#it's possible they both modeled themselves after their ancestor

[cgerice]

My take on their Beforan counterparts (and an excuse to draw them as stinky old men but shhh)

These two use their shared adoration of Feferi, and their distaste of the others craft to fuel their kismesissitude

It's magic vs. technology babey (and maybe a little bit of telekinesis but shhhhhh)

[golvio]

“Essence” and Its Role

I’m only up to the halfway point in my BotW replaythrough, but I think I’ve figured something out that could have implications for TotK’s storyline. This gets really long, so I’m putting it behind a cut.

The Horned Statue in Hateno talked about “essence” when they stole one of Link’s hearts as a demonstration of their powers. We see these little “essence” orbs in Age of Calamity, when Astor sucked out the Yiga Clan’s souls to feed to Ganon. These little pink orbs of essence are what makes somebody alive. It comprises the total of their life energy, stamina, etc. You could maybe call it their “soul.”

Judging by the Yiga Clan, the average person only has one of these little orbs. However, Link has several of them inside of him. This is because other people have been donating their own essence to him in order to power him up.

The monks, of course, are willing donors of essence, who give their life force to Link in the form of Spirit Orbs. They created this shareable form of essence by carefully cultivating their spirits until they could coalesce their essence energy into a form Link could carry with him. However, Link can’t actually use these essence donations unless Hylia’s mysterious disembodied voice somehow helps him convert these essence orbs into a form of energy he can use, that adds to his own essence in the form of hearts or boosts to his stamina wheel. All unrefined essence energy can do for Link is restore his health to full, which is nothing to shake at after a particularly difficult Shrine, but still, there’s a clear distinction.

However, the Shrines aren’t the only places we’ve seen these kinds of orbs. The Champions each give Link their own orb. The abilities that they give Link are given in the form of the same watery glowy orbs that the monks give him, but there appears to be a distinction in their own Spirit Orbs that makes them both extremely powerful and unique. When Link is talking to Dorephan about meeting Mipha’s spirit within the Divine Beast, he has the option to say “We are united, now,” and I don’t think he’s kidding. The donation process from the Champions is similar, if not the exact same, to how the monks donated their own essence to Link to strengthen his own essence. They each become a part of him.

I think the nature of the “cultivation” that creates a Spirit Orb is related to the emotions of the donor, as well as what they considered most important to them. In BotW, it seems like magic is governed by this “essence,” and essence manipulation is strongly tied to emotion. The “unique,” cultivated essences we see are imprinted with a mark that hints at what’s most important to the person who owned it. The monks were devout adherents to the faith of Hylia, and so their essences were imprinted with her Loftwing mark. The Champions prioritized their duty as pilots of the Divine Beasts, to the point where their last wishes were fulfilling their duty to use the DBs to attack Ganon, so each of their Spirit Orbs were imprinted with the shape of the machine they piloted.

Sometimes, this essence is inherited based on the wishes of the ancestor who originally possessed it. It seems like Zelda’s powers are passed down her bloodline maternally, based on the plans by Hylia to make every single blood descendant of her human incarnation her personal handmaiden in preserving her kingdom. Daruk’s powers are also hereditary, being passed down to his children and eventually Yunobo, possibly because of the strength of his wish to protect his people, including his own direct descendants. It’d probably make him happy to know that the ability he passed down to Yunobo was keeping him safe from harm.

But there are also some cases where someone’s essence becomes unique and powerful because they deliberately cultivated themselves until the skill they were working towards imprinted itself upon their very soul. The monks are the most obvious example, but the other two Champions also fit this model. Urbosa and Revali were highly skilled warriors who prided themselves on certain signature techniques that made their styles unique and effective. Urbosa with her area of effect stunlock lightning spell, and Revali with his flight technique he could use to produce updrafts that would boost his airtime. They had practiced these techniques so many times that they became second nature, and were such a part of them that they were able to transmit them to Link through their respective Spirit Orbs.

However, there also seem to be people who were born with abilities that don’t quite fit either model. Mipha, for example, was known to have healing powers. We know absolutely nothing about her mother, but it sounds like her powers were something that spontaneously manifested within her with no obvious source. Apart from being royalty, she doesn’t descend from a fancy goddess bloodline, and it seems like her powers manifested themselves at a fairly early age, even though they’re also dependent on her emotions like most other essence-based powers.

In order to explain where this type of essence comes from, we need to look at Sheikah technology. It’s powered by something that doesn’t have an obvious source, but I think I have the answer now. It’s essence. However, it’s not the type of essence that’s necessarily drawn from people, willingly or otherwise. I think it’s a type of essence that can only be found in nature. It’s not collected into orbs, but instead takes other, less contained forms. The blue essence that holds data in the towers and that flows when Link teleports is liquid, running like water. The blue essence and its sister orange essence that powers the hydraulic pumps that run Sheikah mechanisms flows through hydraulic pipes in the walls of the Shrines. The essence of the dead glows a pale green, and can either be contained within the land itself in rock faces and crystals, or can be released as a gaseous green fire, manifesting into the forms of particularly powerful souls with unfinished business who are powerful enough to linger instead of being swept away. These powerful souls are capable of donating their own essence to others and acting upon the world. The monks, arguably, could also have been able to give their essence because they existed on the border between life and death for so many years, disappearing into green embers when their work is done and they’ve given all of themselves to the destined Hero.

Essence is found in nature. Everything sufficiently “alive” or emotionally charged can carry its own essence, from the wildlife in the fields, to the trees in the forests, to the earth itself. Even the moon and the stars in the sky seem to hold some sort of celestial essence, given the potency of meteorites as materials and the moon’s light being capable of awakening or even resurrecting monsters. And it seems like, every once in a while, people are born with sufficiently powerful souls or deep enough feelings that they’re capable of both producing an overflow of essence and manipulating these energies for their own use.

I think Mipha’s healing power isn’t just a “healing power.” I think she can heal because she possesses a soul overflowing with essence. She’s described as a “wellspring” in AoC, and I think that owes to her soul producing an abundant overflow of energy that she must regularly release in the form of her healing powers. Her healing powers might also be a form of manipulating other people’s essence as well. When the monks donate their Spirit Orbs, they heal all of Link’s wounds. However, in nature, there are also plants and animals who possess such potent essence that they can give Link an overflow of essence energy in the form of golden hearts or stamina wheels. This essence is donated, but not in a way that permanently integrates with the consumer’s essence, so once it’s spent, it’s gone. Mipha’s Grace not only heals Link’s health to full, but gives him a few additional golden hearts, as though her spirit so overflows with essence that it allows Link to skim a little off the top in the form of golden hearts.

And then there’s Ganondorf.

Calamity Ganon is an entity who’s clearly capable of manipulating essence energy, but he uses it to far more selfish and destructive ends than Mipha, whose powers are based on the love and care she has for a specific person. Every location the Malice touches becomes withered, dried up, and dead. It can wear away stone. Any non-monster living thing that touches it is damaged by it, as though it’s sucking out their life force on contact. And in Age of Calamity, we see Harbinger Ganon not only steal essence to quickly restore his own body to get back into a fight, but we also see him take on aspects of creatures whose essence he steals. “Mutated Ganon” is the form he takes after absorbing the essence of a Lynel and a few Moblins. His “perfect” form is what happens after he absorbs the essence of a human with more cultivated essence, Astor.

However, Calamity Ganon can also give essence, too. Every Blood Moon, it manipulates the essence coming from the moon with his own essence in order to perform a mass resurrection of monsters. It can animate skeletal remains, too, even if there’s less and less of the original monster left with each subsequent resurrection or loss of body parts. Every monster infused with his power has supernatural strength and unnatural longevity, to the point where their organs still pulsate long after they’re removed from their body. And, this isn’t exactly canon, but I’m very, very suspicious of how Master Kohga appears to be unchanged from his appearance in Age of Calamity in the original BotW. This seems to suggest Clammy Gan’s “benevolence” can be extended to humans in the form of eternal youth and an unnaturally long lifespan.

And then, the image of Ganondorf himself under the ground, a wellspring spewing out the overflow of his soul, tainted by his own rage, resentment, and despair. He possessed a soul so wide and vast that he was capable of mastering four elemental specialties, in addition to healing.

In short, he’s like Mipha. Or, at least, he could have been a healer like Mipha, if he wasn’t so jealous of preserving his self-ness within his own essence. Mipha gives her essence selflessly, only desiring to help, not expecting anything in return. The essence she gives as a gift no longer belongs to her, but to the person she heals, for them to use as they see fit. Ganon’s gifts have strings attached; every being who gets his essence seems to be influenced by his emotions. The robots he pours himself into are controlled remotely by his will. His essence is himself, and he can still control it even after he leaves his body. We see hints of this in the Malice tendrils he extends upon awakening in the TotK trailer. Presumably, as he remains awake and learns how to control his powers more precisely, this control may be capable of some very intricate and dangerous things.

One last thought: I feel like ToTK is going to be concerned with “natural” essence, especially “the essence of the dead.” The titular “tears” look like unrefined liquid essence, likely to power the gizmos housed in Link’s arm. He likely has to gather them from specific places in Hyrule, likely at ley lines where natural essence circulates, or perhaps housed within the souls of particularly powerful people who died many years ago, as the Champions did before. It’s also interesting how this freeflowing organically occurring essence is presented as the “opposite” of what Ganondorf produces, right down to the color being a photonegative of his Malice’s red and black. Not sure what this means yet, but there are a lot of potential implications/applications here.

Zelda also mentioned her grandma being able to hear “voices from the spirit world.” I’m sure she meant the gods, but now I’m wondering if her grandma could actually hear the voices of the dead, or was otherwise sensitive to the green essence. Maybe that’s the true nature of Zelda’s powers, and why she started wanting to dig underground? The spirits told her to go there, and maybe they’ll start talking to Link as well as he receives the essence of the arm of some kind of intermediary between the worlds of the living and the dead?

[diamond-rings-and-gutter-bones]

the eight tenets of vriskology: a vrispost by me

a vriska must:

1. be hated, loved, and obsessed over by both characters within the story and readers/watchers/listeners/etc. she must first of all stir up division, both within groups and within individuals themselves.

2. be a girl (it is extremely difficult to find examples of vriskas who are not women. they may exist, but they are rare. one could conceivably argue that dr. house is a vriska but that would go against points 4 and 5).

3. be inextricably tied to The Plot. from a doylist perspective, this may come in the form of being the one character whom the author loves too much to kill off or ignore even though the fandom's opinion is the opposite, or vice versa, if the author must continually resurrect her to placate an angry fandom. from a watsonian perspective, however, this is more likely to be because of certain common (though not found in all cases) character traits, such as attention-seeking, manipulativeness, or ambition; or because of other characters' obsession with her.

4. *not* be the main character. crucially, the vriska is part of the main ensemble, one who has her irons in all the narrative fires, but is not the main reason the author has constructed those fires. many of a vriska's actions may in fact be read as a self-aware character desperately trying to *become* the main character -- although a vriska is usually not self-aware, and rarely realizes if she is desperate. she is usually, but not always, the antihero.

5. have/have had terrible parenting. a key part of what makes a vriska a vriska is both the utter lack of care any adult has treated her with at any time in her youth, and the strong need for parental guidance. thus it is important to note that often, a vriska will strongly dislike her own parent/s, especially mother, and avoid connection with surrounding adults, but nearly worship another adult role model or ancestor who is not actually around to prove themself unworthy of this love. she may model herself after this figure to an unhealthy degree, possibly as a way to avoid becoming her own parent.

6. hurt others. a vriska, whether intentionally or accidentally, hurts others, intensely and often. she may or may not apologize and/or attempt reparations, which may even exceed the perceived damage done.

7. desire free will, if she does not have it. often she achieves some form of free will, often through spite or death or both. sometimes she has free will but does not realize it; sometimes she does not have it but thinks she does. she may try to exert control over others, perhaps to test her limits; or to prove that at least she is more free than they are; or in an attempt to fix or better them; or for other reasons entirely. at any rate, her relationship with control and freedom is complicated.

8. believe in herself. whatever a vriska thinks she is, she knows it. she may dislike herself (in fact, she usually does), but she knows what she is capable of and she can do whatever it takes.

[rjbaynumphotography]

Cycle breakers are truly among the most remarkable, courageous, and compassionate souls we can encounter. These individuals stand out not because of the easy road they have chosen, but because they have taken on the profound responsibility of healing generational wounds and transforming patterns that have persisted for decades, if not centuries. Their journey is not just a personal one; it is a journey that has ripple effects, impacting future generations and bringing light to a lineage often shadowed by trauma and pain.

Imagine the sheer bravery it takes to face what has been buried, denied, or normalized for so long. Cycle breakers look deeply into the past—their own and their family's—and instead of turning away from the discomfort, they lean into it. They examine the traumas, the behaviors, and the beliefs that have been passed down, realizing that much of what has been inherited doesn’t have to define them or their future. It takes extraordinary awareness to recognize that patterns such as anger, addiction, neglect, or shame were not born out of malice but often from generations of pain and unhealed wounds. Yet, it takes even greater courage to declare: It ends with me.

Choosing to break cycles is nothing short of revolutionary. It means stepping into the unknown, often without a guide or a clear path forward. It means learning and unlearning, building new habits, and fostering healthier relationships with oneself and others. It means standing strong in the face of resistance, both internal and external because let’s face it—change is hard. People around cycle breakers might not understand their choices. Some family members may feel judged or threatened by their newfound boundaries and healing practices. Yet, cycle breakers keep going. They know that choosing to heal isn’t just for themselves but for the generations that will come after them. They are planting seeds in soil that was once barren, nourishing a future filled with love, stability, and hope.

What makes cycle breakers truly inspiring is their deep sense of empathy and commitment to self-awareness. They know the weight of generational trauma, but instead of being hardened by it, they use it as a catalyst for growth. They choose to parent differently, to communicate differently, and to love differently. They invest in their mental and emotional well-being, whether through therapy, mindfulness, or supportive communities. They learn the language of vulnerability, forgiveness, and compassion, and in doing so, they model a new way of being for those around them.

If you are a cycle breaker, or if you know one, understand this: you are a pioneer, a healer, and a force for profound change. Your efforts may sometimes feel thankless or invisible, but the impact you are making is immeasurable. You are giving your ancestors the healing they never received and offering your descendants a life they might not have dreamed possible. Even on the days when it feels overwhelming, remember that your work is sacred and meaningful. You are rewriting a narrative, and that is no small feat.

So, be gentle with yourself and celebrate every step forward, no matter how small. Trust that the journey you are on is not only worthwhile but transformative. In a world that desperately needs more kindness, authenticity, and healing, cycle breakers are the unsung heroes, lighting the way for a brighter, more compassionate future. Keep going. You are not just changing your own life; you are reshaping the legacy of your family in the most beautiful way imaginable.

