaps of selective hearing.

This kind of brings up my thoughts on Dream too – while I like some of what I did with him, often I felt like he was just the naive, new guy and nothing more. I feel like there should have been a scene in Ice Bridge where he gets into a fight or something. It gets a little tiring reading back because he just doesn’t know anything, even though he is sort of the ‘key’ in understanding all of it (there’s a term for that sort of thing – like the Ring in ‘Lord of the Rings’ or the Heart of the Mountain in the Hobbit – but I can't for the life of me remember it).

There were also some issues with connectedness. At one point there was Ant on Dream’s shoulder, and when he returned to Bad and Skeppy, Bad also had Ant on his shoulder. Dream had his knife and George also had the same knife in ‘Two Worlds’. Techno’s wound on his side suddenly moved to his leg in Archipelago. Things like that.

Inspirations that I didn't realise were inspirations at first

As (I think) I have mentioned a few times, I’m at university. One of the books I had to read in my second year was ‘Sir Gawain and the Green Knight’ which got me all kinds of fucked up.

Gawain and the Green Knight is possibly the single greatest piece of fiction I have ever read.

It’s over 500 years old, with the original poet unknown, and had been passed down for generations prior to the smug original poet writing it down. It could easily be one of the oldest pieces of fantasy fiction EVER, and it is definitely the oldest piece of written fantasy to have come out of England.

Did I mention that I love this book/poem?

I’ll link a free version that I found and referenced in the notes/at the end, as with everything else, but if you have the patience to get through the first three parts the fourth will knock you off your feet.

Essentially, the inspiration that Gawain and the Green Knight put upon me came in many forms. The most obvious ones being things like the idea of decay – worlds existing before the characters great, great, great grandparents even existed, abandoned homes, remnants of ancient religions which had been forgotten in time.

I know most of my readers are probably American, but listen up UK peeps – we live on graves. Our country is founded in ruin. In Lincoln, the nice grassy parks at the top of the hill can't be built on because they are PLAGUE PITS! In Cambridge, farmers have to be wary of where they plough their fields in case they come across these unmarked grave sites. And in London, they regularly have to stop building works and underground digging for the same reason – and this poem was written down between two plagues. The themes of Gawain and the Green Knight are intentional – death surrounded them then, and it surrounds us now. We are a country of decay. Unless your house was new when you bought it there’s a high chance someone died in it, too.

The hill at the end of ‘Two Worlds’, the one Dream climbs and they all spawn near, and same the one the ‘mysterious people’ reference, is a reference to the Celtic burial mounds that is also referenced in Gawain and the Green Knight – it’s become the chapel that the Green Knight calls his home, a grave. I think I subconsciously linked the two together. It would be ironic that the thing Dream climbed to try and save them was a memorial of failure for the world that had existed before them.

In addition to this, winter is another big idea surrounding this for obvious reasons. Winter means cold, it means famine and disease, less sunlight and lower mood. It means hard times, and for many, tragedy. In Gawain it’s mostly used as an excuse to link the role of the Green Knight to the new year – the death of an old year and the cycle to begin anew. Again, we live on graves. The old die, and we forget them, and we begin again.

The nature symbolism is another big thing in Gawain, as it’s a symbol of the wild vs civilisation, of evil vs good, and of the temporary and the permanent. In Gawain, the Green Knight intentionally carries around an axe (another symbol of evil, similar to the weapon of choice for executioners and woodsmen), and I thought that would be a neat little symbol for George. Not only is it a threat against Dream (I think it’s mentioned somewhere that George feels bad for felling trees), but it’s a sign that George is not as out of his depth in the wild as he may seem. He believes himself to be out of his depth, but Dream asking George for help to make his own axe could be a similar idea – Dream doesn't belong where he has been placed.

One thing I only noticed upon reflection is the similarities between Gawain and George. For starters, since this is a tale about King Arthur’s knights, it’s expected that anyone who sits around the round table is a courageous, forward thinking individual, but Gawain is a coward. He is told to seek the Green Knight and at first refuses to, intentionally biding a year at Camelot to avoid humiliation and death at the hands of the Knight. While George is not necessarily cowardly, he is a bit of a wimp sometimes. Similarly, at the end of Gawain and the Green Knight, Gawain has the back of his neck cut by the Knight in a so called ‘beheading game’, but he is called a coward for it since he relies on an enchanted item rather than his own guts and intuition to pull him through. George isn't given the option of a magical artifact, but he does get scarred in a similar way, although, it could just be because of the way other-George died.

You could also compare Dream to the Green knight for obvious reasons. Nature symbolism, changing with the approach of winter, immortality, a representation of a lost world, someone who doesn't fit in with modern society, the last of his kind (for a little bit), the list goes on.

But one comparison I really wanted to make was between Phil and King Arthur. King Arthur hardly makes an appearance in Gawain and the Green Knight. He’s at the beginning, boasting about how he won't eat until something spectacular happens at his feast, and at the end where he refuses Gawain’s warnings about Camelot one day falling. As I’m sure you remember, Phil is crowned by Techno in ‘The Long Goodbye’, and he mentions Phil’s legacy living forever. I guess in some ways it translates across. While Phil is no king, he accepts the defeat against Techno and lets him go. He understands that the life he wants, the one where he and his friends last forever, won't happen. While in the legend of King Arthur he goes into slumber on the isle of Avalon to be woken up when England next goes to war, Phil doesn't have the same pop-out-the-grave party trick, and it’s kind of like Phil is more the embodiment of what Camelot stands for than Arthur. Phil is flawed, even if the others insist that he isn't, and he will one day fall. The legend that Techno alludes to is when Phil’s story will become like Arthur’s. A hope in darkness, and a reminder that he will always be remembered even if he is really gone.

ONE THING I didn't notice myself, but my friend noticed when I was describing the texts, was the links between Fundy, Techno and the deer/elk in the other-world. In the Green Knight, specifically the third act, there’s a scene where the green knight and his court go on a hunt. They kill a white ‘hart’ (aka a stag), which represents what the human world wants from the forest – an easy meal, a dumb animal to chase, and to not spend much time out in the woods. They chase and kill a boar too, which is a representation of power, of a bridge of sorts between their worlds as the humans would want it for its excessive meat but would not want the fight, while the Green Knight’s court would want it for the challenge of taking down a great foe. Similarly, hunting a fox is useless to humans as it doesn't hold much meat, but to the Green Knight’s court it’s a symbol of intelligence and wit, of a great prize they didn't need to seek but did anyway, and it’s a clear difference between their ideologies.

I didn't intend for the link to be there, and I only used the idea of a ‘white, three-eyed deer-thing’ because of the mythos surrounding a white hart in England, which is just a symbol of magic or goodwill (or bad luck, depending on who you ask). Many people don't realise it’s Celtic origins (again, the Green Knight is a symbol of these lost Celtic religions and lifestyles in medieval England) and so while I didn't intend for the symbol to be there at first, I think it fits in quite well that it appears at first in the other-world, and then in the over-world when the darkness is trying to untangle the two worlds, as it’s a kind of nod to the magic/evil properties of the ‘others’.

Also, a final note, often the fae in Arthurian myth (evil beings of mischief and chaos in medieval texts) operate near water. Think of the Lady of the Lake, Mermaids, Sirens, etc. I thought that was neat and made other-Sapnap mention it at some point. I just like water. It’s an adaptive metaphor.

That’s enough about general themes and me ripping off a story that may or may not be a thousand years old.

Please let me talk about a painting called ‘Allegory of Fortune’ by Salvator Rosa.

‘Whispers’ was a challenging chapter to write in ‘Ice Bridge’ purely for the section at the end where Techno is in his house.

You see, Techno in his videos is a pretty smart guy. He presents himself well. He studied Greek tragedies in university (he references Helen of Troy in a video of him, Schlatt and Travis disassembling a KFC) and talks regularly of Sun Tzu, not to mention some casual Shakespeare references sprinkled around like he’s Salt Bae. He’s a smart cookie. He seems like one of the smartest cookies on the Dream SMP. He seems like someone who plans things, thinks them out, and only takes chances when he has to.

And the goal he has in this was a risk, all right.

This is the whole thing behind that totally unnecessary reference I made. First of all, it references the painting, which depicts the roman god of fortune, Fortuna, as she is bestowing her gifts of fortune upon the undeserving ‘animals’. Animals is quoted because Rosa is heavily implying in the painting that the animals are important Italian figures, including a donkey with the royal red cloak of the pope on it (yikes), a pig with the king’s crown(YIKES) and multiple animals standing on books representing education and law (Y.I.K.E.S.). The animals are also standing on roses – a reference to the artist himself (and btw that was like the only reason why he didn't get beheaded or something because of it).

The line Techno thinks something along the lines of ‘mules are not nobles’ etc is an actual adaptation of what Rosa said about his piece when he was questioned on its meaning.

I thought it would be fun for Techno to make reference to the work in a kind of satirical way, especially since in the painting the pig is shown to be undeserving of the crown, and Techno believes he is worthy, when later he gives it to Phil after he realises that he is indeed unworthy of it.

What changed in the edits?

Everything changed in the edits. Also hardly anything did.

The first big edit I did was in chapter 10 of ‘Archipelago’ where Sapnap and George are talking. Multiple lovely, wonderful, incredible commenters pointed out how they didn't really understand what the other-Techno was on about, and while I intended to fix that in ‘Ice Bridge’, I panicked and changed it to happen then because otherwise it might have been an unsatisfying end. Techno was supposed to figure out that it was like a brain transplant to become immortal, but it saved me time later so it didn't really matter.

