#but then i remembered this blog is connected to my main

[dteamain]

Hello, hello! Flower delivery time!

It's been a wild few days, hasn't it? And more to come as well. Everyone is very busy, but I hope you have a bit of time to accept this delivery.

🌺🌷🌸🌼🌻🏵️🌹

The card attached says:

I'm sending you flowers as a reminder to take some time to smell the roses :) (well, the whole bouquet in this case)

Enjoy the moment, relax, have fun, take time for yourself if you need to. You deserve it!

guys i am going on vacation next week and i'm so excited and i also have a queue all set up so you guys aren't lonely

[puppys-rhythm-heaven]

i am being so fucking autistic about a video game i've only played an hour and a half of and have absorbed like 99% of my information about through osmosis from my bestie(s. it's complicated) and fanfiction. catastrophic levels of autism. i can't stress this in words i don't think y'all understand. or care honestly sdflkjfdskdfsjsfdkj-

[lordramsaybolton]

Honestly Daemyra is one of the only things I’ve shipped that’s actually canon and it feels weird. I mean, you could argue thramsay is canon in a way, but I mean something less strictly dark and, uh, totally non consensual. Also less subtext.

I guess I was writing Reylo for a hot second(when I could still imagine it was incest after TFA lol) but let’s stick to ASOIAF. Obviously looking at fandom stuff it’s a very different vibe from the sort of content I’d been consuming before (tho as a side note it’s been wild to log back in and see thramsay stuff is still being created…if you remember me and don’t hate me due to years old drama & slander feel free to hmu or follow lol)

Anyway I’m glad to be along for the ride for the new ship??

Edited bc I spelled the ship name wrong duhhh my b

[hawkinslibrary]

✨🧡🌙SEND THIS TO TEN OTHER BLOGGERS YOU THINK ARE WONDERFUL. KEEP THE GAME GOING ✨🧡

🥹❤️ thank you so much !!!!!!!!

[rosicheeks]

Why do you reply to everything in the tags? Just curious. You do you. Just wondering what your reasoning is

😂

[miengsol]

not me dying over the fact that when patrick found out that mana had passed away, as soon as his work let him, he made a point to seek out calum not only because they had both been his students but also because patrick?? sees so much of himself in calum...

and so when they do meet for coffee, the first thing patrick does is give calum a huge hug. because he knows how it feels to have one loss compounded on another, knows how it feels to have the love of your life taken from you without any warning and without any explanation. the hug might be uncharacteristic on patrick’s part, but there aren’t any words he can say to tell calum he understands, he knows it’s been hard for calum.

and calum? lets himself cry, this one time.

[transgenderteensurvivalguide]

up until recently i ran a pretty popular radfem blog (stay with me, this ask is in good faith) but after i took a social media detox, i realized i don’t share those beliefs anymore and in fact i might be trans myself. i just kind of abandoned the blog, but i’d feel bad if i didn’t tell my followers what happened. i’m scared of telling anyone because i feel like i’d be a bad feminist if i transitioned. (i know, you can be trans and a feminist just fine, but that’s just the kind of thing radfems tell you.) even worse, i’m scared of posting about it on my main or radfem blog because radfems and trans people by and large hate each other (obv), and i’m scared to mention i’ve been in both groups because of the hate i’ll get

Lee says:

When I first started as a mod, I would have told you that you need to immediately post on all your blogs to disown the transphobic beliefs you had previously expressed to try to make up for the harm that you may have perpetrated as a radfem.

Now that I'm a little older, my feelings on the topic have shifted a bit. Before anything else, I think you need to slow down and make sure that you ensure your own safety and mental health.

If you believe that revealing this change to your followers could result in backlash online that would affect you emotionally, it's crucial to prepare by turning off anonymous asks and muting notifications from social media apps.

You should also make sure you have a non-online place to turn for support. If they used to be your community, you may feel like you've lost online friends, so make sure you don't become too isolated. Instead, lean on your IRL connections and seek support from trans-friendly people in your community.

You may even want to consider looking for a therapist-- questioning being trans can be difficult for anyone, and adding a layer of internalized transphobia doesn't help.

When you're ready to share your feelings on your blog, you should write a thoughtful post explaining your journey. You don't have to justify your identity; rather, focus on your personal growth, how your views have evolved, and how you came to understand yourself better. Acknowledge the complexity of the situation and that you're still learning.

These people were once your buddies and there's a chance you may be able to make some of them question their beliefs too if you don't lash out at them and trigger that instinctual defensive us-versus-them mindset, so I would try to keep a friendly tone even while noting that you no longer support them.

So thank your followers for their support and engagement over the years, but tell them you aren't comfortable staying part of their community now that you've realized that the beliefs underpinning the group are doing damage and you are trying to unlearn that type of thinking.

Gently challenge any misconceptions you once held or promoted. Clarify that being trans and feminist are not mutually exclusive and that everyone deserves respect and equality, regardless of their gender identity.

If you're comfortable, share resources that helped you on your journey. This could be educational materials, support groups, books you found helpful, or contact information for trans-supportive LGBTQ+ organizations. If there's anything you'd recommend to others who were once in the same place as you were on getting out, this is the time to share your advice.

Understand that reactions will likely be mixed. Some followers may feel confused, betrayed, or angry, while others might be supportive or even share their similar experiences. Remember, you're not responsible for their reactions and you don't need to respond to them if you don't want to argue and they aren't willing to have a respectful conversation.

Be clear about your boundaries. Let your followers know what kind of comments you're willing to engage with and that hate or harassment won't be tolerated. You can even stop engaging with the account altogether if you don't think you can deal with the hate that you may receive.

You don't have to post about this immediately. Again, it's okay to take as much time as you need to feel ready. It's okay to wait until you're in a safe and stable position before making any announcements.

If you do post about it and get hate, remind yourself that you're doing the right thing by letting go of that community, and that you're not only making the right choice for your own life in allowing yourself the freedom to explore your gender identity but you're also doing the right thing overall since you're now standing up for the trans community (late is better than never!) and no longer encouraging transphobic narratives.

If you feel that your current blog is no longer a space where you can express yourself authentically, consider starting a new blog or platform where you can write freely about your experiences and beliefs. Or just get offline altogether-- your digital detox is what started this, so maybe it's healthy for you to continue it for a while!

If you tell someone "I support trans folks" and they send you hate, that person is not your friend anyway. This is an opportunity to meet nice people who you can be yourself with. I would really encourage you to connect with IRL activists who are actually regularly volunteering and doing something concrete for their community if you have the opportunity.

When I was in high school, I volunteered at my local library's teen advisory board, and when I was in college I volunteered at a local hospital and through my college. This weekend I'm starting training for volunteering in-person for my town's emergency preparedness group which also does things like help to unload trucks for the food pantry, and I also volunteer remotely for two organizations online.

I'm really pushing for you to get out and volunteer (online or IRL) because I know one draw of the radfem community is feeling like you're an activist and that you're supporting women's rights and protecting and defending women. And it is important to support women's rights and protect and defend women! But there are other ways to do that beyond running a hateful blog attacking trans women.

I have a friend who works at an organization for survivors of domestic violence, for example, and she works with volunteers who help staff events, answer the hotline, etc. You can look around and see what local initiatives there are in your community and if you can't find the thing you're looking for you can start a group yourself or look online and join a national or state-wide cause that you care about, like pushing the legislature to support access to abortions.

Giving up the radfem community doesn't mean giving up feminism, and this is a good opportunity for you to take a look at your own time, your values, and think about how you can take this chance to start working to be a more effective feminist. Not everyone has to be an activist, but if you want to be one, think about how you can start doing good in a way that will actually affect people in a positive way.

I've also often been involved in doing events like conferences and workshops and panels IRL from my time in high school to the present day to try and educate folks on the community, but I also know that sometimes you need to take a step back and prioritize yourself. If you think you're not ready to jump into making change that's also okay. Just join something. A soccer team, a book club, anything hobby-related, to have something else to do and talk about and think about and stay tethered to feeling part of something.

Remember, it's okay to grow and change. You're not betraying anyone by being true to yourself. It's a courageous step to admit when your views have changed, and it's an integral part of personal growth. Be kind to yourself during this process.

Whether or not you end up identify as trans, you still will be doing the right thing by separating yourself from that community. I know it may be difficult because they were a place where you felt supported and part of a movement, but I really believe that you're taking steps in the right direction by letting go of that ideology and just living your life!

Followers, if you have any experiences unlearning toxic beliefs please reply with your advice for anon!

[edenesth]

TWTHH Spinoff: Love to Hate You [Teaser]

Pairing: royal secretary!San x female scholar!reader

AU: historical au (Joseon era)

Summary: San prided himself on his knack for building easy connections with women, viewing himself as a trusted ally for the opposite gender. Thanks to his deep bonds with his mother and sister, he possessed keen insights into the female mindset. Never did he imagine facing the ire of a woman, until he encountered a resolute female scholar with a strong dislike towards men.

A/N: Once again, special thanks to my one and only, my pookie, @itstheghostofmypast, for coming up with the main concept of San's spinoff.

Main Story | Spinoff Masterlist | Part 1

"I'm just trying to help, Scholar Moon," the royal secretary insisted, his arms emptying as the stack of books he was previously carrying was abruptly snatched away by the newly acquainted female scholar.

You scoffed in response, "I don't remember asking for your help, sir. I understand it must be quite intriguing to meet a female scholar for the first time. However, there's a reason I'm the first. I'm not your typical damsel in distress. I don't need saving. While you may be used to women swooning at your feet, rest assured, I won't be one of them."

San stood in stunned silence as he watched you storming off in a fit of anger, completely taken aback by your hostile response to his well-intentioned gesture.

He had stumbled upon you as you exited the royal library burdened with a stack of borrowed books, his innate helpfulness and gentlemanly nature immediately prompted him to offer assistance without hesitation. But rather than the customary grateful smile and expression of thanks he anticipated, he couldn't believe he was met with such an unexpected and vehement reaction.

Did I... do something wrong?

A court lady standing nearby widened her eyes in disbelief. "Did you seriously just say that? Do you even know who he is?"

You rolled your eyes dismissively. "Probably just a eunuch, why?" you retorted, waving off her concern. "I doubt any high-ranking officials would pay me any mind."

"Well, you're correct about that. He's not a high-ranking official, but he is someone close to the King. He's the royal secretary," she disclosed, causing your heart to nearly stop as you gaped at her.

He's the what?!

I'll do my best to get the first part out as soon as I can! Hope you're excited about Sannie's spinoff hehe as always, let me know your thoughts on the concept! <3

Tag list (1/9): Tumblr is a bitch and won't let me mention more than 5 users in a single sentence, so now my tag list looks like a complete joke🤡

@itstheghostofmypast @huachengsbestie01 @minghaoslatina @weedforthoughtz @minkiflwr |

@cheolliehugs @the-kpop-simp @writingwieny @stayatinykatsy @skzline |

@green-agent @stayinhellevator @vampzity @tinyteezer @evidive |

@vantediary @superbbananananana @kimyeolchan @chocolate-scoups @decadentstrangernacho |

@vic0921 @marievllr-abg @sunnyhokyu @seungmin-in-thebuilding @heyitsmetonid |

@sansaurora9904 @darkestacademiamindsx12-blog @myblovedjyh @professormingisglasses @newworldwritings |

@chicken-fifi @thunderous-wolf @shythinggiver @madnpan @yandere-stories |

@anxiousskylar @frobin4ever @starssongs98 @dollce-exe @jan-l |

@lovelyred2 @haven-cove @watermelon2319 @dreamingofyeo @akimkim |

@scuzmunkie @satsuri3su @mismatchfluffysocks @borntoshineateez @st4rhwa |

@ddaeing @tropicalsstuff @bts-army380 @skteezcursed @beauty143 |

@naps-over-degree @idfkeddieishot @sis-101 @lemon-sage17 @jcalicocatj

All Rights Reserved © edenesth // DO NOT REPOST, TRANSLATE, PLAGIARISE OR REPURPOSE.

[yamayuandadu]

The most important deity you've never heard of: the 3000 years long history of Nanaya

Being a major deity is not necessarily a guarantee of being remembered. Nanaya survived for longer than any other Mesopotamian deity, spread further away from her original home than any of her peers, and even briefly competed with both Buddha and Jesus for relevance. At the same time, even in scholarship she is often treated as unworthy of study. She has no popculture presence save for an atrocious, ill-informed SCP story which can’t get the most basic details right. Her claims to fame include starring in fairly explicit love poetry and appearing where nobody would expect her. Therefore, she is the ideal topic to discuss on this blog. This is actually the longest article I published here, the culmination of over two years of research. By now, the overwhelming majority of Nanaya-related articles on wikipedia are my work, and what you can find under the cut is essentially a synthesis of what I have learned while getting there. I hope you will enjoy reading it as much as I enjoyed working on it. Under the cut, you will learn everything there is to know about Nanaya: her origin, character, connections with other Mesopotamian deities, her role in literature, her cult centers… Since her history does not end with cuneiform, naturally the later text corpora - Aramaic, Bactrian, Sogdian and even Chinese - are discussed too. The article concludes with a short explanation why I see the study of Nanaya as crucial.

Dubious origins and scribal wordplays: from na-na to Nanaya Long ago Samuel Noah Kramer said that “history begins in Sumer”. While the core sentiment was not wrong in many regards, in this case it might actually begin in Akkad, specifically in Gasur, close to modern Kirkuk. The oldest possible attestation of Nanaya are personal names from this city with the element na-na, dated roughly to the reign of Naram-Sin of Akkad, so to around 2250 BCE. It’s not marked in the way names of deities in personal names would usually be, but this would not be an isolated case.

The evidence is ultimately mixed. On one hand, reduplicated names like Nana are not unusual in early Akkadian sources, and -ya can plausibly be explained as a hypocoristic suffix. On the other hand, there is not much evidence for Nanaya being worshiped specifically in the far northeast of Mesopotamia in other periods. Yet another issue is that there is seemingly no root nan- in Akkadian, at least in any attested words.

The main competing proposal is that Nanaya originally arose as a hypostasis of Inanna but eventually split off through metaphorical mitosis, like a few other goddesses did, for example Annunitum. This is not entirely implausible either, but ultimately direct evidence is lacking, and when Nanaya pops up for the first time in history she is clearly a distinct goddess.

There are a few other proposals regarding Nanaya’s origin, but they are considerably weaker. Elamite has the promising term nan, “day” or “morning”, but Nanaya is entirely absent from the Old Elamite sources you’d expect to find her in if Mesopotamians imported her from the east. Therefore, very few authors adhere to this view. The hypothesis that she was an Aramaic goddess in origin does not really work chronologically, since Aramaic is not attested in the third millennium BCE at all. The less said about attempts to connect her to anything “Proto-Indo-European”, the better.

Like many other names of deities, Nanaya’s was already a subject of etymological speculation in antiquity. A late annotated version of the Weidner god list, tablet BM 62741, preserves a scribe’s speculative attempt at deriving it from the basic meaning of the sign NA, “to call”, furnished with a feminine suffix, A. Needless to say, like other such examples of scribal speculation, some of which are closer to playful word play than linguistics, it is unlikely to reflect the actual origin of the name.

