#Rich Syracuse

[chocolatespacemuffins]

Natural Stone Pavers in New York Ideas for a sizable traditional stone garden path in the front yard that receives full sun during the summer.

[mapsontheweb]

The Punic Wars, 264-146 BC

« Atlas historique mondial », Les Arènes, 2019

by cartesdhistoire

Rome and Carthage stood as the dominant powers in the western Mediterranean. Between these two influential states lay the island of Sicily. Situated at the crossroads of Europe and Africa, and bridging the eastern and western Mediterranean basins, Sicily held immense strategic importance. Rich in wheat and boasting a heritage of prosperity bestowed by both the Carthaginians in the west (in Palermo) and the Greeks in the east (in Syracuse), the island flourished. The Carthaginians established their capital at Lilybaea (modern-day Marsala) and maintained a major naval base at Drepane (modern-day Trapani).

In 264 BC, the onset of the First Punic War marked the first engagement of Roman legionnaires outside of Italy. While battles were fought in open fields, guerrilla warfare, and sieges, the defining feature of this conflict lay at sea. The pivotal Battle of the Aegate Islands in 241 BC resulted in the defeat of the Carthaginians, triggering another conflict, the far more perilous Mercenary War, on African soil. Fueled by grievances over unpaid wages, mercenaries and local allies revolted against Carthage, plunging the region into turmoil until order was restored by Hamilcar in 238 BC. A peace treaty with Rome was signed on March 10th.

The Second Punic War, commencing in 218 BC, was marked by an intriguing characteristic: personalization. The conflict became synonymous with the personalities of Scipio, later known as "the first African," and Hannibal, one of history's greatest military commanders. Hannibal's audacious invasion of Italy, driven by a desire to avenge Carthage's honor, catalyzed the war's escalation.

The war culminated in the Battle of Zama in 202 BC, leading to the signing of a final treaty in 201 BC. From this point forward, Rome emerged unchallenged in the Mediterranean. However, it wasn't until 197 BC that the Senate formally established the two provinces of Spain.

[unteriors]

Rich Street, Syracuse, New York.

[consanguinitatum]

David in rep: 2000's The Rivals, The Comedy Of Errors and Romeo and Juliet

In the recent Putting It Together podcast - which was utterly brilliant and something you should go listen to RIGHT HERE IMMEDIATELY if you haven't already! - David mentions his rep seasons with the Royal Shakespeare Company, where he did three plays in rep. His first rep season was in 1996 (when he did The General From America, As You Like It, and The Herbal Bed). His second rep season came around in 2000-2001, when he did simultaneous runs in Romeo and Juliet, The Comedy Of Errors, and The Rivals. I recently found an amazing July 2000 article about this series of plays, and I'd like to share some of its precious informative nuggets as well as talk a bit about each production.

As mentioned, the three productions ran in rep. For you non-theatre types, that means each production would rotate nights. For example, if The Rivals was on a Monday, The Comedy of Errors might go on Tuesday, then Romeo and Juliet on Wednesday…and then the schedule would rotate back to the beginning. Get the picture? Good.

Let's begin in January 2000.

That January, David arrived in Stratford and took a flat near Anne Hathaway's cottage so he could begin rehearsals for two of the three productions: The Rivals (and his role as Jack Absolute) and The Comedy Of Errors (as Antipholus of Syracuse). He added a third role to his schedule in late April or early May 2000 when rehearsals began for his role as Romeo in Romeo and Juliet.

As you can imagine with this kind of schedule, David was soon running himself ragged. Rehearsal followed by show, followed by rehearsal…again and again and again. He had to leave some rehearsals early to do warm-ups for one of the other shows before going on. As he said in the podcast I mentioned above, this brutal schedule left him "battered." However, once all the plays went into production and left rehearsals behind, he only (only?) had to do eight shows a week and would get days off here and there. He called it "quite full on," but said it was either that or not get the parts at all.

The first of these three productions - The Rivals - began its run at Stratford's Swan Theatre from late March til early October 2000. It then ran at the Newcastle Playhouse from late October 2000 to early November 2000. Then it went to London's Barbican Theatre from mid December 2000 until April 2001.

The Rivals programmes from my personal collection - the one on the left is from the Stratford run, and on the right from the Newcastle run

The Rivals centers around the complicated relationship between Lydia Languish and strategizing young lover Captain Jack Absolute. David played the role of Jack, who pretends to be a soldier named Ensign Beverly to win Lydia's affections. He knows Lydia, a wealthy young woman who wants to marry for love, not money, would have no interest in him if she thought he were rich (more about the play can be found here).

Fans have seen some of the photos from this production: this famous photo of David in a door frame by Simon Annand is but one. The comment Mr. Annand made about his memories of that shot is also interesting, I think, and I include it here.

Other photos of this production were taken by Chris Parker, among others.

But here's where it gets good. From the article I mentioned, we are treated to these brand new photos! In the first, he's in his dressing room getting ready for his performance as Jack Absolute. In the second he's in the makeup chair getting his hair and makeup checked, and in the third, at his dressing room table taking his makeup off after a show.

The second of the three productions - The Comedy Of Errors - began its run at Stratford's Royal Shakespeare Theatre from mid April to early October 2000. It ran at Newcastle's Theatre Royal in mid November 2000, then went to London's Barbican Theatre from late Nov 2000 until early Feb 2001.

The Comedy Of Errors programmes from my personal collection - the one on the left is from the Stratford run, and on the right from the Newcastle run

David played Antipholus of Syracuse, who was raised by his father Egeon in Syracuse and is one of a set of long-separated identical twins. His mother, Aemilia, and brother, Antipholus, live in Ephesus. A of S is the only figure to whom Shakespeare grants an interior life, and his quest to find his mother and sibling comes with a series of wild mishaps based on mistaken identities (more about the play can be found here.)

But again from the article I mentioned, here are a few brand new photos of David relating to this production! In one, he's relaxing in the Green Room. In another, he's waiting to go onstage as Antipholus, and in the third, he's hanging backstage with fellow actors Des Barritt and David Troughton from Henry IV, Part 1!

The third of the three productions - Romeo and Juliet - began its run at Stratford's Royal Shakespeare Theatre from late June to early October 2000. It ran at Newcastle's Theatre Royal in mid November 2000, then transferred to London's Barbican Theatre from mid January 2001 until early March 2001.

The Romeo and Juliet Stratford run programme is from my personal collection; the Newcastle run poster is from the RSC

David played the lead role of Romeo - a role I hope I need not explain to anyone in depth? David himself wrote a lot about his experiences in the role, and if you're curious you can pop over right here to read the essay he wrote. And if you want to see a ton of photos from the production itself, the lovely mizgnomer did this extensive thread of them some time ago that you should definitely check out!

One of the things he had to do as Romeo was duel Tybalt and Paris, which meant David had to practice fight scenes in rehearsals (something he wasn't completely unfamiliar with, by the way, as he did fencing in drama school - and he was quite good at it, too). Anyway - cue this fabulous photo of David during rehearsals!

And the article also proves David can be cheeky indeed!

In rehearsals for Romeo and Juliet, the article says, it reveals it was David who suggested inserting a scene full of filthy puns into Act II, Scene I, where the hung-over Montague lads go in search of Romeo. And during another part of the rehearsal, David asks director Michael Boyd, "When I enter for this scene, do I come out of the fallopian tube?" - no doubt referring to this part of the set!