Originally, I was planning for Sapnap to die in the other-world, like permanently. It was going to be a reason for George to doubt Dream, and for Dream to leave the settlement and all the others behind, but instead I decided to let him live for the sake of tension within the group later. I didn't want Sapnap to die, but if I were to go back I don't know if I would make the same decision. It could have gone either way.

Chapter 5 in ‘Ice Bridge’ was originally two separate ones, splitting in half when Dream realised he couldn't remember anything from before he met George, but it got too muddled to be kept separate. A similar thing happened with chapter 14 in the same story, where it was supposed to be separated when there was another knock at the door, but that time the resulting chapter afterwards, which was going to be chapter 16 or something, was too short to be justified.

In ‘Ice Bridge’, two chapters swapped titles, ‘The Long Goodbye’ and ‘Standoff’. Chapter 14, ‘snowfall’ and chapter 15, ‘ice bridge’ swapped locations too since I felt that the piece finishing with Dream and crew was more fitting as an ending than the one with Techno, Niki and Phil leaving the other tower.

The porcelain mask was another big one. I didn't know whether to include it at first and only added it after I had posted chapter 5 or so of ‘Ice Bridge’. I figured that it would be a big symbol of closure, of Dream getting what he was looking for on his adventure and being able to return home guilt free. I understand that it may feel a bit like an unnecessary emotional kick to add, but I did feel like it was the finale of Dream’s character arc.

The final last-minute addition was the fight between Phil, Techno and Niki. It was supposed to be a breakdown, a sign that Techno had pushed too far and that Phil wasn't the man that they had all expected him to be, but I believed that a more dramatic end was necessary.

To be honest, I remembered Lindsay Ellis’ videos on Game of Thrones. I haven't watched the series nor read the books, but I remembered her reaction to a fight breaking out between a mentor character and his apprentice, two morally good characters with differing goals. Phil may be Techno’s father figure, but there is only so far you can lean before you break, and this was supposed to be Phil’s breaking point.

See, Phil would know Techno was stronger than him, a better fighter, someone more willing to take a calculated risk, but he was desperate, deluded, and pushed to the edge. When words are not enough there are only so many ways that someone can act, and Phil decided to speak Techno’s language.

I also let Niki fight in the scene because I didn't think she had done much up to that point, and having her established to own weapons earlier and then not use them later seemed dumb. I wish there were more female characters that I could have included, but no one seemed right. If I were to change something, maybe I’d have her go into the ‘Other-World’ with Sapnap or something. It might be interesting to see how the other-Techno would react to someone he hasn’t seen before.

Final thoughts

I really like this fic. I put so little thought into it at the beginning and now it’s a huge thing that contains two of the longest fics I have ever done (I keep mentioning it, but I’m still in awe. I struggled a lot with things over 5,000 not so long ago) and some of my most intergrained references. There’s a few hiccups, I will admit, but I don't think there’s anything so big that it ruins the whole experience.

I really liked how I figured out Techno and Phil’s relationship in the third part, and while I like the Dream/George stuff, I will admit that shipping isn't my ideal reading (even if I can write it) and it did feel like I was cheating you all out of DNF content a bit until the end there.

If I could start again, idk what I’d change. It’s like 2 am rn. I just wanted to talk about Gawain and the Green Knight. Please do check the story out again because I think things will make more sense with a second reading. I’ll put a link to everything I mentioned below.

I also just want to thank you for being here on this journey. I’ve also mentioned before that I had a new year’s resolution both this year and last year to write 100,000 words, and while I completed it last year with 115,000, I doubled my writing amount this year and the end of this fic brings me to 215,000, which is insane. My total wordcount on AO3 is only slightly less than double that, which means these past two years on the platform has produced 80% of my total fanfiction to date. Again, it’s insane.

Thank you again for reading. I hope you enjoyed my rambling if you read this whole thing, but please don't be afraid to say you didn't lol. I get that literary references and introspection isn't for everyone, and it honestly isn't for me either. I write fiction better than essays and it shows in my grades, but either way I hope that this was comprehensive.

Thank you all again. Drive safe and message me when you get home. Happy end of 2020!

Links:

“Wake Me Up When September Ends” by SilverShadowBeliever : https://archiveofourown.org/works/852143

“he turns orange in the fall,”, Orphaned Work : https://archiveofourown.org/works/966375

“Out of Darkness” by Asidian : https://archiveofourown.org/works/6071196/chapters/13915320

“Gawain and the Green Knight” Free copy online : https://www.poetryintranslation.com/PITBR/English/GawainAndTheGreenKnight.php#anchor_Toc178583491

Sparknotes reading of “Gawain and the Green Knight” (easier to understand than the free copy) : https://www.sparknotes.com/lit/gawain/

‘Allegory of Fortune’ by Salvator Rosa : https://en.wikipedia.org/wiki/Allegory_of_Fortune

Lindsay Ellis’ Game of Thrones video part 1: https://www.youtube.com/watch?v=hys_m3BPTS8&ab_channel=LindsayEllis

Part 2: https://www.youtube.com/watch?v=BGr0NRx3TKU&ab_channel=LindsayEllis

Also, bonus! I did a lot of painting (forgive me, I’m not great at it and didn't paint before 2020) to help block scenes and stuff when I was writing Archipelago so please enjoy my not very good but also I’m-quite-proud-of-these paintings. I’m mores posting them here as a neat little bonus, but also to do something with them other than have them in my desk draw lol.

#moron writes a book

3 notes · View notes

knightotoc · 5 years ago

Text

I can't really rank the SW movies, but I can sort of put them in categories. I wrote a bit about each one because I've never seen a list in an order like mine, though if you're asking me to be rational that is something I know I cannot do.

(This is really long)

1. The ones I love the most:

Attack of the Clones

🍐 favorite characters, favorite planets

🍐 my soul is anchored to early naughts high-key cheesy emo, à la Raimi Spider-Mans

🍐 most Jedi per square inch

🍐 it's pretty and it kicks ass

🍐 the romance is the A-plot for ONCE

🍐 AND it's a "dark middle chapter" that pulls no fucking punches, the whole Tatooine sequence is just hnnnnggrhhh BRUTAL

🍐 the only "dark middle chapter" in which the person explaining the Jedi way (Anakin) doesn't believe in it and the person listening (Padme) doesn't want to join but just cares about him

🍐 morally ambiguous organized religion/monasticism/chivalry are interesting and personally important subjects to me, a Catholic feminist who majored in Medieval Studies

🍐 the hinge between two time periods I love, "Obi Wan trains Anakin" and "the Clone Wars"

🍐 sets up both Clone Wars shows and both KotORs

Return of the Jedi

🐻 SO much fun, SO much imagination

🐻 like RotS, both the silliest and the most tragic in its trilogy (and imo it pulls it off)

🐻 the ending -- Luke tossing his lightsaber, Palpatine killing him, Anakin saving him -- I just -- gahhhh that's what it's all about, dude😭😭😭 It makes me love the Jedi SO MUCH!

🐻 Luke's plan to rescue Han is as bonkers as Dooku's plan to begin the war and I'm obsessed

🐻 Leia's hair down and Luke in black👌

The Last Jedi

🍸 absolute masterpiece of tragedy and hope

🍸 it's so SMART and has this wisdom that brings me so much comfort facing personal failures and societal horrors

🍸 "That's how we win -- not by fighting what we hate, but saving what we love" -- Rose the Queen of Themes

🍸 the cave scene in which Luke summarizes the prequels and Rey summarizes the original trilogy is so validating

🍸 "Where's Han?" [cut to Kylo]

🍸 all the transitions but that one ^^^^ especially

🍸 best visions in the movies (Rey's mirrors and Luke's twin suns)

🍸 Yoda is the best ghost and wisest teacher as he deserves😭

🍸 Leia Vader parallels are my biggest weakness

Revenge of the Sith

🔥 I can't handle this one

🔥 it's straight up Camelot and Lancelot is my favorite invention in all of fiction, and here he is as an evil space wizard

🔥 I literally can't listen to this soundtrack and drive because I get too sad

🔥 they hate each other SO MUCH ahhgggg, NO other characters come close to this level of emotion

🔥 the Matthew Stover novelization is even more beautiful

🔥 this meta-level tragedy, the dramatic irony of a guy who has been evil since 1977, a name similar to the Greek goddess of inevitability, the swirling destiny of his "prophecy" and his doom, but still I'm like "DON'T DO IT ANI" as if he ever had a chance

🔥 they play the fucking ANH medals theme at the end of the credits and it blows my mind. Absolutely brilliant

🔥 can you believe that only RotS and TLJ have shirtless scenes in them

2. The ones I also really love:

The Phantom Menace

😈 best soundtrack. All the prequels have the most thoughtful and interesting music in my opinion, but I could go on forever about TPM's.