Early history: Shulgi-simti, Nanaya’s earliest recorded #1 fan

A typical Ur III administrative tablet listing offerings to various deities (wikimedia commons)

The first absolutely certain attestations of Nanaya, now firmly under her full name, have been identified in texts from the famous archive from Puzrish-Dagan, modern Drehem, dated to around 2100 BCE. Much can be written about this site, but here it will suffice to say that it was a center of the royal administration of the Third Dynasty of Ur ("Ur III") responsible for the distribution of sacrificial animals. Nanaya appears there in a rather unique context - she was one of the deities whose cults were patronized by queen Shulgi-simti, one of the wives of Shulgi, the successor of the dynasty’s founder Ur-Namma. We do not know much about Shulgi-simti as a person - she did not write any official inscriptions announcing her preferred foreign policy or letters to relatives or poetry or anything else that typically can be used to gain a glimpse into the personal lives of Mesopotamian royalty. We’re not really sure where she came from, though Eshnunna is often suggested as her hometown. We actually do not even know what her original name was, as it is assumed she only came to be known as Shulgi-simti after becoming a member of the royal family. Tonia Sharlach suggested that the absence of information about her personal life might indicate that she was a commoner, and that her marriage to Shulgi was not politically motivated The one sphere of Shulgi-simti’s life which we are incredibly familiar with are her religious ventures. She evidently had an eye for minor, foreign or otherwise unusual goddesses, such as Belet-Terraban or Nanaya. She apparently ran what Sharlach in her “biography” of her has characterized as a foundation. It was tasked with sponsoring various religious celebrations. Since Shulgi-simti seemingly had no estate to speak of, most of the relevant documents indicate she procured offerings from a variety of unexpected sources, including courtiers and other members of the royal family. The scale of her operations was tiny: while the more official religious organizations dealt with hundreds or thousands of sacrificial animals, up to fifty or even seventy thousand sheep and goats in the case of royal administration, the highest recorded number at her disposal seems to be eight oxen and fifty nine sheep. A further peculiarity of the “foundation” is that apparently there was a huge turnover rate among the officials tasked with maintaining it. It seems nobody really lasted there for much more than four years. There are two possible explanations: either Shulgi-simti was unusually difficult to work with, or the position was not considered particularly prestigious and was, at the absolute best, viewed as a stepping stone. While the Shulgi-simti texts are the earliest evidence for worship of Nanaya in the Ur III court, they are actually not isolated. When all the evidence from the reigns of Shulgi and his successors is summarized, it turns out that she quickly attained a prominent role, as she is among the twelve deities who received the most offerings. However, her worship was seemingly limited to Uruk (in her own sanctuary), Nippur (in the temple of Enlil, Ekur) and Ur. Granted, these were coincidentally three of the most important cities in the entire empire, so that’s a pretty solid early section of a divine resume. She chiefly appears in two types of ceremonies: these tied to the royal court, or these mostly performed by or for women. Notably, a festival involving lamentations (girrānum) was held in her honor in Uruk. To understand Nanaya’s presence in the two aforementioned contexts, and by extension her persistence in Mesopotamian religion in later periods, we need to first look into her character.

The character of Nanaya: eroticism, kingship, and disputed astral ventures

Corona Borealis (wikimedia commons)

Nanaya’s character is reasonably well defined in primary sources, but surprisingly she was almost entirely ignored in scholarship quite recently. The first study of her which holds up to scrutiny is probably Joan Goodnick Westenholz’s article Nanaya, Lady of Mystery from 1997. The core issue is the alleged interchangeability of goddesses. From the early days of Assyriology basically up to the 1980s, Nanaya was held to be basically fully interchangeable with Inanna. This obviously put her in a tough spot. Still, over the course of the past three decades the overwhelming majority of studies came to recognize Nanaya as a distinct goddess worthy of study in her own right. You will still stumble upon the occasional “Nanaya is basically Inanna”, but now this is a minority position. Tragically it’s not extinct yet, most recently I’ve seen it in a monograph published earlier this year. With these methodological and ideological issues out of the way, let’s actually look into Nanaya’s character, as promised by the title of this section. Her original role was that of a goddess of love. It is already attested for her at the dawn of her history, in the Ur III period. Her primary quality was described with a term rendered as ḫili in Sumerian and kuzbu in Akkadian. It can be variously translated as “charm”, “luxuriance”, “voluptuousness”, “sensuality” or “sexual attractiveness”. This characteristic was highlighted by her epithet bēlet kuzbi (“lady of kuzbu”) and by the name of her cella in the Eanna, Eḫilianna. The connection was so strong that this term appears basically in every single royal inscription praising her. She was also called bēlet râmi, “lady of love”. Nanaya’s role as a love goddess is often paired with describing her as a “joyful” or “charming” deity. It needs to be stressed that Nanaya was by no metric the goddess of some abstract, cosmic love or anything like that. Love incantations and prayers related to love are quite common, and give us a solid glimpse into this matter. Nanaya’s range of activity in them is defined pretty directly: she deals with relationships (and by extension also with matters like one-sided crushes or arguments between spouses), romance and with strictly sexual matters. For an example of a hymn highlighting her qualifications when it comes to the last category, see here. The text is explicit, obviously. We can go deeper, though. There is also an incantation whose incipit at first glance leaves little to imagination:

However, the translator, Giole Zisa, notes there is some debate over whether it’s actually about having sex with Nanaya or merely about invoking her (and other deities) while having sex with someone else. A distinct third possibility is that she’s not even properly invoked but that “oh, Nanaya” is simply an exclamation of excitement meant to fit the atmosphere, like a specialized version of the mainstay of modern erotica dialogue, “oh god”.

While this romantic and sexual aspect of Nanaya’s character is obviously impossible to overlook, this is not all there was to her. She was also associated with kingship, as already documented in the Ur III period. She was invoked during coronations and mourning of deceased kings. In the Old Babylonian period she was linked to investiture by rulers of newly independent Uruk. A topic which has stirred some controversy in scholarship is Nanaya’s supposed astral role. Modern authors who try to present Nanaya as a Venus deity fall back on rather faulty reasoning, namely asserting that if Nanaya was associated with Inanna and Inanna personified Venus, clearly Nanaya did too. Of course, being associated with Inanna does not guarantee the same traits. Shaushka was associated with her so closely her name was written with the logogram representing her counterpart quite often, and lacked astral aspects altogether. No primary sources which discuss Nanaya as a distinct, actively worshiped deity actually link her with Venus. If you stretch it you will find some tidbits like an entry in a dictionary prepared by the 10th century bishop Hasan bar Bahlul, who inexplicably asserted Nanaya was the Arabic name of the planet Venus. As you will see soon, there isn’t even a possibility that this reflected a relic of interpretatio graeca. The early Mandaean sources, many of which were written when at least remnants of ancient Mesopotamian religion were still extant, also do not link Nanaya with Venus. Despite at best ambivalent attitude towards Mesopotamian deities, they show remarkable attention to detail when it comes to listing their cult centers, and on top of that Mesopotamian astronomy had a considerable impact on Mandaeism, so there is no reason not to prioritize them, as far as I am concerned. As far as the ancient Mesopotamian sources themselves go, the only astral object with a direct connection to Nanaya was Corona Borealis (BAL.TÉŠ.A, “Dignity”), as attested in the astronomical compendium MUL.APIN. Note that this is a work which assigns astral counterparts to virtually any deity possible, though, and there is no indication this was a major part of Nanaya’s character. Save for this single instance, she is entirely absent from astronomical texts. A further astral possibility is that Nanaya was associated with the moon. The earliest evidence is highly ambiguous: in the Ur III period festivals held in her honor might have been tied to phases of the moon, while in the Old Babylonian period a sanctuary dedicated to her located in Larsa was known under the ceremonial name Eitida, “house of the month”. A poem in which looking at her is compared to looking at the moon is also known. That’s not all, though. Starting with the Old Babylonian period, she could also be compared with the sun. Possibly such comparisons were meant to present her as an astral deity, without necessarily identifying her with a specific astral body. Michael P. Streck and Nathan Wasserman suggest that it might be optimal to simply refer to her as a “luminous” deity in this context. However, as you will see later it nonetheless does seem she eventually came to be firmly associated both with the sun and the moon. Last but not least, Nanaya occasionally displayed warlike traits. It’s hardly major in her case, and if you tried hard enough you could turn any deity into a war deity depending on your political goals, though. I’d also place the incantation which casts her as one of the deities responsible for keeping the demon Lamashtu at bay here.

Nanaya in art

The oldest known depiction of Nanaya (wikimedia commons)

While Nanaya’s roles are pretty well defined, there surprisingly isn’t much to say about her iconography in Mesopotamian art.The oldest certain surviving depiction of her is rather indistinct: she’s wearing a tall headdress and a flounced robe. It dates to the late Kassite period (so roughly to 1200 BCE), and shows her alongside king Meli-Shipak (or maybe Meli-Shihu, reading remains uncertain) and his daughter Hunnubat-Nanaya. Nanaya is apparently invoked to guarantee that the prebend granted to the princess will be under divine protection. This is not really some unique prerogative of hers, perhaps she was just the most appropriate choice because Hunnubat-Nanaya’s name obviously reflects devotion to her. The relief discussed above is actually the only depiction of Nanaya identified with certainty from before the Hellenistic period, surprisingly. We know that statues representing her existed, and it is hard to imagine that a popular, commonly worshiped deity was not depicted on objects like terracotta decorations and cylinder seals, but even if some of these were discovered, there’s no way to identify them with certainty. This is not unusual though, and ultimately there aren’t many Mesopotamian deities who can be identified in art without any ambiguity. 

Nanaya in literature

As I highlighted in the section dealing with Nanaya’s character, she is reasonably well attested in love poetry. However, this is not the only genre in which she played a role. A true testament to Nanaya’s prominence is a bilingual (Sumero-Akkadian) hymn composed in her honor in the first millennium BCE. It is written in the first person, and presents various other goddesses as her alternate identities. It is hardly unique, and similar compositions dedicated to Ishtar (Inanna), Gula, Ninurta and Marduk are also known. Each strophe describes a different deity and location, but ends with Nanaya reasserting her actual identity with the words “still I am Nanaya”. Among the claimed identities included are both major goddesses in their own right (Inanna plus closely associated Annunitum and Ishara, Gula, Bau, Ninlil), goddesses relevant due to their spousal roles first and foremost (Damkina, Shala, Mammitum etc) and some truly unexpected, picks, the notoriously elusive personified rainbow Manzat being the prime example. Most of them had very little in common with Nanaya, so this might be less an attempt at syncretism, and more an elevation of her position through comparisons to those of other goddesses. An additional possible literary curiosity is a poorly preserved myth which Wilfred G. Lambert referred to as “The murder of Anshar”. He argues that Nanaya is one of the two deities responsible for the eponymous act. I don't quite follow the logic, though: the goddess is actually named Ninamakalamma (“Lady mother of the land”), and her sole connection with Nanaya is that they occur in sequence in the unique god list from Sultantepe. Lambert saw this as a possible indication they are identical. There are no other attestations of this name, but ama kalamma does occur as an epithet of various goddesses, most notably Ninshubur. Given her juxtaposition with Nanaya in the Weidner god list - more on that later - wouldn’t it make more sense to assume it’s her? Due to obscurity of the text as far as I am aware nobody has questioned Lambert’s tentative proposal yet, though.

There isn’t much to say about the plot: Anshar, literally “whole heaven”, the father of Anu, presumably gets overthrown and might be subsequently killed. Something that needs to be stressed here to avoid misinterpretation: primordial deities such as Anshar were borderline irrelevant, and weren't really worshiped. They exist to fade away in myths and to be speculated about in elaborate lexical texts. There was no deposed cult of Anshar. Same goes for all the Tiamats and Enmesharras and so on.

Inanna and beyond: Nanaya and friends in Mesopotamian sources

Inanna on a cylinder seal from the second half of the third millennium BCE (wikimedia commons)

Of course, Nanaya’s single most important connection was that to Inanna, no matter if we are to accept the view that she was effectively a hypostasis gone rogue or not. The relationship between them could be represented in many different ways. Quite commonly she was understood as a courtier or protegee of Inanna. A hymn from the reign of Ishbi-Erra calls her the “ornament of Eanna” (Inanna’s main temple in Uruk) and states she was appointed by Inanna to her position. References to Inanna as Nanaya’s mother are also known, though they are rare, and might be metaphorical. To my best knowledge nothing changed since Olga Drewnowska-Rymarz’s monograph, in which she notes she only found three examples of texts preserving this tradition. I would personally abstain from trying to read too deep into it, given this scarcity. Other traditions regarding Nanaya’s parentage are better attested. In multiple cases, she “borrows” Inanna’s conventional genealogy, and as a result is addressed as a daughter of Sin (Nanna), the moon god. However, she was never addressed as Inanna’s sister: it seems that in cases where Sin and Nanaya are connected, she effectively “usurps” Inanna’s own status as his daughter (and as the sister of Shamash, while at it). Alternatively, she could be viewed as a daughter of Anu. Finally, there is a peculiar tradition which was the default in laments: in this case, Nanaya was described as a daughter of Urash. The name in this context does not refer to the wife of Anu, though. The deity meant is instead a small time farmer god from Dilbat. To my best knowledge no sources place Nanaya in the proximity of other members of Urash’s family, though some do specify she was his firstborn daughter. To my best knowledge Urash had at least two other children, Lagamal (“no mercy”, an underworld deity whose gender is a matter of debate) and Ipte-bitam (“he opened the house”, as you can probably guess a divine doorkeeper). Nanaya’s mother by extension would presumably be Urash’s wife Ninegal, the tutelary goddess of royal palaces. There is actually a ritual text listing these three together. In the Weidner god list Nanaya appears after Ninshubur. Sadly, I found no evidence for a direct association between these two. For what it’s worth, they did share a highly specific role, that of a deity responsible for ordering around lamma. This term referred to a class of minor deities who can be understood as analogous to “guardian angels” in contemporary Christianity, except places and even deities had their own lamma too, not just people. Lamma can also be understood at once as a class of distinct minor deities, as the given name of individual members of it, and as a title of major deities. In an inscription of Gudea the main members of the official pantheon are addressed as “lamma of all nations”, by far one of my favorite collective terms of deities in Mesopotamian literature. A second important aspect of the Weidner god list is placing Nanaya right in front of Bizilla. The two also appear side by side in some offering lists and in the astronomical compendium MUL.APIN, where they are curiously listed as members of the court of Enlil. It seems that like Nanaya, she was a goddess of love, which is presumably reflected by her name. It has been variously translated as “pleasing”, “loving” or as a derivative of the verb “to strip”. An argument can be made that Bizilla was to Nanaya what Nanaya was to Inanna. However, she also had a few roles of her own. Most notably, she was regarded as the sukkal of Ninlil. She may or may not also have had some sort of connection to Nungal, the goddess of prisons, though it remains a matter of debate if it’s really her or yet another, accidentally similarly named, goddess.