Well that's it - and oh yes, I must give credit where credit is due! All the new photos are by Robert Workman from a 2000 Scotland On Sunday article entitled, "Enter Mr. Tennant, centre stage", and all are copyrighted by National World Publishing, Ltd.

And I'd be remiss if I didn't leave you with a teeny glimpse of DT as Romeo!

[jeannereames]

Hello Dr. Reames! Why do you think Alexander never set his sights on the conquest of Sicily - a rich island with longstanding Greek presence? Is it because when he came to the throne the plan to invade Persia was already on its way? I understand that Rome was a backwater town at this point and that Persia was the bigger prize, but Sicily always remained rich and hotly disputed

Inertia had a lot to do with Alexander’s choice, plus SIZE of the conquest, plus a plausible reason for the attack. I’m going to address these backwards.

Sicily, at least in the east, was—as you note—Greek, it’s largest city, Syracuse, Corinth’s most famous (and successful) colony. If conquest was still a valid reason for war in his world, increasingly parameters were put on it. We may understand these as window dressing concealing motives often economic (“follow the money,” ancient version). Yet by the 4th century, attacks on “fellow Greek” city-states needed some sort of rationale beyond naked ambition—often a current or historical beef.

Hence, Philip’s reason for attacking Persia (all about the money) was vengeance for the Greco-Persian Wars of over a century prior.

Another example, with Sicily in particular: Athens attacked Syracuse during the Peloponnesian War because she wanted Sicilian timber (for naval construction), after Brasidas of Sparta had convinced Perdikkas II of Macedon to cut off Macedonian timber—which had been Athens’ supply since the Greco-Persian Wars. Yet Athens justified the attack because Syracuse was a daughter-city of Corinth and Corinth was a member of the Peloponnesian league. Not to mention the war began due to Athenian-Corinthian aggression. So, by extension, Syracuse was tagged as an enemy of the Delian League (e.g., Athens’ not-so-covert empire), and ripe for hostilities.

Alexander didn’t have a ready-made excuse to attack Sicily. He probably could have found one, if he’d really wanted to, but this brings me to my second point.

Sicily is just not that big. And if some of her cities were wealthy enough, they didn’t begin to compare to Persia. When it comes to Alexander, “Think small” was never his modus operandi. LOL. Sicily would have been regarded like the Greek city-states of Anatolia (Asia Minor): a worthy acquisition…on the way to Bigger and Better. Yet Sicily lay west…not on the way to Bigger and Better. Just then. (more below)

Last, and the real reason: simple inertia.

Persia was the campaign his father had planned for probably a decade, and had fought south Greece to line up support for, culminating in the Battle of Chaironeia and the League of Corinth. Alexander did have to spend his first two years re-pacifying the Thracian and Illyrian north, not to mention re-fight Thebes to keep the south quiet … but PERSIA was what he’d been hearing about for years—what all Philip’s alliances were formed to pounce on.

To suddenly change and set his sights west on Sicily wouldn’t have made much sense, not to mention it would have alienated some of the city-states he needed (particularly his naval allies). He couldn’t have sold it as a “Panhellenic” crusade in revenge for the Greco-Persian War.

So, basically, I doubt it would ever have occurred to Alexander to sail west to attack Sicily when Persia was the bigger—and long planned upon—prize.

Now, let me add that—if academic speculation is correct and Alexander was setting up a campaign against Carthage near the end of his life—it’s quite likely that Sicily, and especially Syracuse, would have figured into that…but as allies, just as later with Rome. Carthage had long held the western part of Sicily, and struggled with the Greeks in the east for control of the whole. Conflicts with Carthage are why Syracuse invited in Rome for what became the First Punic War.

By the end of his life, and after Agis’s Revolt was crushed, Alexander was such a power, the Greek city-states had mostly given up opposing him. They contented themselves with snarky remarks and symbolic gestures—until after ATG’s death, when they rose up to try and oppose Antipatros in the Lamian War…which failed.

Yet if we could suppose Alexander had recovered from his last illness and did attack Carthage, Syracuse (et al.) would have been all over that. They’d have stood to benefit handsomely in territorial acquisitions. And at that point in time, Alexander probably was the only power that could have beaten Carthage on the water.

Hope this helps to explain why Alexander’s focus was always Persia.

A last thing: the nature of the Greek landscape, with the formidable Pindus Mountains down the center, had divided the peninsula east and west for centuries. The city-states on the east fronted the Aegean Sea, while those on the west fronted the Corinthian and Adriatic Seas. This affected both colonization and conquest ambitions. So eastern city-states tended to look east and western (including the Peloponnesos) tended to look west.

Macedon looked east. By contrast, Epiros looked west. That’s why Alexander of Epiros went to Italy while his nephew went to Persia. Never underestimate the impact of simple geography on history in the ancient world.

[synergysilhouette]

An alternate take on "Sinbad: Legend of the Seven Seas" (2003)

I'm back with another Dreamworks rewrite! To be honest, I LOATHE this movie because a lot of it feels like wasted potential, and I wanted to fix some things. Be warned: as you may have guessed, this is all subjective changes. Be sure to check out my rewrite of "El Dorado" as well!

Character overhaul for Sinbad. Similar to Flynn Rider, he's supposed to come off as charming and clever, but instead just comes off--to me, at least--as sleazy and goofy. Sinbad has good moments, but he's willing to let his own best friend die because he believes Proteus' father won't let him die. He's right about Dymas, but Sinbad underestimates Proteus' integrity, showing how little he knows his friend. In fact, he doesn't really change gears until Eris attempts to deceive him; the whole journey, he comes off as arrogant and pompous, not at all likeable except when he saves Proteus on impulse at the beginning. In my rewrite, he's much more smooth and intelligent, calm and logical, in contrast to Proteus' more emotional and compassionate personality. He's much more honorable--YES, he's still a pirate--and is much less bold, ie showing up to Syracuse in disguise in order not to rouse suspicion or get Proteus in trouble. He may or may not still be seducing and stealing while he's there, though. And even though it won't impact the plot much, I'd make him Middle Eastern as a nod to the original cycle of stories (IDK if it was confirmed if he was Greek or not).

2. Fleshing out the crew more. While Sinbad's crew is made up of unique characters, they don't feel like people to me. They mainly seem to exist for comedy and due to the fact that Sinbad can't man the ship alone. This critique is rather vague since I don't have specific things that I'd change, but having more conversations with them between themselves, as well as with others (such as Marina, Sinbad, and Proteus) would've made them feel like actual characters to me. Kale and Rat in particular feel like they could be even more interesting.

3. Marina is...different. Let me make something clear: I'm TIRED of battle of the sexes dynamics in movies that don't revolve around gender. And I hate how the writers decided to hurt Proteus by making Marina his fiance and then have her fall in love with Sinbad. Instead, Marina is a noble, but not the firstborn, and thus has a bit more flexibility under her belt for her life decisions--though when she decides to join Sinbad, it's still met with an uproar from the bureaucracy. Sinbad recognizes her intelligence and combat skills, as well as her desire to explore, so he accepts her as a crewmember, since he thinks he needs all the help he can get. Some crewmembers due try to charm and flirt with her, but as time goes on, this becomes more platonic rather than serious; I know the optics of a shipfull of thirsty men and one woman can be...uncomfortable, to say the least.