😈 my favorite musical piece in all of SW is the Baby Anakin theme. It's so terribly sad; it sounds to me like rivers and waterfalls. They use it several times in AotC, too. The end of the melody transitions into the Imperial March😭

😈 Duel of the Fates is the actual star of the movie, of course; the words are a Sanskrit translation of a medieval Welsh poem. Ask me about how the lyrics apply to the fates of Qui-Gon, Maul, and Obi-Wan because I've FIGURED IT OUT

😈 also the cleverest piece in SW is Augie's Municipal Band, the parade theme, which is the Emperor's theme from RotJ in major key and sped up

😈 speaking of Palpatine, this is his best movie and I've basically sold my soul to him so👏👏👏we stan

😈 I've probably thought and written the most about this movie and the time periods around it, the training of Maul and Anakin. If you can believe it😅

Empire Strikes Back

☁️ it's the best one

☁️ the "dark middle chapter" that sets the standard for AotC and TLJ

☁️ "Luminous beings are we"😭

☁️ Bespin Leia is the best look in the movies

☁️ "The evil lord Darth Vader, OBSESSED with finding young Skywalker"😂 Ani has a reason to live again, oh no

A New Hope

🤖 the only one you need

🤖 an actual piece of magic on Earth

🤖 Old Obi-Wan is heartache personified

🤖 bow down to Tarkin

🤖 best droid movie

Solo

🎲 the other kissy movie

🎲 SO much fun; John Powell puts so much energy and excitement in his music

🎲 how does this random movie have the best character designs after AotC

🎲 GIRL DROID!!!

🎲 really different point of view on the central theme of family

🎲 that cameo tho

🎲 where's my sequel

Rogue One

🌠 the most visually beautiful SW movie; it fits into the tradition of beautiful 70s sci-fi movies like 2001 and Star Trek TMP, which focus on the hugeness and wonder of outer space

🌠 can Cassian and Rose please overthrow the government

🌠 I have a real theater poster of this one in my room :D (I also have one of TLJ)

🌠 does so right by Vader

🌠 makes the Rebellion more complicated, just like the prequels did to the Jedi Order

3. The ones I don't like:

The Force Awakens

The Rise of Skywalker

I want to like them, especially TFA, but I find it difficult. I feel like they lack confidence as stories, and they don't take things like death and faith very seriously. Many planets explode, but they are grieved even less than Alderaan is in ANH. And if you just pray hard enough, God will help you out. It bothers me that THAT was the culmination of Rey's spiritual journey, versus the more relatable and dramatic endings for the male Jedi protagonists Luke, Anakin, and Ezra.

I have rewatched TFA a few times and I like parts of it, like the scavenging setting in the beginning and how handsome everyone is. Some of Maz's lines justify the borrowed plot in an interesting way. And I've thought of some headcanons to make TRoS more okay, because they did so wrong by Palpatine but not necessarily by "the Sith" as a Borg-like force of evil that, I guess, consumed him. So despite JJ's best efforts, I'm trying to make this work.

#star wars #star wars movies #attack of the clones #the last jedi #revenge of the sith #i wrote this back in December but it's still true #leaning more toward ESB rn

5 notes · View notes

recklessfiction · 5 years ago

Text

What has Inspired Me for the Month of - March -

First off, here’s a couple of blogs I came across this month that are amazing and that you should ABSOLUTELY CHECK OUT!

@iliothermia - I cannot even begin to describe Hyde’s art. Its beautiful and the colours he uses are so vibrant, they make every piece feel otherworldly and magnificent! Really a wonderful artist, go check out his work!!

@charminglyantiquated - Sam is the writer of the comics Elsewhere University and Cornerwitch, both of which are WONDERFUL and beautiful works that remind me why I love folklore and faeries so much! Everytime I see Sam’s art, I am inspired to re-enter the weird world of the fae folk because her work is just so pretty, but it doesn’t shy away from the dangerous parts of folklore either, which is perfect. If you haven’t already, you need to check out Sam’s art and incredible writing!

@anonbeadraws - Colours, beautiful, neon, gritty, I love it. Their art is wild and creative and I am so INTO their incredible Midsummer Night’s Dream WIP set in New Orleans and marvelously recast with Baron Samedi and Mama Brigitte. Like, how COOL is that!? It’s REALLY cool! Go check it out! They’re characters are gorgeous and their style is original and I really love their art a whole lot!

Okay, so now this isn’t what has necessarily inspired me IN the month of march, but since its the first one I’m doing of this, I thought I’d get some old inspiration out of the way, tho there are some new ones in here as well.

So this isn’t just an inspiring work for March, but for a lot of my writing in general and my guides for sure! I’d actually say this is what started me creating guides in the first place since it is a guide itself. Instructions is exactly what the title suggests, it’s a set of Instructions for a journey into a world of fairy tales and myths, detailing what you must and mustn’t do to enter and exit this world safely. Its really a wonderful little read, you don’t have to buy the book, you can read poem HERE for free, so absolutely check it out!

If you know my monster period pieces than this one’s for you!

Keep Your Hands off Eizouken is an INCREDIBLE anime that everyone needs to watch especially if you’re a creator because it deals with a lot of relatable experiences in it for anyone who creates ANYTHING! Its about three highschool girls who form a film club to make their own animes and it shows how difficult the process of animation is while also showing the absolute joy that they get from creating! Its also absolutely hilarious, so if you need something wonderful and inspiring to watch, make it this anime!

One of my favourite pieces and what ultimately inspired me to write those time period monster pieces is a Cinema 4D sculpture by Chrome Destroyer called Scarab Kid. The mix of the monstrous and the classical is something I hadn’t really seen too much of before, except for in books like Pride and Prejudice and Zombies and that kind of thing, but I love the idea of aristocratic monsters in actual period settings, rather than just being aristocrats of hell or something. As you can see, its awesome and Chrome Destroyer creates a lot of cool and weird cinema 4d art like this based off classical sculptures. So many of his 3D art pieces are like this and are really awesome, so go check out his instagram in the link!

youtube

The intro to the American Gods tv show is INCREDIBLE. This has been one of my favourite books for a long time and I gotta say it also inspired a lot of the things I write, mixing the modern with traditional folklore and religion, and the tv show so far has been pretty great! But honestly, this intro blew me away and made me feel, in the small amount of time, the way i felt the first time i read the full book. Its got such an incredible vibe and I definitely try to put this same kind of vibe into my own work.

This game is INCREDIBLE (I know it didn’t come out this month but I only got a chance to see it this month sooo...) I’m so into the multi-dimensional office environment and the scp-vibes that this game absolutely gives off! It’s got entities, it’s got feral household objects, it’s got interdimensional mundane white collar office energies! Honestly, either play or watch someone play this game, its so much fun and the lore is my favourite part. I don’t want to spoil too much, but The Board is my favourite...entity? The way it communicates is so cool, and there’s just a lot of really awesome little things that create the ingame world and I LOVE the vibe, the characters, and the wild twists and turns the game gives you! I watched this playthrough, which is great and I suggest you all either check it out or play this game yourself. If you like the SCP Foundation or interdimensional worlds or realities that are slightly to the left, this game is for you!

#inspiration #not writing #go check out those blogs they're amazing #long post

6 notes · View notes

urfavmurtad · 5 years ago

Text

It’s Ramadan.... what a blessed time to celebrate Mohammed’s own family getting repeatedly fucked over by the caliphate. Let us continue The Death of Crazy Mo.

CHAPTER 2: FAMILY MATTERS

There are three intertwining subplots at this point in the story. The first is the ongoing Islamic conquests, which are still happening but have been somewhat interrupted by the second subplot: not everyone brought into the loving embrace of Islam by Mohammed’s men wants to remain within its fold. There is a real possibility of the caliphate breaking apart before it even expands outside of Arabia. Actually, it’s not a “possibility”–it’s already happening.

Ibn Ishaq’s sira, written around 750 AD and the oldest text of Islamic history available to us, concludes with Mohammed’s death. It ends with two mourning poems, prefaced by this ominous note:

“I was told that the last injunction the apostle gave was in his words, ‘Let not two religions be left in the Arabian peninsula’. Aisha used to say: ‘When the apostle died, the Arabs apostatized and Christianity and Judaism raised their heads and disaffection appeared. The Muslims became as sheep exposed to rain on a winter’s night through the loss of their prophet until God united them under Abu Bakr.’"

These incidents of mass apostasy will come to be known as the Ridda (apostasy) Wars, and Abu Bakr will spend most of his time as caliph trying to get the lost sheep back in line. It is the first warning sign that the early caliphs will not actually enjoy their jobs very much.

The final subplot, bubbling under the surface, is the still-unresolved issue with the Banu Hashim. When we left our heroes, Abu Bakr had just been declared the caliph and Mohammed had been buried, in that order. So how do Ali & Friends feel about all this?

Well… not too happy, is the obvious answer. Upon learning that the issue of Mohammed’s succession has been resolved without their input, the Banu Hashim are rather sulky. A hadith describes Ali indicating his displeasure with the whole process to Abu Bakr a few months after this:

“We know well your superiority and what Allah has given you, and we are not jealous of the good what Allah has bestowed upon you, but you did not consult us in the question of the rule and we thought that we have got a right in it because of our near relationship to [Mohammed]."

The same hadith says that Ali “had not given the oath of allegiance” to Abu Bakr for six months following Mohammed’s death, and another hadith states that the rest of the Banu Hashim also avoided pledging fealty to Abu Bakr. They weren’t openly agitating against his rule, but they also weren’t sanctioning it by giving an oath of fealty. The message was clear: Ali and the rest of the Banu Hashim felt robbed of their rights. Even if being related to Mohammed wasn’t enough to confer the right to rule, it at least conferred the right to decide on the ruler, in their eyes. And Abu Bakr and Umar denied them even that.

