#because goddess that is what she needed

[jacquelinemerritt]

Another Confessional Essay

Originally posted June 21st, 2017

If you’ve ever read my writing before, you can probably tell that I’m not that not a fan of the “confessional essay” style that’s become immensely popular on the internet in the last few years. To be perfectly honest, except for a few rare instances where this style of essay is brilliantly crafted and fits the subject matter incredibly well, I tend to find these essays boring and lacking any real substance.

The exceptions that I love are generally essays that relate deeply personal experiences and tie them back effectively to a main point, as in people of color writing about their personal experience with racism, trans people describing their experiences growing up and how they discovered the truth about who they are, or abuse victims describing their experience with abuse and its effects on their lives.

The topic I need to write about fits the second of those three, and so despite not being a fan of the format, and despite preferring to keep my essays and my journaling eternally separate, I need to use the format. Because right now, I am stuck with a burning realization that I don’t know any other way to process: I don’t know how to be a woman.

Now, I’m going to follow that statement by making clear everything that I’m not saying by that. I am not saying that I’m not a woman, I am one and have always been one. I also do on a certain level know “how” to be a person who is accepted as a woman, and I know of many models for womanhood that I could embrace and follow if I desired.

But I don’t want to be any of those women.

The problem here isn’t that I don’t know of ways to be a woman, the problem is that I genuinely don’t know how I am supposed to be both myself and a woman, both in the sense of feeling that my own self is fully womanly and being able to be accepted as a woman without changing who I fundamentally am.

What’s ironic about this is that I have no such confusion about what kind of girl that I am. I know exactly who 6-year-old Jacqueline is, who 13-year-old Jacqueline is, who 16-year-old Jacqueline is. I can envision who I would’ve been growing up a girl at each of those ages, and when I need to feel more feminine, regressing my mind into one of those younger ages and embracing my girlish immaturity makes me feel more secure in my gender identity than anything else possibly can.

But I have no such retreat within my present. I genuinely don’t have a feminine adult headspace that I can turn to when I need to both feel like my adult self and a woman at the same time. Perhaps this is the dysphoric effect of living in a house for over half a year where no one will openly acknowledge your gender identity, and I’ve even arguably come close to creating such a headspace through the persona I’ve crafted for my work as an online tech support advisor, but that persona, as convincingly feminine as it usually is, breaks down whenever​ I need to analyze something critically, take charge of a situation, or even just feel any emotion that isn’t overwhelmingly positive.

More than that though, even in the space where I feel the most creatively free, writing criticism, I don’t feel like I’m able to convincingly write in my own voice and simultaneously write in a voice that makes me clearly appear to be a woman. Now, I’m not saying that all women writers sound a specific way, nor should they, all I am saying is that there are certain styles of writing that project femininity significantly better than others, and that those styles clash inherently with my own style of writing.

Take this essay, for instance. I’m attempting to write in as close to the style of the confessional essay as I can muster, but even with a topic as personal as this my tone has been rigid and commanding, and it only shows the frustration that I’m feeling, not the sadness, insecurity, or hopelessness that I’m feeling in genuinely not having a clue what I should do about it. A good confessional essay would’ve shown all those emotions through with its writing style, but my default writing style is taking over my ability to write here, and I sound nothing like the confessional essay I’m drawing inspiration from.

It’d be one thing if I just couldn’t adapt my writing style to another format though. I know my writing style is rigid, but in general I like the way it makes me come across. What upsets me though is that me not being able to adapt my style to function as a confessional essay means that I cannot adapt my writing style to a more “feminine” style of writing, even as I try to do so now.

If you don’t believe that, just ask yourself, each time I’ve mentioned confessional essays, who have you pictures as the authors?

I know that I’ve only been picturing women, or people close to women on the spectrum of gender.

Now think about everything I’ve written here, the writing style I’ve used, and the way I’ve presented my information​.

What voice have you been hearing in your head as you’ve read through it?

You don’t need to answer that.

It’s been a man’s voice.

And I don’t know how to change that.