-

What is the most important lesson or value you hope to pass on to future generations as part of your effort to break the cycle?

[defat1]

Just going to put my thoughts on the Israel/Hamas situation here, because I know my reblogs have been a little all over the place. It may be controversial, but know I mean only the best.

I see this situation as the terrible but inevitable consequences of cruelty in rulership. Israel, while fundamentally a colonizer state for all that it claims to be reclaiming lost homeland, brought this on themselves by being terrible rulers who refused to accept the idea of sharing the land. They oppressed the people, treated them as less than human, and killed them for trying to suggest a peace. They culturally engineered the apartheid so thoroughly that civilian Jews, in full cognizance of their own history, are advocating for the same kinds of measures that killed their people less than a hundred years ago. Israel showed the seeds of Hamas, and sowed them deep in soil fertilized with the blood of their fellow Palestinians.

Hamas, too, brought this on themselves and their people. They should have known, after the last two decades of watching the US destroy the Middle East, that the worst thing you can possibly do as a rebel group trying to fight a guerilla war is to smash the hornet's nest with a bat and run. It's not that they can't outrun the worst of the retaliation; it's the fact that the people they're supposedly fighting for aren't prepared or often capable of running, and they're the ones left to take the fury unleashed by the act. Hamas is not noble in this either, because anyone with as intimate a history with the oppressors as them HAD to know they were a bad excuse away from bombing Gaza to oblivion and saying 'whoops' in the international courts, and instead the massacre gave them a blank check.

I hate, with all my heart, that the 'war' is happening. It shouldn't have happened, and it's not going to stop soon even though it absolutely needs to for the sake of all that is decent and right in the world. Throwing stones, saying one side or the other side are the inhuman monsters, that's not accurate, and you need to step back from your feelings and see the bigger picture. Israel are wrong here. Hamas are wrong here. The people who aren't wrong here are the innocent civilians that both Israel and Hamas are killing as if either of those two war machines cares about the losses as anything other than a rallying cry.

This is the hard part. The people who serve as cogs in those machines are still people, worthy of sympathy, even if they are committing and enabling acts that make empathy a poor idea at best. You can hate a person or organization without calling for it to die, and you can understand the circumstances of the person or organization being the way they are without allying yourself with them or deciding their status as humans is being revoked. You don't have to strip someone of personhood to judge them, and death isn't a punishment, it's just a loss. Both of these organizations have committed egregious acts borne of deep seated hatred, and both organizations need to be dismantled utterly, their cogs punished, their ill gotten gains turned to repairing the horrible things they did while grinding away at each other. It's what was supposed to happen at Nuremberg, what should have become the standard model of healing genocide after we finally woke up to how terribly much people could dehumanize other people.

If we want a better world, we have to learn to stop turning people into monsters so we can justify anything against them. We have to recognize that humans can be terrible, selfish, vicious and unempathetic, and still remain human. We have to learn to accept that humans can be punished for things humans do, that Nazis aren't bogeymen or video games enemies, that just because you're descended from slavers doesn't mean your ancestors must be above reproach for their endorsement of slavery. We as a species have to stop being children, making up monsters to explain our fear of the dark. It's the only way to break the cycle.

[aseplant]

hmm quick recap of what we know from canon, since i was rereading hand jumper tonight:

ep4: there are 8 types of essence, each with their own properties; normal people's essence is colorless.

ep18: think this is the one you were referencing, where sayeon says that there's such a wide variety of gifts that it's uncommon to run into someone with your exact one. it doesn't seem to suggest gifts are totally random, though, and sayeon's sister definitely also has some kind of time-related gift (and taeho & his dad have matching gifts too), so gifts are probably at least partially hereditary.

ep26: samin refers to the godling as aberrants' common ancestor

ep32: we are told the colors are, in order: orange (intangible, affects objects), yellow (intangible, affects essence), blue (tangible, creates objects), green (tangible, augments body), red (intangible, enhances body), violet (intangible, affects perception), and teal (intangible). godlings have white essence. ((an aside, but this is such a random order??? iseul might have been listing them based on how common they are!))

ep42: colors are confirmed to be hereditary.

ep50: we learn that aberrants are humans with very diluted godling blood.

and then some thoughts on the gene aspect of it under the cut since this is getting long:

(do take this all with a grain of salt bc i have not had a bio class in years and i capped out at a high school level)

essence being affected by mental state - there's this thing called epigenetics, which is a change in the way that genes express themselves even though the underlying DNA hasn't changed at all. iirc the mechanism usually has to do with the way DNA is methylated after being transcribed (?), so it's easily reversed. (these changes are inheritable, btw, and I think can be seen in the way that people whose parents experienced famine are also primed to survive famine).

that said, essence seems to react to the user's emotional state in general, so it's most likely totally unrelated lol. i think most likely genetics controls what kind of gift/essence you get, and mental state would affect your ability to use or control that gift. it is possible this relates to how clans get so strong, though--the ways in which people use and grow their own gifts may, in small ways, get passed on to their kids.

color inheritance - i was wondering if cmyk/rgb color models might apply here, but given that (colorless aside) we're looking at what seems to be seven discrete colors + white (all colors combined), i think it's just meant to be some kind of rainbow-variant and not necessarily reflective of any kind of color mixing. i don't think we have enough information to really guess at anything here, but! a couple of theories:

if every color has its own respective allele, we'd be looking at a total of 8 alleles! dominance is used to describe the relationship between any two alleles, so mapping this out would require more information and also be super complicated, but if we use this model then i wouldn't be surprised if teal was dominant to everything else, even though it's rare. if something wiped out most people with a teal allele (disease, targeted efforts, etc.) it would be super rare now, because it'd be simply just. gone from the gene pool. (though it still could very well be recessive. if their mom is teal & their dad is heterozygous for yellow, they each have a 50% chance to inherit teal, so it's actually 1 in 4 that samin & sayeon would both come out teal. these aren't terrible odds. more so if color is in any way sex-linked, too.) i think this is probably the most likely answer.

more typical 7-color rainbow schematics use blue/indigo or cyan/blue, not teal/blue. also, if you squint the colors all kind of relate to their complements--red & green for affecting the user, blue & orange for objects, yellow & violet for other people. teal... does not match that. at all. red, orange, yellow, green, blue, and violet may be more "normal" essence colors that follow more normal methods of inheritance--maybe there are 3 alleles for red, yellow, blue? and it can combine to make the other colors in a form of incomplete dominance? (but this is unlikely since the gyeon family is all oranges, and if it's incomplete dominance they'd only have a 50% chance of having orange offspring, if even that, giving you a 12.5% chance of having all three kids come out orange). and teal and white would be... off doing their own thing, i guess. i forgot where i was going with this.

everyone's tripping and essence cannot be neatly sorted into categories at all. minguk gyeon's orange essence in ep46 is much redder than taeho's from ep32 & 62, which is redder than the orange essence black uses in ep26. (taeho's essence is noticably consistent in the eps he appears in, though!) given such a wide range of phenotypes, essence color would probably be determined by a lot of genes and be very complicated (something like hair color inheritance, as a real world comparison). a mutation in certain genes would lead to teal being a rare color (kind of like red being a rare hair color). but i don't see how everyone would be so confident that essences can be categorized neatly if they exist on such a spectrum. so. who knows?

aberrant genetics is such a fun thought experiment... i do hope it gets touched upon in canon at some point.

Genetics in the Hand Jumper Universe

my class is learning about genetics and how traits are passed and I couldn't help but wonder how abberancy is passed down. Seeing that Jaeil turned out to be an aberrant, and not his father nor mother, but great grandfather who turned out to be an aberrant, we can determine that aberrancy is recessive, meaning that his parents were heterozygous. I also wonder about how mutations of DNA/protein production affect aberrancy. There's a theory some abberants are vessels of godling essence. Is this considered a mutation? How do proteins and essence interact?

Ryujin talks of how Sayeon "leaks bad vibes"-- how it is portrayed as seemingly correlated to essence and mental state. If the mental state of an aberrant affects their essence, how do their genes effect their essence and gift? In the Gyeon family, they all seem to be characterized by orange essence, and marry other bloodlines and give birth to more powerful kids, leading to clans.

In terms of how essence is passed on, what essences do you think would be considered dominant over others? I would think that common ones are more dominant, as, well, they are more common. However, Sayeon and Samin have teal essence, even though their father had yellow essence. Teal essence is the rarest one, so do you guys just think that they happened to be lucky?

Somewhere in the comic, it explains that their genetics do not influence their gift, but people can run into others with the same gift. How do you think aberrancy and genetics interact?

[yournextflame]

Do you think the Gloam-Eye is more so a acquired characteristic akin to a curse mark rather than specific to one individual? The GEQ was the harborer of Destined Death in the form of the Blackflame and was most easily identified by her peculiar eye color. Gurranq, who is eyeless based on his model, gives us one his eyes that fester when death is near, and it too has the gloam hue. Melina, once she obtains DD, has the hue in her eyes. So… is that crazy to assume?

Before your ask I had a post in my draft about Melina where I suggested that her "gloam" eye isn't a direct connection to Gloam-Eyed Queen, but a symbolic mark. I have two theories about gloam eyes, let's talk about them.

As you mentioned, violet eyes is a common trait of Empyrean Shadows. But there is another beast with very bright violet eyes in game, and she is a queen too. I'm talking about demi-human queen. I think there is non-zero possibility that Gloam-Eyed Queen herself was a demi-human or a beastman. Godskins themselves aren't exactly humans, description of the Godskin Nobles set says that they are bearing inhuman physiology. Assuming that Placidusax's god was a dragon, maybe not only humans can be chosen as Empyreans? However, it doesn't explain Melina's eye.

Here comes my second theory. I personally believe that gloam eye might be a common trait of certain Empyreans. We have never seen Marika/Radagon's and Miquella's eyes, Malenia's eyes are rotted and Ranni is a doll, however, her spirit is attached to the doll via her eye. Maybe a strong connection to the spirit world is what makes Empyreans so special. It's a reference to Norse mythology, where Odin sacrificed his eye to gain greater wisdom. Speaking of which, it's possible that outer gods don't have a corporeal flesh and they are inhabiting the spirit world, which is why they need vessels. There are four boss fights, where floor is covered in water, a manifestation of spirit realm, - Rennala's second phase, Royal Ancestor Spirit, Fortisaxx and Elden Beast. While no one of them is directly tied to the known outer gods, I've found Elden Beast's case is interesting due to the duality between Elden Ring and Elden Beast (they are the same thing according to the Elden Stars description). I suggest that Elden Ring is a physical form of the Order, while Elden Beast is a spirit of it.

Considering that Elden Ring's spirit is Elden Beast, which design represents amalgamation of various different species - it has human arms, fins, wings, roots, what can we say about spiritual forms of the outer gods? (my logic is that each outer god has assigned rune, while Elden Beast is all of them) I believe that Rot is an insect, which is supported by Malenia's butterfly theme and insectoid design of Kindred of Rot. Death probably looks like a bird (Deathbirds, Twinbird), Formless mother is, well, something else.

[for futher support that outer gods are inhabiting spirit realm there is a description of Fortisaxx remembrance where it is said that he was fighting Death in Godwyn's dream] So, I got carried with an answer, but here comes the conclusion - Melina is Empyrean. No one knows that she is the one because she was spawned from Marika/Radagon after their imprisonment. Unlike M-twins, who were made in, let's call it "traditional way", she is a direct offshoot of her merged parents and... the fragment of Rune of Death in Marika's body. From the moment of her creation she is bearing the outer god of Death, this is why her gloam eye is covered by the mark in the shape of the crowfoot. In other words, she isn't directly related to GEQ, but they are both Empyreans posessed by Death.

Added: I know it's a weird idea, but looking how humans are capable of creation of new runes and laws associated with them that we are obtaining after their death, I wonder if spirits of Goldmask, Dung Eater and Fia are becoming outer gods on the other side.

[triptychgardener]

Thoughts on the symbolism between transmasc dirk and transfem roxy, caliborn's chess play, and the possibility that Dirk and Roxy may have originally been intended to be Rose and Dave's "descendents" respectively.

I think caliborn's play with switching the roles of the king and queen in his and callie's chess game has like. A lot of symbolic potential. Like yes it definitely feels to me like a symbol for their battle as a whole, where the king, a normally "passive" piece that is crucial to victory, gains the powers of a queen, the most capable and "active" piece in chess (idk if thats chess heresy i dont play a lot), symbolizing Callie's passive victory as a muse while Caliborn, the lord, wreaks havoc across paradox space and is mosteously powerful, but cannot ultimately be the decider of the universes fate.

BUT. The switching of the genders feels like it could mean something a bit more literal, in a way. Like, thinking on it, Dirk and Rose and Dave and Roxy are like, pretty similar familial pairs, one thats intensely analytical and tends towards a very measured way of speaking (Roxy mentioning that Rose sounds like "girl dirk", both typing in perfect punctuation and syntax), while Dave and Roxy tend to be sort of off-the-cuff and irreverent, and have less of a filter. Obviously just spitballing here and theres no actual evidence, but i think its an interesting thought that Rose could be Dirk's "assigned" kid so to speak, but that changed due to the different places they land etc. It's notable I think that Dirk and Roxy are the only ones who don't have like. A direct connection to their ancestors, instead modeling themselves after said ancestors in the style of Alternia. Which honestly is pretty transgender. And thus, the king and queen switch places. It also has some interesting connotations with the leadership roles in the session. Obviously Jane is the session "leader," with Dirk iirc at multiple points stating that he'll be the one actually pulling the strings. But of course, Dirk's later speech about Roxy being the true leader of the party, the one actually holding them together, calls to mind again the chessboard: the king disguised as a queen and vice versa.

Obviously I'm not sure if its intentional, and I think there's a lot of ways to read it! Hell it could work with transmasc Roxy, although I think it works better when Roxy has duality with Dirk, and I personally don't have a transfem hc for dirk at all. It could probablyy even work with Jane and Jake on some levels, or some other things! Idk i was just thinking about it!