Given the delicate nature of the situation, Abu Bakr decides that it’s preferable to just leave the Banu Hashim alone to sulk, so long as they’re not openly opposing him. He knows that engaging in a PR battle (or worse: an actual battle) with Mohammed’s extended family literally immediately after his death is unlikely to positively impact his image. Abu Bakr does, however, feel entitled to the support of his own extended family. Nearly all of them support him already, but there are two holdouts named Talha and Zubayr, with the former being a member of Abu Bakr’s clan and the latter being Abu Bakr’s dumbass son-in-law via his other daughter, Asma. Al-Tabari’s account describes them neglecting to pledge allegiance to Abu Bakr and instead visiting Ali’s house, presumably to grumble about recent events for whatever reason. (As we will later see, both of these guys were opportunists–they weren’t loyal to Ali, but they were happy to ally with him if they thought they would get something out of it.) Umar responds to the situation with his usual tact and grace.

Talhah, al-Zubayr, and some of the [others were] in the house (with Ali). 'Umar cried out, "By God, either you come out to render the oath of allegiance [to Abu Bakr], or l will set the house on fire.” Al-Zubayr came out with his sword drawn. As he stumbled [upon something], the sword fell from his hand, so they jumped over him and seized him.

This story is highly dramatized by many sources, in which Umar actually does set the house on fire, or barges into the house and hurts Fatima in the process, or something similarly outrageous. Those accounts aren’t reliable, but the event itself is mentioned by authors who had no real reason to depict either Abu Bakr or Umar as evil, and Zubayr aligning himself with Ali is something found in strongly-sourced reports. So this may well have actually happened, and if it did, it certainly did not make the Banu Hashim any happier with the way things were going in the caliphate.

Another, more minor problem adds to the Banu Hashim’s sense of victimhood. Mohammed had owned many pieces of property, and now that he’s dead, his relatives want to inherit those lands. The properties are located in multiple different areas, but the prime land is in a Jewish-majority cluster of cities that had been conquered by the Muslims a few years earlier. It’s rich agricultural land, and it’s extremely valuable in Arabia’s desert climate. Some of Mo’s widows ask Abu Bakr for it, and their requests are denied. Both Fatima and Abbas also request a share of the inheritance. Abu Bakr rejects their petitions.

Fatima and Al-`Abbas came to Abu Bakr, claiming their inheritance of the Prophet’s land of Fadak and his share from Khaibar. Abu Bakr said, “I heard the Prophet (ﷺ) saying, 'Our property is not inherited, and whatever we leave is to be given in charity. But the family of Muhammad can take their sustenance from this property.’ By Allah, I would love to do good to the Kith and kin of Allah’s Apostle rather than to my own Kith and kin.”

“So....” says Fatima.

“So,” agrees Abu Bakr.

“My father is dead.”

“It would seem thus.”

“It says here that when someone’s parents die, their children should inherit a significant portion of their wealth.”

“And?”

“And I am my father’s only surviving child?”

“...and?”

“........and I should inherit from him because of that??”

“Oooooh! Lol sorry I didn’t get where you were going with this. Look, that’s what it says in the Quran, you’re right. But the Amendments to the Quran state--”

“The... the fucking what? The Quran was supposed to have been created before humanity, and it has amendments?”

“Ma’am, I don’t make the rules. As I was saying, the Amendments to the Quran state that these rules actually do not apply if one’s father was a prophet. All the wealth and property owned by prophets is transferred to the state after their deaths, according to clause 5633§26. See?”

Fatima squints at Abu Bakr’s copy of An Idiot’s Guide to the Stuff Allah Forgot to Put in the Quran. In green crayon, someone has written “moe’s agricultural land belongs to the caliphate now -allah”.

This is evidently news to the Banu Hashim, and many of them plainly do not believe that this is what Mohammed actually would have wanted. Now they feel robbed in a political sense and in an economic sense.

On the face of it, this seems way less contentious than the whole succession thing, and it mostly is. But there is one detail that inflates its importance. Fatima is genuinely pissed off at Abu Bakr for rebuffing her, to the point that she holds a grudge against him and doesn’t even speak to him for the rest of her life.

So she became angry with Abu Bakr and kept away from him, and did not [talk] to him till she died.

This is not, as it turns out, a long period of time. Fatima dies around six months after Mohammed, probably of the same infection that killed him. Stress and a lack of self-care due to grief are sometimes also said to be the cause of her death, while some Shia traditions attribute it to miscarriage-related complications or (more dubiously) violence at the hands of Umar. No one really knows for sure, but the last of Mohammed’s children is now dead.

This might surprise non-Muslims, but the reality is that very little is said about any of Mohammed’s daughters in reputable sources. His middle daughters Roqaya and Umm Kulthum might as well not even exist for how little they’re mentioned; his oldest daughter Zaynab has a biography totaling perhaps two paragraphs. Even Fatima, the youngest and the only one who outlived him, is mentioned in only four or five anecdotes over the entire course of her life in reputable sources, one of which is the inheritance incident. They presumably played some important role in early Islam, at least among young Muslim women, but that’s never actually said.

But it is at least clear that Fatima was held in high honor by the Muslim community after Mohammed’s death, being his only surviving child and all. Also, Mohammed had specifically told people to never make her angry. (Funnily enough, this was prompted by something Ali did–he was considering taking a second wife and Mo said no because he didn’t want to upset Fatima, making poor Ali the only Muslim man forced into monogamy! ...well, ignoring his sex slaves, so... a-anyway...)

Fatima is a part of me, and he who makes her angry, makes me angry.

If you’re a Muslim who believes that everything Mohammed said was true, and you know that Abu Bakr made Fatima upset, then how can you avoid the conclusion that this situation would displease Mohammed? And by extension, how could you avoid thinking that something in the new caliphate’s milk ain’t clean? Even if you think Abu Bakr is the rightful caliph, and even if you’ve never really given any thought to the Banu Hashim’s temper tantrum, this still might give you pause. That perhaps explains why Fatima and the Banu Hashim’s refusal to swear loyalty to the empire’s new leader in a time of war–which is ordinarily insubordination, if not worse–was something that many people frowned at, but ultimately let slide.

But the sympathy train can’t last forever. And now that Fatima is dead, the Banu Hashim have lost their prophet-approved excuse for holding out on Abu Bakr. They have to rethink their strategy, and fast.

So after she dies, a clearly pissed-off Ali buries her by himself, without Abu Bakr’s involvement. It’s hard to tell that snub was due to Fatima’s own wishes or Ali’s. Regardless, keeping the caliph away from the funeral of the prophet’s kid is A Choice.

When she died, her husband `Ali buried her at night without informing Abu Bakr and he said the funeral prayer by himself.

This was essentially the end of an era for Ali. The day he put Fatima in her grave was the last day he could get away with feuding with the caliph, and he knew it. The above hadith continues:

When Fatima was alive, the people used to respect `Ali much, but after her death, `Ali noticed a change in the people’s attitude towards him.

Times are tense in Medina: the Ridda Wars are ongoing at this point, the caliphate has fallen apart, and this feud is no longer cute in the people’s eyes. The general population may have looked the other way when Fatima was alive, owing to Mohammed’s own instructions, but now she’s dead and people think it’s time for the Banu Hashim to grow the fuck up. The negative change in people’s attitudes is evidently immediate, so the Banu Hashim, deprived of what little support they had, effectively surrender.

So `Ali sought reconciliation with Abu Bakr and gave him an oath of allegiance. `Ali had not given the oath of allegiance during those months (i.e. the period between the Prophet’s death and Fatima’s death). `Ali sent someone to Abu Bakr … So Abu Bakr entered upon them

Ali explains why he’d delayed swearing allegiance for so long and tells Abu Bakr how aggrieved the Banu Hashim have been feeling over everything that’s happened. Abu Bakr doesn’t apologize, but strikes a conciliatory tone, letting bygones be bygones.

And when Abu Bakr spoke, he said, “By Him in Whose Hand my soul is to keep good relations with the relatives of Allah’s Messenger (ﷺ) is dearer to me than to keep good relations with my own relatives. But as for the trouble which arose between me and you about his property, I will do my best to spend it according to what is good”

Later that day, Ali finally publicly swears allegiance to Abu Bakr, ending the feud. The rest of the Banu Hashim follow him, and the people of Medina stop giving them the cold shoulder.

On that `Ali said to Abu Bakr, "I promise to give you the oath of allegiance in this after noon.” So when Abu Bakr had offered the Zuhr prayer, he ascended the pulpit and uttered the Tashah-hud and then mentioned the story of `Ali and his failure to give the oath of allegiance, and excused him, accepting what excuses he had offered; Then `Ali (got up) [and] praised Abu Bakr’s right …

On that all the Muslims became happy and said, “You have done the right thing.” The Muslims then became friendly with `Ali as he returned to what the people had done (i.e. giving the oath of allegiance to Abu Bakr).

This is the end of the drama between the Banu Hashim and Abu Bakr. It is not the end of the drama regarding the Banu Hashim in general, and while they may have publicly forgiven Abu Bakr for “usurping” their rights, they certainly have not forgotten it. Ali himself may be playing nice for now, but he and Abu Bakr aren’t friends, and Ali isn’t friends with anyone in Abu Bakr’s circle, either. Especially not Aisha, who has loathed him ever since his involvement in a romance subplot straight out of a shitty show on The CW. These issues will all come to a head later on. The true beginning of the Shia-Sunni split, you see, didn’t happen right after Mohammed died. It happened years later, and it was an absolute disaster involving civil war, assassinations, and lots of tears. We will shortly see that the real Miracle Of Islam is that these people’s empire didn’t disintegrate due to their headassery.

Relatedly, you may have noticed that some of the people I listed in the cast of characters last time, namely the Banu Umayya, have been awfully quiet throughout all this inter-Quraysh drama. Where are they? Well… they’re around. Watching.