Critical Eye Criticism is the work of Jacqueline Merritt, a trans woman, filmmaker, and critic. You can support her continued film criticism addiction on Patreon.

[starscr0ss]

im thinking about celestia and the abyss being literal opposites (chaos and order) and im thinking about childe and lumine being sort of embodiments of that, just not in the way we think. after the latest natlan quest its clear to us what the fatui intends and what they want- i think the tsaritsa more than anything loves humanity, which is why she directly opposes celestia who are known for bringing down different civilizations. childe, as Her weapon and Her blade is an extenction of that: he's a blade forged by the abyss, bathed in Her holyness, meant to strike down those who sin. lumine (talking solely about traveler lumine) is the literal sister of the prince of the abyss, she has clear ties to it and at this point in the story still is hesitant about fully opposing him (i love angst). her entire story revolves around chaose and disrupting celestia's (and the fatui's) order. isnt that fun

i think what childe longs for the most is control- control of himself, his life, his powers, his story, his fate. i think what lumine wants the most is freedom, which is just another phacet of chaos

anyways. you see it. the themes are theming

[thesummerstorms]

The other thing that I think I would want in an Annabeth Wayne AU that I don't think I've seen so far is Bruce being absolutely pissed at Athena.

It was bad enough with Talia and Damian, but Athena is a literal god of wisdom who should know better AND he doesn't even have the "culpability" of having slept with her.

She one hundred percent saw Batman, tactician of the Justice League, was drawn in by her aspect of the Goddess of Strategy, and proceeded to create a child without his consent, a daughter who she didn't even raise before the child became a weapon.

And like whatever else, however fucked up Damian was by his own training to become a child-weapon, at least Talia loved Damian.

Whereas Athena loves Annabeth in the way a Goddess loves, not the way a Person loves, and I don't think Bruce, whose entire identity is so fixated on his relationship with his own parents, would recognize that as love at all.

And, like, Talia put Damian through a lot of shit. I think Bruce would be angry there too. But when push came to shove, she at least at some point brought him to Bruce because she thought it was in her son's best interests.

Athena actively lead Annabeth away from Bruce and into the streets at the age of seven, which Bruce would never see as in her best interest, whatever Athena's godly perspective is, however badly he reacted after Jason's death, even though he couldn't see (and dismissed the idea of) the spiders and the monsters. She was seven. In the streets of Gotham.

Athena let Annabeth fight a major role in two wars back to back without being there to train her or protect her or love her or even advise her. Athena advocated for the cold blooded murder of the other children who had actually tried to keep his daughter safe. Athena sent Annabeth against Arachne when Athena's children have universally died on that quest for a thousand years.

Athena let Bruce think he had gotten Annabeth killed because of his own inability to handle his grief. Let him think his daughter was dead or worse for years. Would have let him keep thinking that if the Fates didn't have other plans.

And just, in true fashion for all of my ideas on a PJO x DC crossover, everyone really comes out more traumatized than before. This includes Bruce.

Because now he wasn't just used unknowingly for a child just once, but twice. And in both cases he's going to have to live forever with the guilt of not having been able to protect his kids from what their other parent wanted to make of them

(On top of all the ways he has directly failed them and made any complexes worse, of course )

[dootznbootz]

I think some folks MAY have gotten the wrong idea about how I feel about Circe with some of my posts. So, to clear the air...

Homies, I love that fucked up sorceress.

I love how we're never given a reason why she turns people into animals. That's so funny and so awful. And another potion-making magic gal?!?! I love that she's just basically vibing on an island doing whatever she wants. I even love the fact that she scares Odysseus shitless! She's morally gray and that's why she's FUN.

I just sincerely hate when people try to girlboss her or have her be a victim of SA when she never was Looking at you, Miller. Especially when she was actually the one who coerced Odysseus in exchange for his men being transformed back into humans. And even then, while he was clearly afraid of her, (it's in the language of the Odyssey) she likely meant him no harm after a certain point. He just didn't know that.