[s0ulm8s]

boys like you (2.0)

✿ summary : alone and left in a mansion with nothing but your canvases and the dust slowly collecting on the window sills - a commission and a call from a childhood friend completely changes your life

✿ genre : hybrid au, deer!seokjin, black panther!yoongi, wolf!namjoon, great dane!hoseok, calico cat!jimin, tiger!taehyung, bunny!jungkook

✿ warnings : mentions of death, abuse, angst, maybe some mentions of assault, some fluff (let me know if i’ve missed anything)

✿ word count : 3.0K

✿ taglist : @gee-nee @narcissism-iskey​ @anongirl007​ 

✿ series masterlist! | 3.0

you had spent all night examining each pack member’s file, each hybrid had vastly different personalities, likes, dislikes, etc. - and you had to admit it was a lot to take in. you had also taken the time to search online and purchase all that you thought would be necessary in helping assimilate the hybrids into your home, new beds, dressers, food, utensils, etc. even scheduling reconstruction of your estate, updating the model and calculating up floor plans to change the biggest common room in the home in order to accommodate all seven of the hybrids, incase they wished to stay together in a bedroom where they could all fit comfortably. perhaps you were way too ahead of yourself, but that inheritance money needed to go somewhere.

it was now 3 hours before your scheduled time to meet the hybrids, and possibly sign their adoption papers. that is, if all parties want to be adopted by you. you scanned their files again.

name: kim seokjin (진)

birthdate: december 4, 1992

sign: sagittarius

age: 28 years

type: white-tailed dear

class: prey

role: care giver, protector

(tends to be subordinate, dominant traits)

as the oldest, kim seokjin falls into role of protector and caregiver naturally within the dynamics of his pack - trusting that there is no imminent danger. but outside of pack dynamics, he can fall into prey instincts quite quickly. this explains his dependance on wolf hybrid, kim namjoon. he shows more care- giving nature, resorting to protection in that case of the younger members more than the older predators.

seokjin enjoys spring, cooking, and familiarity. though he is quite outspoken and quick to defend, he is not the natural leader of the pack. he can be skeptical of humans, as in the wild, humans can be the deer populations top predator. he is respectful, intelligent, trustworthy, and resourceful. he is family orientated and selfless, as expected.

name: min yoongi (민윤기)

birthdate: march 9, 1993

sign: pisces

age: 27 years

type: black panther

class: apex predator

role: protector

(predominantly dominant traits)

as the second in age, and an apex predator, min yoongi is a fierce protector. maybe even sometimes to a fault. he doesnt shy away from threats, especially those directed toward his pack.

he is quiet, and quite reserved. he enjoys the piano, writing, and sleep. his harsh exterior is hard to break through as those within his pack are the only ones who have managed. he is quick to action. he, along with the instinctual pattern of his panther tendencies, sports an “act first, ask later” attitude. his counterpart, great dane hybrid, jung hoseok, helps balance this.

name: jung hoseok (정호석)

birthdate: february 18, 1994

sign: aquarius

age: 26 years

type: great dane

class: predator

role: protector

(predominantly dominant traits)

jung hoseok is the level headed protector, along with that of his successor in age, kim namjoon. as a domestic predator, he still sometimes falls into that category of protectee, but not inherently. in terms of owner, this is where his loyalty lies. where his instincts decide protection is needed most, as his pack members know how to protect themselves.

his personality is very bright, and quite bubbly. he is easy to talk to and offers sensible advice. his is found to be a bit goofy, and tends to lift the packs spirits when needed. hobbies include primarily dancing, and writing. he enjoys deep thinking.

name: kim namjoon (김남준)

birthdate: september 12, 1994

sign: virgo

age: 26 years

type: black timber wolf

class: apex predator

role: protector

(predominantly dominant traits)

kim namjoon is the packs natural leader. though he isn’t the oldest, he seems to be the one they look to for answers. in terms of owners, it seems he will display what’s best for his pack while keeping his own desires hidden. but much like his descendant, the domesticated hybrid, he will still put owner first when accepted as part of said pack. he is exceptionally intelligent and wise, violence isn’t his first instinct - but it is still a prominent trait.

though he is the leader, and can sport a hard and critical exterior, he has been observed to show a quite fun and loving side. as ancestor to the domesticated hybrid, he shows immense loyalty. sporting a bond for an owner that cannot be broken once trust is established. he can be very playful, he loves to read, and write music. he enjoys stimulating conversation.

name: park jimin (박지민)

birthdate: october 13, 1995

sign: libra

age: 25 years

type: calico cat

class: predator

role: protectee

(both dominant and subordinate traits)

though a predator, he is domestic, and when his instincts don’t call for action - park jimin knows he is protected by his elder counterparts. with this knowledge, he falls into the role of protectee quite effortlessly. though, he does show protector qualities when it comes to their youngest, jeon jungkook.

he is feisty and argumentative, but exceptionally loving. as a domesticated hybrid, he can be quite lazy and enjoys lots of rest but displays many burst of energy that seem to stimulate the rest of the pack. he enjoys singing, and is extremely affectionate - unafraid to show his affection for those he trusts.

name: kim taehyung (김태형)

sign: capricorn

birthdate: december 30, 1995

age: 25 years

type: bengal tiger

class: apex predator

role: inconclusive

(both dominant and subordinate traits)

as an apex predator, kim taehyung should fall into category of protector. over years of observation, the hybrid is willing protect but doesn’t display it prominently. as he is just as easily protected by his elders as that of counterpart, park jimin. and much like him, he will fall to defense of youngest, jeon jungkook, quickly. but his position remains inconclusive as he displays traits of both equally. the dynamic still works with the pack seamlessly.

he can seem quiet upon first meetings, but the hybrid is quite playful and excitable - especially with his agemate and younger counterpart. he likes to protect and be protected. he is an art connoisseur and seems to always be collecting new knowledge where he can find it.

name: jeon jungkook (전정국)

sign: virgo

birthdate: september 1, 1997

age: 23 years

type: rabbit

class: prey

role: protectee

(predominantly subordinate traits, does occasionally show dominant qualities)

youngest, jeon jungkook, falls into category of protectee quite easily. as prey, and categorically falling so low on the tree, it makes sense that his predator pack members would shield him. but he also shows fervent attachment to prey, kim seokjin.

the youngest can be rather shy when it comes to those who may or may not pose a threat, the ambiguity alone is enough to trigger is prey instincts. though, within his pack, those he trusts, he is extremely impulsive and affectionate. he also enjoys music, and singing, along with drawing and creating art. he is very lovable and fun.

* all pack members have experienced past neglect, abuse, and trauma.

each file was as meticulous as you could expect it to be, giving you the rundown of their diets, habits, personalities, etc. you heart stung at the last sentence and the realization that they had been observed for years, meaning they had been in the shelter for years.

though the idea was a bit overwhelming, you had to admit reading about them felt like a little glimpse into who they were - and you were suddenly very hopeful you’d be able to adopt them all.

though that didn’t come without nerves, you skimmed over each file, realizing then that even the youngest was a year older than you. you hoped your age wouldn’t pose a problem to seeing you in the light of owner, as someone they could look to for help or protection. you wiped away the thought, saving it for when it happened instead of creating a problem that didn’t exist yet.

looking up at the clock, you decided you should get ready. putting the files away into your bag neatly, you climbed up the stairs to the room you had made you own. wearing your hair down and applying a light layer of make up, you decided you should look somewhat presentable.

you didn’t know why you were so nervous suddenly, discarding outfit after outfit before realizing you were about to be late and finally deciding on a pair of loose jeans and a fitted sage green top. you hoped you looked as friendly as possible.

finally, you made it to the shelter, letting out a heavy breath and turning your car off - you tried to ease your nerves. you greeted yeosang at the front desk once again, along with dr. park as they directed you to the “interview deck.” there you found mingi, waiting for you with a stack of papers.

“y/n!” he called happily as he wrapped you in a firm embrace and you paid him a sweet smile. seven sets of ears perked up on the other side of the door, growing anxious as the seven boys paid each other glances. their skin buzzing wildly. “they’re all inside now. knowing you, i’m sure you did extensive research... i’m confident they’ll love you.” mingi reassured, as you stayed quiet. “whenever you’re ready.” he finally spoke, moving out of the way as you finally let out the breath you were holding.

you gripped the handle before thinking fuck it, and twisting it completely, stepping inside almost silently.

you can’t say you had expected the hybrids to look the way they did as you started at them wide-eyed, the moment seeming to move in slow motion as the tingling feeling you felt the day before returned, except it was incredibly more intense.

“hi -” you tried to speak before a large body came crashing into yours, almost knocking the wind of out you as you stumbled slightly. the tall boy wrapped his long arms over you shoulders, burying his face into your neck. you could feel him smiling against you skin.

“i’m so glad you came back for us.” the small voice rang out muffled against your hot skin. heartbeat thumping rapidly, and you know they could all hear it with their heightened senses. as you scanned the group, six set of eyes watching you intently, you noticed the only pair of ears missing were those of the bunny you met the day prior

“of course i came back.” you muttered softly, returning his embrace as he exhaled into you at the contact of your arms joining around his toned waist. you can’t say you figured the bunny would be so tall and broad, he clearly worked out to maintain his figure, perhaps to make up for being prey.

“jungkookie, let her breathe.” a deep voice echoed. the tone so deep and domineering you almost shook.

“right.” the younger boy laughed, pulling away with a deep blush that matched your own. “sorry.” he breathed out.

“that’s okay...” you whispered softly. “it’s nice to finally meet you properly, jungkook.” you finish, genuinely, giving him a happy smile and watching the tension fall out of his broad shoulders.

the owner of the deeper voice had now stood and was approaching confidently. gaze trained and focused on your much smaller frame, as you looked up at him towering about you, tall and strong.

his eyes raked your figure, petite and short, even shorter than jimin - and his instincts were screaming at him to protect you and usher you even further into the room, away from any possible danger. he ignored it, for now.

you observed his ashy black ears and tail, the traits matching his shaggy hair perfectly. “you must be, namjoon.” you concurred, as he tilted his head, just like a wolf would. his gaze made you squirm a bit.

“yes, that’s me.” he nodded, gesturing toward the chair sat directly in front of the couch that seven of them were sat on. “please.” he said firmly, as you nodded. finally, taking a seat and feeling a bit more at ease. “this is seokjin, our oldest” he spoke for the group, gesturing to the broad shouldered man on the far side of the couch, closest to the door. there was an empty spot next to him from where namjoon had just stood.

his skin was fair and spotless, and his clean cut dark hair was adorned with a pair of clean antlers. his plump lips formed in a small u-shaped smile as he bid you a polite nod that you returned.

“hoseok,” he introduced next. referring now to the honey-skinned great dane hybrid. he seemed to be bursting at the seems with energy but hid it well, despite his tail wagging quickly - grey/brown ears perking upward.

“hello!” he cheered happily, taking all of his energy and focussing it on not wrapping you in a tight embrace, much like jungkook had. he could smell you so vividly, they all could.

“hi!” you giggled a bit, his ears turning toward the noise. “it’s nice to meet you.” you both beam. you think maybe he was made by the sun itself, at how much warmth and happiness he radiates.

“yoongi.” he spoke next, just as the man next to hobi swatted the great dane’s wagging tail with a small snarl. he barely tilted his head back at you, seemingly uninterested in the whole encounter.

“jimin.” he said next, sending yoongi a death glare that the panther pointedly ignored. you smiled genuinely at the panther, before looking to jimin.

“ah, yes! we met yesterday as well.” you cheer softly as jimin cracked a proud smile at your acknowledgement, leaning forward to shake your free hand and place a quick kiss to it.

“i’m glad you’re here.” jimin spoke hushed, before letting your hand go and smirking at your blush, only nodding your head to him.

“and you’ve met jungkook,” he spoke next as the bunny waved at you again, one ear flopping down, long hair falling into his eyes. you waved back and he smiled brightly.

“and then finally, taehyung.” namjoon introduced last, as you face the last hybrid. his skin was tanned and soft, and his dark hair parted down the middle in soft waves. you could see his bengal features in his eyes. he paid you a respectful smile, reaching forward to shake your hand formally.

“it’s lovely to meet you.” he said, voice just as deep as namjoon’s, laced with a low purr. you gave another small smile, face tense.

“and you, taehyung.” you replied, as his soft hand let go of your own. namjoon let out a breath and sat down in his previous place as you met all of their gaze once more, only yoongi’s was trained on the floor. they looked expectant.

“i take it mingi has told you most of it, but my name’s y/n. i own an estate off the countryside, it’s quiet there. and, to be entirely honest with you, i never saw myself adopting a hybrid in general.. let alone seven but... i want to give you a proper home, and the freedom you deserve. if you’ll let me.” you spoke softly, but loud enough for each hybrid to hear. they studied your features, and the growing heat of their skin, staring quizzically.

“if you -“ you started speaking just as namjoon did. you chuckled lightly. “go ahead.” you gesture.

“would it be alright if we asked you some questions?” namjoon asked respectful, as you immediately nod your head in approval.

“of course. anything at all.” you encourage as you met seokjin’s trained gaze.

“not to be.. abrupt or rude, but, how old are you, y/n?” seokjin asked, voice melodic and pretty.

“oh, i-i’m 22... i know i’m younger than you all, but i can confidently say i can provide for you. i had to grow up pretty quickly.” you admit, and the boy take note of that last thought. namjoon wonder’s why but chooses not to pry. fore now.

“i trust you.” seokjin spoke, ceasing your explanation as the two of you held a piercing gaze until you nodded to him - silently thanking him.

“what do you do?” hoseok asked next, leaning forward a bit and smiling. they watch your expression beam a bit at the question.

“i’m an artist! i - i work from home so i’ll be able to devote as much time to each of you as possible, if that’s what you want, of course.” you tell him happily, reflecting on your work as he takes note of every expression you make.

“an artist? kookie likes to draw a lot, too!” jimin explained, wrapping an arm around jungkook’s shoulders and ruffling his hair as the boys laughed.

“i’d love to see your work sometime.” you admit sweetly as jungkook blushes. the rest of the boys ask you basic questions abbot your life, why you’re here, all except yoongi.

the conversation dwindles quite naturally before yoongi finally speaks up, “so why would a 22 year old girl want to adopt seven hybrids? what are your intentions?” yoongi’s voice is laced with venom, his question makes you sit straight as your gazes finally meet.

the two of you stare at one another, studying the other’s gaze, trying to read them. both parties becoming inwardly frustrated when they fail.

though hoseok gives yoongi’s thigh a squeeze in quiet warning, he also looks at you expectantly. along with the five other boys. you take in a deep breath.

“just like you, i have to gain your trust just as much as you have to gain mine. if you give me a chance, let me get to know you and in turn get to know me - i think i can give you what the seven of you need. a home... a safe haven... i want to be that for you, if you’ll let me. i’ve been blessed with the resources to do so. my heart aches at the thought of the seven of you being here for so long, and there is no string of words that i can say to even begin to ease the burden of what you’ve been through, but i want to try. i want to understand. and i want the seven of you... if you want me, too.” you answered honestly, voice lower as you start at the floor, rolling your hands together.

you finally look back up at yoongi whose dark gaze has now softened. previous potentials who had even considered meeting all seven of the hybrids would give up on them at yoongi’s harsh tone and hot attitude - using it as an excuse to decline their adoption. but you didn’t. you met his words with sincerity and kindness, and it’s not something any of them had experienced. and the fact that you hadn’t given up yet, spoke wonders to the seven of them.

they all shared a knowing glance, “okay... we want you, too.” namjoon finally spoke, as you broke into a happy smile.