But for the moment, there are bigger issues, namely a bunch of people who have declared themselves prophets and amassed large groups of armed followers. What a bunch of lunatics, who would even think of such a thing??

#adventures in sectarianism #ramadan #history

29 notes · View notes

basicsofislam · 5 years ago

Text

ISLAM 101: Muslim Culture and Character: Reflections (Tafakkur): Part 2

ABUSE OF RELIGION AND RELIGIOUS SENTIMENTS

The quest for truth has two principal branches which, if the quest is motivated by a sincere love of the truth-seeker, are radically joined – that is, they have fundamentally the same root and goal even though the branches diverge. The two branches are the seeking represented by religion and the seeking represented by science. The effort of the quest is aimed at discovering the relation between existence and human consciousness and perceptive powers within that existence. But the effort is also directed at what it (the effort) is for, and what attitude is to be taken to the knowledge we are given or obtain. This means that purpose and moral judgments enter the quest for truth and shape and color its achievements.

Now some people pretend that the science of nature is neutral about such matters. They are wrong to do so. In fact, though an individual working at some particular problem may believe him or herself to be applying neutral, objective procedures, that person’s work nevertheless entails sharing in all the structures of thought, the assumptions, and purposes, which are a part of the culture of science as a whole in any particular epoch. That culture is not independent of questions of purpose and meaning: it is simply that such questions are not the immediate objective or concern of the individual scientist, and, for that reason, they remain implicit in the work being done. They become explicit in human attitudes (personal and societal) and in the technology that funds and (by its success) justify the quest for scientific knowledge.

True science and true religion should be, as it were, fellow-travelers in that both passionately oppose superstition and falsehood; and, in any case, both have the same right of appeal to reasoned argument and to experience. Religion is the older quest in two important respects: first, in that it teaches and inspires love of truth for its own sake (that love is not and cannot be generated by science itself, though it motivates the best science); and, second, in that it upholds the Authority which gives to human reason its conditional authority – the Revelation of Gods Will to His Messengers, most comprehensively, reliably and finally in the Qur’an and in the teachings of the Prophet Muhammad, upon him be peace.

Religion has a moral and philosophical, as well as a historical, priority. Denial of that priority in human life robs it of its most vital element, its deepest dynamic, and it deprives the science of nobility of purpose. A scientific endeavor which does not aim to understand existence, which does not depend on the love for and zeal to know the truth, is liable to blindness and falling into contradictions. Perhaps without knowing it, but (surely) sometimes also knowingly, science becomes captive to ideological and doctrinal preconceptions, cultural prejudices, to the pursuit of power (instead of knowledge and understanding). When that happens, the inquirer’s way to truth is blocked up, and the endeavor of science as a whole does not yield understanding or improvement in either physical or human nature but leads to the opposite, the ruin and degradation of both.

The priority of the religious quest for truth over the scientific quest for truth does not mean that it is exempt from falling into error and wrongdoing. Rather, it is the reason for even greater vigilance to maintain the soundness of beliefs and principles, the purity of intention and practice. Just as science can be rash and intolerant in attitude towards that which it regards as outside its culture, and so fail its vocation to seek the truth, so too religion can be abused and turned from a quest for pure, heavenly truth into a means for hatred, rancor, and vindictiveness. A dogmatic and narrow-minded scientific community, enslaved to certain philosophical or ideological prejudices, can become more fanatical and dangerous in its consequences than ignorance. So too can a religious community when it reduces religion to a device to serve certain political interests or worldly advantages. Religion then ceases to be a heavenly inspiration for thought and conduct and becomes instead an assemblage of meaningless ceremonies and a worldly ideology.

Institutions where sciences are taught and scientific studies are conducted are to be esteemed as highly as places of worship. However, the institutions where sciences are used to promote certain ideological biases or impose certain concepts to obtain material advantages, no longer deserve respect, as they are structures where selfish, ignoble desires and passions are nurtured. Likewise, if religion and religious sentiments are exploited to promote political ambitions and to divide people into factions, and if religion is taken as a rigid ideology giving rise to polarization and disruptions among people, then religion is no longer a means serving to lead people to God; rather, it is an obstacle before the true religion of God, an obstacle made up of fanaticism, enmity, hatred, and belligerence.

However he may outwardly appear, a man unconscious of the true nature of belief and deprived of knowledge and love of God, who cannot measure the principles of religion in the scales of the religion itself, who does not give priority to that to which God gives priority, is disrespectful of the heavenly and universal identity of religion and has no right to claim to be truly religious. What is most opposed to both religion and science is that selfish desires and fancies are presented in the guise of objective knowledge and religious sentiments. This is a weakness in human nature leads people to ostentation and worldly expectations. People tend to sublimate their defects and shortcomings and science and religion are two important devices they use to this end.

The most effective weapon of conscience against such a tendency is the love of truth; if there is an elixir to dissolve from minds the ‘scientific’ dross and remove from hearts the tendency to false show of religious devotion, it is love of the Creator and love of truth and the love of His creation arising therefrom. If hearts are ardent with love and spirits with yearning, it is possible to mend moral defects and elevate human beings to true humanity.

The world of mankind recognized the love of truth through the Prophets, and it is this love which leads people to love of God and to build healthy relations with existence. From the very beginning, all Prophets guided their followers to that love and based their relations with their people on that love. It was only when absorbed in love of God that men have been able to find their true identity and value. The Prophet Jesus (upon him be peace), composed a poem of life based on the love of man and fulfilled his mission by conveying it to others. The Prophet Muhammad, (upon him be peace), honored the world as, in the words of a classical Turkish poet, ‘the commander of the army of lovers’ and expressed love throughout his life.

When the love of God became in him irresistible, he went on to the other world. The Qur’an, when recited with conviction and concentration, will be understood as a declaration of love, in addition to the charm of its music and phrasing. Love of truth, love of science, the urge to research, the call to reason and to exercise self-control – these are the points which the Qur’an reiterates and about which it warns people. They are like mines in which a careful, believing reciter of the Qur’an can find new, different jewels every time he seeks.

How unfortunate it is that, despite its wealth of power to heal all our wounds, to end all our centuries-old pains and cure our diseases, this precious Book has long been approached with superficial attitudes and disagreeable intentions and used by many capricious persons, desirous of the world and in pursuit of self- interests, as a device to always accuse others and acquit and absolve themselves, and exploited as an excuse for the hatred, belligerence and impudence originating in their own dark souls. This is why much seeking truth and the true path come to it with suspicion and doubt. Approaching people with anger and feelings of enmity and vengeance in the name of the Qur’an, and confusing communicating its message with looking for ways to satisfy certain political or worldly ambitions disguised under religious aims results in imitating others in atrocities and wrongdoing. It should be understood that Islam is neither an ideology nor merely a political, economic and social system, nor is the Qur’an a book calling its followers to kindle fires of war and enmity among people.

The Qur’an came down to the world with a balance. It seeks to establish a perfect balance – the balance observed in the whole of the universe which the Qur’an orders us not to destroy – in the relations of an individual with other individuals, with his family, his community and with the whole of existence. The Qur’an aims to establish peace and harmony. So, it ought never to be used to cause disruptions and mischief among people and it by no means sanctions or allows putting pressure on consciences and minds. Rather, it seeks to remove pressure from consciences and minds so that people may find the truth.

Those who set their hearts upon the lofty ideals established by the Qur’an continue to live until eternity and have an honored place in the hearts of others, similarly inspired. But those who exploit those ideals in pursuit of their debased ambitions remain as chained slaves of their desires and fancies. Their lives are spent in humiliation and end in doom.

A true, sincere student of the Qur’an aims to convey others to eternity. While he is constantly advancing to his destination along his own way, those drowned in their wrong suppositions and ambitions regard him as mad and see him as misguided.

The aim of a sincere student of the Qur’an is like a catapult throwing him directly into the world of pure spirituality beyond this base world tainted with selfish interests and mean aspirations, or it is like a rocket put in orbit around the truth. Religion is the pure source feeding him and the Prophet is the one who offers it. Those who cannot approach this blessed source through the gate of the Prophet, those who cannot dive deep in this source after the guidance of the Prophet with the necessary equipment to find the gems of truth required in this age, will not succeed in presenting as religion the ideas originating in their dark minds and souls, nor succeed in disguising their fancies and desires as religious ideas.

The Qur’an is a resource of infinite depth; whoever dives in it with a sincere intention to satisfy his needs of every kind – spiritual, intellectual, social, etc.- will find the cure he seeks. The deeper one grows in understanding and knowledge, the more one will find the Qur’an, like a rainbow, far above one’s level, impossible to reach. The following religion means being able to see the light of the Qur’an and the Prophetic way of life reflected through the prism of one’s time, place and conditions and being illumined by it.

3 notes · View notes

drown-in-lava-choke-on-rubies · 6 years ago

Text

Tag Game: 11/11/11

Lots of thanks to the marvelous @trickster-writes for tagging, I had a lot of fun doing this!

1. Write down the name of the book that is currently nearest to you.

“The Sun And Her Flowers” by Rupi Kaur. I got it a few days ago and finished it in a day, it was really enjoyable. I’ll probably buy her other poem book, “Milk And Honey”, since I’ve heard good things about, but I have a couple other books I’d like to get to first.

2. What’s the last song you listened to?

“Candy Store” from ‘Heathers: The Musical’, I start and finish my day with this. I’ve been listening to the musical on a loop and it became my favorite through sheer force of attitude.

3. What’s the last video you watched on Youtube?

“The One Thing You Can’t Replace” as a ‘Heathers’ animatic. If you concluded from this pattern that I might go on a murder spree, I have already thought of it and would much rather sleep, so you’re safe. Rejoice.