Why does she need a reason to do awful things? Why can't she just be a goddess who does whatever she wants? That's the reason why I love her!!! She's fucked up!!! :D

I hate what the Telegony did to her as well! >:( You're telling me, this sorceress goddess, who makes potions (!!!) wouldn't have magic contraceptives??? Would WANT CHILDREN?!?! WITH THE PATHETIC WIFEMAN?! No. Fuck no. Eugammon of Cyrene, I have beef with you 🤬

Anyways!!! Understand all the "#anti circe" I have is simply Anti "Girlboss Circe" or the book. I genuinely think she's neat af as her morally gray, fucked up sorceress self and just get frustrated with...everything :'D

[blueskittlesart]

POST MORE SWORD OF FATE PLS IM BEGGING

i have very little in terms of actual art LMAO but i CAN explain the sword thing because i checked and i did in fact never make this plot point public. i struggled for a while with creating a villain for this story until i realized that. i put "sword" in the title of the game. of course it has to be about the fucking sword. DUH.

so i want SOF to deal very heavily with religion, specifically the way in which hyrule's religion forms post-sksw but pre-reincarnation. i've placed it on the timeline directly after sksw, making it the first actual reincarnation in hyrule. what this means is that there's no actual proof yet that the reincarnation thing is real and not just an insane bluff on demise's part, and so several key characters including link and zelda barely believe in hylia or demise at all when the story starts. my thought with this setting's version of ganon is that he's the polar opposite of the nonbelievers. The gerudo don't really exist as of now, but he DOES come from the desert region of hyrule--specifically, he was raised in a cultlike offshoot of the sheikah religion which interpreted the hylia/demise myth completely literally and believes that a doomsday is coming, heralded by the foretold return of demise. Because of this, he knows more about the cycle and how to set it in motion than basically any other character. Crucially, he and his people are some of the only ones at this point aware of the existence of the master sword.

ganon finds. a sword. a sword which he THINKS is the master sword. and this theory is only reinforced when the sword begins to speak to him about his destiny and the salvation of hyrule. unfortunately it is not the master sword and he ends up basically a pawn in the greater plans of what's left of demise & ghirahim within that sword, manipulated into attempting to revive demise and destroy the reincarnated hero and princess. he remains in denial until basically the very end of the final battle, completely convinced that he is the true savior of hyrule and LINK is the one being misled. ghirahim is a very good manipulator lol

[lyssq]

Thinking about her again (acod my goodbye animatic with thaena and kihrin at the end of memory of souls)

[florbelles]

finished hera & started lady macbeth and we have got to start blaming women for shit again for real

[bijoumikhawal]

The Song of Songs has quite recently (1973) been assigned to the time of Solomon by a distinguished Hebraist, Professor Chaim Rabin of the Hebrew University in Jerusalem. For more than forty years now evidence has been accumulating for some kind of relationship between the cities of the Harrapan civilization of the Indus Valley and lower Mesopotamia during the latter part of the third millennium B.C. and into the second (cf. C. J. Gadd, PBA, 1932). Rabin (205) called attention to the few dozen typical Indus culture seals which have been found in various places in Mesopotamia, some of which seem to be local imitations. He suggested that these objects were imported not as knickknacks, but because of their religious symbolism by people who had been impressed by Indus religion. To the examples of Indus type seals in Mesopotamia cited by Rabin (217n2), we may add a dated document from the Yale Babylonian Collection, an unusual seal impression found on an inscribed tablet dated to the tenth year of Gimgunum, king of Larsa, in Southern Babylonia, which according to the commonly accepted "middle" chronology would be 1923 B.C. (B. Buchanan, 1967).

[...]