4. Proteus breaks. I'd like to think that Dymas succeeds in getting Proteus away from Syracuse--albeit against Proteus' will--and instead takes his place, knowing someone will have to answer for this. This would happen around the middle of the film, and Eris sees this as an interesting turn of events. She uses her powers to kidnap Proteus and bring him to Tartarus, allowing him to see everything that is occurring and has occurred during the journey--albeit with a bit of twists. Eris makes it look like Sinbad DID steal the book of peace, and that even though he ventures to Tartarus, it's all a ruse, as he has the book in his possession in exchange for riches that only a goddess can give. Proteus has a hard time believing this (especially when it comes from a goddess of chaos), but slowly he does begin to wonder if he had too much faith in Sinbad, and if their friendship was based on him desperate to escape the confines of his station. As such, Proteus makes his own deal with Eris to test Sinbad's character. Eris attempts to trick Sinbad by asking him which is mroe important: restoring peace or getting his friend back. Despite his friendship with Proteus, he recognizes how Eris stealing the book will create destruction must greater than he can comprehend. That said, he lies and says that Proteus is more important, but Eris sees through his lies and sends him away--albeit with Proteus, who bitterly wonders why Sinbad bothered to lie. They fight, but when Sinbad can't bring himself to harm his friend, they reconcile so that Sinbad can face the consequences of the stolen book and Proteus face his punishment for escaping.

5. MORE. FLASHBACKS. We had a lot of "tell, don't show" in the original films, and it made the events weigh less than if we had seen them ourselves.

6. The duality of Eris. In Hesiod's "Works and Days," Eris is the name of two deities, one who is beloved once you come to understand her, and another who is feared and despised--but still given her dues since she's a goddess. In the film, Eris is the antagonist, but is more troublesome than completely evil; she wreaks havoc and thrives in discord, but is unable to break a vow that she makes (as far as we know). It'd be fun if throughout the story, we see Eris doing things on a whim, both helping and hurting others rather than just enjoying destruction. However, this duality makes her VERY untrustworthy to mortals, since in my version, the two goddesses are one, so you never knew who you'll be dealing with. Her duality would essentially serve as a metaphor for trustworthiness and change; is Sinbad the thief completely selfish? Is Proteus the gentle prince incapable of corruption? And I'd make the Book of Peace a highly coveted commodity; Syracuse is a paradise since the book offers them riches and prosperity (still distributed unevenly among the masses, mind you), so once it's gone, the kingdom is thrown into disruption, and the threat of invasion and collapse is very real.

7. The journey is different. I do like the idea that Eris is a bit more present rather than being an observer, and throughout the journey, she tests Sinbad's mettle and attitude, wondering if he's willing to sacrifice his morals or his crew in order to get the book of peace. The sirens sing of knowledge beyond the mortal realm, but Sinbad is unwilling to risk his crew going mad for that knowledge. The following trials also test his intelligence and integrity, as well as furthering his bond with Marina.

These are just some ideas, but I do think I'd enjoy "Sinbad" if it had incorporated some of these concepts. Lemme know what you think of this alternate take!

[thethirdromana]

What does the expression "mushroom rival" mean in the context of incipient sister-in-law Janet?

The passage:

Even in her slumber she had instinctively felt that a Lennox was worth rousing herself for; and she had a multitude of questions to ask about dear Janet, the future, unseen sister-in-law, for whom she professed so much affection, that if Margaret had not been very proud she might have almost felt jealous of the mushroom rival.

Mushroom?

It seems to be something along the lines of an upstart rival. There's someone on Quora suggesting that there are class connotations, with the nouveau riche being called "mushrooms". It's also used here in a history of Syracuse, New York from 1896:

The development of this rivalry was due chiefly to a class of the inhabitants of Salina who found it impossible to remain silent and inactive while being outstripped by a mushroom rival that was a mere hamlet in a swamp when their own village was a large and prosperous place.

There I think it's clearly that the new rival has come up suddenly, like a mushroom, where Salina has been established for much longer.

I think the situation between Janet and Margaret is similar. Janet has a sudden new claim on Edith's affections, but Edith has known Margaret far longer.

[sciatu]

ORTIGIA DI NOTTE

Abbiamo pranzato in un vecchio ristorante di Ortigia. Fino a qualche anno fa vi erano i due fratelli che l’avevano ereditato dal padre. Eravamo in confidenza e quando ci sedevamo a tavola non ci portavano neanche il menù ma una serie di piatti con antipasti tipici di Siracusa. La pasta alla Meggellina o allo scoglio gli spaghetti al nero di Sicci, la frittura, l’arrosto, la stessa cassata con cui si finiva il pranzo, seguivano le stagioni, la disponibilità del momento. Ora il ristorante è uno dei tanti, con piatti belli a vedersi ma insapori, ed un menù che è lo stesso di Milano o Düsseldorf. Siracusa dalla tavola è scomparsa nella ricerca del Glamour, di una supposta eleganza che giustifica un costo non equilibrato con il pranzo servito. Per questo ci avventuriamo nella notte di Origia con la paura di non trovare più la sua anima accogliente ed antica. Ci accolgono i grandi Yacht dalle forme eleganti che sanno di una ricchezza che cerca ancora l’avventura tra le vele di due alberi o nei ponti eleganti di una cattedrale marina. Poi però torna Ortigia, i suoi enormi baobab la fontana di Aretusa, torna nelle feste sulle barche luminose ormeggiate ai lati delle grandi mura o in quella nei balconi luminosi delle antiche case. Ortigia vive il suo mare e vive sé stessa, di giorno e di notte, indifferente ai tanti turisti per cui l’hanno camuffata e popolata di ristoranti, vive nel silenzio che avvolge i suoi balconi, nella luce giallognola dei suoi vicoli, nelle feste dei ragazzi nelle sue oscure spiaggette, nel vento che l’attraversa e nel tempo che non la vince. Nel silenzio della notte e nei pub stracolmi, tra tavolini e barche in cui rimbomba la musica da discoteca, come un’antica signora che l’oblio non potrà mai vincere, Ortigia vive.

We had lunch in an old restaurant in Ortigia. Until a few years ago there were two brothers who had inherited it from their father. We were friend and when we sat down at the table they didn't even bring us the menu but a series of dishes with typical Syracuse appetizers. The Meggellina or scoglio pasta, black Sicci's spaghetti (cutttlefish spaghetti) with black sauce, the fried food, the roast, the same cassata with which we finished lunch, followed the seasons, the availability of the moment. Now the restaurant is one of many, with dishes that are beautiful to look at but tasteless, and a menu that is the same as in Milan or Düsseldorf. Syracuse has disappeared from the table in the search for Glamour, for a supposed elegance that justifies a cost that is not balanced with the lunch served. This is why we venture into the night of Origia with the fear of no longer finding its welcoming and ancient soul. We are welcomed by large yachts with elegant shapes that smell of a richness that still seeks adventure between the sails of two masted ship or in the elegant descks of a marine cathedral. But then Ortigia returns, its enormous baobabs, the fountain of Arethusa, returns to the celebrations on the bright boats moored at the sides of the great walls or in the bright balconies of the ancient houses. Ortigia lives its sea and lives itself, day and night, indifferent to the many tourists for whom they have disguised it and populated it with restaurants, it lives in the silence that envelops its balconies, in the yellowish light of its alleys, in the festivals of teeneger in its dark little beaches, in the wind that crosses it and in the time that does not overcome it. In the silence of the night and in busy pubs, between tables and boats in which disco music booms, like an ancient lady that oblivion can never conquer, Ortigia lives.