✿ author’s note : thank you so much for all the love on the first part so far, I really wasn’t expecting it. i’m posting part one and two tonight as to get the story rolling and will hopefully have part three out tomorrow night! i can’t have a set schedule as my work and school schedules fluctuate but i’ll be as consistent as possible as i’m just as invested! thank you! 

[dwellordream]

“Entertainment held an important place at the English royal court under Eleanor and Henry II, in contrast to Louis VII’s court, known for its sobriety and solemnity. Eleanor’s second husband invited jongleurs and performers of all sorts to his court, doubtless encouraged by her. English moralists, much like critics of the court of Eleanor’s grandfather at Poitiers, condemned the Plantagenet court for immorality, complaining of actors, mimes, and dancers who fostered debauched conduct among the courtiers.

Just as with other princes new to power, Henry Plantagenet, after winning the English Crown, attracted to his court singers and writers to compose poems and songs, glorifying him and his lineage. Among the crowd of courtiers were serious writers in Latin and in the Anglo-Norman vernacular, and during Eleanor’s years as English queen, troubadour lyric poetry, courtly love, and courtly romances spread to the Anglo-Norman world. A former poet turned monk at Eleanor and Henry’s court noted ruefully, “When I frequented the court with the courtiers, I made sirventes, chansons, rimes and saluts [types of secular lyrics], among the lovers and their mistresses.”

Yet a cause and effect relationship between Eleanor’s arrival in England and the advent of courtly literature there is dubious. Certainly a uniquely productive literary culture flourished at the royal court under Eleanor and Henry, and learned men flocked there, as evidenced by an extraordinary flowering of literary works in several genres. The queen, of course, had grown up at a court where literature and learning were valued, as had Henry. A contemporary described his father Geoffrey le Bel as “most highly lettered, commanding eloquence which set him far above both clerics and laymen, replete with all good manners.” Even before Henry became king, writers were dedicating works to him. 

It is unlikely that the young duke of Normandy commissioned their works, however; they were dedicated to him in anticipation of his patronage once he took the English throne. Certainly, the court of Eleanor and Henry II earned a reputation as a beacon for courtly writers. As king of England, Henry was eager to encourage authors writing on varied subjects, no doubt expecting their works to reflect favorably on him as a powerful monarch. He sponsored both Latin language and Anglo-Norman vernacular works, among them historical works written in England and Normandy and also in Anjou that would give an illustrious past to both his Plantagenet predecessors as counts of Anjou and his Norman ancestors who had captured England’s royal Crown. 

He wished during his quarrel with his archbishop of Canterbury to shore up the English monarchy’s sacred character with writings pointing up the sanctity of his predecessors. In his competition with the Capetian kings he needed to claim as forebear some heroic figure equaling their prestigious predecessor Charlemagne, and King Arthur or Edward the Confessor could potentially fulfill that need. Both of Henry I’s wives had been known as patrons of literature, and Henry II, who modeled himself on his grandfather, associated his queen with him in extending patronage to writers, even if no explicit evidence for their commissions of works survives.

Yet dedications or eulogies inserted by authors into their works afford indirect evidence that they viewed their monarch or his queen as prospective if not actual sources of patronage. Not all clerics wrote in search of material gain, however; some were impelled to write in the hope of instructing and correcting their prince, and others simply sought to show themselves loyal subjects through passages praising their ruler. There is no evidence that the nun of Barking who translated a Latin life of Edward the Confessor into Anglo-Norman had a commission from Henry II or his queen, although she would have known of the king’s support for the Confessor’s canonization. Perhaps she hoped to win their favor for her convent through her work. She inserted into her translation a passage calling on God’s protection for the king, the queen, and their lineage, and their divine sustenance in sanctity, peace, joy, and plenty.

For clerical authors at court who often doubled as royal clerks, it is impossible to separate patronage of their literary activity from payment for their secretarial services. Their reward from Eleanor or Henry often came in indirect forms, as presentations to churches or to cathedral prebends, whether in return for activities as royal scribes or as authors. Best known are clerics writing in Latin at the court of Eleanor and Henry, such as Gerald of Wales, Peter of Blois, or Roger of Howden; but Wace, a writer of histories in Anglo-Norman, was awarded by the king with a prebend at Bayeux Cathedral in the 1160s.

Eleanor had grown up at the Poitevin court that gave birth to troubadour poetry, and she certainly heard, read, and encouraged courtly literature. The royal court of Henry II attracted singers of songs, viol players, pipers, and other musicians; and among these entertainers were poets and composers. No doubt scores of songs were commissioned as propaganda in praise of the monarch and his queen or to commemorate special events such as celebrations of victories or the births and marriages of royal offspring, and once sung were soon forgotten.

Occasionally a pipe roll entry records payments to a storyteller  (fabulator) or a harpist (citharidus). Although no documents survive to register Eleanor’s own commissions of literary works, handsome sums were regularly handed over to her from the royal treasury that could be used for distributing patronage to writers without leaving any trace in the exchequer accounts. The absence of documents recording Eleanor’s payments to writers does not preclude her showing favor to them with cash from her personal treasury or with gifts of precious objects. 

Royal reward to writers, like favors to other courtiers, could take the form of gifts of robes or other clothing, gold cups, or even horses and mules. A Catalan troubadour writing a decade or more after Henry II’s death wrote of hearing how “Sir Henry, a king of England, gave horses and mules as gifts.” A week spent entertaining a generous patron could win a singer or poet robes worth more than most peasants earned in a year. Lacking other documentation, however, the poems themselves must bear witness that their authors expected to win the English queen’s favor through their writings. 

…During Eleanor’s early years as English queen, she seems to have shared her husband’s taste for histories, especially those written in the Anglo-Norman vernacular. Henry II commissioned writers experienced at composing romances who could make historical writings available to a courtly audience not well educated in Latin. In about 1155 a royal clerk Wace won a commission to write the Roman de Brut, an Anglo-Norman adaptation of Geoffrey of Monmouth’s Latin history. Layamon, a priest who translated the Brut into English in the first decades of the thirteenth century, claims that Wace had dedicated it to Queen Eleanor and that he wrote of her, “Generous is Eleanor, gracious and wise.”

Possibly Layamon had seen a now lost presentation copy that contained a dedication to the queen. While his statement is no direct proof for Eleanor’s patronage, at least it indicates that she was thought to be a queen interested in literature and capable of offering favors to authors attracting her attention. Hardly accurate history, the Roman de Brut presents the story of the early Britons from the arrival of Brutus, a refugee from the Trojan War, to the Saxon invasions as if a translation of an ancient book in Breton (or Welsh). Although Wace incorporated oral traditions transmitted in minstrels’ songs, Geoffrey of Monmouth’s History of the Kings of Britain was his chief source. 

His vernacular reworking of legends of the ancient Britons, adding courtly elements, would play a pivotal part in medieval literature as the source for the “matter of Britain,” for it proved appealing to composers of later twelfth-century romances centering on King Arthur, Guinevere, and the knights of the Round Table. As a result, the legendary Arthur, his queen, and his knights became as much a part of history for twelfth-century readers as biblical personages or as heroes from the Latin classics, and Wace may have modeled his depiction of Arthur’s queen on Eleanor. 

Perhaps courtiers hearing or reading these romances were tempted to see Henry and Eleanor in the portraits of Arthur and Guinevere. If modern readers can see parallels between fictional characters and historical personalities in twelfth-century romances, then Eleanor and Henry’s contemporaries could have seen them even more clearly. Medieval readers expected to uncover more than one level of meaning during their reading, and they were attuned to the allegorical nature of poetry. 

Henry II, though materially more powerful than his rival Louis VII, felt himself “ideologically inferior” because of the Capetian king’s prestigious ancestry, traced back to Charlemagne. Arthurian material is sometimes said to have provided useful propaganda for Henry in his rivalry with Louis and later with his son Philip II, offering King Arthur as a prestigious royal predecessor from an even earlier time than the Capetians’ Frankish predecessors. Yet Henry made only fitful and desultory attempts at constructing an Arthurian ideology to counteract the Capetians’ use of Charlemagne. 

Seeking ideological advantage from Arthurian material was not without risks, for King Arthur and Arthurian legends could serve better the purposes of rebellious English nobles, who found in Arthur and his faithful men gathered at the Round Table an idealized view of earlier kingship. Arthur was closely identified with the inhabitants of the Celtic fringes, people looked on by the English as savages, and Arthurian tales had an especially subversive effect on the Welsh and the Bretons. Henry II commissioned another book from Wace, the Roman de Rou, a history praising his Norman ducal ancestors from Rollo (or Rou), the Viking invader of Normandy, down to his grandfather Henry I; and the clerk prepared himself for the task by reading early Norman chronicles, listening to epic poetry, and even examining charters in Norman churches.

…Eleanor may have had some connection with another scientific work, a medical text in Latin brought from Sicily to England by Robert Cricklade, prior of Saint Fridewide’s, Oxford (d. c.1171). He was the compiler of a scientific text, an abridgement of Pliny’s natural history, that he had dedicated first to King Henry I, then later to Henry II. Like a number of English scholars, Robert traveled in Italy, going to Rome and Sicily in 1156 and returning in 1158. While in Sicily, he was given a copy of the Gynaecia Cleopatrae, originating in Constantinople, to take back to England to the queen. 

Eleanor would have learned of the reputation of Greek medical learning while in Constantinople during the Second Crusade. It is plausible that the English queen, anxious after the early death of her son William, had asked the prior to bring from Sicily medical books on childbirth, care of children, and female disorders. At the time of Robert’s departure, Eleanor was left with only one boy, Young Henry. Given her record of bearing only daughters in her first marriage, she may have had dynastic concerns about producing more sons. If so, her fears proved unrealistic, for she quickly produced two more sons in 1157 and 1158.”

- Ralph V. Turner, “ A Queen’s Work: Regent for an Absentee King, 1155–1168.” in Eleanor of Aquitaine: Queen of France, Queen of England

[fatehbaz]

Imagining futures; escaping hell; controlling time; living in better worlds.

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What we see happening in Ferguson and other cities is not the creation of liveable spaces, but the creation of living hells. When a person is trapped in a cycle of debt, it also can affect their subjectivity and temporal orientation to the world by making it difficult for them to imagine and plan for the future. What psychic toll does this have on residents? How does it feel to be routinely degraded and exploited [...]? [M]unicipalities [...] make it impossible for residents to actually feel at home in the place where they live, walk, work, love, and chill. In this sense, policing is not about crime control or public safety, but about the regulation of people’s lives -- their movements and modes of being in the world.

[Source: Jackie Wang. Carceral Capitalism. 2018.]

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Pacific texts do not only destabilize inadequate presents. They also transfigure the past by participating in widespread strategies of contesting linear and teleological Western time, whether through Indigenous ontologies of cyclical temporality or postcolonial inhabitations of heterogenous time. [...] Pacific temporality [can be] a layering of oral and somatic memory in which both present injustices and a longue duree of pasts-cum-impossible futures still adhere. In doing so, [jetnil-Kijiner’s book] Iep Jaltok does not defer an apocalyptic future. Instead it asserts the possibility, indeed the past guarantee, of Pacific worlds in spite of Western temporal closures. [...] In the context of US settler colonialism, Jessica Hurley has noted “the ongoing power of a white-defined realism to distinguish possible from impossible actions” [...]. In other words, certain aspects of Indigenous life under settler colonialism fall under the purview of what colonizing powers define as the (im)possible. [...] Greg Fry, writing of Australian representations of the Pacific in the 1990s, notes that the Pacific was regarded as facing “an approaching ‘doomsday’ or ‘nightmare’ unless Pacific Islanders remake themselves”. From the center-periphery model [...], only a Malthusian “future nightmare [...]” for Pacific islands seemed possible. [...] Bikini Island, where the first of 67 US nuclear tests took place from 1946 to 1958, was chosen largely because of its remoteness [...]; nuclear, economic, and demographic priorities thus rendered islanders’ lives “ungrievable” [...]. The [...] sentiment was perhaps most famously demonstrated in H*nry Kissing*r’s dismissal of the Pacific: “There are only 90,000 people out there. Who gives a damn?” [...] Such narratives were supposed to proclaim and herald the end of Pacific futures. Instead [...] Pacific extinction narratives [written by Indigenous/Islander authors] conversely testify to something like the real resilience of islanders in the face of a largely deleterious history of Euro-American encounters. More radically, they suggest the impossibility of an impossible future. Apocalypse as precedent overturns the very world-ending convention of the genre. By turning extinction into antecedent, [...] [they aspire] toward an unknown future not tied to an apocalyptic ending.

[Source: Rebecca Oh. “Making Time: Pacific Futures in Kiribati’s Migration with Dignity, Kathy Jetnil-Kijiner’s Iep Jaltok, and Keri Hume’s Stonefish.” MFS Modern Fiction Studies. Winter 2020.]

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With the machinery finally installed on the property of the Manuelita estate, Don Santiago Eder launched the first industrial production of refined white sugar in Colombia on the “first day of the first month of the first year of the twentieth century.” Such deeds, mythologized and heroic in their retelling, earned Santiago Eder respect as “the founder” and his sons as “pioneers” in the industrialization of provincial Colombia. Their enterprise [...] remained the country’s largest sugar operation for much of the twentieth century. In 1967, [...] E.P. Thompson described the evolution and internalization of disciplined concepts of time as intimately tied to the rise of wage labor in industrializing England. His famous treatise on time serves as a reminder that the rise of industrial agriculture affected a reorganization of cultural and social conceptions of time. [...]. The global ascendancy of the Manuelita model of work contracts and monoculture in the second half of the twentieth century underscores the acceleration of the Plantationocene, but the historical presence and persistence of alternative [...] time should serve as a reminder that [...] futures and the demarcation of epochs are never as simple as a neatly organized calendar.

[Source: Timothy Lorek. “Keeping Time with Colombian Plantation Calendars.” Edge Effects. April 2020.]