Rabin cited a story from the Buddhist Jatakas, the Baveru Jataka, which tells of Indian merchants delivering a trained peacock to the kingdom of Baveru, the bird having been conditioned to scream at the snapping of fingers and to dance at the clapping of hands. Since maritime connection between Mesopotamia and India lapsed after the destruction of the Indus civilization, and since the name Baveru (i.e. Babel, Babylon) would hardly have been known in the later period when trade with India went via South Arabia, Rabin concluded that the Jataka story about the peacock must ultimately date before 2000, an example of the tenacity of Indian tradition (p. 206). Ivory statuettes of peacocks found in Mesopotamia suggest that the birds themselves may also have been imported before 2000 B.C. (cf. W. F. Leemans, 1960, 161, 166), and Rabin (206) wondered whether the selection of monkeys and peacocks for export may not have derived from the Indian tendency to honor guests by presenting them with objects of religious significance. Imports of apes and peacocks are mentioned in connection with Solomon's maritime trade in I Kings 10:22 [=II Chron 9:21], the roundtrip taking three years. The word for "peacocks," tukkiyyim, singular tukki, has since the eighteenth century been explained as a borrowing of the Tamil term for "peacock," tokai. Tamil is a Dravidian language which in ancient times was spoken throughout South India, and is now spoken in the East of South India. Scandinavian scholars claim to have deciphered the script of the Indus culture as representing the Tamil language (cf. Rabin, 208, 218n20). Further evidence of contact with Tamils early in the first millennium B.C. is found in the names of Indian products in Hebrew and in other Semitic languages. In particular Rabin cites the word 'ahalot for the spice wood "aloes," Greek agallochon, Sanskrit aghal, English agal-wood, eagle-wood, or aloes, the fragrant Aquilaria agallocha which flourishes in India and Indochina. The Tamil word is akil, now pronounced ahal. Its use for perfuming clothing and bedding is mentioned in Ps 45:9 [8E] and Prov 7:17 and Rabin surmised that the method was one still current in India, the powdered wood being burned on a metal plate and the clothing or bedding held over the plate to absorb the incense. Rabin supposed that it was necessary to have observed this practice in India in order to learn the use of the substance (p.209). Aloes are mentioned in 4:14 among the aromatics which grace the bride's body. The method of perfuming bedding and clothing by burning powdered aloes beneath them may clarify the puzzling references to columns of smoke, incense, and pedlar's powders in connection with the epiphany of "Solomon's" splendiferous wedding couch ascending from the steppes (3:6-10), bearing it seems (cf. 8:5) the (divine?) bride and her royal mate. Myrrh and frankincense only are mentioned, but "all the pedlar's powders" presumably included the precious aloes from India.

Opportunity to observe Indian usages would have been afforded visitors to India in the nature of the case, since the outward journey from the West had to be made during the summer monsoon and the return trip during the winter monsoon, so that the visitor would have an enforced stay in India of some three months. Repeated visits with such layovers would provide merchant seamen with the opportunity to learn a great deal about local customs, beliefs, and arts.

After a brief critique of modern views about the Song of Songs, none of which has so far found general acceptance, Rabin ventured to propound a new theory based on Israel's commercial contacts with India during Solomon's reign.

There are three features which,in Rabin's view (pp. 210f), set the Song of Songs apart from other ancient oriental love poetry. Though occasional traces of these maybe found elsewhere, Rabin alleged that they do not recur in the same measure or in this combination:

1. The woman expresses her feelings of love, and appears as the chief person in the Song. Fifty-six verses are clearly put into the woman's mouth as against thirty-six into the man's (omitting debatable cases).

2. The role of nature in the similes of the Song and the constant reference to the phenomena of growth and renewal as the background against which the emotional life of the lovers moves, Rabin regarded as reflecting an attitude toward nature which was achieved in the West only in the eighteenth century.

3. The lover, whether a person or a dream figure, speaks with appropriate masculine aggressiveness, but the dominant note of the woman's utterances is longing. She reaches out for a lover who is remote and who approaches her only in her dreams. She is aware that her longing is sinful and will bring her into contempt (8:1) and in her dream the "watchmen" put her to shame by taking away her mantle (5:7). Ancient eastern love poetry, according to Rabin, generally expresses desire, not longing, and to find parallels one has to go to seventeenth-century Arab poetry and to the troubadours, but even there it is the man who longs and the woman who is unattainable.