[cruger2984]

THE DESCRIPTION OF SAINT LUCY OF SYRACUSE The Patron of the Blind and Throat Infections Feast Day: December 13

"Those whose hearts are pure are temples of the Holy Spirit."

Lucy, or Lucy of Syracuse was born of a noble family in Syracuse in the year 283 AD, and believe it or not, she is one of the best known virgin martyrs, along with Agatha of Sicily, Agnes of Rome, Cecilia of Rome and Catherine of Alexandria. Her father was of Roman origin, but died when Lucy was five years old, leaving her and her mother without a protective guardian. Her mother's name, Eutychia seems to indicate that she came from a Greek background. Lucy's name can branch from two words: 'lux' (Latin) meaning 'light,' and 'lucid' (English) which means 'clear,' 'vivid' and 'intelligible.'

At an early age, she secretly consecrated her virginity to the Lord, and she hoped to distribute her dowry to the poor. However, Eutychia, not knowing of Lucy's promise, and suffering from a bleeding disorder, feared for Lucy's future. Agatha had been martyred 52 years before during the Decian persecution. Her shrine at Catania, less than 50 miles from Syracuse, attracted a number of pilgrims; many miracles were reported to have happened through her intercession. Eutychia was persuaded to make a pilgrimage to Catania, in hopes of a cure. While there, Agatha came to Lucy in a dream and told her that because of her faith her mother would be cured and that Lucy would be the glory of Syracuse, as she was of Catania. With her mother cured, Lucy took the opportunity to persuade her mother to allow her to distribute a great part of her riches among the poor.

Eutychia suggested that the sums would make a good bequest, but Lucy countered these words: '…whatever you give away at death for the Lord's sake you give because you cannot take it with you. Give now to the true Savior, while you are healthy, whatever you intended to give away at your death.'

News that the patrimony and jewels were being distributed came to Lucy's betrothed, who denounced her to Paschasius, the Governor of Syracuse. Paschasius ordered her to burn a sacrifice to the emperor's image. When she refused, Paschasius sentenced her to be defiled in a brothel.

It was the year 304 AD, during the Diocletianic Persecution. Christian tradition states that when the guards came to take her away, they could not move her even when they hitched her to a team of oxen. Bundles of wood were then heaped about her and set on fire, but would not burn. And finally, Lucy met her death by the sword thrust into her throat.

According to later accounts, before she died she foretold the punishment of Paschasius and the speedy end of the persecution, adding that Diocletian would reign no more, and Maximian would meet his end. This so angered Paschasius that he ordered the guards to remove her eyes. Another version has Lucy taking her own eyes out in order to discourage a persistent suitor who admired them. When her body was prepared for burial in the family mausoleum it was discovered that her eyes had been miraculously restored. This is the reason that Lucy of Syracuse is the patron saint of those with eye-related diseases.

Her major shrine can be found in San Geremia in Venice. Her traditional feast day, known in Europe as Saint Lucy's Day, is observed by Western Christians, and she was honored in the Middle Ages and remained a well-known saint in early modern England.

This is particularly seen in Scandinavian countries, with their long dark winters. There, a young girl dressed in a white dress and a red sash (as the symbol of martyrdom) carries palms and wears a crown or wreath of candles on her head. In Denmark, Norway, Sweden, and parts of Finland, girls dressed as Lucy carry St. Lucia buns in procession as songs are sung. It is said that to vividly celebrate St. Lucy's Day will help one live the long winter days with enough light.

Villagers from Barangay Sta. Lucia in Magarao, Camarines Sur, hold a novena to St. Lucy nine days before her feast. A procession of the saint's image is held every morning at the poblacion or village centre during the nine days leading up to St. Lucy's Day, attracting devotees from other parts of the Bicol Region. Hymns to the saint, known as the Gozos, as well as the Spanish version of the Ave Maria are chanted during the dawn procession, which is followed by a Mass.

[ghoul-slime]

Dissolve

Rating: Gen

Word Count: 616

Pairing: Aether/Dew

Tags: Angst, hurt no comfort, major character death (or at least some super vague ideas about ghouls who are sent back to the pit), eventual hurt/comfort in part 2

A/N: Wrote a horrible, angsty little thing instead of cleaning house and preparing for trip to the East Coast for Syracuse ritual. Planning on this being part 1 of an Aether/Dew hurt/comfort thing, but as of this chapter it's all hurt, no comfort, so reader beware.

Read on Tumblr for now, will upload to Ao3 whenever part 2 happens:

Aether carried a torch for Dew until his final moments, until the dark ashen hands reached up from the summoning circle to drag him back into the pit. The last thing Aether sees as he’s pulled under, away from his life topside, away from his home and his pack, is Dew. Aether’s mind is screaming out for him in those final moments. Begging. Please. Look at me. Reach out to me, give me a sign, anything. Anything to know that you might have felt even a fraction of the love I felt for you. What he sees instead is Dew with a pained face, staring at the ground in front of him, leaning closer into Swiss’ side.

Even now, as Aether floats in the dark, cool void of the pit, he feels his memories fading, pulled out of his consciousness to dissolve into the nothingness as he becomes one with the quintessence surrounding him. He sees his most precious memories unspool backwards and unravel far, far away from him. Dissipating into nothing like smoke into the air. 

They’re all of Dew. 

He sees Dew asleep on the bus from their last tour, head tipped back in his seat and expression soft as he sleeps. Aether wanted to kiss him awake so badly then. He didn’t know it, but that night was the last time they’d ever play guitar together. He sees it all in vivid detail, down to the loose threads of the seat cushions and the rich green of the trees passing by out the window. 

And then that memory is no more. 

Aether sees before that. It’s summer at the abbey, and all the ghouls are together at the lake. He’s got Dew on his shoulders as they play a game of chicken against Swiss and Rain. They’ve lost every match, but with Dew’s high pitched giggling and his skinny little thighs flexing beneath Aether’s strong hands, Aether thinks, This is where I belong. Holding you up and bathed in your joy, blessed by the holy sound of your laughter. 

And then another memory, gone and dissolved into the darkness of space.

Aether sees farther back, to the moment Dew transitioned from water to fire. He remembers Dew in the infirmary, unconscious and sweating, fighting through his body’s changes, delicate skin angry and charred from where the flames burned away his gills and fins. Aether had been so scared then, but Dew was strong. Stronger than anyone Aether had ever known. He’d come so close to telling Dew he loved him then. But when Dew cracked his tired eyes open, all Aether could manage to do was pull him into a tight hug as he choked back tears and hoped Dew felt what he was trying so desperately to say. 

And then Aether remembers nothing of it.