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For several weeks after midsummer arrives along the lower Kuskokwim River, even as the days begin to shorten, the long, boreal light of dusk makes for a brief night. People travel by boat [...]. When I asked an elder about the proper way to act toward Chinook salmon, he instructed me: “Murikelluku.” The Yup’ik word murilke- means not only “to watch” but also “to be attentive” [...]. Nearly fifty years ago, Congress extinguished Alaska Native tribal autonomy over [...] fishing [...]. The indifference of dominant [US government land management agency] fisheries management models to social relations among salmon and Yupiaq peoples is evocative of a mode of care that Lisa Stevenson (2014) characterizes as “anonymous.” When life is managed at the level of the population, Stevenson writes, care is depersonalized. Care becomes “invested in a certain way of being in time,” standardized to the clock, and according to the temporal terms of the caregiver, rather than in time with the subject of care herself (ibid.: 134). Stevenson identifies care at the population level as  anonymous because it focuses exclusively on survival – on metrics of life and death – rather than on the social relations that make the world inhabitable. Thus, it is not namelessness that marks “anonymous care” as  such, but rather “a way of attending to the life and death of [others]” that strips life of the social bonds that imbue it with meaning […]. At the same time, conservation, carried out anonymously, ignores not only the temporality of Yupiaq peoples’ relations with fish, but also the human relations that human-fish relations make possible. Yupiat in Naknaq critique conservation measures for disregarding  relations that ensure not only the continuity of salmon lives but also the duration of Yupiat lifeworlds (see Jackson 2013). Life is doubly negated. For Yupiaq peoples in southwest Alaska, fishing and its attendant practices are […] modes of sociality that foster temporally deep material and affective attachments to kin and to the Kuskokwim River that are constitutive of well-being [...]. As Yup’ik scholar Theresa Arevgaq John (2009) writes, cultivating relations both with ancestors and fish, among other more-than-human beings, is a critical part of young peoples’ […] development  [...]. In other words, the futures that Yupiaq peoples imagine depend on not only a particular orientation to salmon in the present, but also an orientation to the past that salmon mediate.

[Source: William Voinot-Baron. “Inescapable Temporalities: Chinook Salmon and the Non-Sovereignty of Co-Management in Southwest Alaska.” July 2019.]

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[C]oncentration of global wealth and the "extension of hopeless poverties"; [...] the intensification of state repression and the growth of police states; the stratification of peoples [...]; and the production of surplus populations, such as the landless, the homeless, and the imprisoned, who are treated as social "waste." [...] To be unable to transcend [...] the horror [...] of such a world order is what hell means [...]. Without a glimpse of an elsewhere or otherwise, we’re living in hell. [...] [P]eople are rejecting prison as the ideal model of social order. [...] Embedded in this resistance, sometimes explicitly and sometimes implicitly, is both a deep longing for and the articulation of, the existence of a life lived otherwise and elsewhere than in hell. [...] [W]hat’s in the shadow of the bottom line [...] -- what stands, living and breathing, in the place blinded from view. [...] Instincts and impulses are always contained by a system which dominates us so thoroughly that it decides when we can “have an impact” on “restructuring the world,” which is always relegated to the future. [...] “Self-determination begins at home [...].” Cultivating an instinctual basis for freedom is about identifying the longings that already exist -- however muted or marginal [...]. The utopian is not only or merely a “fantasy of” and for “the future collectivity”. It is not simply fantasmatic or otherworldly in the conventional temporal sense. The utopian is a way of conceiving and living in the here and now, which is inevitably entangled with all kinds of deformations [...]. But there are no guarantees. No guarantees that the time is right [...]; no guarantees that just a little more misery and suffering will bring the whole mess down; no guarantees that the people we expect to lead us will (no special privileged historical agents); [...] no guarantees that we can protect future generations [...] if we just wait long enough or plan it all out ahead of time; no guarantees that on the other side of the big change, some new utterly-unfathomable-but-worth-waiting-for happiness will be ours [...]. There are no guarantees of coming millenniums or historically inevitable socialisms or abstract principles, only our complicated selves together and a [...] principle in which the history and presence of the instinct for freedom, however fugitive or extreme, is the evidence of the [...] possibility because we’ve already begun to realize it. Begun to realize it in those scandalous moments when the present wavers [...]. The point is to expose the illusion of supremacy and unassailability dominating institutions and groups routinely generate to mask their fragility and their contingency. The point is [...] to encourage [...] us [...] to be a little less frightened of and more enthusiastic about our most scandalous utopian desires and actions [...], a particular kind of courage and a few magic tricks.

[Source: Avery Gordon. “Some thoughts on the Utopian.” 2016.]

[balioc]

Responding to this post, in a format that doesn't stick an enormous text wall on everyone's dashboard.

OK. To start with, this is super important:

“This is what we hold to be important because it’s tradition” is not, and has never been, the traditional outlook. It is, as we say, the traditionalist outlook. Or, if you prefer, the LARPer [derogatory] outlook. It is a bastardized, incoherent justification employed only by alienated midwit theorists who are desperately trying to hold onto something that they've already lost and never properly understood. And if you pretend that it is the animating spirit of conservatism, you will fail to understand actual conservatives, very badly -- both in the sense that you're not engaging with their good theorists who have meaningful things to say, and (even more importantly) in the sense that you won't understand the inchoate forces that are driving the rank and file.

The pious man does not pray to God because it is the way of his ancestors. He prays to God because God is good, because he wishes to be saved, because he is overcome with humility and gratitude in the face of his Maker.

The macho man does not hew to his traditional gender roles because they are traditional, and he values tradition so very much. He hews to his traditional gender roles because he wants to be a real man (and not a faggot), and he has a pretty clear picture in his mind of what that means.

When you say "people should do what is good for them," the conservative replies with: Yes, very true, people should do what is good for them. It is good for people to pray to God. It is good for men to be men and for women to be women. That is what goodness is, and if your measurements say otherwise, then your measuring stick is wrong. And he will probably add: But even if we use your warped atomized liberal measure, and just check whether people are happy and "fulfilled" -- which is, again, not actually the same as goodness -- the results of that measurement will still favor my program. It turns out that chasing after every whim doesn't actually make you happier, not in the long run, and being able to rely on the people around you living up to their proper social roles does make you happier. Your principles have created a world where it's normal for women to be mentally ill and normal for children to want to kill themselves; at what point do you admit failure?

And then you get into an argument over what "goodness" means and how you measure it, and soon enough you find that you have incompatible axioms, hooray.

-------------------------------

If you give people the freedom to choose --

-- well, the results will depend a lot on where they started. No one exists in a vacuum, and there is no possible choice that is unfettered by the soul-defining pressures of society.

If you give Amish teenagers the freedom to choose their lifestyle, for example, they will overwhelmingly choose an Amish [extremely conservative] lifestyle rather than anything more modern or more liberal. That's exactly what rumspringa is. This is, in part, because rumspringa is kind of a cruel trick; if you take someone from a smotheringly-communitarian milieu and throw him into atomized modernity with no preparation, then surprise! it's likely to go very badly. But it's also because human beings spend their childhood, in large part, learning what they value -- what things like "goodness" and "beauty" and "admirable conduct" mean. If everything you're raised to value is exemplified by an Amish community, then the "English" world isn't going to measure up very well.

[SIDEBAR: Part of the reason that conservatism failed so badly on a cultural front, in the modern Westernized world, is that the mid-20th-century model of self-righteous capitalized conservatism was so corrupt and so hypocritical that it failed to provide good value even by its own standards. If you teach your kids to value being rich, they're going to leave your conservative community behind to pursue economic opportunity. If you teach your kids to care deeply about what the neighbors think, then when the neighbors start to disagree with you, your kids will too. Etc. In fairness to conservative intellectuals, most of them have realized by now how badly their immediate predecessors shit the bed on this front.]

If you start your people off in a liberalized milieu -- which is to say, with enormous freedom of choice, and very little guidance (or pressure) regarding what they should value --

-- then, yes, it's true, conservatism is going to fail super hard in the marketplace of ideas and lifestyles, virtually no one is going to buy what the trads are selling.

But in the long run, even in the medium run, whatever you value is going to fail just as hard.

Because the completely liberalized marketplace-of-ideas-and-lifestyle is an untended garden, an environment that optimizes ruthlessly for the most competitive memes, and nothing else. In the end it will give you heroin and porn and Cookie Clicker and Twitter dogpiles, and nothing else. Heroin and porn and Cookie Clicker and Twitter dogpiles are the things designed to scratch that basal human urge of [gimme stimulus], and nothing grand or glorious or sublime can match them on that front. All the things that lie beyond that, all the "interconnection and new knowledge and new experiences," all the cathedrals and palaces, all the wonders of science, all the works of art and literature that I would consider worth a damn, require

(a) having your values molded past the baseline of the greedy infant -- by community elders, by wise and clever teachers, by some weird book on which you imprinted, by something; and

(b) cultivating the art of letting those molded values override your basal click-the-cookie instincts.

At which point we start talking about how to do this, and also about which values are best, now that we're in the business of trying to shape people's values to begin with. And this is (at the most abstract level) the conversation with which conservatives can, plausibly, engage in a productive fashion.

-------------------------------

On the object level, I don't think I actually disagree with you, particularly. One of the major problems with conservative ideologies is that their premises make them inflexible; whatever your program is, some portion of the population is going to end up saying "this is really really bad for me," and there are some legitimating myths and moral structures that allow you to work with those people, but "God said so" (etc.) just makes them into implacable enemies. And on an even object-ier level than that, I do in fact care deeply about individual flourishing, and I do think of the individual human mind as the measure of all things, and not having any safety valves for oddballs and deviants is super terrible.

But if you're going to wrestle with powers and principalities, they should be real ones, not shadow puppets.

[felassan]

So the Chantry is kinda all pervasive amongst humans in Thedas, but it's only been going for ~1000 years, what do we know of pre/non Andrastian religion amongst humans and other folk?

oohh, great question

Some of this stuff is more like philosophy or religion-adjacent, but it’s worth going into on the subject of the query.

(Note: terms like “shaman” and “animism” are coming from in-universe sources/quotes)

The dwarves don’t worship a god, but they venerate The Stone and have been doing so for over 2000 years. They believe themselves to be the Children of the Stone, which they refer to as “she”. She shelters them, supports them and offers them the most priceless gifts of the earth. Most non-surface dwarves really don’t want to lose their connection to the Stone, their innate Stone-sense. They also practise something akin to ancestor worship. Worthy dwarves are thought to return to the Stone’s embrace in death and become Ancestors. The Ancestors guide the dwarves and speak with the voice of the Provings. Genetivi writes that “for guidance in spiritual matters”, the dwarves turn to their Ancestors. Dwarves may ask the Ancestors to guard or protect them or their loved ones. They also seek to honor and follow in the footsteps of their Paragons. Paragons are believed to have joined with the Stone in life and are essentially elite role models. They’re elected by the Assembly after a great invention, act of valor or other notable action or trait, mostly posthumously. Paragons are set above the ancestors and even kings. If living a Paragon has ‘living Ancestor’ status. There’s some overlap in these concepts; dwarves are said to practise living ancestor worship by way of naming Paragons.

The dwarves of Kal-Sharok have lived for many years in isolation and consequently some of their religious and associated practises have somewhat diverged. They don’t recognize the Paragons of Orzammar, and their own Paragons are selected based on promised deeds, as opposed to ones already undertaken. The Sha-Brytol defend and revere the Titans. They later come to both love and fear Valta due to her restored Titan-connection. Meanwhile, some Surface dwarves still cleave to the Stone. Others are Andrastian or non-religious. Brother Burkel in DAO was an Andrastian Surface dwarf who wished to open a Chantry in Orzammar. I wonder if dwarven beliefs before their sundering from the Titans were centered around the Titans, as their beliefs now are around the Stone (which is like, the same thing, but also not).

The big-Q Qunari follow the Qun. “Qunari” means “People of the Qun”. The Qun is a school of thought and set of teachings based on the writings and philosophies of its founder, Ashkaari Koslun, in the Tome of Koslun. “The Qun” is the philosophical text Koslun wrote, and it’s noted to be “a philosophy” which “does not allow for the existence of religions”. Qunari society is essentially based on the Qun. Notably, it’s not an atheistic belief system (“not” isn’t a typo here, I think it’s something DG once said. not sure how this fits together). Humans, elves and dwarves can convert to and embrace the Qun, whereupon they become known as Viddathari - like Tallis, or Gatt. It’s possible for Viddathari to become Arishok, Arigena or Ariqun. The Ariqun is the leader of the Qunari priesthood and Tamassrans and the Ben-Hassrath are branches of it. Members of the horned race born outside of the Qun - who have never known it - are considered Vashoth (grey - Genetivi’s interview with a Vashoth goat herder is insightful here), and Qunari of any race who intentionally leave or abandon the Qun are Tal-Vashoth (true grey). To be Tal-Vashoth is to rebel against the Qun’s principles.

Many Rivaini people have converted to the Qun, especially in Kont-aar, which is a Qunari settlement on the mainland. Many native Seherons have also converted to the Qun. City Elves are notably likely to convert due to their unfair lot and mistreatment in human society. The original native inhabitants of Par Vollen, the Fex, have been assimilated into the Qun. Before that, the Fex were probably the “people of Par Vollen” who built the vast cities and great distinctive pyramids on the island which are now ruins. These pyramids don’t seem to be tombs, and due to their design may be scientific in purpose (observatories). They could instead potentially have been of religious significance. Those people used to have temples, upon which they made stylized painted carvings depicting tall horned figures in positions of authority and respect: “What were these horned figures to the ancients of Par Vollen? Priests, ritualistically crowned? Heroes? Gods, perhaps? We may never know the truth. But when the Qunari arrived from the sea, horned and carrying the word of the Qun, perhaps instead of conquerors, the people of Par Vollen saw an old legend returning to them.” This seems to be the reason why the Fex were assimilated so easily and without resistance.

Before the foundation of the Qun, the people who preceded the Qunari - “kossith” isn’t quite right as a term for them, for several reasons - prayed to animist gods. World of Thedas says “they were wild then, devoted to a chaos that kept them from greatness”. When “the Qun became law, the temples kossith built to honor their animist gods were destroyed, and their priests were reeducated or driven into exile”.

The main elven religion can probably be roughly split into three categories: the ancient religion, in which the Evanuris were worshipped as god-kings by ancient elves in Elvhenan and which probably still has some relevance for the few remaning ancient elves today (see Abelas and co); the modern Dalish faith, involving the Dalish elves’ conception of the pantheon as the Creators and how they relate that to their way of life; and those among the City Elves who still keep to the old ways or seem to adhere to both them and Andrastianism, and more broadly speaking, the City Elves’ practising of those cultural rituals that they do remember, and of their own unique traditions. The deities are Mythal, Elgar’nan, June, Andruil, Sylaise, Dirthamen, Falon’Din, Ghilan’nain and sometimes Fen’Harel. A lot has been said on elfy stuff of this kind, so I won’t get much into it. 

Notably, Ameridan, an elf from the Dales (as in the historical Dalish kingdom), revered both the elven pantheon and the Maker. For him, was this syncretism? In the Dales historically, each elven ‘Creator’ god had a High Keeper and a temple. In the modern day most City Elves are Andrastian, although Andrastianism for several reasons is more distant as a concept to many City Elves compared to how it is for the average human. Some City Elves seem to believe in the Creators or in a combination of both the Creators and the Maker - the Widower in the Hinterlands and his spouse for example kept to the old ways as they could, and he can say to the Inquisitor “Falon’Din guide your steps - or the Maker, as you like”.