These three exceptional features which Rabin attributed to the Song of Songs he found also in another body of ancient poetry, in the Sangam poetry of the Tamils. In three samples, chosen from the Golden Anthology of Ancient Tamil Literature by Nalladai R. Balakrishna Mudaliar, Rabin stressed the common theme of women in love expressing longing for the object of their affection, for their betrothed or for men with whom they have fallen in love, sometimes without the men even being aware of their love. The cause of the separation is rarely stated in the poem itself, but this is rooted in the Tamil social system and code of honor in which the man must acquire wealth or glory, or fulfill some duty to his feudal lord or to his people, and thus marriage is delayed. There is conflict between the man's world and the woman's and her desire to have her man with her. This conflict is poignantly expressed in one of the poems cited (Rabin, 212) in which a young woman whose beloved has left her in search of wealth complains: I did his manhood wrong by assuming that he would not part from me. Likewise he did my womanhood wrong by thinking that I would not languish at being separated from him. As a result of the tussle between two such great fortitudes of ours, my languishing heart whirls inagony, like suffering caused by the bite of a cobra.

In the Tamil poems the lovelorn maiden speaks to her confidante and discusses her problems with her mother, as the maiden of the Song of Songs appeals to the Jerusalem maids and mentions her mother and her lover's mother; but neither in the Tamil poems nor the Song of Songs is there mention of the maiden's father. In Rabin's view the world of men is represented by "King Solomon," surrounded by his soldiers, afraid of the night (3:7-8), with many wives and concubines (6:8), and engaged in economic enterprises (8:11). Significantly, however, according to Rabin (p. 213), Solomon's values seem to be mentioned only to be refuted or ridiculed: "his military power is worth less than the crown his mother (!) put on him on his wedding day; the queens and concubines have to concede first rank to the heroine of the Song; and she disdainfully tells Solomon (viii 12) to keep his money."

Since the Sangam poetry is the only source of information for the period with which it deals, Rabin plausibly surmised that the recurring theme of young men leaving home to seek fortune and fame, leaving their women to languish, corresponded to reality, i.e. the theme of longing and yearning of the frustrated women grew out of conditions of the society which produced these poems. Accordingly, the cause for the lover's absence need not be explicitly mentioned in the Tamil poems and is only intimated in elaborate symbolic language. Similarly, Rabin finds hints of the nonavailability of the lover in the Song of Songs. The references to fleeing shadows in 2:17, 4:6-8, and 8:14 Rabin takes to mean winter time when the shadows grow long. The invitation to the bride to come from Lebanon, from the peaks of Amana, Senir, and Hermon in 4:6-8 means merely that the lover suggests that she think of him when he traverses those places. The dream like quality of these verses need not, inRabin's view, prevent us from extracting the hard information they contain. The crossing of mountains on which or beyond which are myrrh, incense, and perfumes all lead to South Arabia, the land of myrrh and incense. Thus the young man was absent on a caravan trip. Even though he did not have to traverse Amana or Hermon to reach Jerusalem from any direction, he did have to traverse mountains on the trip and in South Arabia he had to pass mountain roads between steep crags ("cleft mountains") and it was on the slopes of such mountains that the aromatic woods grew ("mountains of perfume"). Coming from South Arabia, however, one had to cross Mount Scopus, "the mountain of those who look out," from which it is possible to see a caravan approaching at a considerable distance. In 3:6 "Who is she that is coming up from the desert, like pillars of smoke, perfumed with myrrh and incense, and all the powders of the perfume merchant?" is taken to refer to the caravan, the unexpressed word for "caravan" sayyarah, being feminine (Rabin, 214 and 219n29). "The dust raised by the caravan rises like smoke from a fire,but the sight of the smoke also raises the association of the scent a caravan spreads around it as it halts in the market and unpacks its wares."

The enigmatic passage 1:7-8 Rabin also related to a camel caravan despite the pastoral terminology. Rabin's theory encounters difficulty with the repeated use of the verb r'y, "pasture," and its participle, "pastor, shepherd" in view of which commentators commonly regard the Song as a pastoral idyl. His solution is to suggest that the term may have some technical meaning connected with the management of camels.