Finally, he sees Dew on the day they first met. The day that Dew was summoned by the clergy. Aether sees himself watching the most beautiful ghoul he’d ever seen in his life emerge from the glowing circle of the pit. Delicate and slender with hair so long and platinum it almost shone sliver in the dim light of the abbey. Aether sees himself slack-jawed, hands shaking as he moves to wrap a blanket around the new ghoul. He remembers feeling all the air sucked out of the room as Dew looked up at him for the very first time, with wild, flashing eyes and Aether thinks to himself I can’t wait to devote the rest of my life to the worship of you. 

And then, as this last most precious thought is swept away from him, Aether feels himself fade finally into the peace of nothingness.

[slaygentford]

i went to a cheap ass state school close to syracuse and i think u dodged a bullet syracuse students are the worst ever. i had to visit the art gallery sometimes and every time the campus was littered with rich 19 yos full throat shrill screaming at their rich parents via iphone. only good thing is the shiny black squirrels.

I wish I could tell you I did dodge that bullet but the place where I actually ended up going is not just one bullet but instead a machine gun and I’m actively running into its line of fire like willem dafoe in platoon

[jordanianprincesses]

Meet Rajwa Al Saif

the Jordanian

Princess-to -be 🤍

"Teenager Rajwa at the age of 15"

She was chubby and lovely, love the Red Lipstick too !!💄

So who is Rajwa ??

Name: Rajwa Al Saif

Birth: 28 April 1994

Place of Birth:Riyadh,Saudi Arabia

Parents: Azza Al Sudairi

Khaled Al Saif

Siblings: One sister

Two brothers

[Rajwa is the youngest]

1/Studies :

She completed her secondary education in Saudi Arabia.

Then she proceeded to complete her higher education at the 'Syracuse University School Of Architecture' which is quite similar to her father's study field : Civil engineering!

•Double Artist•

Well if you consider architecture as an art, then Rajwa is two times an "Artist".

In fact, she has also earned a degree from the "Fashion Institute of Design and Merchandising".

"Rajwa at her graduation day from Syracuse University"

2/Super rich and eh, ... a very generous Daddy!!

Her father is a Saudi businessman Khaled Al Saif, CEO of the privately-owned Al Saif Group.

He founded Al Seif Engineering Contracting Company  along with a number of companies operating in other sectors.

But wait ... !

In 2016, ten architecture students from Syracuse University went on a 9 day study trip to Dubai that was totally funded by a Saudi-based firm ' El Seif Engineering Contracting Company'

Rajwa said: "What made this trip so memorable for me was seeing the students in the studio experience Arabic culture and architecture for the first time"

"Rajwa with her university friends in Dubai"

In the top right picture: she's the one wearing black shirt.

In the other two pictures: she's the one wearing blue djeans with stars.

3/Saudi Royal Links !!

Her mother Azza Al Sudairi is a first cousin twice removed of King Salman, the current king of Saudi Arabia.

"Rajwa with her cousin HRH prince Abdulaziz Al-Saud"

4/Energetic Rajwa... !!

"In the second pic Rajwa is drinking energetic drink RedBull"

Euh well, am not talking about drinking Coffee or RedBull ..

Rajwa is indeed very energetic ! 💥

She strikes me as a very lively, enthusiastic and cheerful person !

I think she's so fun to be around ..

Look at those smiles !

Here she is!!

On the left : At a car race in Texas.

On the top right : At a university event with friends.

On the bottom right: At a fashion art show in London 2015.

"Young rajwa with friends... and older Rajwa at work!!"

First pic on the top: Rajwa with highschool friends I think!

Second and Third: Working at Patterns in Los Angeles, USA.I think she's really passionate about her work !

" Guess she knows well how to have fun"

On the top left:I like her short hair and her genuine smile.

On the bottom left: I LIKE her stare!! I LIKE the black marks under her eyes 🔥

5/What the stars say about Rajwa and Hussein .......🌟

Hussein's Zodiac Sign : Cancer ♋

Rajwa's Zodiac Sign : Taurus ♉

Taurus and Cancer are so compatible that they feel like soulmates.

These two are affectionate and nurturing and share many of the same values and interests.

As a water sign, Cancer flows naturally into the earth sign Taurus, to make one of the "strongest matches" in the zodiac.

6/My opinion on Rajwa:

I don't give myself the right to talk about her since I don't know her in person but I think 'judging by the pictures I've seen of her' that:

She is an extrovert and a chill person.

She is very sociable and well liked by her friends.

She is friendly and enthusiastic.

She is a free spirit ✨ and open to try new things.

She is carefree

I like her style, her shiny sneakers at her graduation, her messy half up bun hairstyle at work , her accessories , her dark nail colors and specially the way she wears her caps "backwards" 😂

Say what you want about Rajwa, but one thing 's for sure she is not your usual Princess....xD

[flagwars]

People’s Flag Wars: Round 1, Bracket 14

See the symbolism below.

The First Light flag is the official flag of Syracuse, New York, designed by Eric Hart.

Symbolism: “Through the use of simple color and shape the First Light flag shares a complex story of our people and personality, our geography and weather, our past and future, and our relationship to our surrounding area.

Six-Pointed Star: Symbolizes the Six Nations of the Haudenosaunee, of which the Onondaga Nation plays a central role. It symbolizes the six historical names by which Syracuse has been known: Salt Point, Webster's Landing, Bogardus Corners, Milan, South Salina, and Cossits' Corners (not incl. Corinth). It is the sun, a guiding light. Its central placement on the flag marks Syracuse's central location in New York State.

Mirrored triangles: Symbolizes the hills of Onondaga. The word onoñda'gega' means, "people of the hills" in the Onondaga language. The left triangle is the hill westward toward Hiawatha Lake. The right triangle is the hill eastward toward Thornden Park. The space between the triangles is the Onondaga Valley.

Star set between triangles: Symbolizes the sunrise over the Onondaga Valley.

This is described in a line from Syracuse University's Alma Mater, ". where the vale of Onondaga meets the Eastern sky." Represents a new day, a bright future, and good fortunes ahead.

Orange Star on White: Symbolizes our history of using the sun to pull white salt from our salt springs. It also represents the sun warming us during our cold, white winters.

The Chevron: Symbolizes the Roman numeral "V" indicating the five Syracuse Common Council Districts. It also represents "The V-Sign," international symbol for peace and friendship.

Three Distinct Triangles: Symbolic of the city's past, present and future. The left triangle points to the past. The central triangle points to the present. The right triangle points toward the future. It represents Syracuse across the ages. Syracuse: for now and forever.

Orange Symbolic of: The Sun, Regeneration, Restoration, Courage, Passion, Creativity

Azure Blue Symbolic of: Onondaga Lake, the Erie Canal, Perseverance, Intelligence

Navy Blue Symbolic of: The hills of Onondaga, Trust, Loyalty, Industriousness

White Symbolic of: Salt, Snow, Peace, Purity”

Family flag was made by an anonymous submitter.

Symbolism: “5 brothers (5 outer rings), 2 parents, connected to look like glasses (we all have glasses), a line to represent the fact me and my little brother are the only one of our brothers who live in the same house, and cat noses to represent our very likely deceased cat.”

Vădastra, Romania is a flag by Turcu Mihai that is planned to be adopted as the official city flag.

Symbolism:

“1. The Blue Background: The blue background represents the village's connection to the Olt County and the Oltenia region. Blue often symbolizes stability, tradition, and the natural surroundings, reflecting the rural setting and historical heritage of Vădastra.