There is also still elven worship of the Forgotten Ones, the other half of the elven pantheon. Named Forgotten Ones are Daern’thal, Anaris, Geldauran and sometimes Fen’Harel, but there are others. In the time of the Dales, worship of these beings was persecuted, but secret worship of these gods did continue through til the modern day. “Some fear that these dark beings are less forgotten than most believe, and that a terrible few have strayed deeply into darkness in their quest for vengeance against the shemlen. If these are true and secretive cults do indeed hide among the elves, then such lost souls have torn out their hearts and forsaken all that it means to be Dalish in return for the keys to a twisted and terrible strength”. The elves in the Tirashan are implied to follow gods other than the traditional Dalish Creators, and to wear brilliant crimson vallaslin of these gods. In The Last Court they set upon Seraultine soldiers, and instead of calling out to the Creators for aid, they were calling out to no gods the soldiers had ever heard of before, “offering us up. Like pigs on a platter.” It’s probable that the gods these elves worship are the Forgotten Ones, and it could be that sacrifice is part of their belief system (though it should be noted the recounting of that event was told by a human they’d attacked [bias, fear?]).

The Scaled Ones (a reptilian underground race) seem to have/have had their own religion. Details are thin, but they’ve been observed practising at a golden altar fashioned in the shape of a fire. “On the tip of each flame hung the corpses of those we’d lost. [...] They’d been drained of blood, leaving only bone wrapped in grey skin. A robed Scaled One stood before the altar. Its voice was different from the others: softer, almost feminine. It chanted and raised a basin of blood towards the altar. The other Scaled Ones bowed low. The robed Scaled One produced fire from its palm and mouth and ignited the blood.”

Humanity is very varied. In Andrastianism, you have the main big split, which is the Imperial / ‘black’ Chantry in Tevinter vs the southern / ‘white’ Chantry. Some of the differences between the two variants are covered here. You also have various Andrastian... splinter groups, off-shoots, or cults. This isn’t surprising given that Andrastianism itself was originally a cult known as the Cult of the Maker. After what happened to Andraste, there were many cults, and the Cult of the Maker was oppressed. It just ended up happening to get lucky and became the one which subsumed or supplanted most of the others in the end, thanks to Kordillus. The mainstream Chantry today considers all such alternative practises and beliefs heretical. Many of these beliefs however pre-date the Chantry.

The Inquisitor can encounter the Blades of Hessarian cult. They believe that they serve Andraste and were chosen to bring her judgement upon the weak and corrupt, and that they originate from Trefir, who was a slave of the Archon that Andraste supposedly met.

My favorite offshoot: the Cult of [the] Masked Andraste, in Serault. They worship a huntress-aspect of Andraste unique to Serault, and their sigil is the bow. Their shrine to Masked Andraste stands in the Applewoods,  where she’s depicted with a bow. This cult is neither entirely permitted nor entirely forbidden. Yayy, heterodoxy! They hold secret woodland rites linked to nature, so that “The Masked Andraste will quench its hunger”, and their leader is none other than the Elegant Abbess of the Abbey of the Bans.

The Order of Fiery Promise’s adherents are called Promisers. They believe that the end of the world is coming and also that it’s necessary. They once tried to destroy all Astrariums in order to fulfill their destiny, and they want Thedas to be cleansed with fire to that it can be reborn as a paradise. They’ve resurfaced several times throughout history, and originate in a time long ago when several cults dedicated to Andraste were each trying to become ‘The One’.

The Hero of Ferelden encounters the Disciples of Andraste, led by Father Kolgrim, father of the Haven Chantry. Originally pledged to keep the Temple of Sacred Ashes, by 9:30 they believed a High dragon to be Andraste reincarnated and cared for its eggs and dragonlings. This cult preceded the Chantry and kept itself well-hidden until the modern day. Its leader figures were men. They no longer revere the Maker and instead revere Andraste herself. In DAI, Tamar is a surviving member of this cult.

The Daughters of Song were wiped out by Emperor Drakon during his crusade. They were a hedonistic cult comprised of both women and men whose hedonism was their way of celebrating Andraste’s holy union with the Maker. Their stronghold was in an Orlesian village.

Related to this stuff, there was also the Empty Ones, who are fascinating but harder to classify. They were a small and short-lived cult based out of Nevarra which worshipped the Blight itself and by extension darkspawn. Their belief was that the Blight was the Maker’s tool by which he intended to end all creation, as the world was beyond redemption. They saw the darkspawn as his prophets and wanted to return to the Void. They were wiped out in the Second Blight.

Within the mainstream southern Chantry, mention can also be made of Nevarran practises and beliefs, which are like.. gothic Andrastianism with some distinctive features and bells on? They hold ancestral pageants and don’t burn their dead like other Andrastians. They have a unique relationship with magic and death, unique beliefs about what happens to dead souls and how that interacts with spirits and the Fade, and a unique preoccupation with mummification, necromancy and crypts. The Mortalitasi perform mysterious macabre rites and are often rumored to be a death cult.

Outside of Andrastianism, in Tevinter, worship of the Old Gods occurred thousands of years ago and still persists in secret parts of Tevinter society today. The Old Gods are Dumat, Lusacan, Razikale, Toth, Urthemiel, Andoral and Zazikel. It’s speculated that there may have been an eigthth Old God who was struck from the records. In the days of the ancient Imperium, most citizens worshipped them, and there were associated temples and holidays, and a High Priest and priesthood of each. The true nature of the Old Gods is unknown - demons, spirits, Great dragons, something else? - but they’re the sleeping dragon-shaped beings that become Archdemons if the darkspawn find and Taint them. They used to communicate directly with their worshippers and the influence of Old God worship on Tevinter society is still evident today with how their culture views dragons as the ultimate symbol of power and how dragons are featured heavily in much of their art, architecture, etc. There are still some Old God cults in more modern times:

the Blood Band is an Old God cult led by Fallstick. They hate templars and don’t view blood magic as being inherently evil.

the Last Moon are/were a cult dedicated to Lusacan. Early in the Dragon Age, they abducted and ritualistically murdered several people. Their goal at that time was to cause the start of a terrible battle, in order to cover Thedas in “a night that will never end” (Lusacan being the Dragon of Night). 

Magister Aurelian Titus also led a cult. Titus wanted to return all of the Imperium to the worship of the Old Gods. He tried to use the Dreamer abilities of himself and his cult, bolstered by the Magrallen artifact, in order to brainwash Thedosians. He had a vision of a restored Tevinter where slaves knew their place and the Chant of Light and the Qun were both purged from peoples’ minds. He said “The old gods. The dragon gods. We shall become them”.

there’s also a tale of a group of Old God cultists who departed mainland Thedas on a trio of ships in the late Storm Age to try and reach the mysterious uninhabited land of Amaranth, across the eastern ocean. Their expedition was supposedly never heard from again

The Venatori are also arguably a cult, although not precisely of the Old Gods exactly but of one of the original High Priests of the Old Gods, the Conductor, who we know as Corypheus. They’re the nationalist supremacists that we all.. know and don’t love. They see/saw Corypheus as the Elder One and a deity, essentially, and want to restore the glory of Tevinter. They revered him and believed he’d turn them into god-kings when he became a proper god. Although routed by the Inquisitor in DAI, they’re not gone. Venatori remnant loyalists crop up in Tevinter Nights. One prominent loyalist tries to release a demon sealed under Minrathous in a ritual attempt to bring about “Minrathous’ return”. It was thought that the demon is so powerful that only a god (like Corypheus) could summon it. There’s more on what they’ve recently been up to here (TN spoilers for lots of things, not just the Venatori, at link).

In the universe there have also been several dragon cults throughout history. This isn’t surprising given the prevalence of dragons in the setting and the Imperium’s Old God worship. After the First Blight, many desperate Imperial citizens turned to the worship of real dragons to replace the Old Gods (who had failed them). “A dragon, after all, was a god-figure that they could see: It was there, as real as the Archdemon itself.” Old God worship was as widespread as the Imperium, and so this sort of belief could have easily spread. There are however also reports of dragon cults in places which never worshipped the Old Gods or heard of them. Members of a dragon cult live in the same lair as a High dragon, defending its young. In exchange the dragon lets them kill some of them and drink their blood, which confers benefits on them like increased strength (sounds like Reaver abilities, basically). Scholars aren’t sure how these mutually beneficial relationships begin. Nevarran dragon hunters reported mad rants and tales of godhood from such cultists. Kolgrim’s Disciples of Andraste Andrastian-offshoot cult (see above) is one such dragon cult. Interestingly, it’s a cool example of intersection and socio-religious crossover/spectrum-type stuff (? don’t know how to explain what I mean here in words) like we see in our world. It’s like a Venn diagram or something that goes: Old God worship -> dragon cults -> Kolgrim’s Andrastian dragon cult -> Andrastianism.

Now, Andrastianism and Old God worship aside, in Rivain, the people are pantheists who believe in something called the Natural Order. Rivaini royalty is officially Andrastian, but the Chantry doesn’t have much authority in the country outside of the capital. In the Natural Order, it’s held that the universe and their god are the same. Rivaini people also traditionally place great value on their seers. These wise women are elders and hedge mages that communicate with spirits and allow themselves to be possessed, which reminds me of a similar practise seen in the Avvar. These traditions date back millennia. 

The Avvar still worship the old gods of the Alamarri. Their pantheon includes Sigfrost, Uvolla, Imhar the Clever, the Lady of the Skies, Korth the Mountain Father, Hakkon Wintersbreath, Rilla of the Fireside, Bjorn Reed-beard and dozens of animal gods never revealed to outsiders. Codex entries refer to worship of the Lady of the Skies as “the Avvar Sky Cult” and “the Cult of the Sky”. The Avvarian pantheon is complex, including both legendary mortals who ‘ascended’ to the heavens and spirits. It varies somewhat between groups, as each group has its own legendary heroes, but they all follow the main three (Korth, the Lady, Hakkon). They believe in an afterlife and that some people are destined to be reborn. Avvar shamans are mages called augurs. Augurs are believed to interface between their clan and the spirits, receive counsel from the spirits, conduct rites so that spirits can speak through them, appease some and deal with other troublesome ones. They also interpret omens. Like Rivaini seers they at times allow themselves to be possessed.

The Jaws of Hakkon were a cult of Avvar who had eschewed all the other gods in the Avvar pantheon in favor solely of Hakkon. Adherents are called Hakkonites. They first formed during the Second Blight, when they summoned their spirit-god Hakkon and bound him in the form of a dragon, wanting him to cause destruction in the lowlands for not helping during the Blight. They resurfaced in the Dragon Age when Gurd Harofsen forswore the other gods, having been enraged at the other gods for allowing the Blight to affect his hold and at lowlanders for refusing to aid the Avvar. The Inquisitor routes this second attempt to set the dragon on the lowlands.

Said category of “Alamarri” refers to the following human tribes: Avvar, Clayne (the precursors of modern Fereldans), and the Chasind. When the Alamarri tribes crossed the Frostback Mountains and settled in the lands that would eventually become known as Ferelden, they were fleeing something. Alamarri tribal legend says they were running from a “shadow goddess” (a demon?), but modern scholars believe they were fleeing some kind of natural disaster.

The Chasind Wilders today, like the Avvar, are also not Andrastian. They worship animist gods that an Andrastian refers to as “brutal” (likely biased). Their communities are led by shamans. The Chasind celebrate and respect the Witches of the Wilds, in particular Flemeth. They fashion some of their weapons in the shapes of animals in order to confuse their gods; if they happen to kill someone beloved by their gods, they might blame these ‘animals’ instead. They also traditionally personify the seasons as female warriors, bearing the typical attributes of renewal and death, and having animal heads. “Winter is of note for its brutality, as it is tied to their rumored custom of killing those who flee battle.” The gods the Chasind worship may or may not be the same ones as the Avvarian gods. Or maybe there’s overlap.

The Agadi live far to the south beyond the Chasind. The Chasind word for them, Agadi, means “exile”. Genetivi was harshly corrected by the Chasind when he asked if these people were Chasind. He concludes that they were expelled from the forests by the Chasind and have since splintered off into their own culture in the sunless lands. Bad blood lingers between them and the Chasind. Since they seem to have split off from the Chasind, it’s possible that these people worship the same gods as the Chasind, perhaps with some differing customs, or else their culture has diverged far enough that they have their own completely distinct belief system and deities.  

The indigenous Seherons who haven’t converted to the Qun appear to have their own beliefs. Their legends speak of their heroes who “learned at the feet of elves”. The Fog Warriors, who are native Seherons, have Fog Dancers who recite their legends of old and keep the songs of their people alive. They talk of an ancient calamity known as the “Curse of Nahar”. It’s not a stretch to say they likely have their own religion.

Elsewhere in modern known Thedas, we have no real idea about the religious beliefs of the following groups:

The Orth people: they practise facial scarification, perhaps this practise is partially religious in basis (like Dalish vallaslin)

Historically, the pre-Chantry religion of the Clayne would have either been the Avvarian faith or something similar to it. The Planasene were a farming tribe that formed the basis of most of humanity in Nevarra and the Free Marches. They had a strong culture of animist worship. The Neromenian tribes originally worshipped fallen heroes reborn as dragons. When the Old Gods taught the Dreamers of these tribes magic, these Dreamers became the priests and kings of their people. Through those Dreamers as their leaders, they began to worship the Dreamers’ gods, also as dragons. This seems to be the origin of Old God Worship (Tevinter being an offshoot of the Neromenians which eventually absorbed them and Qarinus to form the Imperium). Also, early peoples such as the Neromenians had a fascination with all objects in the sky, the Sun and Moon especially. The people of Barindur perished after their High King turned away an envoy from the High Priest of the Old God Dumat; legends say that the priest called upon his god to punish the King, and after some months Barindur was lost (after being encased following volcanic eruption is the mundane explanation). From this we could possibly infer either that the Barindur people worshipped the Old Gods and then rejected them or that they rejected them from the outset, and in either scenario were punished by them for this (or believed to be).

We have no real idea about the religious beliefs of the following historical groups:

The Daefads

The Inghirsh

The Yothandi

The Ciriane 

Outside of modern Thedas, today, there’s very little to no cause to believe that the Chant of Light has reached the following groups (due to the fact that serious attempts at exploration beyond the known world has usually been thwarted by Blights, Qunari dreadnoughts, pirates etc), and in turn very little to nothing is known about their religious beliefs:

The Parladians: their witches cast powerful spells like cloaking magic. The Rivaini peoples’ origins are the island chains in the Boeric ocean, and the Parladian witches are reminiscent of Rivaini seers. Going by this and the fact that Rivaini people have been practising their beliefs involving the seers for millennia, it’s not a stretch to wonder if the Parladian religion is similar to Rivaini beliefs (pantheism, the Natural Order etc)

The Voshai: we know that they’re reverent somehow towards dwarves and that dwarves hold a place of profound power of some kind in their society

The Executors: we know they’re concerned about one god-like figure at least, the Dread Wolf

That’s everything I can think of rn ◕‿◕

(didn’t get too much into the specific details of each belief system because especially in the major cases you could easily write whole other posts on each one)

[wildborn-witch]

“There are tales spoken in hushed whispers, beyond the ears of the Emperor’s Coven, about a tribe of witches who were bonded to spirits—mystical beings born of wild magic. An ancient race they were, said to have been the first children of the Titan when it fell. Taking the form of beasts, they had the ability to heal and speak to the Isles, calling upon its natural power. These gifts they shared with the witches, who took their name in gratitude, and together, they and their descendants settled near the Heart, wishing to live in harmony with the wilderness and their ancestor.’ 