The list of rare and expensive spices in 4:12-14 reads so much like the bill of goods of a South Arabian caravan merchant that Rabin is tempted to believe that the author put it in as a clue.

Be it what it may, it provides the atmosphere of a period when Indian goods like spikenard, curcuma, and cinnamon, as well as South Arabian goods like incense and myrrh, passed through Judaea in a steady flow of trade. This can hardly relate to the Hellenistic period, when Indian goods were carried by ship and did not pass through Palestine: it sets the Song of Songs squarely in the First Temple period (Rabin,215).

As for the argument that the Song contains linguistic forms indicating a date in the Hellenistic period, Rabin points out that the alleged Greek origins of 'appiryon in 3:9 and talpiyyot in 4:4, the former word supposedly related to phoreion, "sedan chair," and the latter to telopia, "looking into the distance,"are dubious.

The phonetic similarity between the Greek and Hebrew words is somewhat vague, and this writer considers both attributions to be unlikely, but even acceptance of these words as Greek does not necessitate a late dating for the Song of Songs, since Mycenaean Greek antedates the Exodus. Neither word occurs elsewhere in the Bible, so that we cannot say whether in Hebrew itself these words were late. In contrast to this, pardes "garden, plantation," occurs, apart from 4:13, only in Nehemiah 2:8, where the Persian king's "keeper of the pardes" delivers wood for building, and in Ecclesiastes 2:5 next to "gardens." The word is generally agreed to be Persian, though the ancient Persian original is not quite clear. If the word is really of Persian origin, it would necessitate post-exilic dating. It seems to me, however, that this word, to which also Greek paradeisos belongs, maybe of different origin.

[...]

Rabin's summation of his view of the Song of Songs is of such interest and significance as to warrant citation of his concluding paragraphs (pp.216f):

It is thus possible to suggest that the Song of Songs was written in the heyday of Judaean trade with South Arabia and beyond (and this may include the lifetime of King Solomon) by someone who had himself travelled to South Arabia and to South India and had there become acquainted with Tamil poetry. He took over one of its recurrent themes, as well as certain stylistic features. The literary form of developing a theme by dialogue could have been familiar to this man from Babylonian-Assyrian sources (where it is frequent) and Egyptian literature (where it is rare). He was thus prepared by his experience for making a decisive departure from the Tamil practice by building what in Sangam poetry were short dialogue poems into a long work, though we may possibly discern in the Song of Songs shorter units more resembling the Tamil pieces. Instead of the vague causes for separation underlying the moods expressed in Tamil poetry, he chose an experience familiar to him and presumably common enough to be recognized by his public, the long absences of young men on commercial expeditions. I think that so far our theory is justified by the interpretations we have put forward for various details in the text of the Song of Songs. In asking what were the motives and intentions of our author in writing this poem, we must needs move into the sphere of speculation. He might, ofcourse, have been moved by witnessing the suffering of a young woman pining for her lover or husband, and got the idea of writing up this experience by learning that Tamil poets were currently dealing with the same theme. But I think we are ascribing to our author too modern an out look on literature. In the light of what we know of the intellectual climate of ancient Israel, it is more probable that he had in mind a contribution to religious or wisdom literature, in other words that he planned his work as an allegory for the pining of the people of Israel, or perhaps of the human soul, for God. He saw the erotic longing of the maiden as a simile for the need of man for God. In this he expressed by a different simile a sentiment found, for instance, in Psalm 42:24: "Like a hind that craves for brooks of water, so my soul craves for thee, O God. My soul is a thirst for God, the living god: when shall I come and show myself before the face of God? My tears are to me instead of food by day and by night, when they say to me day by day: Where is your god?" This religious attitude seems to be typical of those psalms that are now generally ascribed to the First Temple period, and, as far as I am aware, has no clear parallel in the later periods to which the Song of Songs is usually ascribed.