4. Biggest pet peeve?

People who shit on the newer generations for not being “as good as their ancestors”. Oh, sure Barbara, your generation fucked up the economy so bad that my chances at getting a job inside Greece are sub-zero, but by all means, keep telling me how lazy we are and how phones are destroying our culture.

5. When was the last time you finished writing a story?

3 three weeks ago or so. It’s a mystery-comedy play that we’ll hopefully perform with my class for our middle school graduation. It’s tiny and I finished it in 4 nights but I’m hella proud of it, and I hope it’ll be as good as last year’s seniors’.

6. Other than being a writer, what would you like to be?

A zoo-keeper. Because if I can’t write about dragons, crocodiles are the next best thing.

7. Have you ever published a story, poem, or book?

Nope. Not yet.

8. What characterizes your writing style?

Description, I think. I like going into detail, and use comparisons and metaphors as much as I can.

9. Have you ever considered writing children’s books - or, generally, books for any other age group?

Yeah, I did try making up stories for my kid-cousins once, but they ended up too dark so I had to scrap ‘em. I’m talking about princess fairy tale turned into political drama, revolution and royal assassination. So, yeah.

10. What’s the worst job you’ve ever had? (if not applicable: What job would you hate to have?)

I haven’t had a job yet, but from my experience as a scout, I’d hate working in the military. This whole “be completely obedient and just like everyone else” thing they had going left a bad taste in my mouth. And while we’re at that, “your behavior is reflected in your superiors and you should listen to everything they say”. I got my first anxiety attack as a scout because I was the leader of a division and literally no one gave a damn about responsibilities, so I would later get scolded for their behavior.

Also, I don’t know if this is specific to Greece or even just my city, but scouts ended up being conservative as hell. Like, they carried a sort of hidden sexism with them that I only noticed after I left, and if I begin talking about how hard they clung onto religion, I wouldn’t end any time soon. Our superiors and elder scouts have all had some sort of connection to the military and constantly joke that scouting is like military for kids, so I’m gonna try and keep my distance as much as I can.

11. Has a book or a story ever made you cry? If so, which one(s)?

My math textbook. Other than that, I think the one that came the closest was the short story "Landscape with Flatiron", by Haruki Murakami. I don’t know what it was about it, but if I wasn’t at school when I finished it, I would have probably cried a little. It isn’t really meant to be sad, but it isn’t meant to be happy either. It has this empty, numb feeling about it that fits perfectly with the theme, and the characters felt so real. I would highly recommend it.

BONUS QUESTION: Books that have made you laugh out loud or grin the whole time?

To give you an idea of how long I have had to read something that made me laugh, it was “Dork Diary 10” when it first came out.

Now, time for my questions:

1. What is your dream vacation?

2. What is your most listened-to song of the week?

3. Do you still have some/any of your favorite childhood toys?

4. What is your favorite movie?

5. What’s your best memory from your school years?

6. What is the worst book you’ve ever read?

7. What clothes do you wear most of the time (specific or general style)?

8. What character (both other authors’ and yours, including from works in progress) do you relate with the most?

9. Are you an early bird or a night owl?

10. When was the last time you cried from any emotion?

11. What’s a thing that never fails to leave you feeling warm inside?

Tagging some fellas from my activity cause I don’t know 11 people, feel free to ignore!

@i-rove-rock-n-roll, @shamelesslypoetic, @death-over-coffee, @drowsy-quill, @queenie-dragon, @holotones, @phahbiyah, @pawprints-and-inkstains, @many-minds, @wordsofpaintandsmoke, @the-corner-girl

#tag games

6 notes · View notes

annemariewrites · 6 years ago

Text

Walt Whitman

Research Paper

Walt Whitman, considered to be one of America’s greatest poets, was born in New York on May 31, 1819. He was self-taught and became a printer at twelve years old and this helped him understand the written word and be familiar with the works of Shakespeare, Dante, and the Bible. Whitman wrote many prose and poems, though he is most known for Song of Myself from Leaves of Grass.

The first copy of Leaves of Grass was published in 1855 and he continued to revise it for the rest of his life. This book had many renditions with numerous poems ranging from 12 in the first publication and over 400 in the last. His poems are often characterized as having long lines, little to no rhyme scheme, reflection on nature, and repeating first words. Whitman used a number of poetic forms in his writings. In the essay, "Poetic Form as Meaning in Walt Whitman's Leaves of Grass," written by Nigel Fabb, the poetic forms used by Walt Whitman are observed. Fabb uses an excerpt from a poem in Leaves of Grass. He states, “… the following five lines which form a stanza of one of the component poems of the book, reproduced here as closely as possible to copy the layout (e.g., line-breaks) on page 67 of the first (1855) edition.

‘The sky continues beautiful…. the pleasure of men with women shall never be

sated.. nor the pleasure of women with men... nor the pleasure from poems;

The domestic joys, the daily housework or business, the building of houses - they

are not phantasms.. they have weight and form and location;

The farms and profits and crops.. the markets and wages and government…. they

also are not phantasms;

The difference between sin and goodness is no apparition;

The earth is not an echo... man and his life and all the things of his life are well-considered.’

Here we see various poetic forms. The most obvious is the line. Next, it has been argued that the poem is divided into ‘rhetorical groups.’ Third, there is parallelism between the parts. Fourth, there are small rhythmic sequences. In this section of the paper, I consider each of these in turn and argue that they are attributed rather than inherent. I conclude by commenting on the unusual line-internal punctuation, in particular two dots, four dots and a dash, which have relevance for the form of the text.” (Fabb 107-108) He goes on to use another example, “…most of Whitman’s lineation is attributed, though there are occasional examples of inherent lineation, as in the following example of lines written in iambic pentameter (Whitman 1881: 296):

‘Out from behind this bending rough-cut mask.

These lights and shades, this drama of the whole.’

Like all iambic pentameter lines, these lines are subject to subtle generalizations, which can loosely be summarized by saying that there are ten syllables in each line, and a stressed syllable within a polysyllabic word must be even-numbered.” (Fabb 109) This shows the numerous poetic devices that Walt Whitman used in his poems. These techniques were used by many poets that inspired and were inspired by Whitman.

Whitman was a part of the transcendentalism movement which was a literary movement that occurred in the early nineteenth century. Ralph Waldo Emerson was also hugely involved with this movement and the two poets are compared by Kelly Scott Franklin in the essay, “’Without Being Walt Whitman’: Vicente Huidobro, Whitman, And the Poetics of Sight.” Franklin writes, “Ralph Waldo Emerson (1836) described feeling ‘uplifted into infinite space’, which allowed him to see everything at once, and he described becoming a ‘transparent eyeball’ (Emerson, [1836] 1996: 10). Whitman himself would write in 1855, in what would later become ‘Song of Myself’:

My ties and ballasts leave me [. . .] I travel [. . .] I sail [. . .]

I skirt sierras [. . .] my palms cover continents,

I am afoot with my vision. (Whitman, 1855c: 36) (Franklin 285)

Franklin then goes on to compare Walt Whitman to Vicente Huidobro, who was a creationist poet, stating, “…both Whitman’s and Huidobro’s speakers can also see the ongoing exploration and travel of the globe. Whitman celebrates this exploration in a lengthy passage:

I behold the sail and steamships of the world, some in clusters in port, some on their

voyages,

Some double the cape of Storms, some cape Verde, others capes Guardafui, Bon, or

Bajadore,

Others Dondra head, others pass the straits of Sunda, others cape Lopatka, others

Behring’s straits [. . .]. (Whitman, 1982b: 290)

‘Others,’ Whitman’s speaker continues, ‘sternly push their way through the northern winter packs, / Others descend or ascend the Obi or the Lena, / Others the Niger or the Congo [. . .]’ (Whitman, 1982b: 290). But if the expansionist Whitman celebrates those who ‘sternly push their way’ into other lands, Huidobro’s speaker sees that same exploration in terms of the multiform violence of imperialism (Whitman, 1982b: 290):

“The bravest captains Captain Cook

On an iceberg went to the Poles Hunts the Northern Lights

To leave his pipe in the lips In the South Pole

Of Eskimos

Others stab fresh lances in the Congo

The heart of sunny Africa

Opens like pecked figs.” (Huidobro, 2003e: 494.69–75) (Franklin 287)

This quote shows the inspiration that Vincent Huidobro gained from Walt Whitman, despite the former being a creationist and the latter being a transcendentalist.

One of the most notable trends in Leaves of Grassis that of spirituality. In Ernest Smith’s essay, “’Restless Explorations’: Whitman’s Evolving Spiritual Vision in Leaves of Grass,” Smith explains the change in Walt Whitman’s spiritual image. He states, “In an uncollected manuscript fragment, Whitman terms spirituality “the unknown” (Leaves 612), and despite various pronouncements of certitude, especially in the 1855 and 1856 editions, as the poet more deeply engages his personal contradictions and his envisioned democracy’s various failures and compromises, his poetry comes to challenge its readers to conceive of spirituality more broadly, but less conclusively.” (Smith 229) This quote show that Whitman had a change in his thoughts of spirituality in Leaves of Grass. This is entirely understandable seeing as how he continued to add to and revise this great work for many decades until his death. It would only be natural to change his feelings and beliefs in some way. Smith continues by pointing out what Whitman’s earlier writings showed about the spirit by saying, “The personal pull of Whitman’s early poetry is undeniably powerful, a proclamation of the agency of the individual that at the same time invites us to “follow” the poet toward enlightenment, claiming deep insight into the nature of the soul.” (Smith 229) He then describes Whitman’s last poems, “While the major works of Whitman’s final productive decade demonstrate what Erkkila terms “a more traditional religious faith,” by the final arrangement of poems for the 1881 edition, the reader of Leaveswill move through poems supremely confident of immortality and a mystical oneness of humanity, other poems where the spiritual core of the text seems more based in phenomenology, Civil War poems that recognize the ability of death’s sheer physical carnage to at least momentarily eclipse spiritual hope, and the later meditative mode of poems such as those in the “Whispers of Heavenly Death” cluster.” (Smith 229-239) This accurately demonstrates the shift that occurred all throughout Whitman’s life to change the various aspects of how he reflected on spirituality in his poetry.