“Centuries passed, and eventually their neighbors came to wield magic of their own, sparking a new age of discovery. In this time, the original covens were formed, each following one of nine disciplines, yet they all recognized the ancient tribe as the first masters. On their part, the tribe stayed distant from the others, though anyone willing to learn from them was welcomed among their ranks.’

“Everything changed, however, with the coming of the Savage Ages. Chaos reigned, and conflict and unrest divided the land until a new figure arose: a mysterious witch who called himself Belos. Claiming to be an emissary of the Titan, he vowed to bring unity to the Isles, insisting that unbound magic only brought disorder. One by one, the nine covens bowed to his teachings, but the ancient tribe resisted—they saw him for what he truly was, and would not give up the old ways. Their defiance led to their destruction, as Belos and his coven hunted them all down until, at last, only their chief remained. Accused of high treason, he was sentenced to petrification, frozen in stone as Belos took the title of Emperor over the Boiling Isles.’

“It has been thirty years since the tribe’s extinction, and the spirits have fallen silent, fading into myth and legend. But nothing lasts forever, for a new awakening has begun. The old ways will be found once more, and in time, the Isles will see the return of…’

To those who have followed me already on both this blog and my main account, I want to thank you all so much for your patience and continued interest as this has taken shape. To those who are here for the first time, my name is Drekasál, and I’m proud to announce the official master post and FAQ for the Wildborn AU!

I intend to update this as often as possible as I continue to work on new pieces—both artistic and literary—as well as answer whatever questions that may come up in the future, but for now, I figure the basics would be good to start with, first and foremost being…

What is the Wildborn AU?

The Wildborn AU is my personal contribution to The Owl House fandom, centering around my witchsona Tristan O’Connor who is its main protagonist. Taking place after the events of Season 1, it explores my own take on the history of magic on the Isles by introducing the Wildborn—a tribe of ancient witches bonded to powerful spirits of the same name.

Lore

Originating from days long before the Savage Ages, the Wildborn came into being when the Titan first fell, and hold great power over the Isles’ primordial forces. Reflecting their wild natures, their spiritual forms take on the form of beasts, both mythical and mundane.

In the past, the spirits had a rocky relationship with the early witches, whom had not evolved bile-sacs yet and thus relied on harnessing the wild magic of the Isles through glyphs. At some point in history, however, a young witch from an ancient tribe formed a Bond with the Thunderbird, the first of the spirits and their guardian. After that, the two groups grew closer, with more witches and spirits  forming Bonds with each other, eventually becoming the Wildborn tribe. Harnessing the power of their spirits, the Wildborn witches did not need to rely on glyphs, and those pairs who developed strong Bonds could Merge to become a new being, a reflection of the spirit’s beast form combined with the traits of their witch.

Regarded as the first masters of wild magic, the tribe was well-respected for centuries, even as other witches eventually evolved bile-sacs and formed the original covens. Tragically, that came to an end during the Savage Ages, which saw the appearance of Emperor Belos and his enforcement of the coven system. Seeing the Wildborn as untamable and a threat to his teachings, he ordered for their persecution, hunting them down and forbidding any mention of them, until at last it seemed they had been wiped out. But the tales still persist, and the spirits live on, waiting for the day their Guardian will return, and restore balance to the Isles...

Inspiration

This AU draws inspiration from both Wolfwalkers and Brother Bear, both of which are beautifully animated movies, but the latter especially I consider a criminally underrated Disney movie. Wolfwalkers mainly inspired the Hellhounds, the secondary group of characters in the AU, but both movies played a part in developing the Wildborn themselves, particularly their powers and portrayal as animal spirits.

The Characters

Tristan O’Connor - Protagonist in the Wildborn AU. He is a faun witchling enrolled in the Beast Keeping tract at Hexside School of Magic and Demonics. Shy yet kind, he has a deep love of nature and the wild, though it is a passion he has been forced to curb up until now due to the rigidity of the coven system. It is revealed later on that he is Bonded to the spirit Anam, making him the first living Wildborn to exist in thirty years.

Aedh - Deuteragonist in the Wildborn AU. He is a member of the Hellhounds, a pack of wolf-like fire elementals who live hidden beneath the Titan’s skull. Daring and adventurous, he doesn’t have the same bitterness against witches like his elders, having not been born during the time of their persecution, and he welcomes Tristan warmly as a friend. He proves vital in helping the witchling adjust to his Wildborn powers, teaching him how to be a Hellhound when he is Merged with Anam.

Anam - Tritagonist in the Wildborn AU. He is Tristan’s Wildborn spirit, originally being the soul of a Hellhound pup born with “too little fire”. As the AU progresses, it is discovered that he is Aedh’s younger brother and littermate, thus making Tristan, through his Bond with Anam, Aedh’s spiritual brother and and a member of the pack.

Tuft - Supporting character in the Wildborn AU. He is Tristan’s pet griffin, getting his name from his tufted ears uncommon to his kind. A frequent companion of the witchling, he is fiercely loyal and protective, accompanying him on his adventures in the wilderness.

Eleri O’Connor - Supporting character in the Wildborn AU. She is Tristan’s mother and a member of Bard Coven, stated to be well-respected as a master of her craft. She is shown to be a caring and loving parent, though she constantly worries about her son, partly due to her frequent absence in the household, as well as her fear that Tristan might never fit in and suffer for it. Although she is Adar’s daughter, she is not Wildborn herself, having never Bonded with a spirit.

Adar O’Connor/The Thunderbird - Supporting character(s) in the Wildborn AU. Adar O’Connor is Eleri’s father and Tristan’s grandfather, and was the last great chief Bonded to the Thunderbird before the extinction of the Wildborn tribe. When Adar was sentenced to petrification, the Thunderbird permanently Merged with him to save his life, and they act as guides to Tristan and his allies as the AU unfolds.

Arduinna “Rina” Ward - TBA

Arwain the Seeress - TBA

This list will be updated as new characters are developed and added!

Are the main cast of The Owl House involved?

Yes, actually! Their roles are still being developed, but I do intend for Luz to play an important part in this AU, given her rediscovery and usage of glyph magic, and she becomes one of Tristan’s close allies. Eleri herself has had interactions/relationships with Eda and Lilith in the past, when they were attending Hexside together as teenagers.

Is this an open AU? (Can anyone participate/make connections?)

I definitely wish for the Wildborn AU to be as open-ended as possible, as I love making potential connections with the stories/characters of other creators in the fandom. Fair warning, however, that this AU is still in constant development, so things are liable to change! Don’t be afraid to reach out if you have ideas you want to run by me!

Is fanart/fan fiction allowed?

Y E S. Fanworks are 1001% allowed and would honestly make me the happiest person ever ;;V;;

Master List

Eye of the Storm - Lore of the Thunderbird.

No Mercy - Hellhound lore

Reassurance - Aedh welcomes Tristan

Locked or Free - 100+ follower Instagram DTIYS

One Being - Tristan describes the Merge

Dumb Animal - Tristan and Aedh encounter Boscha’s gang at the Knee

Tristan’s Beast Form - Reference sheet

Forces of Nature - Wildborn lore

The Thunderbird - Official model sheet

Adar Concept Art

Hellhound Reference

The Last Wildborn - Official banner

Healing - Gift art/animation for @sobsinfrench​

«—•—»

If you have any more questions for me, don’t be afraid to submit an ask, and my inbox is open if you want to reach out to me directly! I also post artwork and occasional updates to my main blog @drekasal​, so be sure to follow me there as well! Thank you all so much for reading through this, and have a wonderful day!

[frosteee]

Undertaker and the Dispatch Conspiracy Theory

@frederickabberline 

So I loved your discussion about UT and a possible conspiracy within the grim reaper dispatch that I went through the manga and found some bits and pieces which, I feel, support the theory.

[Long ass post under cut]

Background

For those who are unfamiliar, the theory is that UT had discovered something damning about the grim reaper organisation that caused him to defect. 

This discovery, we post, is that the forgiveness all reapers are promised is a lie, perhaps even extending to the idea of salvation in general, disillusioning UT and morphing him into the individual we know today. Full details can be found in the awesome ongoing discussion by @frederickabberline, @midnight-in-town​ et al. 

Because of this, UT is experimenting with creating a definite ‘after’ to the end that is death, because the ones he previously believed in, like the P4 did tradition, like the Watchdogs did duty, was fake and only fit to create a cycle of misery. He currently believes himself incapable of salvation, and so creating immortal Phantomhives is the only way he can possibly be with them.

I believe that several aspects of UT’s personality as we know it support this.

UT’s interest in breaking free of fixed, unchangeable fate.

We are shown as far back as Chapter 13 that UT has particular interest in the concept of destiny, commenting that the tie between O!Ciel (and the entire house of Phantomhive by extension) and Queen Victoria is like a ‘chain of fate’, and gets quite angry when O!Ciel declares that he put himself in that position willingly. 

Grabbing Ciel by the tie and holding him there is the most directly aggressive we’ve seen UT towards O!Ciel, besides the time on the Campania when UT used him to bait Sebastian, so it seems that comment irked him.

From this it appears he holds a bit of resentment towards O!Ciel for so willingly following the path towards death and damnation.

He also seems to hold similar frustration towards the rest of the Phantomhives for ignoring his warnings and following the cursed path of the Watchdog to the grave.

He is highly amused by twists, and takes great satisfaction in the unexpected, especially when it goes against the grain. Like, for example, when Undertaker is surrounded by enemies on the Campania and he wonders which of them is truly the hunted party.

This before rapidly changing things around and making it no longer a one-sided hunt of an outnumbered rabbit but a struggle to take down a powerful hunter. In this arc, everyone is second-guessing and while UT is the one with the most control over proceedings (with his element of surprise), even in that scenario there were events he could not see coming (e.g.: the iceberg) that he had to work with/around.

Essentially, he enjoyed the unpredictability of the situation, where multiple powerful forces were clashing to decide the end. Fate was in all their hands.

What UT finds amusing also seems to revolve around this idea. 

He is amused by two things:

Those who do terrible things to keep the status quo, like the P4 in their murders, which causes UT to burst out laughing after the full story is revealed. The P4 probably remind UT of who he used to be as a model grim reaper - the rigidness of their thinking, repeating the mantra that tradition and rules ‘are everything’ most definitely reminded him of his former life and the ‘grim reaper code’ he lived by. Hell, William is currently the ‘rule-abiding/spouting’ grim reaper of the bunch.

Those who go against the grain in unexpected but positive/game-changing ways. In the same arc, for example, UT comments on O!Ciel’s decision to save Harcourt from the attacking zombies, as such as a selfless act would never have occurred to his more selfish, pragmatic ancestors. 

In short, UT is pleased to see actions taken by people, most notably the Phantomhives, that break from the acts/mindset that killed those who came before, and scorns those who try to keep things the same no matter the cost and meet terrible fates.

This also extends to R!Ciel, who I talk about in this post in relation to the Evil Twin theory, where R!Ciel is a direct participant/accomplice to his parents’ murder. I theorised that to create a perfect record, while having only ‘future desires’ and a soulless body to work with, UT had to improvise by splicing what he knew of R!Ciel’s past onto the boy’s record, thus creating memories/knowledge of his past and the ability to function off that. 

However, this combined with R!Ciel’s ‘yearning for the future’ records also created a boy who was all too willing to replace O!Ciel as Watchdog and basically resume the terrible march towards danger and death that UT had worked so hard to avoid. His and Tanaka’s reaction to R!Ciel’s announcement that he will resume Watchdog/Earl duties reflects this, I think. 

As far as UT is concerned, R!Ciel is making the same mistake as O!Ciel by following the path set out for him from birth, like all Phantomhives.

Then, finally, there’s UT’s interest/obsession with the ‘predetermined end’ that death entails, screwing with which is the driving force of his actions so far, he claims.

It feels strange for a grim reaper to be so curious about that. After all, he has died himself, and entered a sort of limbo existence which, while a punishment, is basically an afterlife. 

Grim reapers are promised forgiveness, which can be paired with salvation and entry into Heaven. Demons also exist, which live in an alternate realm not (as far as I know) stated as Hell, but considering souls can be eaten by the demons who live there, so perhaps that is also a destination for souls when they die?

In any case, it would seem strange for a grim reaper to not have knowledge of some sort of afterlife, other than their own, to which souls can go to. 

Unless the reapers are simply told it exists, and that they can go there if they ‘serve their time’ - and that the reality is very different. 

With this idea in mind, it makes a lot of sense for UT to be a staunch advocate for breaking the chain of fate the Phantomhives are under, to the extent that death itself is overturned, because he never wants to lose another Phantomhive again, as he now believes that reuniting with them in the afterlife is impossible. 

UT is so dead set against the idea of following the status quo and one’s ‘fate’ that he is ready and willing to rock the very world ‘The Superior’ governs.

UT’s focus on lies/deception.

UT also appears to be quite focused on lies and deception, either to oneself or others. We first glimpse this in the Circus Arc, where he tells Ciel to take care of his soul, for he only has the one. When Ciel responds that he already knows that, UT questions that (’Boy I know you be talkin shiiiiit~!’). 

Then later in the arc, he confirms his own belief - that Ciel cannot/does not know the true weight of what he is losing by continuing down his cursed path, that Ciel is lying to himself in order to continue down it. This is clearly part of his frustration with the Phantomhives as a whole, that they keep lying to themselves in order to keep going towards a fate that only continues its destructive cycle.

Really, all of the people UT has laughed at are lying to others or themselves, or both, in order to justify destructive, morally bankrupt and questionable beliefs and actions. Ciel, the P4, Rian Stoker, etc., etc.

UT is also very concerned with the idea of people lying to others for their own benefit, as all reapers, according to the theory, are lied to.

The people who most reflect UT’s past situation are the Noah’s Arc circus troupe, who were deceived by their trusted elder, Kelvin, that in order to maintain/achieve happiness they had to dirty their hands and continue doing terrible things with no knowledge of when it will end.

Similarly, UT also continued to perform a (literally) punishing and emotionally traumatic task to the best of his ability on the orders of an overseer for the sake of eventual happiness that he discovered to be a false promise. While some of them may have believed Kelvin to be evil and perhaps lying to them, like Joker, they continued anyway because lying was the only way they could handle the weight of what they had done.