An indistinct Hurro-Hittite depiction of Ishara from the Yazilikaya sanctuary (wikimedia commons)

In love incantations, Nanaya belonged to an informal group which also included Inanna, Ishara, Kanisurra and Gazbaba. I do not think Inanna’s presence needs to be explained. Ishara had an independent connection with Inanna and was a multi-purpose deity to put it very lightly; in the realm of love she was particularly strongly connected with weddings and wedding nights. Kanisurra and Gazbaba warrant a bit more discussion, because they are arguably Nanaya’s supporting cast first and foremost. Gazbaba is, at the core, seemingly simply the personification of kuzbu. Her name had pretty inconsistent orthography, and variants such as Kazba or Gazbaya can be found in primary sources too. The last of them pretty clearly reflects an attempt at making her name resemble Nanaya’s. Not much can be said about her individual character beyond the fact she was doubtlessly related to love and/or sex. She is described as the “grinning one” in an incantation which might be a sexual allusion too, seeing as such expressions are a mainstay of Akkadian erotic poetry. Kanisurra would probably win the award for the fakest sounding Mesopotamian goddess, if such a competition existed. Her name most likely originated as a designation of the gate of the underworld, ganzer. Her default epithet was “lady of the witches” (bēlet kaššāpāti). And on top of that, like Nanaya and Gazbaba she was associated with sex. She certainly sounds more like a contemporary edgy oc of the Enoby Dimentia Raven Way variety than a bronze age goddess - and yet, she is completely genuine. It is commonly argued Kanisurra and Gazbaba were regarded as Nanaya’s daughters, but there is actually no direct evidence for this. In the only text where their relation to Nanaya is clearly defined they are described as her hairdressers, rather than children. While in some cases the love goddesses appear in love incantations in company of each other almost as if they were some sort of disastrous polycule, occasionally Nanaya is accompanied in them by an anonymous spouse. Together they occur in parallel with Inanna and Dumuzi and Ishara and Almanu, apparently a (accidental?) deification of a term referring to someone without family obligations. There is only one Old Babylonian source which actually assigns a specific identity to Nanaya’s spouse, a hymn dedicated to king Abi-eshuh of Babylon. An otherwise largely unknown god Muati (I patched up his wiki article just for the sake of this blog post) plays this role here. The text presents a curious case of reversal of gender roles: Muati is asked to intercede with Nanaya on behalf of petitioners. Usually this was the role of the wife - the best known case is Aya, the wife of Shamash, who is implored to do just that by Ninsun in the standard edition of the Epic of Gilgamesh. It’s also attested for goddesses such as Laz, Shala, Ninegal or Ninmug… and in the case of Inanna, for Ninshubur.

A Neo-Assyrian statue of Nabu on display in the Iraq Museum (wikimedia commons)

Marten Stol seems to treat Muati and Nabu as virtually the same deity, and on this basis states that Nanaya was already associated with the latter in the Old Babylonian period, but this seems to be a minority position. Other authors pretty consistently assume that Muati was a distinct deity at some point “absorbed” by Nabu. The oldest example of pairing Nanaya with Nabu I am aware of is an inscription dated to the reign of Marduk-apla-iddina I, so roughly to the first half of the twelfth century BCE. The rise of this tradition in the first millennium BCE was less theological and more political. With Babylon once again emerging as a preeminent power, local theologies were supposed to be subordinated to the one followed in the dominant city. Which, at the time, was focused on Nabu, Marduk and Zarpanit. Worth noting that Nabu also had a spouse before, Tashmetum (“reconciliation”). In the long run she was more or less ousted by Nanaya from some locations, though she retained popularity in the north, in Assyria. She is not exactly the most thrilling deity to discuss. I will confess I do not find the developments tied to Nanaya and Nabu to be particularly interesting to cover, but in the long run they might have resulted in Nanaya acquiring probably the single most interesting “supporting cast member” she did not share with Inanna, so we’ll come back to this later. Save for Bizilla, Nanaya generally was not provided with “equivalents” in god lists. I am only aware of one exception, and it’s a very recent discovery. Last year the first ever Akkadian-Amorite bilingual lists were published. This is obviously a breakthrough discovery, as before Amorite was largely known just from personal names despite being a vernacular language over much of the region in the bronze age, but only one line is ultimately of note here. In a section of one of the lists dealing with deities, Nanaya’s Amorite counterpart is said to be Pidray. This goddess is otherwise almost exclusively known from Ugarit. This of course fits very well with the new evidence: recent research generally stresses that Ugarit was quintessentially an Amorite city (the ruling house even claimed descent from mythical Ditanu, who is best known from the grandiose fictional genealogies of Shamshi-Adad I and the First Dynasty of Babylon). Sadly, we do not know how the inhabitants of Ugarit viewed Nanaya. A trilingual version of the Weidner list, with the original version furnished with columns listing Ugaritic and Hurrian counterparts of each deity, was in circulation, but the available copies are too heavily damaged to restore it fully. And to make things worse, much of it seems to boil down to scribal wordplay and there is no guarantee all of the correspondences are motivated theologically. For instance, the minor Mesopotamian goddess Imzuanna is presented as the counterpart of Ugaritic weather god Baal because her name contains a sign used as a shortened logographic writing of the latter. An even funnier case is the awkward attempt at making it clear the Ugaritic sun deity Shapash, who was female, is not a lesbian… by making Aya male. Just astonishing, really.

The worship of Nanaya

A speculative reconstruction of Ur III Uruk with the Eanna temple visible in the center (Artefacts — Scientific Illustration & Archaeological Reconstruction; reproduced here for educational purposes only, as permitted)

Rather fittingly, as a deity associated with Inanna, Nanaya was worshiped chiefly in Uruk. She is also reasonably well attested in the inscriptions of the short-lived local dynasty which regained independence near the end of the period of domination of Larsa over Lower Mesopotamia. A priest named after her, a certain Iddin-Nanaya, for a time served as the administrator of her temple, the Enmeurur, “house which gathers all the me,” me being a difficult to translate term, something like “divine powers”. The acquisition of new me is a common topic in Mesopotamian literature, and in compositions focused on Inanna in particular, so it should not be surprising to anyone that her peculiar double seemingly had similar interests. In addition to Uruk, as well as Nippur and Ur, after the Ur III period Nanaya spread to multiple other cities, including Isin, Mari, Babylon and Kish. However, she is probably by far the best attested in Larsa, where she rose to the rank of one of the main deities, next to Utu, Inanna, Ishkur and Nergal. She had her own temple, the Eshahulla, “house of a happy heart”. In local tradition Inanna got to keep her role as an “universal” major goddess and her military prerogatives, but Nanaya overtook the role of a goddess of love almost fully. Inanna’s astral aspect was also locally downplayed, since Venus was instead represented in the local pantheon by closely associated, but firmly distinct, Ninsianna. This deity warrants some more discussion in the future just due to having a solid claim to being one of the first genderfluid literary figures in history, but due to space constraints this cannot be covered in detail here. A later inscription from the same city differentiates between Nanaya and Inanna by giving them different epithets: Nanaya is the “queen of Uruk and Eanna” (effectively usurping Nanaya’s role) while Inanna is the “queen of Nippur” (that’s actually a well documented hypostasis of her, not to be confused with the unrelated “lady of Nippur”). Uruk was temporarily abandoned in the late Old Babylonian period, but that did not end Nanaya’s career. Like Inanna, she came to be temporarily relocated to Kish. It has been suggested that a reference to her residence in “Kiššina” in a Hurro-Hittite literary text, the Tale of Appu, reflects her temporary stay there. The next centuries of Nanaya are difficult to reconstruct due to scarce evidence, but it is clear she continued to be worshiped in Uruk. By the Neo-Babylonian period she was recognized as a member of an informal pentad of the main deities of the city, next to Inanna, Urkayitu, Usur-amassu and Beltu-sa-Resh. Two of them warrant no further discussion: Urkayitu was most likely a personification of the city, and Beltu-sa-Resh despite her position is still a mystery to researchers. Usur-amassu, on the contrary, is herself a fascinating topic. First attestations of this deity, who was seemingly associated with law and justice (a pretty standard concern), come back to the Old Babylonian period. At this point, Usur-amassu was clearly male, which is reflected by the name. He appears in the god list An = Anum as a son of the weather deity couple par excellence, Adad (Ishkur) and Shala. However, by the early first millennium BCE Usur-amassu instead came to be regarded as female - without losing the connection to her parents. She did however gain a connection to Inanna, Nanaya and Kanisurra, which she lacked earlier. How come remains unknown. Most curiously her name was not modified to reflect her new gender, though she could be provided with a determinative indicating it. This recalls the case of Lagamal in the kingdom of Mari some 800 years earlier.

The end of the beginning: Nanaya under Achaemenids and Seleucids

Trilingual (Persian, Elamite and Akkadian) inscription of the first Achamenid ruler of Mesopotamia, Cyrus (wikimedia commons)

After the fall of the Neo-Babylonian Empire Mesopotamia ended up under Achaemenid control, which in turn was replaced by the Seleucids. Nanaya flourished through both of these periods. In particular, she attained considerable popularity among Arameans. While they almost definitely first encountered her in Uruk, she quickly came to be venerated by them in many distant locations, like Palmyra, Hatra and Dura Europos in Syria. She even appears in a single Achaemenid Aramaic papyrus discovered in Elephantine in Egypt. It indicates that she was worshiped there by a community which originated in Rash, an area east to the Tigris. As a curiosity it’s worth mentioning the same source is one of the only attestations of Pidray from outside Ugarit. I do not think this has anything to do with the recently discovered connection between her and Nanaya… but you may never know. Under the Seleucids, Nanaya went through a particularly puzzling process of partial syncretism. Through interpretatio graeca she was identified with… Artemis. How did this work? The key to understanding this is the fact Seleucids actually had a somewhat limited interest in local deities. All that was necessary was to find relatively major members of the local pantheon who could roughly correspond to the tutelary deities of their dynasty: Zeus, Apollo and Artemis. Zeus found an obvious counterpart in Marduk (even though Marduk was hardly a weather god). Since Nabu was Marduk’s son, he got to be Apollo. And since Nanaya was the most major goddess connected to Nabu, she got to be Artemis. It really doesn’t go deeper than that. For what it’s worth, despite the clear difference in character this newfound association did impact Nanaya in at least one way: she started to be depicted with attributes borrowed from Artemis, namely a bow and a crescent. Or perhaps these attributes were already associated with her, but came to the forefront because of the new role. The Artemis-like image of Nanaya as an archer is attested on coins, especially in Susa, yet another city where she attained considerable popularity.

Leaving Mesopotamia: Nanaya and the death of cuneiform

A Parthian statue of Nanaya with a crescent diadem (Louvre; reproduced here for educational purposes only. Identification follows Andrea Sinclair's proposal)

The Seleucid dynasty was eventually replaced by the Parthians. This period is often considered a symbolic end of ancient Mesopotamian religion in the strict sense. Traditional religious institutions were already slowly collapsing in Achaemenid and Seleucid times as the new dynasties had limited interest in royal patronage. Additionally, cuneiform fell out of use, and by the end of the first half of the first millennium CE the art of reading and writing it was entirely lost. This process did not happen equally quickly everywhere, obviously, and some deities fared better than others in the transitional period before the rise of Christianity and Islam as the dominant religions across the region. Nanaya was definitely one of them, at least for a time. In Parthian art Nanaya might have developed a distinct iconography: it has been argued she was portrayed as a nude figure wearing only some jewelry (including what appears to be a navel piercing and a diadem with a crescent. The best known example is probably this standing figure, one of my all time favorite works of Mesopotamian art:

Parthian Nanaya (wikimedia commons; identification courtesy of the Louvre website and J. G. Westenholz)

For years Wikipedia had this statue mislabeled as “Astarte” which makes little sense considering it comes from a necropolis near Babylon. There was also a viral horny tweet which labeled it as “Asherah” a few months ago (I won’t link it but I will point out in addition to getting the name wrong op also severely underestimated the size). This is obviously even worse nonsense both on spatial and temporal grounds. Even if the biblical Asherah was ever an actual deity like Ugaritic Athirat and Mesopotamian Ashratum, it is highly dubious she would still be worshiped by the time this statue was made. It’s not even certain she ever was a deity, though. Cognate of a theonym is not automatically a theonym itself, and the Ugaritic texts and the Bible, even if they share some topoi, are separated by centuries and a considerable distance. This is not an Asherah post though, so if this is a topic which interests you I recommend downloading Steve A. Wiggins’ excellent monograph A Reassessment of Asherah: With Further Considerations of the Goddess.

The last evidence for the worship of Nanaya in Mesopotamia is a Mandaean spell from Nippur, dated to the fifth or sixth century CE. However, at this point Nanaya must have been a very faint memory around these parts, since the figure designated by this name is evidently male in this formula. That was not the end of her career, though. The system of beliefs she originated and thrived in was on its way out, but there were new frontiers to explore. A small disgression is in order here: be INCREDIBLY wary of claims about the survival of Mesopotamian tradition in Mesopotamia itself past the early middle ages. Most if not all of these come from the writing of Simo Parpola, who is a 19th century style hyperdiffusionist driven by personal religious beliefs based on gnostic christianity, which he believes was based on Neo-Assyrian state religion, which he misinterprets as monotheism, or rather proto-christianity specifically (I wish I was making this up). I personally do not think a person like that should be tolerated in serious academia, but for some incomprehensible reason that isn’t the case. 

New frontiers: Nanaya in Bactria

The key to Nanaya’s extraordinarily long survival wasn’t the dedication to her in Mesopotamia, surprisingly. It was instead her introduction to Bactria, a historical area in Central Asia roughly corresponding to parts of modern Afghanistan, Tajikistan and Uzbekistan. The early history of this area is still poorly known, though it is known that it was one of the “cradles of civilization” not unlike Mesopotamia, the Indus Valley or Mesoamerica. The so-called “Oxus civilization” or “Bactria-Margiana Archaeological Complex” flourished around 2500-1950 BCE (so roughly contemporarily with the Akkadian and Ur III empires in Mesopotamia). It left behind no written records, but their art and architecture are highly distinctive and reflect great social complexity. I sadly can’t spent much time discussing them here though, as they are completely irrelevant to the history of Nanaya (there is a theory that she was already introduced to the east when BMAC was extant but it is incredibly implausible), so I will limit myself to showing you my favorite related work of art, the “Bactrian princess”:

Photo courtesy of Louvre Abu Dhabi, reproduced here for educational purposes only.