2. The Yellow Stripes: The two corrugated yellow stripes crossing the flag from the lower-left corner to the upper-right corner can symbolize various aspects. Yellow often represents wealth, fertility, and the abundant agricultural resources that are vital to the village's economy. The corrugated design could evoke the rolling hills or fields of crops found in the area.

3. The Red Section: The red section in the lower-right corner, separated by the yellow lines, could symbolize the vitality and strength of the community. Red is often associated with energy, determination, and the spirit of the people who live in Vădastra.

4. The yellow vase: Including a tallos vase in the Canton (upper-left corner) is a direct reference to the village's rich vase culture and the historical significance of these artifacts. It highlights the deep-rooted history and archaeological discoveries that have been made in Vădastra, dating back thousands of years. Also this color completes the Romanian color scheme

Overall, our flag design combines elements that represent the village's history, culture, and economic foundation, creating a meaningful and unique symbol for Vădastra.”

[gardenofkore]

Dionysius had three children by his Locrian wife, and four by Aristomache, two of whom were daughters, Sophrosyne and Arete. Sophrosyne became the wife of his son Dionysius, and Arete of his brother Thearides, but after the death of Thearides, Arete became the wife of Dion, her uncle.

Plutarch, Life of Dion, 6-1

Arete was the daughter of Syracuse tyrant, Dionysius I, by fellow Syracusan Aristomache, in turn, the daughter of a rich and distinguished nobleman, Hipparinus. After his first wife (the unnamed daughter of politician and general Hermocrates) had been killed during a popular uprising in 405 BC, Dionysius shocked his people by simultaneously marrying two women, the Locrian Doris and the Syracusan Aristomache, in 397 BC ("Then Dionysius, after resuming the power and making himself strong again, married two wives at once, one from Locri, whose name was Doris, the other a native of the city, Aristomache, daughter of Hipparinus, who was a leading man in Syracuse, and had been a colleague of Dionysius when he was first chosen general with full powers for the war. It is said that he married both wives on one day, and that no man ever knew with which of the two he first consorted, but that ever after he continued to devote himself alike to each; it was their custom to sup with him together, and they shared his bed at night by turns " in Plutarch, Parallel Lives - Dion, 3.3-4).

For a long time, Aristomache couldn't bear Dionysius any child, while Doris gave soon birth to future tyrant Dionysius II, and later to two other children, Hermocrates and Dikaiosyne. Thinking his Syracusan wife was under some spell, the tyrant identified Doris' mother as the culprit and put the poor woman to death ("And yet the people of Syracuse wished that their countrywoman should be honoured above the stranger; but Doris had the good fortune to become a mother first, and by presenting Dionysius with his eldest son she atoned for her foreign birth. Aristomache, on the contrary, was for a long time a barren wife, although Dionysius was desirous to have children by her; at any rate, he accused the mother of his Locrian wife of giving Aristomache drugs to prevent conception, and put her to death." in Plutarch, Parallel Lives - Dion, 3.5-6). Later on, Aristomache would finally give birth to four children: Hipparinus, Niseus, Arete and Sophrosyne.

While for his sons Dionysius chose propagandistic names (the younger Dionysius after Dionysius himself to continue the dynasty; Hermocrates after his paternal grandfather as well as Syracusan general Hermocrates; Hipparinus after his maternal grandfather; Niseus could refer to one of the god Dionysius' epithets as a way to honour the divinity the tyrant was named after and towards whom he felt deeply connected), for his daughters he might have meant to present himself as the giver of righteousness (Dikaiosyne), virtue (Arete), and temperance (Sophrosyne). It is interesting to note that, in that same period, another Arete was living at the tyrant's court, Arete of Cyrene, daughter of philosopher Aristippus of Cyrene, and herself a philosopher. Some claim Dionysius called his daughter after Aristippus' daughter, but it might have just been a coincidence since Arete was a common name in ancient Greece. While in Syracuse, Aristippus wrote "On the Daughter of Dionysius", perhaps to ingratiate himself with the tyrant.

To strengthen his position and that of his dynasty, Dionysius had his daughters marry at a young age within the same family. Sophrosyne married her half-brother Dionysius the Younger, Dikaiosyne married her paternal uncle Leptines, while Arete married another one of her paternal uncles, Thearides. After Thearides' death, Dionysius married his daughter to her maternal uncle, Dion ("Dionysius had three children by his Locrian wife, and four by Aristomache, two of whom were daughters, Sophrosyne and Arete. Sophrosyne became the wife of his son Dionysius, and Arete of his brother Thearides, but after the death of Thearides, Arete became the wife of Dion, her uncle." in Plutarch, Parallel Lives - Dion, 6.1). Arete bore him two sons, Hipparinus also called Aretaeus (it's not certain if – he was called like this at all - the second name was just a nickname to distinguish him from his maternal uncle and his paternal grandfather), born between 370-368 BC, and another unnamed son, born around 354 BC.

Like his sister Aristomache, Dion was the son of the wealthy and influential Hipparinus. After his sister married Dionysius, Dion became his brother-in-law's most trusted adviser. One of Plato's most brilliant pupils as well as his friend, Dion had tried (unsuccessfully) to convert the tyrant to Platonism. While Dionysius was on his deathbed in 367 BC, Dion wanted to convince the dying man to favour Andromache's sons (aka Dion's nephews) in the succession to the tyranny. Unfortunately for him, Dionysius died before settling the succession matter and so he was succeeded by his elder son, Dionysius the Younger. Some authors like Timaeus of Tauromenium or Cornelius Nepos report the version that the tyrant was conveniently poisoned by the doctors, who sided with the young Dionysius II.

Since the elder Dionysius had lived with the constant fear of being betrayed and overthrown, he hadn't let his son and heir leave the palace and the area of the acropolis nor he taught him anything about politics or state government, leaving his son unprepared when he finally came to power. As the late tyrant's closer adviser, Dion kept governing the city, allowing Dionysius II to keep enjoying his life, without worrying about the care of the state. In an attempt to educate the young tyrant, Plato was called once again to Syracuse. The philosopher's teaching affected Dionysius so much, he declared his intention to stop being a tyrant. This statement shocked Dionysius' supporters (and among them historian and military commander Philistus, who had married into the family), who feared Syracuse would have lost her strength and supremacy under a philosopher's rule (and, of course, they knew they would have to say goodbye to their influence over the weak-willed tyrant).

Thanks to a stroke of luck on their part, they managed to intercept a letter meant for the Carthaginian government. In the said letter, Dion (as a Syracusan ambassador) was asking the Carthaginians to interact only with him in regard to peace talks. This was exactly what they needed. It was easy to persuade Dionysius his half-uncle was plotting together with their long-time Carthaginian enemies to put himself on the Syracusan throne. Perhaps considering his honourable status, Dion was just exiled from Syracuse and was allowed to keep to himself his riches and servants. With Dion's expulsion, Plato became well aware of the failure of his dream project to transform Dionysius into a philosopher king. It was hard to convince the tyrant to let him return to Greece, but in the end, he managed it with the promise to return to Syracuse once the Syracusans'd stop their war against Carthage.

Dionysius' good disposition towards his half-uncle (as well as brother-in-law) was short-lived though as he grew more and more envious of the praises and receptions Dion was receiving now that he had moved to Athens.