In addition to the use of religion and spirituality, Whitman also implemented numerous social issues into his poetry. This is outlined in the essay, “’Song of Myself’ and the Class Struggle in Language,” by Andrew Lawson. In this essay, Lawson notes, “Charles Hliot Norton, an early reviewer for Putnam's Monthly Magazine in September 1855, found Whitman's poetry monstrous in its ‘self-conceit,” its contempt for ‘all usual propriety of diction.’ For Norton, Whitman’s impropriety stemmed from his continual crossing of linguistic boundaries, by joining of the ‘gross’ with the ‘elevated,’ the ‘superficial’ with the ‘profound.’ An example would be the single line in which Whitman describes himself as both ‘one of the roughs,’ meaning, according to Webster, ‘rugged, disordered in appearance, coarse,’ and ‘a kosmos,’ an apparent invention of Whitman’s, meaning ‘a person who[se] scope of mind, or whose range in a particular science, includes all, the whole known universe.’” (Lawson 377) This shows one man’s view of Whitman’s poetry. Another is, “R O. Matthiessen, in American Renaissance (1941)… deplores Whitman’s ‘curious amalgamation of homely and simple usage with half-remembered terms he read once somewhere, and with casual inventions of the moment.’ Whitman's mixed diction is particularly irksome to Matthiessen because it smacks of the inauthentic; rather than using a ‘folk-speech,’ the language of the people. Whitman exhibits only the ‘happy pride of the half-educated in the learned term’ - he is using a language ‘not quite his own.’” (Lawson 377) Lawson then goes on to explain how opinions such as these about the poetry may also be influenced by social norms. He states, “For Norton, Whitman’s language is an unaccountable compound of class accents; for Matthiessen, Whitman is all too recognizably a lower-middle-class aspirant to the title litterateur, his choice of words marked by petit bourgeois pretension.” (Lawson 377-378) These quotes show the way some people felt about social classes in regards to literature and language.

Closely related to poetry, the use of music can be found in many of Walt Whitman’s poems, especially with Out of the Cradle Endlessly Rocking, a free verse, 32 stanza poem.An article that shows this is, “The Idea of Music in 'Out of the Cradle Endlessly Rocking,'” by William F. Mayhan. The article states, “By linking his poem so closely and specifically to music, Whitman offers a vital clue not only to the poem's unorthodox structure, but also to its meaning.” (Mayhan 113) The themes of this poem include the cycle of life, death, and rebirth. The poem itself is about a young boy who stands by the ocean and watches a couple of birds sing to each other. One day the female of the couple goes missing and the male tries to find her. He searches for his mate but can never find her and accepts that she has died. The symbolism of the musical structure of the poem highlights the song of the birds when they are together and the male singing alone. Mayhan explains this by saying, “…music plays not only a structural role, but also a symbolic one. …Whitman blends his experience of music (as heard) with his philosophical conceptions of the nature and meaning of music in a marriage of matter and form that is itself the essence of music.” (Mayhan 113) Understanding the musical form of the poem can help understand the meaning of it as well. It is important to note just how important music was to Whitman and is noted further in Mayhan’s article. He quotes, “He admits as much in his conversations with Horace Traubel, recorded later in his life:

‘My younger life was so saturated with the emotions, raptures, up-lifts, of such musical experiences that it would be surprising if all my future work had not been colored by them. A real musician running through Leaves of Grass-a philosopher musician-could put his finger on this and that anywhere in the text no doubt as indicating the activity and influences I have spoken of.’” (Mayhan 115)

This quote shows the importance that music held in his life and how it shaped his poetry. Again, the idea of music helps one to know and understand the meaning of the poem. This is further stated, “Layer upon layer of meaning begins to accumulate until, at the end, as we shall see, the effects of infinite interrelatedness (harmony) will affect not only the poem's structure, but will be, in itself, an embodiment of its meaning.” (Mayhan 122)

One of the many things that influenced Walt Whitman’s writing was the Civil War. This is discussed in the article, "Union and Disunion in 'Song of Myself'," by Herbert J.Levine. The article states, “One recent study has argued that the escalating crisis of the Union allowed Whitman to discover the healing role so central to "Song of Myself." Another has argued that the economic downturn of 1854, which put Whitman out of the housebuilding business, allowed him to discover his role as celebrator of the artisan…” (Levine 570). This shows the different thoughts others had about how the buildup of the Civil War may have influenced Whitman. Levine goes on to determine why Whitman wanted to unify the country, perhaps with his poetry. He states, “Where political rhetoric was failing to preserve the Union, poetry, Whitman saw, could attempt an alternative discourse of union based on the unity of a representative American self. With respect to such a unified self, the experience of his own body and soul, his land, its animals, people, occupations and history, the earth, its evolutionary past and cosmic future—all was to be portrayed as a vast seamless web, within which differences could be accommodated without dismembering the whole.” (Levine 576) This shows that Whitman wanted to keep the country whole and attempted to do so by writing poetry.

In conclusion, Walt Whitman is considered to be one of America’s great poets for a number of reasons, ranging from his use of poetic devices to how he wanted his poetry to shape the people and the world in which they lived.

Works Cited

Fabb, Nigel. "Poetic Form as Meaning in Walt Whitman's Leaves of Grass." Journal of Literary Semantics 41.2 (2012): 105-119.

Franklin, Kelly Scott. "'Without Being Walt Whitman': Vicente Huidobro, Whitman, And The Poetics Of Sight." Comparative American Studies: An International Journal 12.4 (2014): 282-300.

Lawson, Andrew. "'Song of Myself'and the Class Struggle in Language." Textual Practice 18.3 (2004): 377-394.

Levine, Herbert J. "Union and Disunion in 'Song of Myself'." American Literature: A Journal of Literary History, Criticism, and Bibliography 59.4 (1987): 570-589.

Mayhan, William F. "The Idea of Music in 'Out Of the Cradle Endlessly Rocking'." Walt Whitman Quarterly Review13.3 (1996): 113-128.

Smith, Ernest. "'Restless Explorations': Whitman's Evolving Spiritual Vision in Leaves of Grass." Papers on Language and Literature: A Journal for Scholars and Critics of Language and Literature 43.3 (2007): 227-263

#walt whitman #research essay #american literature #transcendentalism #american poet #I wrote this for my american lit class my sophomore year in college

4 notes · View notes

goddessdoeswitchery · 4 years ago

Text

Hellenic Polytheism 101: Pillars of Hellenic Polytheism, Kharis A Transcript

The episode can be found on various podcast platforms, including anchor, breaker, stitcher, spotify, google podcasts, overcast, pocket casts, radio public, and on YouTube.

Welcome to today’s episode of Hellenic Polytheism 101, where we will be discussing the Pillar of Hellenic Polytheism, Kharis. Again I want to remind you that the Pillars of Hellenic Polytheism were never actually a “thing”. Unlike the 10 commandments, the pillars were never taught as a set of rules that everyone knew by the name “Pillars of Hellenic Polytheism”, or any variation thereof. What modern day practitioners of Hellenic Polytheism call “The Pillars” were essentially religious and cultural practices that were taught by family and friends via every day practices. The pillars were an essential part of the culture of Ancient Greece, taught to them the same way customs like tipping, saying “bless you” at sneezing, and the now-common practice of wearing a mask everywhere are taught to us today. In recreating Hellenic Polytheism for the modern age, the Pillars grew out of a need for a set of guidelines to help us recreate a very old religion. Kharis is the reciprocity inherent in Hellenic Polytheism, a devotional act for the Theoi with hope a return favor in kind. It is also so much more than a transactional behavior. Its not bribery, its not a quid pro quo. At the same time, it is not the Christian act of praise worship.

Hopefully that explains what Kharis is a little better, so we can go a little deeper into what it means as a worshipper, as someone who calls themselves a Hellenic Polytheist.

#transcript #hellenic polytheism #hellenic polytheism 101 #pillars of hellenic polythiesm #kharis

2 notes · View notes

pamphletstoinspire · 6 years ago

Photo

Understanding The Bible - A Practical Guide To Each Book In The Bible - Part 2

Written by: PETER KREEFT

PART ONE

THE OLD TESTAMENT

ONE

________

Introduction to the Old Testament

The first and longest half of the Bible is called by Christians the “Old Testament” (or “Old Covenant”). Jews call it simply their Bible, or sacred Scriptures. They too believe it is divinely inspired, but they do not believe this about the New Testament, unless they are “Messianic (Christian) Jews”. Jews worship the same God Christians worship, but not the same Messiah (Christ).

The Old Testament story distinguishes Judaism (and Christianity) from all other religions of the world in two main ways. First, we find here a religion based on historical facts, not just abstract ideas and ideals or mystical experiences. Second, the God of the Old Testament differs from the gods of other religions in at least four important ways:

1. Only a few individuals in the ancient world, like Socrates in Greece and Ahkenaton in Egypt, rose above their society’s polytheism (belief in many gods) to monotheism (belief in one God) like the Jews.