By late antiquity, which is the period we are concerned with here, BMAC was long gone, and most of the inhabitants of Bactria spoke Bactrian, an extinct Iranian language. How exactly they were related to their BMAC forerunners is uncertain. Their religious beliefs can be compared to Zoroastrianism, or rather with its less formalized forerunners followed by most speakers of Iranian languages before the rise of Zoroaster. However, there were many local peculiarities. For example, the main deity was the personified river Oxus, not Ahura Mazda. Whether this was a relic of BMAC religion is impossible to tell.We do not know exactly when the eastward transfer of Nanaya to Bactria happened. The first clear evidence for her presence in central Asia comes from the late first century BCE, from the coins of local rulers, Sapadbizes and Agesiles. It is possible that her depictions on coinage of Mesopotamian and Persian rulers facilitated her spread. Of course, it’s also important to remember that the Aramaic script and language spread far to the east in the Achaemenid period already, and that many of the now extinct Central Asian scripts were derived from it (Bactrian was written with the Greek script, though). Doubtlessly many now lost Aramaic texts were transferred to the east. There’s an emerging view that for unclear reasons, under the Achaemenids Mesopotamian culture as a whole had unparalleled impact on Bactria. The key piece of evidence are Bactrian temples, which often resemble Mesopotamian ones. Therefore, perhaps we should be wondering not why Nanaya spread from Mesopotamia to Central Asia, but rather why there were no other deities who did, for the most part. That is sadly a question I cannot answer. Something about Nanaya simply made her uniquely appealing to many groups at once. While much about the early history of Nanaya in Central Asia is a mystery, it is evident that with time she ceased to be viewed as a foreign deity. For the inhabitants of Bactria she wasn’t any less “authentically Iranian” than the personified Oxus or their versions of the conventional yazatas like Sraosha. Frequently arguments are made that Nanaya’s widespread adoption and popularity could only be the result of identification between her and another deity.Anahita in particular is commonly held to be a candidate. However, as stressed by recent studies there’s actually no evidence for this. What is true is that Anahita is notably missing from the eastern Iranian sources, despite being prominent in the west from the reign of the Achaemenid emperor Artaxerxes II onward. However, it is clear that not all yazatas were equally popular in each area - pantheons will inevitably be localized in each culture. Furthermore, Anahita’s character has very little in common with Nanaya save for gender. Whether we are discussing her early not quite Zoroastrian form the Achaemenid public was familiar with or the contemporary yazata still relevant in modern Zoroastrianism, the connection to water is the most important feature of her. Nanaya didn’t have such a role in any culture. Recently some authors suggested a much more obvious explanation for Anahita’s absence from the eastern Iranian pantheon(s). As I said, eastern Iranian communities venerated the river Oxus as a deity (or as a yazata, if you will). He was the water god par excellence, and in Bactria also the king of the gods. It is therefore quite possible that Anahita, despite royal backing from the west, simply couldn’t compete with him. Their roles overlapped more than the roles of Anahita and Nanaya. I am repeating myself but the notion of interchangeability of goddesses really needs to be distrusted almost automatically, no matter how entrenched it wouldn’t be. While we’re at it, the notion of alleged interchangeability between Anahita and Ishtar is also highly dubious, but that’s a topic for another time.

Nana (Nanaya) on a coin of Kanishka (wikimedia commons)

Nanaya experienced a period of almost unparalleled prosperity with the rise of the Kushan dynasty in Bactria. The Kushans were one of the groups which following Chinese sources are referred to as Yuezhi. They probably did not speak any Iranian language originally, and their origin is a matter of debate. However, they came to rule over a kingdom which consisted largely of areas inhabited by speakers of various Iranian languages, chiefly Bactrian. Their pantheon, documented in royal inscriptions and on coinage, was an eerie combination of mainstays of Iranian beliefs like Sraosha and Mithra and some unique figures, like Oesho, who was seemingly the reflection of Hindu Shiva. Obviously, Nanaya was there too, typically under the shortened name Nana. The most famous Kushan ruler, emperor Kanishka, in his inscription from Rabatak states that kingship was bestowed upon him by “Nana and all the gods”. However, we do not know if the rank assigned to her indicates she was the head of the dynastic pantheon, the local pantheon in the surrounding area, or if she was just the favorite deity of Kanishka. Same goes for the rank of numerous other deities mentioned in the rest of the inscription. Her apparent popularity during Kanishka’s reign and beyond indicates her role should not be downplayed, though. The coins of Kanishka and other Bactrian art indicate that a new image of Nanaya developed in Central Asia. The Artemis-like portrayals typical for Hellenistic times continue to appear, but she also started to be depicted on the back of a lion. There is only one possible example of such an image from the west, a fragmentary relief from Susa, and it’s roughly contemporary with the depictions from Bactria. While it is not impossible Nanaya originally adopted the lion association from one of her Mesopotamian peers, it is not certain how exactly this specific type of depictions originally developed, and there is a case to be made that it owed more to the Hellenistic diffusion of iconography of deities such as Cybele and Dionysus, who were often depicted riding on the back of large felines. The lunar symbols are well attested in the Kushan art of Nanaya too. Most commonly, she’s depicted wearing a diadem with a crescent. However, in a single case the symbol is placed behind her back. This is an iconographic type which was mostly associated with Selene at first, but in the east it was adopted for Mah, the Iranian personification of the moon. I’d hazard a guess that’s where Nanaya borrowed it from - more on that later. The worship of Nanaya survived the fall of the Kushan dynasty, and might have continued in Bactria as late as in the eighth century. However, the evidence is relatively scarce, especially compared with yet another area where she was introduced in the meanwhile.

Nanaya in Sogdia: new home and new friends

A Sogdian depiction of Nanaya from Bunjikat (wikimedia commons)

Presumably from Bactria, Nanaya was eventually introduced to Sogdia, its northern neighbor. I think it’s safe to say this area effectively became her new home for the rest of her history. Like Bactrians, the Sogdians also spoke an eastern Iranian language, Sogdian. It has a direct modern descendant, Yaghnobi, spoken by a small minority in Tajikistan. The religions Sogdians adhered to is often described as a form of Zoroastrianism, especially in older sources, but it would appear that Ahura Mazda was not exactly the most popular deity. Their pantheon was seemingly actually headed by Nanaya. Or, at the very least, the version of it typical for Samarkand and Panijkant, since there’s a solid case to be made for local variety in the individual city-states which made up Sogdia. It seems that much like Mesopotamians and Greeks centuries before them, Sogdians associated specific deities with specific cities, and not every settlement necessarily venerated each deity equally (or at all). Nanaya's remarkable popularity is reflected by the fact the name Nanaivandak, "servant of Nanaya", is one of the most common Sogdian names in general. It is agreed that among the Sogdians Panjikant was regarded as Nanaya’s cult center. She was referred to as “lady” of this city. At one point, her temple located there was responsible for minting the local currency. By the eighth century, coins minted there were adorned with dedications to her - something unparalleled in Sogdian culture, as the rest of coinage was firmly secular. This might have been an attempt at reasserting Sogdian religious identity in the wake of the arrival of Islam in Central Asia. Sogdians adopted the Kushan iconography of Nanaya, though only the lion-mounted version. The connection between her and this animal was incredibly strong in Sogdian art, with no other deity being portrayed on a similar mount. There were also innovations - Nanaya came to be frequently portrayed with four arms. This reflects the spread of Buddhism through central Asia, which brought new artistic conventions from India. While the crescent symbol can still be found on her headwear, she was also portrayed holding representations of the moon and the sun in two of her hands. Sometimes the solar disc and lunar orb are decorated with faces, which has been argued to be evidence that Nanaya effectively took over the domains of Mah and Mithra, who would be the expected divine identities of these two astral bodies. She might have been understood as controlling the passage of night and day. It has also been pointed out that this new iconographic type is the natural end point of the evolution of her astral role. Curiously, while no such a function is attested for Nanaya in Bactria, in Sogdia she could be sometimes regarded as a warlike deity. This is presumably reflected in a painting showing her and an unidentified charioteer fighting demons.

The "Sogdian Deities" painting from Dunhuang, a possible depiction of Nanaya and her presumed spouse Tish (wikimedia commons)

Probably the most fascinating development regarding Nanaya in Sogdia was the development of an apparent connection between her and Tish. This deity was the Sogdian counterpart of one of the best known Zoroastrian yazatas, Tishtrya, the personification of Sirius. As described in the Tištar Yašt, the latter is a rainmaking figure and a warlike protector who keeps various nefarious forces, such as Apaosha, Duzyariya and the malign “worm stars” (comets), at bay. Presumably his Sogdian counterpart had a similar role. While this is not absolutely certain, it is generally agreed that Nanaya and Tish were regarded as a couple in central Asia (there’s a minority position she was instead linked with Oesho, though). Most likely the fact that in Achaemenid Persia Tishtrya was linked with Nabu (and by extension with scribal arts) has something to do with this. There is a twist to this, though. While both Nabu and the Avestan Tishtrya are consistently male, in Bactria and Sogdia the corresponding deity’s gender actually shows a degree of ambiguity. On a unique coin of Kanishka, Tish is already portrayed as a feminine figure distinctly similar to Greek Artemis - an iconographic type which normally would be recycled for Nanaya. There’s also a possibility that a feminine, or at least crossdressing, version of Tish is portrayed alongside Nanaya on a painting from Dunhuang conventionally referred to as “Sogdian Daēnās” or “Sogdian Deities”, but this remains uncertain. If this identification is correct, it indicates outright interchange of attributes between them and Nanaya was possible.

The final frontier: Nanaya and the Sogdian diaspora in China Sogdians also brought Nanaya with them to China, where many of them settled in the Six Dynasties and Tang periods. An obviously Sinicized version of her, accompanied by two attendants of unknown identity, is portrayed on a Sogdian funerary couch presently displayed in the Miho Museum.

Nanaya (top) on a relief from the Miho funerary couch (Miho Museum; reproduced here for educational purposes only)

For the most part the evidence is limited to theophoric names, though. Due to unfamiliarity with Sogdian religious traditions and phonetic differences between the languages there was no consistent Chinese transcription of Nanaya’s name. I have no clue if Chinese contemporaries of the Sogdians were always aware of these elements in personal names referred to a deity. There is a fringe theory that Nanaya was referred to as Nantaihou (那那女主, “queen Nana”) in Chinese. However, the evidence is apparently not compelling, and as I understand the theory depends in no small part on the assertion that a hitherto unattested alternate reading of one of the signs was in use on the western frontiers of China in the early first millennium CE. The alleged Nantaihou is therefore most likely a misreading of a reference to a deceased unnamed empress dowager venerated through conventional ancestor worship, as opposed to Nanaya. Among members of the Sogdian diaspora, in terms of popularity Nanaya was going head to head with Jesus and Buddha. The presence of the latter two reflected the adoption of, respectively, Manichaeism and Buddhism. Manicheans seemingly were not fond of Nanaya, though, and fragments of a polemic against her cult have been identified. It seems ceremonies focused on lamentations were the main issue for the Manichaeans. Sadly there doesn’t seem to be any worthwhile study of possible Mesopotamian influence on that - the only one I found is old and confuses Nanaya with Inanna. We do not have much of an idea how Buddhists viewed Nanaya, though it is worth noting a number of other Sogdian deities were incorporated into the local form of Mahayana (unexpectedly, one of them was Zurvan). It has also been argued that a Buddhist figure, Vreshman (Vaisravana) was incorporated into Nanaya’s entourage. Nanaya might additionally be depicted in a painting showing Buddha’s triumph over Mara from Dunhuang. Presumably her inclusion would reflect the well attested motif of local deities converting to Buddhism. It was a part of the Buddhist repertoire from the early days of this religion and can be found in virtually every area where this religion ever spread. Nanaya is once again in elevated company here, since other figures near her have been tentatively interpreted as Shiva, Vishnu, Kartikeya and… Zoroaster.

Buddha conquering Mara (maravijaya) on a painting from Dunhuang (wikimedia commons)

zoom in on a possible depiction of Nanaya next to a demon suspiciously similar to Tove Jansson’s Fillyjonk

To my best knowledge, the last absolutely certain attestation of Nanaya as an actively worshiped deity also comes from the western frontier of China. A painting from Dandan Oilik belonging to the artistic tradition of the kingdom of Khotan shows three deities from the Sogdian pantheon: the enigmatic Āδβāγ (“highest god”; interpreted as either Indra, Ahura Mazda or a combination of them both) on the left, Weshparkar (a later version of Kushan Oesho) on the right and Nanaya in the center. It dates to the ninth or tenth century.

Nanaya (center) on the Dandan Oilik painting (wikimedia commons)

We will probably never know what Nanaya’s last days were like, though it is hard to imagine she retained much relevance with the gradual disappearance of Sogdian culture both in Sogdia and in China in the wake of, respectively, the rise of Islam in Central Asia and the An Lushan rebellion respectively. Her history ultimately most likely ended with a whimper rather than a bang. Conclusions and reflections Obviously, not everything about Nanaya could be covered in this article - there is enough material to warrant not one, but two wiki articles (and I don't even think they are extensive enough yet). I hope I did nonetheless manage to convey what matters: she was the single most enduring Mesopotamian deity who continued to be actually worshiped. She somehow outlived Enlil, Marduk, Nergal and even Inanna, and spread further than any of them ever did. It does not seem like her persistence was caused by some uniquely transcendent quality, and more to a mix of factors we will never really fully understand and pure luck. She is a far cry from the imaginary everlasting universal goddesses such longevity was attributed to by many highly questionable authors in the past, from Frazer to Gimbutas. Quite the opposite, once you look into the texts focused on her she comes across as sort of pathetic. After all, most of them are effectively ancient purple prose. And yet, this is precisely why I think Nanaya matters. To see how an author approaches her is basically a litmus test of trustworthiness - I wish I was kidding but this “Nanaya method” works every time. To even be able to study her history, let alone understand it properly, one has to cast away most of the dreadful trends which often hindered scholarship of ancient deities, and goddesses in particular, in the past. The interchangeability of goddesses; the Victorian mores and resulting notion that eroticism must be tied to fertility; the weird paradigms about languages neatly corresponding to religions; and many others. And if nothing else, this warrants keeping the memory of her 3000 years long history alive through scholarship (and, perhaps, some media appearances). Bibliography

Julia M. Asher-Greve & Joan Goodnick Westenholz, Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources (2013)

Paul-Alain Beaulieu, The Pantheon of Uruk During the Neo-Babylonian Period (2003)

idem, Nabû and Apollo: The Two Faces of Seleucid Religious Policy in: Orient und Okzident in Hellenistischer Zeit (2014)

Matteo Compareti, Nana and Tish in Sogdiana (2017)

idem, The So-Called "Pelliot Chinois 4518.24". Illustrated Document from Dunhuang and Sino-Sogdian Iconographical Contacts (2021)

Olga Drewnowska-Rymarz, Mesopotamian Goddess Nanāja (2008)

Benjamin R. Foster, Before the Muses: an Anthology of Akkadian Literature (2005)

Andrew R. George & Manfred Krebernik, Two Remarkable Vocabularies: Amorite-Akkadian Bilinguals! (2022)

Valerie Hansen, Kageyama Etsuko & Yutaka Yoshida, The Impact of the Silk Road Trade on a Local Community: The Turfan Oasis, 500-800 in: Les sogdiens en Chine (2005)

Wilfred G. Lambert, Babylonian Creation Myths (2013)

Enrico Marcato, An Aramaic Incantation Bowl and the Fall of Hatra (2020)

Christa Müller-Kessler & Karlheinz Kessler, Spätbabylonische Gottheiten in spätantiken mandäischen Texten (1999)