It might not be so much of a coincidence that UT begins and ends his role in that arc by pointing out the cost of self-deception/being deceived. He would know - he and all reapers are lied to and effectively kept as eternal slaves and then possibly either killed or damned in some way, but never actually ‘retired’ to Heaven.

Speaking of which, UT specifically notes that one of the most beautiful things about his bizarre dolls is the fact that they no longer have the capacity to tell lies. 

Of course, this is all said with the knowledge that UT himself has/had told plenty of lies himself, and is probably deceiving himself that his goal, which is probably impossible, is possible. It’s the only thing keeping him going, after all, and UT is not without hypocrisy. 

Hey, he never denied that he had a few screws loose!

UT and Sebastian’s differing views on death being ‘the end’.

Finally, the big one, UT and Seb’s very different views on death as an end. We don’t know Sebastian’s views on the afterlife, or if souls can be cast into his realm like Hell, or if there is a Heaven, but regardless Sebastian believes that a ‘definitive, hopeless end’ has beauty in it.

In response, UT only smiles, but says nothing in response, perhaps not wanting to give away too much personal information at this time. He does not agree, and his actions and words have proven just how much he disagrees.

UT, according to the theory, has entirely lost faith in forgiveness and salvation after death - at least for himself as a grim reaper. Why else would he go through so much trouble to extend life indefinitely? Why would he create a form of immortality for the living Phantomhives he could hope to see again...

Unless he believes he cannot.

Unless he believes he has lost the ones who have died forever, and that the only thing he can do for the ones he has lost is keep mementos of them (like the prayer lockets, which he treasures).

All reapers are promised forgiveness and, it’s implied, salvation in Heaven or something similar. If this was the case, if UT did not have reason to suspect otherwise, why would he bother defecting, when he could just be a model grim reaper for x amount of time and then join his loved ones once he has served his time?

Clearly, UT once believed that death was beautiful, but not because it was the end. Because there was an ‘after’ that he could aspire to and meet those he lost. He cannot agree with Sebastian’s ‘beauty in an end’ idea because to him, a hopeless end is just that - hopeless, miserable, lonely. 

The death Sebastian speaks of means only eternal slavery, loneliness, hoping for salvation that never comes. Maybe once he believed death being the end to one’s life was beautiful in its way, as Will discovered in the grim reaper OVA, but not anymore.

Hope this makes sense and gives some food for thought! 

[mythgirlimagines]

It’s near impossible to miss this infamous taiko drummer! Nicknamed “The Summoner of the Rising Sun” by regular festival goers, introducing Myth Anon, the Former Ultimate Drummer!

—————-—————————————

BACKSTORY AND TALENT

Myth was born and raised in a heavily traditional family that prides itself on its traditional values, alongside her two older sisters (who quickly rebelled and started illustrious sports careers). If there’s one thing that Myth looks forward to every summer, it’s the annual festivals that come every year, with the boisterous taiko drummers being a particular favorite of hers. One faithful summer, one of the taiko drummers that she idolizes so much decided to take her under their wing, in order to become a fully-fledged taiko drummer. Before you knew it, Myth became a massive staple of festivals everywhere, thanks to her loud voice and bombastic stage presence. When not performing at festivals, Myth likes to cheer on her sisters in their respective sports competitions, or upload drum set covers on the internet (with the help of her more technologically-adept friends). Myth’s skills in both taiko drumming and set drumming gave her the title of “Ultimate Drummer”, once she hit high school age. As an adult, her drumming skills are still going strong, and she’s currently working on chaperoning a bunch of Ultimates at the Kibo-Con.

——————————————————-

RELATIONSHIPS

Wyre Anon, Former Ultimate Samurai

Myth’s family and Wyre‘s family have been formidable allies, ever since the dawn of time, and Myth and Wyre themselves are no exception, being two birds of a feather, when it comes to sheer energy and wildness, as well as their strict upholding of their ancestor’s traditional values. Historical enthusiasts like to call them “possible time travelers from the past” or “living relics”, whenever they’re seen side-by-side. Wyre is one of the most formidable warriors that her family has ever seen, and is a beast in both brute strength and swordplay, and has an unshakeable code of bushido to those that treat her with respect, underneath that wild, feral and almost dog-like personality.

Outfit: Cleanier and smoother hair with a Nippon Icchi headband around her head, a red oni mask on the side of her head, a green and light brown haori and an off-white obi that houses a brown scabbard over a black gakuran uniform, bandaged arms and legs, black socks and white zori sandals.

Anon Scar, Ultimate Delivery Girl

Scar’s parents are the owners of the “Witch’s Brew Kitchen”, which is a restaurant that is famous for its dark and fantasy-esque wares and the employees acting a lot like what the modern generation refers to as ”chuunibyous”, when on the job. When Witch’s Brew Kitchen eventually offered online -induced delivery, they sent their ambitious daughter to deliver food (along with a couple of other employees) to all of the homes of the hungry (if lazy) customers. Time after time, Myth just winds up befuddled by Scar’s various odd actions. But Myth regularly helps Scar with deliveries, for her muscular build owes very well to lifting particularly heavy orders, much to the overworked Scar’s elation. 

Outfit: A black delivery uniform with added spiked belts, and her hair in a ponytail, the scarf from her original design..

Fusion Anon, Ultimate Racer

Able to back up his extensive and nerdy knowledge of race cars and the race track with the ability to race down the track at high speeds, Fusion became famous for his superb skills, despite his age, and made a massive name for himself in the car racing circuit and as Hope’s Peak’s ”Ultimate Racer”. Fusion and Myth regularly protect and fuss over the other Ultimates, along with Scar. In turn, Fusion and Scar regularly watch over Myth, to make sure that her fiery attitude doesn’t get her into any trouble. Myth may consider bringing her oendan team to cheer Fusion on, during his races.

Outfit: A blue jumpsuit with yellow thunderbolt designs over the red t-shirt from his original design, yellow gloves, black and white sneakers, goggles on top of his hair.

Fusion Anon II, Ultimate Pinball Wizard

With a heavy appreciation for the hobbies and pastimes of the olden days, Fusion II made a name for herself as the top pinball champion in any arcade that she happens to find eye-catching and cool enough. In an attempt to be seen as cool by her peers, Fusion II attempted to adopt the image and fashion sense of a greasy rebel without a cause that were so popular in the mid-1900s. But upon seeing a fellow history geek (albeit, a fan of the the entirely wrong time period), Fusion II’s spiked greaser shell quickly broke and her geeky side just sprang out. The two girls love to talk about their respective time periods together, and Myth learned that Fusion II wasn’t as much of a troublemaker as she thought.

Outfit: Bangs greased back, a black leather jacket and matching leather pants and fingerless gloves over the undershirt from her original design, boots from her original design.

Just Anon, Ultimate Gunslinger

Being born and raised in a kill-or-be-killed world that could take advantage of his small and weak build (and his general laziness), Janon had to master the use of a certain weapon to make it out alive and into his comfortable bed. Janon specializes in quickly drawing a gun out of his holster, shooting it with mighty precision, and putting it back into his holsters, without anybody knowing what hit them. Janon’s sheer disrespect for everybody (apart from Curious and Iris, but he’d be shot dead in an alley before said soft spot is made public) really puts him at odds with Myth, and Janon just finds Myth (and her drumming) really loud and intrusive on his (extremely-long) beauty sleep.

Outfit: A black cowboy hat, a blue and pink poncho over the formal wear and mask from his original design, brown holsters that house his pistols.

Sparkle Anon, Former Ultimate Statistical Analyst

Blessed with a high intelligence quotient and a love for calculating statistics, Sparkle works for several global companies and helps prevent them from making foolish decisions that could cause their businesses to crash and burn. Assisting all of these high-profile companies gave her quite the large ego, and combined with her love of all things theatrical, you’d get a heavily melodramatic, self-proclaimed “SUPERBLY SPECTACULAR STATISTICAL SOMMELIER”, who regularly boasts about all of the random statistics that she can name off the top of her head. Myth seems to be one of the few people that can tolerate her volume, and thinks Sparkle would make an excellent addition to her group.

Outfit: A grey pantsuit over a pink dress shirt and matching heels, the cape and glasses from her original design.

Egg Anon, Former Ultimate Thanatologist, and Wet Sock Anon, Former Ultimate Revolutionary

While similar in aesthetics and their love for inserting out-of-left-field and cursed comments into otherwise normal conversation, Egg and Wet Sock are very  different in terms of personality and talent. Despite being superbly chaotic and almost too obsessed with the concept of death, Egg is surprisingly a great grief counselor to people in mourning, while Wet Sock leads a rebellion group with an iron fist and doesn’t mince their words when it comes to the terrible state of the world. While Myth was initially unnerved by the twins, Myth eventually found out just how kind and dependable Egg and Wet Sock was in spite of their cursed comments and less-than-conventional worldviews. 

Outfits: Skull masks (symbols of Wet Sock’s movement), black sweaters with white stripes on the sleeves and a red heart in the center, blue ripped jeans and spiked black boots.

Curious Anon, Jr. Ultimate Fashion Designer

Curious was born into a family that was at the top of both the social and the fashion ladder, and Curious has been put to work designing clothes, ever since he started showing considerable skill in sketching out and designing clothes. In spite of their age, Curious is known as a fashion genius and a pioneer in the new age of gender-non-conforming formal wear, with the hybrid suit-dress being a particular speciality of their’s. Curious has a very gullible personality, and Myth regularly takes advantage of their gullibility to plan some mischief together and just toying with the fashion designer in general, much to the ire of Janon and the Freak Twins. Myth also loves modeling for them.

Outfit: Hair tied into a ponytail, a green tuxedo with white wedding dress material on the ends and white heels.

Anon Nerd, Former Ultimate Priest

Born into an extremely religious family, Nerd’s family repeatedly drilled all of the God-loving philosophies into his head and trained him to become a professional priest (just like every other man in his family) for as long as he lived under their roof. While Nerd is patient and calm, when it comes to conducting religious ceremonies, he’s the complete antithesis of that, the second he steps outside of a religious building, or the second anybody disrespects his faith, being loud, violent, and vulgar. While Nerd initially had a disrespectful and terrible attitude in the eyes of Myth, Nerd and Myth eventually became closer, thanks to their protective attitudes and shared strong and unshakeable moral codes.

Outfit: Same outfit as the original, but with the addition of a golden cross necklace.

Eldritch Anon, Ultimate Mangaka

Too scared of the outside world to even leave the squalid apartment that he resides in, Eldritch, desperate to wake the world up to the fact that they live in a dystopia, decided to write manga under the pet name “Sheeple Savior”, which are usually about seemingly-normal towns suffering from horrible atrocities, that everybody (but the “chosen one”) remains completely blind to. Years of living in an isolated apartment, combined with his already paranoid and pessimistic mindset, means that he shows a hostile distrust to everybody, with Myth’s loud and overbearing attitude just scaring the miniature mangaka away. Myth also can’t handle all of the subject matter that Eldritch writes.  

Outfit: Long and unkempt hair, a white and baggy t-shirt with a spiral in the center, the shorts, socks, and slippers from his original design.

Dream Anon, Ultimate Barista

Originally getting a job at the local coffee shop to earn some extra pocket money, as Dream spent more and more time as a barista, she eventually became one of the most popular employees at the coffee shop, thanks to her cheery and peppy attitude and the sheer passion that she puts into making and serving coffee. Before meeting Dream, Myth has never had coffee before (due to her upbringing, she prefers tea), and Dream regularly likes offering a plain latte to anybody who never had coffee before. This has led to disastrous and chaotic results, as the taiko drummer went on an utter rampage, and it took several cups of green tea and Wyre to calm the drummer down.

Outfit: A grey ski cap, a green apron over a black t-shirt with a white illustration of a steaming cup of coffee, a pink flannel shirt wrapped around her waist, grey shorts, black socks and pink sneakers. 

Iris Anon, Jr. Ultimate Bed Tester

As a young and optimistic girl with very big dreams, she takes all of the tasks thrown at her seriously and with great gusto, no matter how ridiculous the side hustles are. But her most successful side hustle yet has to be a bed tester for a heavily influential bed-manufacturing company, called “Sweet Dream Industries”. Getting the Starry Iris Badge of Approval is how one knows that a bed is comfortable and satisfactory to sell. Needless to say, when Myth first met Iris and heard about her talent, she was outright cackling for minutes on end. Once she got over the thought of Iris’s talent, she began viewing Iris as a younger version of her, and is extra protective of Iris for that reason.

Outfit: Hair in two messy braids, glasses on top of her head, galaxy-printed pajamas, yellow ankle socks.

Purple Anon, Ultimate Card Shark

Though originally the scion of a very influential family, Purple’s parent ended up going bankrupt after accidentally getting tangled up in the criminal underworld. Now at the bottom of the social and monetary ladder, Purple decided to take to the gambling tables, in order to replace the riches that her family ended up losing. From there, the shy scion learned about her talent for deceit, and became known by many as the Ultimate Card Shark. Ever since Myth heard about Purple’s talent, the strong-moral-compassed drummer didn’t want to tangle with anyone who lied for a living. This makes Purple one of the few Kibo-Con attendees who Myth openly dislikes, much to the dismay of the timid gambler.

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PERSONALITY

Drummer!Myth has a very loud voice and an equally boisterous presence, which really helps her be heard in the festivals that she regularly attends, as well as leading her oendan group/band. Despite seeming overbearing, rough, and hard-headed, once you get on her good side, you have only the most loyal and supportive friend by your side. Despite being the youngest sister in her family, she often acts like a supportive and protective older sibling to the Ultimates and Jr. Ultimates. She loves using her strength to help anybody in need, and it gave her infamy amongst her hometown, for her helpful attitude and the physical abilities to back it up. Apart from drumming, Drummer!Myth also has a love for sports (thanks to her two older siblings) and ancient history and traditions (thanks to her upbringing), and wouldn’t tolerate anybody who disses either of those things. 

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APPEARANCE

Drummer!Myth has wild and tousled brown hair in a ponytail held by a white ribbon with a pink headband around her head. Drummer!Myth simply wears her oendan/festival wear, which consists of a sleeveless robe that’s white on the left side and blue on the right side with a special purple pattern on the bottom, and tying it all together is a pink obi. Underneath the robe are white bandages that bind her chest and black shorts. The bracelets on each of her bandage wrapped arms match her shorts and she wears white socks and geta sandals that boost up her height.

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I honestly have no idea why, but I decided to go for a different drummer, as opposed to the kind that Max is. I decided to take cues from the two best fictional taiko drummers I know: Saeko from Haikyuu, and Tomoe from Bandori! I hope you like this design! Let me hear your opinions on this AU!