2. Only the Jews had the knowledge of a God who created the entire universe out of nothing.

3. Other peoples separated religion and morality. Only the God of the Bible was perfectly good, righteous, and holy as well as the Giver of the moral law, demanding moral goodness in all men.

4. These differences are accounted for by a fourth one: although other peoples sometimes arrived at profound truths about God by their imagination (myth), their reason (philosophy), and their experience (mysticism), they mixed these truths with falsehoods because they did not have a word from God Himself. Other religions tell of man’s search for God; the Bible tells of God’s search for man. Other religions tell timeless truths about God; the Bible tells of God’s deeds in time, in history.

God reveals Himself both through words (especially the law given to Moses and the words of the prophets, God’s mouthpieces) and deeds. These deeds are both supernatural (miracles) and natural (providence: God providing for His people).

Throughout the Old Testament story, God selects His special instruments: Abel (not Cain), Noah (not the rest of the world), Abram (not Lot), Isaac (not Ishmael), Jacob (not Esau), Joseph (not his brothers), and, in general, the Jews (not the Gentiles)—until Christ the Messiah finally comes. Then Christ’s Church, the “New Israel”, spreads the knowledge of the true God, the same God of Israel, throughout the world.

Until that time, God’s providential care created, preserved, and educated the nation of Israel to be like a womb, like a mother for the coming Messiah. When Jesus was born from Mary’s womb, she became the fulfillment of all that Israel was about.

Yet God is not finished with Israel, even now, according to the New Testament (see Rom 10-11). The Church as the New Israel does not simply displace the old, any more than a daughter can displace her mother. For the New Testament is not a mere addition to the Old, nor is it the setting aside of the Old. Jesus says in Matthew 5:17, “Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them.” The Old Testament, like the New, is about Jesus. It is the beginning of the story of salvation, the same story Jesus completes, the same story we are in now.

________

TWO

________

Begin at the Beginning: Genesis 1-2

We begin with Genesis because we want to follow the Red Queen’s advice to Alice when she asks how to tell her story: “Begin at the beginning. Then proceed until you come to the end. Then stop.” The Bible is the only book ever written that has fulfilled that admirably simple instruction to the letter.

Genesis means “beginning”. The Hebrew title, Bereshith, is taken from the first word, “In the beginning”. Genesis is the book of beginnings—of the universe, of man, of sin, and of salvation (which is the main theme of the whole Bible). Only God has no beginning: “In the beginning, God”.

Genesis is the first book of the Pentateuch, a Greek word meaning “five-volume book” (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). Jews call these five books the Torah (law).

According to the earliest Jewish and Christian traditions, Moses wrote Genesis. Many modern scholars doubt this, but the Bible contains many references to Moses as an author, though he probably used and edited older sources.

Like the whole Bible, Genesis is history but not scientific history. This does not mean that it is myth or fable, but that its style is often poetic and that its content is selective. The author is like a photographer who points his camera only at the subjects that are important for his purposes, from his point of view. The purpose of the Divine Author of the Bible, the Holy Spirit, is to tell us about God and His acts of “salvation history”.

Thus Genesis, like salvation history itself, and like every story, has three parts: creation, fall, redemption; generation, degeneration, and regeneration; Paradise, Paradise Lost, and Paradise Regained.

The action moves from the Garden of Eden to Egypt, from man in innocence and paradise to the chosen people in sin and slavery, hoping for deliverance. The time span of Genesis covers more years than all the rest of the Bible together. It is divided into eleven sections, each beginning with “This is the list of the descendants of. . .” (elleh toledoth in Hebrew).

Since the beginning is so crucial and since Genesis covers the beginning of all three stages of our story—creation, fall, and redemption—we will take three chapters to explore Genesis, one for Exodus, and one for the next three books.

The God Who Creates out of Nothing

Genesis begins not just with the beginning of something, but with the beginning of everything. Its first verse uses a word for which there is no equivalent in any other ancient language. The word is bara’. It means not just to make but to create, not just to re-form something new out of something old, but to create something wholly new that was simply not there before. Only God can create, for creation in the literal sense (out of nothing) requires infinite power, since there is an infinite gap between nothing and something. Startling as it may seem, no other people ever had creation stories in the true sense of the word, only formation stories. The Jewish notion of creation is a radically distinctive notion in the history of human thought. When Jewish theologians like Philo and later Christian theologians (who learned it from the Jews) told the Greeks about it, they were often ridiculed.

Yet the consequences of this notion of creation are incomparable. They include radically new notions (1) of God, (2) of nature, and (3) of human beings and human life.

1. A God who creates out of nothing is radically different from any of the gods of paganism. (a) Having infinite power, He must be one, and not many, not limited by others. (b) Further, to create this entire universe requires not just infinite power but also infinite wisdom (the wisest men on earth have never been able even to make a lasting peace or a perfect society, much less a universe), (c) It also requires a fantastic sense of beauty (“poems are made by fools like me, but only God can make a tree”), and (d) infinite generosity (for one who does not even exist cannot possibly deserve to be created).

2. (a) Without the notion of creation, nature is either denied or worshipped. Ancient Gentiles, lacking the notion of creation, saw nature either as an illusion (in the Orient) or as something sacred (in the West), as the local habitation of the gods. Creation frees nature from nothingness and from godhood.

(b) Further, if God created nature, it is not only real rather than illusory, it is also good rather than evil. Genesis repeats the point with liturgical emphasis: at the end of each of His six days of work, God chants, “Good, good, good”. This is why the problem of evil is more crucial for a Jew or a Christian than for anyone else: he is stuck with a theology of delight and cannot blame evil on the primal glop God was stuck with, since God created the very glop out of which He formed the worlds. That’s why Genesis 3 has to come after Genesis 1 and 2: to answer the obvious question raised by the creation account: If an all-good God is in charge here, where did evil come from?

(c) The doctrine of creation also means that nature is rational. It is not the arbitrary, fallible wills of many gods, or the primal chaos before the gods, but the all-knowing, all-wise will of the one God who designs and controls nature. The doctrine of creation is thus the basis for science. It is no accident that science grew up almost entirely in the West, not in the Orient, where nature was seen as a shifting veil of maya (illusion).

3. Finally, human beings and human lives get a radically new meaning by the doctrine of creation. If God created my very existence, I simply have no being, no essence, and no rights apart from or independent of God. My relationship to God is not an addition, however precious, to my being; it is my very being, my essence. Man is not man and then related to God; to be a human being is to be God’s creature, God’s servant, God’s son or daughter. Not a second of my time, a cent of my money, a drop of my blood or my sweat, or a thought in my head can I truly call my own unless I first call it His. I owe Him my all because I owe Him my being. The Bible thus does not present a “religion” as a department of life. It presents life itself as essentially, totally, and inescapably religious, that is, God-relational, from its very center.

How did God create? It was strictly a no-sweat operation. He simply spoke His Word. Christ is present in Genesis, for Christ is “the Word of God”: “All things were made through him, and without him was not anything made that was made” (Jn 1:3).

The Key Question Is Why, Not How

Did God use evolution? He may have. Genesis is not a science text, so it does not tell us how so much as why. But there are hints. Only three times in the creation account is bara’ used: for the creation of matter (1:1), life (1:21), and humanity (1:27). The other times, God said, “let the waters bring forth . . .” or “let the earth bring forth . . .” That is, for most of His acts of “creation”, He made rather than created. For example, He used the pre-existing material of “the dust of the earth” to make man. Was that an ape body? Perhaps. Why not? Our “image of God” distinctiveness, our personality, is grounded in the soul, not in the body. We are “rational animals”. God is not an animal.

Catholics have seldom had the difficulties and embarrassments many Protestants have had about creation vs. evolution. Ever since Augustine, they have interpreted Genesis‘ “days” non-literally. (The Hebrew word there, yom, is often used non-quantitatively in Scripture.) Purposes, not clocks, measure God’s time.

Genesis also goes a long way to resolve the current feminist furor. On the one hand, it clearly says that “the image of God” is “male and female” (1:27), and that males’ present kind of “rule” over females is a result of the fall (3:16). On the other hand, it is equally clear that sexual differentiation is God’s natural design, not our artifice.

In fact, God creates everything by differentiating. Form, species, differentiation—this feature of the world is due to accident according to materialism and illusion according to pantheism, but it is due to divine will and design according to theism. God distinguishes being vs. nonbeing, light vs. darkness, the “waters above” (the heavens) vs. the “waters below” (the earth), seas vs. land, living vs. nonliving, plants vs. animals, birds vs. fish vs. land animals, species vs. species, each “after its kind”, animals vs. humanity (in God’s image)—and Adam vs. Eve, man vs. woman. Masculinity and femininity are not a sinister trick of nature or society but a wise and benevolent gift of God, and cause for rejoicing, not for embarrassment, except to the fallenness that leads us to hide from God and from each other.

No one has ever told this story better. When our first astronaut ventured into space, this was what he read, in awe. It is literally inexhaustible.

Primitive tribes often recite their “creation epics” over the body of a sick or dying person, to bring the person back to the time of beginnings, when God touched time and matter firsthand. Without buying into superstition or magic, I think it is not too much to say that there seems to lurk that kind of mysterious power in these words. Next time you feel confused, try reading Genesis 1. Somehow, it seems to clear away a lot of fog.

#understanding the bible

2 notes · View notes