Lilla Russel-Smith, Uygur Patronage in Dunhuang. Regional Art Centres on the Northern Silk Road in the Tenth and Eleventh Centuries (2005)

idem, The 'Sogdian Deities' Twenty Years on: A Reconsideration of a Small Painting from Dunhuang in: Buddhism in Central Asia II. Practices and Rituals, Visual and Material Transfer (2022)

Tonia M. Sharlach, An Ox of One's Own. Royal Wives and Religion at the Court of the Third Dynasty of Ur (2017)

Michael Shenkar, Intangible Spirits and Graven Images: The Iconography of Deities in the Pre-Islamic Iranian World (2014)

idem, The Religion and the Pantheon of the Sogdians (5th-8th Centuries CE) in Light of their Sociopolitical Structures (2017)

idem, The So-Called "Fravašis" and the "Heaven and Hell" Paintings, and the Cult of Nana in Panjikent (2022)

Marten Stol, Nanaja in: Reallexikon der Assyriologie, vol. 9 (1998)

Michael P. Streck & Nathan Wasserman, More Light on Nanāya (2013)

Aaron Tugendhaft, Gods on Clay: Ancient Near Eastern Scholarly Practices and the History of Religions in: Canonical Texts and Scholarly Practices. A Global Comparative Approach (2016)

Joan Goodnick Westenholz, Nanaya, Lady of Mystery in: Sumerian Gods and Their Representations (1997)

idem, Trading the Symbols of the Goddess Nanaya in: Religions and Trade. Religious Formation, Transformation and Cross-Cultural Exchange between East and West (2014)

Xinjiang Rong, The Colophon of the Manuscript of the Golden Light Sutra Excavated in Turfan and the Transmission of Zoroastrianism to Gaochang in: The Silk Road and Cultural Exchanges between East and West (2022)

Gioele Zisa, The Loss of Male Sexual Desire in Ancient Mesopotamia. ›Nīš Libbi‹ Therapies (2021)

[1-800-hwahui]

match of the season

member — college student radio host!junhui x f student!reader genre  —  smut, fluff, humor word count — 7.3k warnings — virgin!jun, shy clueless jun, fr that man does not know a single thing but it's endearing in a silly way, top!reader bot!jun (but no real dom/sub dynamics, more like reader leads until jun figures out how to take over), unprotected sex, jun big cock agenda, VOICE KINK (listen. you all knew it was coming), so much dirty talk, lots of consent bc it is very sexy, riding, little bit of dry humping?, mentions of an iud/birth control, jun is implied taller than reader (maybe size kink but only if you take it that way), jeonghan cameo and he's a menace, lots of fluff at the end (but also kinda throughout), please lmk if i missed any warnings! notes — this is a nsfw sequel to a sfw fic on my main writing blog @junekissed called sounds of the season, which is part of my series of winter-themed fics! if you haven't already, i would highly recommend reading that before reading this, since the stories are pretty closely connected. thanks to @onlymingyus for reading over this for me <3 i hope you all enjoy this as much as you enjoyed the first part. also like i said in part 1 i have no idea how radio works so if it doesn't make sense just roll with it lmao

you’re just putting the last finishing touches on your final paper when your phone buzzes. you glance down, grinning when you see junhui’s name on the screen.

unable to hide the butterflies in your stomach, you press a button to accept the call. “hi, junnie.”

“oh! hi,” his voice plays through your speaker with a giggle. “hey, i like that. ‘junnie’. do you want a nickname? but your name is so pretty, i don’t wanna change it–”

“whatever you want is fine,” you say, trying to hold back a smile. god, he’s cute.

“okay. i’ll think about it. oh, wait, yeah!” he says suddenly, as if he’s just remembered why he’s calling. “jeonghan left town early this week so it’s just me in the studio today, and it’s our last show of the semester. so anyway, do you wanna come over?” he stops, stumbling over his words. “well, not like, come over come over, i mean, we can just hang out, i–”

“give me half an hour,” you laugh, endeared by his eagerness.

“yay!” he cheers, and you shake your head with a smile.

half an hour later, a text pops up on jun’s phone, alerting him that you’re waiting outside the building. he leaps out of his chair, an excited grin on his face as he flings open the door and dashes downstairs to let you in.

he’s out of breath by the time he reaches the communications lab door, leaning on the push bar to let you in. “sorry, forgot they locked it already,” he pants.

“it’s fine,” you giggle. “so… everyone else is gone?”

he nods. “yeah, mr. choi said as long as i don’t mess with anything he’ll let me close by myself, so they all left early for break.”

you smile and hold out your hand for him to take, and he beams, hastily grabbing your hand and lacing his fingers with yours.

he leads you up the stairs to the sound booth, squeezing your hand the whole way.

it’s your second time being in the school’s recording studio, but the feeling is still new and exciting. you definitely understand now what jun meant when he said being around all the equipment is a lot of fun.

once inside, he shuts the heavy door with a click, locking the door and flipping on the “on air” light. not that anyone could get in anyway, but it’s a habit he doesn’t want to accidentally get out of before he comes back next semester.

he slides in front of the computer for a second, queueing another song so he has more time to grab what he’s designated as “your chair”; the comfiest one in the studio, according to him.

he pulls it over next to his chair and pats the cushion for you to sit. you giggle and plop down on the seat, scooching closer to him once he’s sat in his own chair.

he raises his eyebrows at you with a grin, then clears his throat and moves closer to the microphone as the song ends to do his job.

ever since you accidentally admitted to him that you like the way his voice sounds, he’s teased you about it—or at least, attempted to tease you about it. he's too sweet for his own good, so even when he tries to poke fun at you it comes out like a compliment.

he presses the red button and begins to talk. “that was one of the classics, ‘a holly jolly christmas’ by burl ives. coming up next, another favorite, ‘the christmas song’ by michael bublé, and more great songs on your favorite program: 111.7fm’s sounds of the season.”

he lets go of the button and sits back in his chair, spinning it around to face you as the slow music starts softly playing. “hi,” he says shyly. “did you like that?”

you smile. it’s a little bit of an odd question, but you’ve started to understand his awkwardness; he just needs a little encouragement. “i always like it. you’re really good at this.”

“i like it a lot,” he grins back, bouncing his head in excitement. “can i kiss you now?”

you laugh at his enthusiasm but nod, leaning forward to press your lips to his. he sighs into your mouth, his hands falling naturally to your waist. for supposedly not going out much, jun is really, really good at kissing, you’ve quickly learned over the last few days. how he got so good at it, you may never know, but the feeling of him pressed against you is too perfect to waste time questioning why.

despite being surrounded by the cold, metal recording equipment, the sound of michael bublé’s crooning voice and the gentle warmth of junhui’s lips makes the studio feel like the coziest place on earth.

his hands tug at your waist and you slide easily out of your chair and onto his lap, sitting sideways across his legs, never breaking the kiss.

he pulls away for a second, his cheeks dusted with pink. “let me… put the playlist on,” he says, his voice a little breathier than usual. 

you hum in confusion, attention still focused on the curve of his lips and the little noises he makes when he’s kissing you. “what playlist?”

he laughs. “for the show. so we can keep doing… this, and not have to worry.”

“wait, so you mean, not all of it is live?”

he shakes his head. “almost all of it is, but there’s a backup playlist in case we get busy and can’t sit around pressing buttons for the whole hour. i used it a couple weeks ago when i had to finish my chem paper.”

he spins the chair around, facing you both in front of the computer screen and tapping a few buttons on the keyboard. he turns a dial on the soundboard and the background music in the studio gets lower, so quiet you need to strain to hear it.

he hums, and your attention turns away from the machinery and back to his eager smile.

“can i kiss you again?” he asks softly.

you giggle and put your hands around his neck. “you don’t have to ask every time.”

so he’s pushing his lips on yours again, kissing you like you’re the most delicate thing in the world.

and that’s when you feel it. the butterflies deep in your stomach that make you want to do things no person should be doing in a school building.

he pulls away for a second to catch his breath. “you’re so pretty,” he says dreamily, and you hate the way it immediately sends shivers down your spine, landing directly at your core. 

you hold back a whimper and shift the way you’re sitting, moving so each leg is on either side of his legs, straddling his lap.

he pushes his mouth against yours, hands gently kneading your hips. your fingers dance beneath the bottom of his shirt, fingernails gliding over the warm, soft skin of his stomach and feeling his abs contract at your touch.

“wait,” he whimpers, and you pull back immediately, taking your hands off of him and putting them on your thighs.

“do you want me to stop?” you ask quietly. shit, you hope you haven’t completely ruined this by going too fast.

“no!” he nearly shouts, looking panicked, then clears his throat. “no,” he repeats. “i don’t want you to stop. i’m, just…” he trails off, avoiding your gaze.

“you can tell me, junnie,” you say gingerly, wanting him to be comfortable.

“i know,” he whines. “i’m… embarrassed,” he says, voice small.

“i’m not going to laugh at you,” you say softly.

“i’m not– i haven’t–” he freezes. you give him a small smile that you hope looks encouraging, and it must be, because he sighs and starts again. “i’m a… virgin,” he says, barely above a whisper.

“oh! that’s all?” you ask, taking his hand and threading your fingers in between his. he looks up at you, trying (and failing) to hide the surprise in his expression. “you don’t need to be embarrassed. everybody has a first time.”

you pause, not wanting to force him into doing this if he really isn’t ready. you don’t care, you have plenty of ways of getting yourself off if he wants to wait longer. because you are willing to wait. “we don’t have to now, junnie,” you say. “i’ll wait as long as you want me to.”

“i want to now,” he says quickly, shaking his head. “i just… don’t know what to do,” he mumbles.

“that’s fine,” you whisper, bringing your other hand up to his face and kissing his cheek tenderly. “we’ll go slow, and you tell me what you want.”

he hesitates, then tentatively places his hands on your waist, still holding your hands. “i want to kiss you again.”

you smile. “i can do that.”

and you lean back in, pressing your lips to his. gently at first, until he grips your waist a little harder and starts kissing you a little deeper. you let him get used to it, allowing him to set the pace he wants.

testing the waters, you push down on his lap a little, starting to grind lightly on his crotch. he whimpers and tugs at your hips to help you, beginning to fall into a steady rhythm. 

you stay like this for a while, leisurely making out on his lap, for longer than you normally would with someone else. but this isn’t someone else, this is junhui, and you’re more than content going as slow as he wants. plus, all this is just making you wetter and wetter as time goes on, riling you up the more you think about what’s to come later.

you can feel him getting harder underneath you, and you moan into him, eagerly but patiently waiting for him. his hands climb up your back, hooking around your shoulders and pulling you almost completely flush with his chest.

he pulls away after a minute, lips red and puffy from the contact and breathing hard. “don’t– you need a c-condom, when… so you, don’t get pregnant?” he stutters out, struggling to get the words out and to stop from bucking his hips against you.

“i have an iud, it’s alright,” you say, also panting for breath.

“okay.” he exhales and leans back, letting go of your hips.

you look at him in confusion at his sudden pause. “why…?”

he stares at you. “uh, don’t you have to go put it in? or did you do that before you got here?”

you snort. “my iud? no, it’s in all the time. it doesn’t come out.” 

“oh,” he says, his cheeks flushing pink. “sorry, i didn’t know–”

“it’s okay, junnie. don’t apologize,” you say, trying your hardest to hold back a laugh. poor sweet, oblivious junhui. you’re not laughing at him, you’re laughing at how adorably clueless he is. you find yourself hoping you might be the one to help him understand these things, if he wants you to.

“have you… before?” he asks shyly, avoiding your eyes again.

you pause, knowing he’s already embarrassed and trying to answer him as gently as possible. “yes,” you say finally, and his face droops a little at your response. “but that doesn’t mean anything. it’s my first time with you, too, so we’re learning about each other. that’s all it is. so just… don’t think about it, okay? the only thing i’m thinking about right now is you.”

his cheeks are a deep shade of pink, but he nods. you take his hands carefully and put them at the hem of your shirt, guiding him to pull it up and over your head. you unclasp your bra and turn around to toss it over to your chair.

“now your turn,” you say gently, looking up at his eyes, which are still focused on your boobs.

“ju-un,” you murmur in a sing-song voice, and his eyes snap back to your face. “do you want to keep going?” 

“yeah,” he chokes out. “i mean– yes. yes, please.”

you coo at his manners, moving off of his lap to wiggle your pants down your legs. his eyes are completely transfixed on your body, admiring every inch of you that he can see.

“do you want to now?” you ask, and he nods rapidly. he stands up and throws his shirt off, and his pants are quick to follow until he’s sitting back in his chair in only his boxers. the lines of his stomach seem even more defined in the low light of the studio, and you so desperately want to run your hands up and down his torso, and feel every inch of him, but– one thing at a time.

you slide your panties off and go back to your position straddling his lap. “is this okay?” you ask again.

“mhm,” he hums lowly, and you feel it deep in your abdomen, walls clenching around nothing at the sound.

his eyes dart around your face, and you reach up to run your fingers through his hair, tucking it gently behind his ear. “are you ready?” you ask softly.

his eyes widen, and he springs into action, his hands flying to your waist again. “oh! okay, yes, yes, um…”

you try not to giggle at his enthusiasm. you trail your hand carefully down to the waistband of his shorts, slipping the tip of your finger inside the elastic. “you have to take this off, junnie,” you whisper.

“mm, okay,” he whines, and you lift up a little so he can slide them down without standing up. he kicks them off and you sit back down, looking down to see what you’re working with. now that he’s fully hard, you can see that he’s… big, much bigger than you expected from a man this shy.

but who are you to judge, so you adjust on his lap, sitting up to reach below you and take his cock in your hand, positioning it at your entrance. he whimpers at the contact as you slowly drag his tip through your folds, spreading your wetness around. 

“you just sit here and let me do all the work, baby, okay?” you hum, gripping his shoulder with your other hand. “let me make you feel good, hm?”

he lets out a garbled noise in response, barely comprehending your words at how engrossed he is with the way you’re holding his cock so delicately, waiting to push it inside and finally feel you.

“junnie, need you to use your words, honey,” you say gently, moving the hand on his shoulder to lightly cup his jaw, lifting his chin so his gaze lands on your face. “you have to tell me if you don’t like something or you wanna do something different, okay?

“i wanna do you,” he says, staring blankly into your eyes, and that’s when you know he’s already gone.

you giggle. “i know, baby. you’re going to. but you have to talk to me.”

“‘cause you like my voice.”

you resist the urge to cringe, still embarrassed that that’s the thing he remembers about you. “yes, i do, but no, that's not why. you need to tell me if you want to stop, at any time, and we’ll stop, okay?”

hearing your tone get serious, he seems to snap out of it a little. “okay,” he whimpers. “can i…?”

he trails off, and you shake your head. you know he’s shy, but you can’t let him off the hook every single time, or else he’ll never learn. “can you what, honey? use your words.”

by now the tips of his ears have turned red, and he’s beginning to lose control, his hips starting to grind against you involuntarily. “can i… fuck you?” he rasps.