Rabin considered the possibility of moving a step further in speculation about Indian influence.

In Indian legend love of human women for gods, particularly Krishna, is found as a theme. Tamil legend, in particular, has amongst its best known items the story of a young village girl who loved Krishna so much that in her erotic moods she adorned herself for him with the flower-chains prepared for offering to the god's statue. When this was noticed, and she was upbraided by her father, she was taken by Krishna into heaven. Expressions of intensive love for the god are a prominent feature of mediaeval Tamil Shaivite poetry. The use of such themes to express the relation of man to god may thus have been familiar to Indians also in more ancient times, and our hypothetical Judaean poet could have been aware of it. Thus the use of the genre of love poetry of this kind for the expression of religious longing may itself have been borrowed from India.

Rabin's provocative article came to the writer's attention after most of the present study had been written. It is of particular interest in the light of other Indian affinities of the Song adduced elsewhere in this commentary.

pg 27-33, Song of Songs (commentary) by Marvin Pope

[cosmicpines]

I'm not done listening to the Alex Hirsch interviews but god it just reminds me both of how much I miss this show and how much I appreciate the love and care that went into it. I love listening to him talk about the characters with a frankness and care that shows how much he values them being three dimensional beings.

[lovesickeros]

U mean U and the others (unholy trinity of Tsaritsa simps) did drag me down a wormhole of oc-ing an existing character with lore and yet still making it adapt to your fic.

in my defense her lore is extremely vague descriptions by other people (who may be biased. staring directly at childe. staring very hard at childe.) and like. the gem description im just working with what i got. also i don't trust hoyo to write my wife correctly so as far im concerned anything they write abt her isn't canon until i approve it /j

[riddlerosehearts]

made a small personal edit to a piercing mod (changed one pair of earrings into a single earring and then changed the stone color) and... yeah i think i really like this:

gale decides to leave his earring at the foot of mystra's statue after the confrontation at stormshore tabernacle, as a small form of catharsis for himself after having defied his goddess and ex-lover. elenion doesn't press him about it because they know how difficult this all must be for him, and they've got so many other things to worry about anyway. sometime not too long before their wedding date gale tells elenion he wants to get a new earring to represent a new chapter in his life (and also because he keeps trying to stim by dangling his earring and forgetting it's not there anymore) and elenion takes gale to their favorite jewelry shop so he can pick out something nice. gale goes in with nothing specific in mind but an earring resembling a gold sun catches his eye and he chooses it to go with his husband-to-be's favorite pair of silver moon earrings. that's the headcanon i've decided on!

[hinotorihime]

gnaws on jasper irinka

[blackcatanna]

Just made some creamy mushroom and thyme soup with the aid of the immersion blender my Mum got me for Christmas and NOW I AM UNSTOPPABLE! A WHOLE WORLD OF SOUPS, SMOOTHIES AND MOUSES HAS OPENED BEFORE ME! THIS SHALL BE THE MAGIC WAND THAT LEADS ME INTO A GLORIOUS CULINARY FUTURE! ALL SHALL TREMBLE IN MY WAKE!

[cocolacola]

it's 3 am and i am deeply invested in the fanon i have created for myself with my various evil british people shows

[yuelun]

This young man displayed the true prowess of alchemy to all, bringing with him a massive corpus of wisdom that even the Sumeru Akademiya did not possess. "The universe is heaven reversed, and the earth is a dream lost to time. This is dust, the most basic form of complex life." As if to provide evidence for this claim, Albedo lifted the burnt ash of the flower that once grew atop a Dendro Slime's head. Seconds later, a Cecilia sprouted forth from the ash in his hand. "And this… is new birth." (Albedo: Character Story)

When I've been wrecking my brain over whether or not Genshin draws the correlation between dust and ashes, and I happen to look into Albedo because of his tie (we can... call it that) to alchemy, and even the art of Khemia specifically which is the much more ancient form of it, and there it is. Now excuse me as I go ramble in my tags a little incoherently...

[makeitlookdecent]