"Now, as long as there were many hopes of a reconciliation, the tyrant took no violent measures with his sister, but suffered her to continue living with Dion's young son; when, however, the estrangement was complete, and Plato, who had come to Sicily a second time, had been sent away in enmity, then he gave Arete in marriage, against her will, to Timocrates, one of his friends" (in Plutarch, Parallel Lives - Dion, 21.5-6).

Moreover, during his Greek exile, Dion received three letters, one from his (now ex) wife, one from his sister Aristomache, and one allegedly from his son. Hipparinus' letter turned out to be "[...] from Dionysius, who nominally addressed himself to Dion, but really to the Syracusans; and it had the form of entreaty and justification, but was calculated to bring odium on Dion. For there were reminders of his zealous services in behalf of the tyranny, and threats against the persons of his dearest ones, his sister, children, and wife; there were also dire injunctions coupled with lamentations, and, what affected him most of all, a demand that he should not abolish, but assume, the tyranny; that he should not give liberty to men who hated him and would never forget their wrongs, but take the power himself, and thereby assure his friends and kindred of their safety." (in Plutarch, Parallel Lives - Dion, 31.5-6).

These menaces spurred Dion to action. Despite Plato's attempts to dissuade him, the Syracusan philosopher decided to leave his golden exile and start, on August 357 bC, a war against Dionysius.

At that time the tyrant was sailing through the Adriatic sea, having left his city in the hands of his son Apollocrates. By the time Dionysius had reached Syracuse, only the citadel on the tiny island of Ortygia had to be yet conquered by Dion's forces.

Dionysius' fleet, commanded by Philistus, was destroyed and the same commander died during the battle. "Ephorus, it is true, says that when his ship was captured, Philistus slew himself; but Timonides, who was engaged with Dion in all the events of this war from the very first, in writing to Speusippus the philosopher, relates that Philistus was taken alive after his trireme had run aground, and that the Syracusans, to begin with, stripped off his breast-plate and exposed his body, naked, to insult and abuse, although he was now an old man; then, that they cut off his head, and gave his body to the boys of the city, with orders to drag it through Achradina and throw it into the stone quarries." (in Plutarch, Parallel Lives - Dion, 35.4-5) Soon Apollocrates saw that there was no hope to resist and flew away to reach his father now exiled, de facto handing over Ortygia to Dion.

"After Apollocrates had sailed away, and when Dion was on his way to the acropolis, the women could not restrain themselves nor await his entrance, but ran out to the gates, Aristomache leading Dion's son, while Arete followed after them with tears, and at a loss how to greet and address her husband now that she had lived with another man. After Dion had greeted his sister first, and then his little son, Aristomache led Arete to him, and said: "We were unhappy, Dion, while thou wast in exile; but now that thou art come and art victorious, thou hast taken away our sorrow from all of us, except from this woman alone, whom I was so unfortunate as to see forced to wed another while thou wast still alive. Since, then, fortune has made thee our lord and master, how wilt thou judge of the compulsion laid upon her? Is it as her uncle or as her husband that she is to greet thee?" So spake Aristomache, and Dion, bursting into tears, embraced his wife fondly, gave her his son, and bade her go to his own house; and there he himself also dwelt, after he had put the citadel in charge of the Syracusans." (in Plutarch, Parallel Lives - Dion, 51)

Arete then went back to live with her former husband and son, but she wasn't destined to a happy forever after. In 354 BC Dion and Arete's son, Hipparinus, died. It is unclear the exact dynamics of his death. Cornelio Nepos writes the youth died after falling from a roof while intoxicated ("But when he learned that the exile was levying a force in the Peloponnese and planning to make war upon him, Dionysius gave Dion's wife, Arete, in marriage to another, and caused his son to be brought up under such conditions that, as the result of indulgence, he developed the most shameful passions. For before he had grown up, the boy was supplied with courtesans, gorged with food and wine, and kept in a constant state of drunkenness. When his father returned to his native land, the youth found it so impossible to endure the changed conditions of his life - for guardians were appointed to wean him from his former habits - that he threw himself from the top of his house and so perished" Cornelio Nepos, De Viris Illustribus – X. Dion, 4.3-5), while Plutarch writes Hipparinus killed himself jumping off a roof "in a fit of angry displeasure caused by some trivial and childish grievance" (in Plutarch, Parallel Lives - Dion, 55.4) and Claudius Aelianus mentions that "As Dio son of Hipparinus, a Disciple of Plato, was treating about public affairs, his Son was killed with a fall from the house top into the Court. Dio was nothing troubled at it, but proceeded in what he was about before." (in Claudius Aelianus, Various History, book III, chap. IV)

During that same period, both Arete and her mother Aristomache grew suspicious of Callippus, an Athenian who had welcomed Dion in his home and later followed the Syracusan in his war against Dionysius. The two women suspected he was the one who had spread the false rumour that now childless, Dion intended to nominate Apollocrates (who was still his wife's nephew) as his heir. Their attempt to alert Dion proved to be vain as the man (who had previously allowed the death of his former ally Heracleides, an action he considered a stain on his life) thought he deserved to be killed, even at the hands of a friend.

"But Callippus, seeing that the women were investigating the matter carefully, and taking alarm, came to them with denials and in tears and offering to give them whatever pledge of fidelity they desired. So they required him to swear the great oath. This was done in the following manner. The one who gives this pledge goes down into the sanctuary of Demeter and Persephone, where, after certain sacred rites have been performed, he puts on the purple vestment of the goddess, takes a blazing torch in his hand, and recites the oath. All this Callippus did, and recited the oath; but he made such a mockery of the gods as to wait for the festival of the goddess by whom he had sworn, the Coreia, and then to do the murder." (in Plutarch, Parallel Lives - Dion, 56.4-6)

On June 354 BC Dion was ambushed in his home by assassins from Zacynth while he was indeed celebrating Demeter and Persephone. The attacker tried at first to strangle him, but when it proved ineffective they cut his throat as if he were the festival's sacrificial victim. No one among the friends who were previously celebrating with him attempted to help him and they all left him to his fate.

As for Arete (who was pregnant at that time) and her mother, they were incarcerated. While prisoner, the poor woman gave birth to her second (unnamed) son and was allowed to bring him up taking advantage of the fact that Callippus was busier governing the city as its new tyrant.

In 353 BC Callippus was defeated and forced to leave the city by Hipparinus, son of Dionysius the Elder and Aristomache, who became Syracuse' new tyrant. The two women and the child were so freed and entrusted to one of Dion's friends, Hicetas of Leontini.

His initial kindness towards his late friend's family soon gave way to murderous intents. "Afterwards, having been persuaded by the enemies of Dion, he got a ship ready for them, pretending that they were to be sent into Peloponnesus, and ordered the sailors, during the voyage, to cut their throats and cast them into the sea. Others, however, say that they were thrown overboard alive, and the little boy with them." (in Plutarch, Parallel Lives - Dion, 58.9). In his Life of Timoleon (a general from Corinth who had been sent to Syracuse – a Corinthian colony – to chase away Dionysius, who had reconquered the city in 347 BC), Plutarch adds that Dion's family was later avenged when, later on, Hicetas' wife, daughters and friends were put to death by the Syracusans (in Plutarch, Parallel Lives - Timoleon, 33.1).