“of course you can,” you coo, slipping your hand behind his neck and kissing him gently. “good job, baby.”

he mewls at the praise, and you finally start to sink down on his cock. it burns at first with how girthy he is, but soon the stretch feels good, and you have to fight to keep yourself upright on his lap, soft whimpers escaping your lips.

he groans, throwing his head back against the back of his chair, his grip on your waist tightening. it takes some time, but you finally sit all the way down on his lap, legs splayed on either side of his hips.

immediately he thrusts up into you hard, and you yelp, pushing on his shoulders to get him to stop. “wait!” you pant, squeezing your eyes shut in pain. “just… wait a second first.”

“s-sorry,” he whines, his adam’s apple bobbing with each labored breath.

“s’okay,” you breathe, beginning to adjust to the feeling of his thick cock throbbing inside you. “you’re… big, gotta– gotta give me a second, oh my god.”

he hums absently, clearly pleased with your response, but he manages to stop moving for a little bit.

you sit still on top of him, your muscles gradually beginning to relax as you get used to the feeling.

he sighs, his hands sliding up your back, caressing your skin beneath his fingertips.  “feels so good, just wanna… fuck, just wanna be inside you forever.”

you would be surprised at the sudden lewdness of his words, if you weren’t so focused on the way the tone of his voice has abruptly dropped an octave. he’s starting to get more comfortable, you can tell, and you won’t lie: it’s dangerous for you.

“can– are you okay now?” he asks, eyes focused back on your face again.

“mhm,” you manage, letting out a short exhale. you start to wind your hips in circles, bouncing slowly on his lap as his hands roam your body, touching every inch of you as if he’s trying to memorize every last curve.

it’s a gentle pace; although much too slow for you, you’re hoping it’s just right for junhui to start out with. you’re not used to being on top, so you’re doing your best to keep up, but your thigh is starting to cramp from the position you’ve been sitting in and having to do the work yourself.

he must notice your discomfort, because his hands fall back down to their place at your waist, kneading your skin as he lifts his hips against you in rhythm.

“can i take over?” he mumbles, voice breathy. “please, let me, please.”

“yes, please,” you sigh, your head falling forward to rest on his chest. his skin is burning hot beneath your cheek, and you exhale, closing your eyes from exhaustion.

as soon as you relax and stop moving your hips, his own start moving immediately, your surprised cry punctuated by hard thrusts up into you, over and over again.

you’re still trying to figure out where the hell he got all this stamina from when he starts murmuring in your ear, sweet, dirty whispers as he pounds into you from below.

“you’re so… beautiful, oh my god,” he says in the low voice you’re still struggling to get used to hearing come out of his mouth. “you’re so good, wanna have you like this forever, please–”

“jun, ke–keep talking, please,” you whimper, squeezing your eyes shut in pleasure.

“you like my voice, but you sound so pretty right now,” he groans. “you should hear yourself. wanna hear you cry and make you feel so good, wanna hear you– god, wanna fuck you like this all day and never stop.”

you let out a moan, his words going straight through you. the rumble in his chest as he speaks reverberates against your head. 

the combination of his brutal pace along with the innocently filthy words from his mouth brings you right up to the edge, and you feel the knot in your abdomen tightening.

you shift a little, moving up so you can wrap your arms around his neck, hiding your face in the crook of his neck.

his hips falter for half a second at the contact, but he recovers quickly, wrapping his long arms around you and pressing you flush against his chest, jerking you up and down on his cock with fervor.

“you’re so pretty, you’re so beautiful, you’re so perfect,” he babbles, somehow remembering to keep talking you through everything. “love you so much– fuck, thank you, you’re so amazing, you’re so–”

you almost miss the four-letter word that slips out in between his praises, but it rings through your ears, nestling itself in your heart. you decide to ignore it for now, too focused on chasing your rapidly approaching high, but you promise yourself you’ll talk to him after this is all over and figure out what this is between you two.

you whine, breath catching in your throat as your own words tumble out of you in a constant stream. “keep going, jun, please– keep going, so close, please, junnie please, need you–”

“are you gonna cum? you’re so perfect, please cum for me, please, baby, lemme hear you.”

“fuck, yes!” and with that you’re catapulting over the edge with a sob, clenching around his cock as your orgasm slams into you.

he keeps thrusting into you, not once stuttering as he fucks you through your high, content to keep going and going and going until–

“jun,” you call out weakly, head swirling as you try to sit up. “jun. jun, you can s-slow down.”

his hips begin to stop, slowing down until he’s gently rocking you back and forth on his lap. “did you cum already?” he asks in surprise. like a dork.

you choke out a laugh, head lolling as your arms loosen around his neck. “yeah. yeah, i did.”

“oh.”

if you weren’t so exhausted already, you would burst out laughing. “you’ll figure it out,” you wheeze, hoping it sounds reassuring. 

he starts to move his arms to let go of you, still wrapped around your torso, but you whine and he freezes.

“just… stay here first,” you say, letting your eyes fall shut for a second.

“why?”

you sigh. “because it’s nice.”

“oh,” he says again. he settles back into the chair, holding you on his lap, arms wrapped around you, just sitting quietly.

after a few more seconds of peace you pull yourself upright, pushing your hands against his chest.

“ …what now?” he asks quietly, eyes finding your face.

“you didn’t cum yet, right?” you say. he hums out a no. “then we keep going.”

he yelps in surprise when you start to lift yourself off his lap, his still-hard cock slipping out of you, now soaked in your juices. “don’t we have to wait for you?”

you fight the urge to slap your hand over your forehead. “i can cum more than once, honey. we don’t need to wait,” you say with the straightest face you can muster.

he nods, taking in this clearly unheard of information.

“do you want me to suck you off?” you ask, bringing his attention back to you.

“wh-what?” he stutters, face turning red, clearly not expecting it.

you take in a deep breath. “where do you want to finish?” you try instead, thinking it might help him decide.

“where will you let me?” he replies, wide eyes searching yours as if it’s a trick question designed to make him fail and you’re hiding the answer somewhere in your tender gaze.

“wherever you want, junnie.”

he pauses, like he’s making sure you aren’t lying to him. “can–” he clears his throat and starts again, more sure of himself. “i have an, um… idea.”

“mhm,” you breathe, watching him expectantly.

“do you think i could, maybe… stand up? and, have– you, over the…” he trails off, gesturing to the empty table beside you and hoping you’ll understand what he’s trying to say.

“you want to bend me over and fuck me on the table?” you translate for him, blinking.

instantly his cheeks flare, the shyness returning. “well, i… i. no, um, uh–”

“you can say yes, junnie. it’s hot.”

“you think so?” he squeaks in shock.

you giggle. “yes. you can do whatever you want to, just ask me first.”

his face breaks out into a wide grin. “okay. will you please, um, follow me?” he asks, holding out his arm like a waiter leading you to a table at a restaurant. if he wasn’t so damn cute you definitely would’ve smacked him by now.

you finally move off of his lap and step away, giving him room to move from his chair. you’d forgotten how big he is until he stands up, towering over you, and it sends an involuntary shiver down your spine. he turns and starts walking away, expecting you to follow him.

you laugh and grab his arm, pulling him back. when he looks at you in curiosity, you take his large hands and place them on your waist, motioning for him to guide you.

his mouth falls into an ‘o’ and he follows your lead, pushing you by your hips over to the table.

he stands behind you, caging you in against the table with his tall frame but otherwise not doing anything. you glance over your shoulder at him, nodding in approval.

his hands leave your waist and ever so gently press on your lower back to tilt you over. you comply, letting him move you how he wants.

“is that good?” he asks softly.

“it’s great,” you say, wiggling your ass playfully. “good job asking.”

he hums, so low it’s more like a growl, and it sends another shiver down your spine. at this angle you can feel his dick pressed against your ass, hard and throbbing.

he grinds against you, dragging his cock up and down your hole. you know he’s not doing it intentionally to tease you—you’re not even sure if he’s capable of that—but it does plenty to rile you up.

“junnie, please?” you gasp out, writhing your hips in search of friction, anything. his grip tightens on you, stilling your movements.

“what do i do?” he whispers.

“put it in,” you whisper back, unable to stop the giggle that slips out. he whines in annoyance, so you stop, giving him real advice this time. “just go slow. you can do it, baby.”

you angle your ass up, hoping to give him better access to your dripping hole. he’s already been inside you once, so surely he can find it again… right?

your expectations are clearly too high, because suddenly you feel his tip pressing in between your ass cheeks, and he’s—

you yelp, and he freezes, his hands flying off of you. you reach behind and stick your index finger into your pussy, using the rest of your fingers to spread your folds apart so he can see. “this one, baby.” at least he was going slow, like you said.

“oh! sorry, i’m so sorry,” he mumbles, and even without looking you already know he’s redder than a tomato. 

“jun. don’t apologize. it’s okay,” you say softly. you move your hand away from your pussy and reach it out to him, craning your neck to see him. you wave your fingers at him, and he takes your hand, automatically twining his fingers with yours. it makes you smile. “just go for it, honey.”

“okay,” he breathes, and he starts slowly pushing into you again (the right one this time).

tiny gasps fall from your lips as you feel him fill you up again, stuffing you with his cock, inch by careful inch. once he bottoms out you exhale, letting out the breath you didn’t realize you’d been holding in.

when you don’t feel any more movement, you realize he’s stopped, waiting. you almost whine at how cute and considerate he is, but instead you just squeeze his hand. “baby, you can move.”

“okay,” he says again, and pulls out carefully before slowly pushing back in.

you moan as he starts to increase his pace, rapidly pumping into you as his hips smack against your ass. you arch your back a little, trying to angle him in deeper. each powerful thrust pushes you against the table, your hip bones hitting the edge in a way that’ll definitely leave bruises. but you can’t bring yourself to care when junhui’s thick cock is thrusting into you like his life depends on it. 

still holding onto his hand, you slip your other hand down to run your fingers over your clit, rubbing small circles. you can feel the pressure in your abdomen growing, and—

“fuck, you’re so tight,” jun groans, voice thick with need, and he begins pushing into you even harder than before, something you didn’t even think could be possible. you whine and move your hand from your clit back to the edge of the table to stop yourself from ramming into it.

he notices your elbow bent at an awkward angle to protect yourself, so he lets go of your hand and snakes around your stomach to pull you back so you’re standing upright, both his arms wrapped securely around your body. “feels so good… god, wish i had done this sooner, you’re so amazing, so perfect, for me.”

you whimper at his words, unintentionally clenching around him. “jun,” you cry out softly.

“fuck, baby, say my name again– please, like that, baby, please say it, again,” he begs you, fingers pressing into your skin that you’re sure will leave you covered in little oval-shaped bruises by the time he’s done.

“jun! please, i’m so close, jun,” you moan, repeating his name over and over again like a mantra, getting closer and closer to your release with each syllable.

“i’m cl-close too, baby, please… you’re so good, fuck! you’re so good.”

the constant praise is almost too much, and with one more sharp thrust you’re coming undone on his cock for the second time. your legs wobble as you struggle to stay standing, your hands coming up to hang on to junhui’s strong arms wrapped around you for support.

he whines loudly, and you know he must be getting close, too. “can i– can i cum on your back?” he pants out, still gripping you tightly. as much as he really, really wants to cum inside you, he figures it might be messier than cumming on you. and besides, he doesn’t want to get too greedy; it is only his first, after all.

“yes! yes please, yes, jun,” you manage, still wading through the aftershocks of your orgasm.

a little harder than he intends, he’s shoving you roughly down onto the table again, pulling his dick out of you to jerk himself over you.

“junnie, please,” you whimper out weakly, and the sweet sounding words on your lips have him choking back a sob as he cums, thick spurts of white painting your lower back.

he keeps moving his hand on his cock until he’s completely finished, panting heavily. by the time he’s done you’re both sticky with sweat, breathing like you’ve just run a marathon.

you let out a long sigh, feeling exhausted but satisfied. silence settles over the studio, the music long stopped, but you can’t tell if it’s a good silence or a bad silence.

you realize you’d closed your eyes while jun was cumming, and when you don’t feel his touch anymore, you slowly pry them open again, wondering where he went. 

you prop your head up in your hands and look behind you to see jun hastily pulling on his boxers and jeans. 

your jaw drops in horror. you’d thought, with his inexperience, he wouldn’t be like all the other guys who fuck and then take off, but apparently, you thought wrong.

“jun!”

his head whips around as he pulls his zipper up, eyes wide like a deer in headlights.

“are you seriously gonna just leave?”

his mouth falls open. “no! of course not! i was just putting my pants back on.”

your expression softens. “oh,” you say quietly, face flushing at having jumped to conclusions so quickly. “sorry.”

“why would i wanna leave after this?” he frowns, looking genuinely appalled at the mere idea that someone might do that. “you’re still here.”

“i thought, since–” you start, then pause. discussion for another time. “nevermind, it’s not important. but why were you putting your pants on like you were gonna leave?”

you’re the one feeling embarrassed, but it’s junhui that turns red and starts stuttering. “well, i– um, i didn’t want you to… see…”

you laugh and put your head back in your arms. when you don’t say anything, he calls out your name nervously, and you look back over at him.

“junnie, your dick was just in me. twice. i don’t care what it looks like.”

“okay,” he says shyly, but his fingers still fumble with the button of his jeans.

you sigh once he finishes adjusting his pants. whatever makes him more comfortable, you suppose. “jun, can you… help me clean up now, please?” you ask timidly.

he glances over at you, looking like he’s about to ask why you need help, but then he sees you still bent awkwardly over the table and his cum still covering your back, and his eyes widen. “oh! shit, yeah– yes, i’m so sorry, i will–” he stammers, almost tripping over his backpack in his hurry to go get a tissue from the box by the door.

you sigh, more exhausted than mad, knowing you can’t really fault him. he comes back over a second later, gripping a wadded-up handful of tissues.

he drops them on your back and begins wiping at your skin, gingerly cleaning you off. when he’s satisfied with his work, he balls up the tissues and tosses them into the small can by the door.

“oh!” he says, realizing. “i think we have antibacterial wipes in here too, do you want me to use one of those? er, wait, i don’t know if they’re safe for skin…”

with your back (mostly) clean again, you stand up, wincing at the ache in your hips. “it’s fine, don’t worry about it. i’ll shower when i get home.”

you limp over to your chair, picking up your clothes and sitting down to start getting dressed again.

when jun finishes pulling his shirt over his head and looks over at you he gasps, seeing the bruises across your hips and tummy. “holy shit! did i do that?” he asks, looking horrified, and you look down to check.

“oh. yeah, that and the table,” you shrug, hooking your bra behind your back.

“i’m sorry,” he says, voice quivering, and he genuinely looks like he’s about to cry until you convince him you’re alright and he didn’t do anything wrong.

“it’s not supposed to hurt, though, i thought,” he frowns. “i don’t want to hurt you. i lo– um, like you,” he says, “why would i want to hurt you?” he catches himself quickly, but you heard what he started to say. you decide now isn’t the best moment for you to bring it up, so you leave it alone.

“sometimes people like it when it hurts. sometimes people like it not to hurt. everybody’s different,” you tell him instead.

he nods, thinking. “i… liked this,” he says finally.

you smile, finishing putting the last of your clothes back on. “good, i’m glad. you’re supposed to enjoy it.”

“did… you like it?” he asks tentatively.

“yes, i did like it,” you giggle, and he beams, clearly proud of himself. and he should be. obviously it wasn’t the most perfect of your life, but when is it ever? it was close enough to perfect that it might as well be.

“you live on campus, right? so i don’t need to walk you to your car?” he asks, grabbing his jacket that somehow fell on the floor and tossing it onto his chair as he starts to shut everything down in the studio.

you sigh. damn, you’d forgot about this part. sure, a couple hours ago you could walk just fine to the communications building on the complete opposite side of campus, but you hadn’t planned on getting railed within an inch of your life so you hadn’t exactly thought to bring your car. “yeah, but i… it’s on the south end, and i probably won’t be able to walk very far,” you mumble, avoiding his gaze. “i’ll take the shuttle.”

he frowns. “i’m not gonna let you take the bus. i can give you a ride.”

“you don’t need to, jun.”

“yes, i do,” he says assertively, and it startles you enough to meet his eyes. you haven’t ever heard his voice that firm, and when you look up his expression is as equally determined as his tone. not that you’d ever admit it to him, but it is kind of… hot.

you decide not to argue with him, knowing you won’t be able to change his mind anyway. you nod an ‘okay’, and his face instantly brightens to the awkward, nerdy jun you’re used to, beaming like he did when you first agreed to another date, back in the café what feels like ages ago.

“are you doing anything tonight?” you ask, watching him shut down the equipment and turn all the knobs and dials to an off position.

“no. i mean, i was gonna catch up on my show, but then, i didn’t expect for… this, to happen, so…” he shrugs. “i don’t know.”

“do you wanna come over? i… i mean, not to do anything. just… wanna be with you.” your voice comes out smaller than you intend it to, but jun still hears you loud and clear.

“yeah,” he grins. “yeah, that would be really cool.”

he pauses, looking like he wants to ask you something but not sure if he should. “can i give you a hug?” he says finally.

you smile. only junhui would ask for something as small and sweet as a hug after having sex. “yes, please.”

he crosses the room in two strides, barely giving you time to process before he’s squeezing you in his arms. you sigh and automatically melt into his arms, inhaling the perfumey scent of his cologne lingering on his wrinkled clothes.

it feels… good, being cared about.

he finishes shutting everything down quickly and grabs his things, swinging his backpack over his shoulder as he flips off the lights and closes the door behind you, making sure it’s locked before heading down the stairs.

you hate the way your legs tremble going down the steps, cursing him for being so good at his first time, because who the hell is that good their first time? already at the bottom of the stairs, jun looks back to see where you are and why you aren’t beside him, and, seeing you gripping onto the side railing for support, he dashes back up the steps two at a time to grab your arm and help you.

“you weren’t kidding when you said you couldn’t walk,” he giggles, holding the door open for you, and oh my god you want to hit him. “does that always happen? i thought people always just made that up to sound cool.”

“yes, i wasn’t kidding, and no, it doesn’t always,” you mutter, face heating in embarrassment. “depends on the person and how rough it is.”

his smile widens, the implied meaning of your words sinking in. “so what you’re saying is, my di–”

“junnie, if you finish that sentence, i swear to god i will never have sex with you ever again.”

he giggles, but he shuts his mouth, helping you the rest of the way to his car in silence. this time you know for sure, it’s a good silence.

his car is nicer than you’d expect a man’s car to be: clean and fairly organized, and there’s no half-eaten fast food in the backseat. he swings open the door for you and tries to help you sit down, but you swat his hand away.

he jogs around to the driver side door and slides into the seat, slamming it shut behind him. he buckles up, then grabs a candy cane from the pile in the cupholder and holds it out to you. “candy cane?”

“i’m… good,” you laugh, forcing yourself not to make a joke about having better things to suck on. why does he even have those in his car?

the ride to your apartment complex is pleasant. as expected from the radio man himself, as soon as the key is in the ignition, he turns the radio on, humming along to every song. you find yourself spending most of the drive staring at him, studying the tiny features in his cheeks when he smiles and the way his adam’s apple bobs when he hums.

after a shower, clean pajamas, and a raid of your refrigerator for snacks and something to drink, you’re snuggled up on the couch with jun, catching up on the show he wanted to watch. it’s the middle of some random season and you have no idea what’s going on, but you don’t care. just being here with him is more than enough for you, and you’re glad he’s enjoying being here, too.

“do you have a voice kink?” he asks suddenly at one of the commercials.

you nearly choke on your gatorade. “i– well, i mean… i didn’t used to, but…” you sputter out, your cheeks burning in embarrassment. “where did you even hear that?”

“jeonghan said you might.”

you scoff. you still haven’t met junhui’s broadcasting partner yet, but you already have some choice words in mind for him when you do finally get to have the pleasure of meeting him. “well, tell him to keep his thoughts to himself,” you say, taking another smaller sip and avoiding his grin.

“so is that a yes?”

you roll your eyes and ignore him, which might as well be a yes, but you choose not to admit it. you know you definitely need to talk to him about… everything, but he seems so happy right now, you don’t want to risk ruining the evening.

but luckily for you, he brings it up himself at the next commercial break.

“how long do i have to wait until i can ask you to be my girlfriend?” he says, muting the tv and looking over at you.

you laugh. “were we not… already?” you ask. “we’ve been on, like, four dates. usually that part happens before you have sex.”

he looks a little disappointed, for some reason. not exactly the reaction you’d expect when someone tells you they want to keep seeing you. “oh. um, well…” he starts, scratching at the back of his neck. “i planned it all out, i was gonna do this big thing and ask you. i thought i was supposed to. i meant to do it earlier, but…” he trails off, cheeks turning pink.

your expression softens. “you… can ask me now,” you say, putting your hand on his thigh.

“okay.” he clears his throat, sitting up straighter on the couch. “will you be my girlfriend?”

you try not to laugh at how serious he is, knowing he’s really, really trying. “yes, of course,” you reply, trying to match his seriousness.

“is that okay? that i didn’t do it right?” he asks nervously, fiddling with the hem of the blanket covering your laps.

you smile and bring your hand up to his cheek, pulling him towards you to give him a quick kiss. “you did it perfect, junnie.”

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[amourdivine]

୨ ♡ ୧︰ TAROT 101: developing your intuition.

Hello lovelies, welcome to the first post of my Tarot 101 series! After receiving a few questions, I decided to incorporate a series of tips and tutorials for other self-taught readers. Today, I'm answering a follower's asks sent in my DM's. I'm tackling it separately, so it makes more sense to other people to read it. PS: Since this is a major work in progress and I'm not an all-knowing, almighty entity, please provide feedback, comments or concerns you might have! Thank you.

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How you develop your intuition and psychic abilities while reading tarot?

There is not one size fits all. While many readers recommend connecting to oneself, that's just the basis of it, really, but the main concept is to look at yourself, compassionately. Without the judgment of our everyday lives and the chaos of getting things right in the first attempt. You cannot be honest with yourself (or your intuition), if self-denial is the state you're living in. Or worse: if you view the truth as punishment.

It's always going to be a journey of discovery, and the first thing about spirituality is that you need to keep an open heart to the magic. Skepticism may get you far ahead in your career or financial matters, but when it comes to intuition, you can't grasp onto logic all the time.

With tarot, it's a little more practical: learn and lean into the cards. Notice I didn't say memorize, because many of us are busy enough with our everyday schedules. Just tap into them. Look at them. What does The Lovers remind you of? Maybe it takes you to the story about the Garden of Eden. Or- maybe it reminds you of your parents, their golden youth before marrying.

Again. No judgement. Let your stream of consciousness free. A huge part of reading tarot is allowing your imagination to run wild. Although the Devil card can symbolize obsession or addiction at first, take into account the spread, the topic. The context. What is your body telling you about the images you see?

We often underestimate the symbolism behind the cards. Without considering the traditional meanings,take one card out of your deck and just look at it. What colors are prominent? What do these colors represent in modern society? Do these people look happy? Are there any people at all? Where are they? Let your mind weave a story.

As a tarot reader, what you do on daily basis for intuition and tarot reading? What practices, book, or some kind of information which help you for tarot readings?

There are many things that have helped me, personally, but I'm going to mention some of the best practices I've seen, both for myself and for others.

› Stay creative. If it means drawing, writing, or painting, then stay creative. Find whatever little (or big) ways you can express your creativity. Remember you don't have to be "good". You can just be. Creativity exists in a lot of ways.

› Engage with other readers. Observe them. You can find a tarot reader that deeply resonates with you and watch how they read. Test if it works for you. Remember this is your practice, it's your sacred space, so you don't have to follow someone else's rules.

› Read, if and when you can. I personally recommend the book "History of Tarot" by Isabelle Nadolny, but not everyone can afford books or the time to read them. There are plenty of Youtube tutorials and free guidebooks on Biddy Tarot, for example. I also love Servant of The Fates' blog. They're both different and great, reliable sources.

› Start small. You can pull one card a day. Get a journal, write its meaning (or what it means to you) and record your progress. In a few months, when you return to it, you might find it surprising.

› Let yourself not know everything. No one does. Sometimes, you'll need to pause, go back to a guidebook and read the meaning all over again. Other times, you'll look at the spread and feel nothing. That's okay too. We're not meant to know all the answers.

Is meditation really important for reading tarot? Why? How much time do you spend daily for tarot readings and spiritual practices?

Since this is more of a personal matter, I'll be talking about myself. I don't meditate as often as most readers. Three times a month, maybe? I have a busy schedule and I can only meditate before bed, if I'm not too sleepy. Many people find that meditation makes them anxious or they're not able to fully let go. Other people find it that being in silence or taking a walk is more useful to them. Relaxation and meditation come in many, many forms. The important thing is to nurture your body and soul more than to adhere to rigid rules.

However, when it comes to saving time for readings or spiritual practices, I don't set rules for myself. It never works for me.

I let it flow. Sometimes, I go weeks on end without really consuming tarot content and I bond with my decks occasionally. And other times, I'm reading daily, journaling and trying to improve my skills. Since I have a billion other things to care for, I'm not always able to prioritize tarot as much as I'd like, but the important thing is to stay passionate, stay curious and get back to it. Better late than never.

When you're getting started, let yourself try. If you get it wrong, at least you'll be one step closer to getting it right.

amourdivine. 2021 - 2024 © do not copy, redistribute or edit my content.

[txttletale]

can you talk more about what you like about hypnospace outlaw? i love that game but i thought it was more a cute fun time than an exceptional narrative, im surprised to see it as your top 5 game of all time

i guess the "main story", if you can call it that, is--i agree with you--not an exceptional narrative. but, like, i think the stories that matter in hypnospace outlaw are the individual stories of the people who make their little pages, and those stories are not only wonderful but conveyed incredibly. hypnospace outlaw is about seeing the digital footprints people leave, about learning about other people's passions, about exploring a social space and realizing there's all kinds of people in the world. it's a story that speaks to me a lot and my early experiences on the internet--there is such a powerful feeling of connection and intimacy with its characters achieved just through these little webpages, in little choices like how they decorated them, and there's so much attention put into all the little details of that. & the fact that you don't even get to interact with these people just makes it stronger to me, gives it this bittersweet melancholy edge (best encapsulated by the unbelievably good theme song).

it makes me remember being a kid online and making my lame little forum posts but also makes me reminisce on my time online now, on what someone might think of me if they only saw my blog. it speaks to these asymmetrical strange moments of connection, of finding some weird website about frogs someone's maintained since 1997. it's more than just nostalgia for a specific aesthetic or moment--my early internet experiences happened long after the age of neocities that HO is riffing on directly--but about the power of the internet to be wonderful and strange and stupid and funny and infuriating, to put you in contact with strange and magical people and also the dumbest motherfuckers alive. there is such a tenderness and love on part of the game for each and every character in it, from the confused old grandma to the edgy teen to the homophobic kid.

this is a very rambly answer but hopefully this helps convey why i think it's a top 5 game for me !

[theverynothumankai]

I n T r O d U c T i O n P o S t

I’m Kai, also called Malakai. This is my blog for all things Nonhuman. Come join my little side of tumblr. <3

I’m a Polytherian, Polykin, Polylink, Otherfix, Otherhearted, and Fictionflicker/Otherflicker.

Theriotypes: Vancouver Coastal Sea Wolf (also known as Coastal Wolf and Vancouver Island Wolf); Canada Lynx; Red Fox; Nurse Shark; Snow Leopard; Maned Wolf; Norwegian Forest Cat; Coyote; Side-Striped Jackal; Dhole. Kintypes: Dragon (SeaWing/SilkWing Hybrid); Dragon (Night-Light Fury Hybrid); Dark Fey (Forest Type, from Maleficent); Avian (winged humans with tails); Raccoon (gold winged and gold horned); Silver Fox (with big crow-like/themed wings); Angel (shape-shifting, three pairs of wings, comforter of those who are lost). Hearttypes: Whale Shark. Flickertypes: Hylian (from TOTK/BOTW); Orphinki (OC species); Sable; Owl (all). Questioning: Ocelot Theriotype; Manta Ray Theriotype; Orca Whale Theriotype; Maine Coon Cat Theriotype; Jumping Spider Theriotype or Hearttype; Pallas Cat Theriotype; Manta Ray Kintype; Siren Kintype; Dragon Kintype (feathered wings); Mosasaur Theriotype; Blue Whale Theriotype; (Baby) Bongo Theriotype; Kirk’s Dik Dik Theriotype.

More Info On My ‘Types Here.

I’m a PseudoHuman, which means I may appear to be human, but am not.

I’m SunNonhuman, which means my nonhumanity is integrated into my baseline personality. It does not prevent me from having minor fluctuations of mood that feel slightly more animal or slightly less animal. I do not experience mental shifts to my nonhuman types.  I’m Transspecies (more specifically Humanfluid) and Voidpunk, which means I identify as another species (and more specifically have a fluctuating connection to my humanity), and that I’m reclaiming the dehumanization and demonization that I face in the marginalized minorities I’m in, basically I’m reclaiming dehumanization and fully embracing inhumanity/nonhumanity.

I’m Physical Nonhuman, in the way that since I am my ‘types, so is my body (although, I am aware that my body is technically human/human-presenting).

I’m a CladoNonhuman, specifically with my Owl Flickertype. I am all owls, not just one or a few, although I am more so connected to a couple specific species rather than equally to all. My Owl Flickertype comes and goes, it’s been gone for a while but it’s coming back again, and I have no doubt that that will happen again.

My Otherfix identity influences my nonhuman identity overall, by the way! So, a lot of my theriotypes and kintypes are due to hyperfixations (although, remember, they are involuntary and permanent for me!), and then a lot of my flickertypes have been due to hyperfixations (once again, involuntary and the flickertypes come and go).

The reasons/origins of my Nonhumanity is due to a combination of Past Lives, Fate, and Neurodivergency. I believe I was all my ‘types in past lives, and that I only found out about being these things in this life due to my neurodivergency.