Sources

CLAUDIUS AELIANUS, Various History

CORNELIUS NEPOS, De Viris Illustribus – X. Dion

MOMIGLIANO ARNALDO, DIONISIO II il Giovane tiranno di Siracusa in Enciclopedia Italiana (1931)

MUCCIOLI FEDERICOMARIA, Dionisio II: storia e tradizione letteraria

PLUTARCH, Parallel Lives – Dion

PLUTARCH, Parallel Lives –  Timoleon

The collected dialogues of Plato, including the letters

ZANCAN PAOLA, DIONE tiranno di Siracusa in Enciclopedia Italiana (1931)

[sassyfrassboss]

People kept saying she was a devote Muslim and a very modest person but I had heard from people I know in MA that went to Syracuse she was anything but...

I'm a Muslim and from the Middle East, For me, I understand that the rich/upper class people live their lives like the westerners and aren't usually religious, that's their business, but what annoys me about the JRF is that they claim (Idk if it's historically proven) to be descendants of prophet Muhammad (PBUH) and they use that connection to their advantage to soldify their position because it's something to be respected in Islam, and then they turn around and do things like that, apparently they were in a public resort, so didn't even try to hide or anything.

people anger is at Hussien because she's his wife therefore his "honor", my problem is just the hypocrisy

I totally understand. We get it here in the US all the time.

We are told to behave a certain way or vote a certain way but because other people were born into certain circumstances its absolves them of the same rules...

Live how you want to live but don't you dare tell me how to live my life..is how I see it...

[aboutanancientenquiry]

Herodotus' Proem and ancient Greek epinician poetry

"Thus the numerous points of contact between Sappho 16 and the prologue of the Histories suggest that, in addition to underscoring points of significant contrast with Homeric epic, Herodotus’ rhetorical strategy may also have evoked an especially well known poetic priamel, imitating its form while contesting its argument. Looking beyond Sappho, finally, I would like to propose that epinician poetry also contributes important elements to the intertextual background against which Herodotus’ original audience may have understood Histories 1.1-5. Here I refer to both the use of the priamel in epinician and to the portrayal of Croesus in that genre. Bundy has described the priamel as manifesting ‘perhaps the most important structural principle known to choral poetry, in particular to those forms devoted to praise’.81 Race has described Pindar, the most accomplished of the Greek epinician poets, as ‘the indisputed master of the priamel’.82 Now a common function of the priamel in epinician is to intensify praise of the laudandus and his achievements—as seen, for example, in the pair of priamels that frame Pindar’s Olympian 1. The first of these (lines 1-7) addresses what is ‘best’ (ἄριστον, 1) in various spheres, and culminates in acclaim of the Olympian games, where Hieron has won the single horse race; the second (lines 113-4) considers ‘greatness’ (µεγάλοι, 113) and finds its ultimate manifestation in kingship, the political pinnacle that Hieron has scaled in Syracuse.83 Viewed against this background of epinician priamels that enhance the praise of the laudandus, Herodotus’ use of the form in 1.1-5 takes on an ironic colouring, since the general context or category of this opening is blame rather than praise—seeking the αἰτίη of the Greco-Persian wars, Herodotus proclaims Croesus responsible for initiating, within historical memory, the sequence of injustices that characterise the contentious relationship between Europe and Asia, the Greeks and the Persians.

This assessment of blame not only inverts a common use of the priamel in epinician, but also anticipates a radical departure from the portrayal of Croesus himself in the genre, where despite his foreign origins he serves as a positive paradigm of prosperity (ὄλβος) and generosity for the Greek aristocrat.84 [Note 84: Croesus makes only two appearances in extant epinician poetry (Pi. Pyth. 1.94, Bacch. 3.23-62), and his Pindaric appearance is very brief indeed. Nonetheless, several scholars have characterised the king’s generosity as a traditional theme of epinician: cf. Nagy (1990) 276; Crane (1996) 58; Kurke (1999) 131] By dramatic contrast, in his programmatic confrontation with Solon (1.29-33), the Herodotean Croesus is portrayed as a non-Greek, Asiatic ‘other’85 with a perspective on material wealth that (for all his generosity to Delphic Apollo) proves disastrously shortsighted [Note 85: This is not to deny the point made by Pelling (1997) that in some important ways Herodotus presents Croesus and Lydia as ‘on the cusp’ between East and West, and by no means straightforwardly Asiatic. Nonetheless, I would argue that in the discussion of what constitutes olbos Croesus’ focus on money (after giving Solon a tour of his treasuries, 1.30.1) allies him with the ‘objectification or reification of value among the Persians’ that Konstan ((1987) 6a) has discerned in the Histories. At the same time, and as Pelling himself ((2006a) 143) observes, much of Solon’s moralising is recognisable as ‘conventional Greek wisdom’. Only over time does Croesus come to recognise the wisdom of this Greek sage and ‘the god of the Greeks’, Apollo (1.87.3, 90.2: for these scornful references to Apollo bya still unenlightened Croesus, cf. Harrison (2000) 215)]. For as long as Croesus possesses his Eastern riches and monarchy, he is unable to appreciate the Hellenic wisdom expounded by Solon, who defines ὄλβος from the perspective of a moderately wealthy citizen of a Greek polis, while warning of the threat to human prosperity posed by the resentful deity. Only after losing his riches and power with the fall of Sardis, as his funeral pyre burns, does Croesus recognise the truth of Solon’s words (1.86.3-5), anticipated in Herodotus’ own observation of the transience of human success at the end of the prologue (1.5.4). Gregory Crane has demonstrated the rarity of the term ὄλβος and its derivatives in Greek prose; concluding that ὄλβος is a marked poetic term with specifically epinician associations, he argues that in his presentation of Croesus Herodotus ‘is exploring and redefining in prose the assumptions which underlay epinician poetry’.86 In other words, one function of the Herodotean scenes involving Croesus and Solon is to explore the complex attitudes towards luxury and wealth in archaic and classical Greek culture. If I am right to suggest that the prefatory priamel of the Histories evokes the use of that structure and the characterisation of Croesus in epinician lyric, Herodotus anticipates from the outset of his work a dialogue with one branch of the poetic tradition that engages issues of profound social, political, and historical importance."

From the article of Charles C. Chiasson “Herodotus’ Prologue and the Greek Poetic Tradition”, Histos 6 (2012), 114-143.

Source:

My only comment to this excerpt from a very good text of Pr. Chiasson on Herodotus' Proem and its relation with the Greek poetic tradition is that, if it is totally true that the opposition between on the one hand the constitutional structures and the civic virtues of the ancient Greek poleis and on the other hand the overconcentration of power and wealth in the Eastern monarchies is a central theme in Herodotus' Histories and that the dialogue between Croesus and Solon is indeed emblematic for this opposition, things are as always more complicated in Herodotus: Croesus is described in the Histories not as just a wealthy foolish Asiatic "other", but as a complex personality, not without virtues, but doomed like a tragic hero by hereditary sin and his own mistakes and blindness, who eventually loses throne and wealth, but is saved in extremis by the favor of the god to become the wise councelor of his victor. Moreover, greed is presented in Herodotus' work as a vice to which Greeks are not at all immune and which may lead important Greek figures to their doom (with most conspicuous example that of Polycrates, tyrant of Samos).