I fluctuate between Nonhuman and Human, although am always on some level both, just other times are stronger for one and the other not so much, but overall I mostly refer to myself as just Nonhuman. My soul is a combination of all my ‘types, plus the intruding human soul of this life.

Please only refer to me as Nonhuman and Alterbeing, NOT as Human or Alterhuman.

I do not experience phantom shifts or any sort of shifts, but when I have in the past, it has only been once, very short (a few seconds), and partial. I experience loads of species dysphoria, envy, and sometimes euphoria, though.

I only have very poor gear, two homemade tails, and one mask, and am also currently working on wings. I’m hoping to get more materials to make better masks and tails for myself soon, though.

I do very poor quadrobics, but I adore doing them, especially when I can in public.

Fellow Physical Nonhumans/Alterbeings/Alterhumans, Non-Spiritual Nonhumans/Alterbeings/Alterhumans, and etc. are very welcome here.

I’m very queer. My gender is way too complex, but just imagine it as masculine, genderless, and animalistic, with lots of different aesthetics.

I use He/It/Rot/Void/Mutt/Pup/Teeth/Woof/Bone/Claw/Plant/🐾/🐺/🦝/🌿 pronouns + many more with those themes.

I’m AroAce, Aromantic and Myrsexual (Neuroasexual, Nebulasexual, Merosexual, Placiosexual, Dreadsexual, Acorsexual, Apothisexual, Bellussexual, Rosesexual, Requisexual, and Falsaesthsexual).

I’m Homoalterous (Gay/MLM), Omniqueerplatonic (preference for non-men), Panexteramo, Pansensual, and Panaesthetic.

I’m Ambiamorous with no preference. I’m heavy T4T-leaning. I’m also a Lesboy.

I’m undiagnosed/self-diagnosed (with research)(in the process of getting this all diagnosed) AuDHD, Pure O OCD, APD, SPD, RSD, BDD, ARFID, SAD, PTSD, Trichotillomania, Misophonia, and Dermatillomania.

I’m diagnosed MDD and GAD.

I’m undiagnosed (and in the process of getting it diagnosed as well) PMDD and/or PME.

SH and SI survivor, and in recovery.

I struggle with severe violent and ugly intrusive thoughts (due to my OCD), and have for years. Not as bad as it used to be, but still have some at least once a day.

I consider myself disabled due to my severe executive dysfunction that I’ve had for years, as well as for other reasons.

I also have severe imposter syndrome that I deal with 24/7.

I have special interests (Wings Of Fire, Harry Potter (I really love the marauders), Dragons, and Neurodivergency + Disabilities + Disorders), hyperfixations (current ones are nonhumanity and nonhuman gear), verbal shutdowns, shutdowns and meltdowns, am often in burnout, and mask quite a lot.

I’m in therapy, go every week, and love my therapist so much. /gen

Please use tone tags/indicators when talking to me. They are greatly helpful and appreciated. Thank you!

I’m taken by my lovely long distance mate, @itssiryapsalot @theremixedcreature.

I’m a minor (16-years-old).

I’m Agnostic, spiritual, and do not follow any God or Gods. I believe in past lives, fate, soulmates, twin flames, manifestation, the multiverse, the paranormal, witchcraft, and much more.

I’m a Reality Shifter and have shifted twice to parallel realities. (I’m a safe places for permashifters, respawners, and those who shift to realities where they’re a different race.)

I have one sibling (She/Her), @belles17 @fuckthisclubup. I love her loads, and yes, she is aware that I’m Nonhuman (and is totally chill with it).

My other Nonhuman accounts are: @sirius-the-lonely-angel and @malakaitheyappingwolf.

My Nonhuman Pinterest account is here.

More about me here.

I don’t feel like making a DNI, but my block button is my best friend, so get ready. Obviously, no anti-alterhumans, anti-furries, queerphobes, radqueers and radfems, TERFs, SWERFs, offending MAPs & Paraphiles & etc., sexists, racists, ableists (including those believe in “narcissistic abuse”), and etc. are allowed here. Also, those who are endo/non-traumagenic/etc. systems are safe here, so those against them can leave please.

Full credit to the original creators/owners of the dividers!!!

[awritingotaku]

The Unspoken Rules of Tumblr

As explained by someone who joined around 2019

Tumblr for all intents and purposes is not like other social media websites. Think the “I’m not like other girls” but they are not like other girls and it’s for the better. Having lurked around different social media platforms for years, I picked up on the spoken and unspoken rules that make this website more bearable than other ones. So here’s a list that will be important to new users.

Block but do not engage. Yes the rule that is understood by much of the user base and I think actually is one of the reasons why fandoms here are actually not that bad. If you remember any rule off this list, make it be this one. Why is this rule so important? Because flame wars often don’t change minds and it just creates a toxic environment. If you find someone that infuriates you, don’t attack them and just block. If they are really bad and pose a threat to people, collect evidence and do a warning post explaining why that person is dangerous but still block them.

Everyone here is a clown, even the famous ones. There is no superiority here. The number of followers you have often connects to how much of a clown you are. Now being a clown here isn’t always bad, many famous ones here make people’s days with their posts, but it’s not a contest here. In fact, fame is often considered a curse and once you have engrained yourself into the collective unconscious, you will mainly be remembered for why you became a famous tumblr clown.

Please hide your likes and follows. Don’t know how that started but it’s a thing here.

Likes do nothing, instead reblog. If it doesn’t fit the theme of your main blog, make a side blog for your reblogs.

Use tags. Tags are key here for both as a blog runner and blog reader. It allows you to quickly sort through things and see what you posted.

You don’t have to censor words like die or sex. We instead have trigger warnings tags that people can specifically block out if they don’t want to see content with stuff like that.

You want to been seen and see cool things, the algorithm is not going to do that for you. Instead you have to actively seek out what tags and blogs to follow to get the content you want. It’s more human and unlike most social media you gotta interact with people. If your feed is negative, it’s likely due to who you follow.

Don’t have a blank blog, the obvious bot usernames, or default profile pics. We are so used to fighting bots that we will auto block because of these. Some bots if you just try to click their username will get you viruses so we are careful.

Never forget the tumblr roots. Superwholock while often thought long dead still has a lasting memory here. It’s the websites heritage. Also add Hannibal and My Little Pony.

There is no cringe here for the most part. X Reader writers are just as valid as the artists here. We are all clowns because we are on this site.

Be kind and remember, people are just as human as you.

This has been you guide to Tumblr! I hope you enjoy this hellsite as much as I have.

[all-wrung-out]

Whumpblr Intro

Hey! I've gone far too long without actually making an intro, despite having this side blog up for a bit. So here we go!

I go by Tac when I'm interacting online (my main blog is calligraphic-tac, and that's my chaos-corner where I try to post things I like, things that inspire me, and my more general writing, when I can actually get words out). Pronouns are she/her, although they/them are good backups.

I've been into whump for as long as I can remember, but in my 33 years on the planet, I only learned last year that there's a whole community for it. I'd heard the term "whump" before, and kind of knew what it was, but never made the connection to the type of media I like.

There are some whump tropes that I'll always enjoy, but the favorite flavor of the week is usually on rotation from the following list:

Superhero whump

Kidnapping

Defiant/Stoic/Strong/Snarky Whumpees

Self-sacrificial Whumpee

Pushing oneself until collapse (especially for Heroes/Leaders)

Whumpers who feign rage, but are actually very calculated and careful in their treatment of Whumpee

Whumpers who actually lose their temper, especially when triggered by a defiant whumpee

Team whump

Non-human Whumpee (especially when it pertains to the good, old-fashioned "what makes us human" trope)

Drug/poison whump (Fucked up balance and altered perception, anyone?)

Medical whump (specifically, medical treatment, but "This is gonna hurt.")

Lab whump (especially testing the limits of a living weapon or attempting to forcibly manifest powers that may or may not exist)

The good, old-fashioned Beating trope

Pinned/Trapped

Drowning/asphyxiation

Environmental/Wilderness whump (extreme temperatures and survival)

Animal attacks

Used as bait

Infected wounds (especially when it comes to treatment of said wounds)

Self-surgery or self-care

Mind control (Specifically, conflict between Whumper/Whumpee within Whumpee's mind while Whumper tries to take control. OH! And Whumper causing Whumpee to experience things that didn't happen; I have a really neat story idea for this one!)

I'm sure I'm missing some, but I suppose I can amend this post when I remember some more. Some of my whump tastes are also kind of specific, so listing them concisely can be a challenge.

Not going to list my squicks here. (As the saying goes: "If you don't want someone to get your goat, don't let them know where it's tied.") However, if you're looking for NSFW-type whump, I don't typically write that. (Not for other folks, anyway; I'm rather terrible at it.)

I used to write a lot as a kid, but was often ashamed of my affinity for whump, so any time I tried to write it, I chickened out and wrote something else. I still wrote plenty of action and peril, but the whump was usually not as heavy as I initially imagined.

I've also been in a bit of a writing slump for... oh, goodness... It's going on 14 years now. I really want to get out of it, so I'm hoping whump writing will help.

Fun fact about me: A lot of my stories are grown from a kernel of whump. I think of a specific scenario I want to put an OC through, and then a whole story grows out of it.

Some of my favorite whump blogs include: @whump-me @whumperofworlds @allthewhumpygoodness @emmithar-blog @soheavyaburden @whumperfultime @roblingoblin285 @blackrosesandwhump @evilwriter-originals I'm still collecting whump blogs to follow, so feel free to interact if you're one such blog!

Also, I'm going to be rusty as hell, so please bear with me while I get my writing brain reinstalled in the ol' skull-housing.

Last thing (I know this post is long already): I've seen the way the whump community interacts and I'm happy to be a part of it. I'm not especially social myself, but I'm nonetheless proud to be part of such an amazing group of folks. Keep rockin', y'all!

[vendetta-if]

Please don’t take this the wrong way, because I still think you’re writing is incredible and I look forward to every update, but am I the only one who finds Takeshi incredibly weird? Like he’s got a wife and 3 kids and yet he’s still pining over my dad who’s been dead for years now. It’s time to move on dude, come on.

If he was younger and single then I’d understand, but the way it comes off, to me at least, is pretty emotionally unfaithful. It reads like Takeshi views Viktor as “the one who got away” which is kind of a shitty attitude to have when you’re married with kids. We haven’t even met Rins mom yet and I already feel bad for her lol, this whole situation is uncomfortable.

Anyways, sorry for my rambling and if you got offended I really do apologize, I wasn’t trying to be mean. Good luck on your future writing!

I appreciate you being polite when writing this and don’t worry, I’m not offended 😁 I have talked a little bit more about him and his feelings for Viktor and about his marriage with Azami in other asks, but I realize that some of them, I answered like in the early days of this blog being up (boy, time sure does fly because it feels like yesterday to me 😭) and not everyone will have read all of the related asks.

So, everything is a lil bit more complicated for Takashi than what it might seem like on the surface, and of course, I can’t really put all of this history and backstory in the main story because it’s not focused on Takashi, or Rin, or the Aikawa, and thus, I understand why some people end up seeing Takashi in a worse light. This is, of course, not to say that he is perfect. I feel like no one in my story is perfect, even Viktor himself, and I like to keep it that way. But I hope my long-winded explanation in this post will help you get a clearer picture on Takashi and his complicated love life 😭.

And right now in the story, I’ll say that he has actually moved on from Viktor. Sure he still remembers and mourns him around the anniversary of his death, and talking about Viktor (and Yvette) is still a sore spot for him, but as they say, you don’t really forget your first love. Also, he has fixed his relationship with Azami (thus their decision to have the twins) by the time of the main story and they’re at their best right now and I’ll explain more in details below the cut.

I’ll put it under the cut because it’s going to be a long one as I try to summarize Takashi’s and Azami’s history together and some additional lore stuff for those who are interested.

For starter, his marriage to Azami was an arranged one that both of them didn’t really have any say in it and it doesn’t help that both of them didn’t even have time to properly get to know each other by the time they got married. They were also pretty young (around early to mid 20s perhaps? I don’t have my notes open right now).

It was a… politically strategic wedding that Takashi’s father and Azami’s maternal grandfather arranged.

And additional info since I don’t think I have mentioned this anywhere actually, but Azami’s maternal side of family is a Yakuza clan/family back in Japan and by establishing some kind of family relationship with the Aikawas—who focuses their businesses in the US—they hope to keep the door open for possibilities of expanding their own business abroad in the US through the Aikawas. They haven’t really done that, but it’s nice to already have and secure the connection. And vice versa for the Aikawas if they wanna do some business in Japan.

It doesn’t help that Viktor was literally Takashi’s first love and that they’ve known each other since they were kids. So, by the time of his marriage, Takashi didn’t really have enough time to kind of, let go or grow out of his feelings for his first love and he was basically getting married to a stranger.

But to think that this means that he automatically becomes an emotionally distant husband and father is wrong. He spent time talking and hanging out with Azami (mostly initiating them first because Azami is the more introverted and reserved one in their relationship), trying to build a relationship—that should’ve been built naturally in normal marriages—with his wife. It did end up being more like a platonic relationship at first than a romantic one, but still, Azami appreciated that.

He’s also a good, caring, and warm dad for Rin and he did take care of Rin as much as Azami did. I’ve said this before in another ask, but when she got married to what is basically a stranger, Azami expected the worse and Takashi was a very pleasant surprise for her.

I think along the way, Azami fell in love with him for real first, but the fact that Takashi still saw her more of a platonic partner and still had romantic feelings for Viktor at the time… It did put a strain on their marriage.

But both of them didn’t really give up on their marriage and even though it took years, they slowly work on their relationship. It was not an instant progress but over time, Takashi ends up falling in love with Azami as well and that’s also the reason why they had the twins like more than a decade after they had Rin (The twins are still very young in the story right now).

Rin was born because of both of their families’ pressure and expectation, but having the twins is the decision that Takashi and Azami made themselves out of love.

While his feelings for Viktor is still there somewhere in the background, it’s waay weaker and fainter than when he was younger. Right now in the story, I would say he has moved on, although he still remembers his first love occasionally, especially around the time of his death. After all, they say that you can’t really forget your first love.

But yeah, in the story currently, his relationship with his wife is at its best and he’s living happily with his family.

And while a part of his motivation to get Rin to marry MC is in part to kind of fulfilling an impossible dream of his, it is also just for… practical reasons. The fact is that the Aikawas have a little bit more to gain by tying the Morozovs in an alliance based on blood ties than the Morozovs do. The Morozovs have the stronger manpower and raw force/strength and nowadays, they have decent connections too.

I mentioned this before in the past ask about the two families’ history, but their alliance started out because the Aikawas were having a pretty rough time protecting their turf from the other criminal groups and families back in New York. They mostly have power by accumulating and brokering information and connections, but they’re a bit lacking in like raw force and power, and that’s where Grandpa Morozov saw the opportunity for alliance and went to talk with Takashi’s father. And the rest we know how it plays out.

So, yeah… I think that’s all I have to say in this post and I’ll definitely be referring to this post again if I ever get similar asks. I don’t know whether it helps you understand Takashi a little bit more or not, but I do hope it’s not as black and white as it once was 😅