#literary presentation of woman

[weed-cat]

kinda cringe to shit on self dxed people unprompted

how dare you say I piss on the poor

[buckets-and-trees]

Between the Lines

Characters/Pairings: Ransom Drysdale x curvy female!Reader Word Count: 4.4k Summary: When presented with a deal you can't resist, you agree to to create an illusion so you can achieve your actual dreams.

Content/Warnings: masturbation, slow burn, forced proximity, fake engagement, annoyed/disgusted to lovers

Notes: This takes place after the events of Knives Out. Yes, all of the movie. No exclusions. Dividers by @vesearartistry and @saradika. My humble offering for week seven of my Countdown to Chris-mas. Thank you @stargazingfangirl18 and @biteofcherry for both indulging some of my plot-talking for this fic!

↠ Main Masterlist | Aspen's Ask Box | Field Guide to the Forest

You sat nervously in the lobby of Blood Like Wine Publishing watching the gears behind the glass display on the elegant clock above the reception desk.

Up until the death of Harlan Thrombey, the publishing house had published his works exclusively with a new murder mystery being produced and translated into dozens of languages each year like clockwork, the gears and cogs a well-tested as the antique clock on display.

With no Harlan, the publishing house had opened to submissions and you and your agent had made it through the initial rounds of querying and contract negotiations.

But now, only a year and a half after the prolific genius’s death and transfer of ownership to his nurse and friend Marta Cabrera, Marta had sold to a new owner - yet to go public in name, and they had asked for a meeting before finalizing the contract.

You tried not to fidget as you gripped the leather armrests of the chair, willing the minutes to pass faster. The lobby was eerily quiet, save for the soft ticking of the clock and the occasional rustle of papers and the soft clacking of the keyboard from the receptionist's desk. The walls were adorned with framed book covers, each one a testament to Harlan Thrombey's literary legacy. You couldn't help but wonder if your own work would ever grace these halls.

As you waited, your mind raced with possibilities. Who was this mysterious new owner? What did they want? Your agent had assured you that this was just a formality, but the knot in your stomach suggested otherwise. You found yourself studying the intricate patterns in the marble floor, tracing the veins of gold and silver that snaked through the stone like the plot twists in one of Thrombey's novels.

Just as the clock struck ten, the elevator dinged, and a tall woman with perfectly coiffed short white hair strode out, her heels clicking authoritatively on the polished marble floor. She paused at the receptionist's desk, speaking in hushed tones before turning her piercing gaze towards you.

"I assume you’re my ten o’clock?" she questioned, her voice sharp and commanding.

You suppressed a gasp and abruptly stood, smoothing your clothes nervously as you approached none other than Linda Drysdale - the legendary daughter of Harlan.

"Yes, that's me.”

She gave you a once-over, then nodded. “Come with me.”

You followed Linda into the elevator, your heart pounding in your chest. The mirrored walls reflected your nervous expression back at you, and you tried to school your features into something more confident. Linda stood beside you, her posture perfect. In contrast to you, she seemed entirely at ease, tapping away at her phone with manicured nails.

When the doors opened, you stepped out into a hallway lined with dark wood paneling and more framed book covers. Linda's office was at the end, a massive space with floor-to-ceiling windows offering a breathtaking view of the city skyline. The room was dominated by an imposing desk made of rich mahogany, its surface neat and organized.

"Please, sit," Linda said, gesturing to one of the leather chairs in front of her desk. As you settled in, she moved to a small bar cart in the corner. "Can I offer you a drink? Perhaps some whiskey? A gin and tonic? Coffee? Tea?"

You shook your head, politely declining. "No, thank you. I'm fine."

Linda shrugged, pouring herself a generous measure of amber liquid into a crystal tumbler. "Suit yourself," she said, returning to her desk and settling into her high-backed leather chair. She took a sip, savoring the whiskey before fixing you with her piercing gaze once more.

"I've read your manuscript," she began, her fingers drumming lightly on the desk's polished surface. "It's intriguing. You have potential, there's no denying that."

Your heart swelled with pride at her words, but you remained silent, sensing there was more to come.

Linda leaned forward, her eyes never leaving yours. "I'm prepared to offer you a book deal. A three-book contract, to be precise. The advance is generous, and the royalties - well, let's just say they're enough to make even my father's ghost smile."

You felt a surge of excitement, but something in Linda's tone made you hesitate. There was a glint in her eye, a slight curl to her lip that suggested there was more to this offer than met the eye.

"However," she continued, swirling the whiskey in her glass, "there is one small condition."

The word hung in the air between you, heavy with implication. You swallowed hard, your mouth suddenly dry. "What kind of condition?" you managed to ask, your voice barely above a whisper.

Linda smiled, but it didn't reach her eyes. "You see, my father liked to play games. In his will, he left us with one final trick. I don’t know how much of this you heard or followed in the news, but he left us nothing - his cash and assets, our home, and this publishing house all went to Marta Cabrera, his nurse at the time of his death.”

You would have been hard-pressed to have missed the news because it had spilled over into scandal.

“I don’t expect to see the sixty million, and that’s tough, but I can live with that - I’ve made my own fortune, and neither Walt and his family nor my sister-in-law and her daughter need to continue suckling off the teat of dad’s treasury. The house still hurts, but I’ll get it back - I can bide my time. But this? It only took me eighteen months of patience and strategy, working through subsidiaries and intermediaries, to close the deal on getting Blood Like Wine back in the family where it belongs.”

“I will go public with my ownership by the end of the week,” she continued, “but for better and for worse, the acquisition has ended up coinciding with my son’s pending release from prison.”

“Ransom?”

Linda nodded, a flicker of emotion crossing her face before disappearing behind her composed facade. "Yes, Ransom. As you can imagine, his... indiscretions have caused quite a stir in our family and social circles."

You shifted uncomfortably in your seat, unsure where this was leading.

"My son made mistakes, grievous ones. But he's served enough time, and now he needs a chance to redeem himself. That's where you come in."

Your brow furrowed in confusion. "I'm not sure I understand, Mrs. Drysdale. What does this have to do with my book deal?"

"The condition," she explained, her voice taking on a steely edge, "is that you convincingly pose as his sweet-as-a-peach fiancé for two years.”

Your mouth fell open in shock. Ransom Drysdale, the man who had attempted to murder Marta Cabrera and frame her for Harlan's death, and she expected you to agree to this? You stared at Linda in disbelief, and the silence stretched between you, broken only by the soft ticking of an antique clock on the bookshelf behind her.

"I... I don't know what to say," you finally managed, voice a little weak in your shock.

Linda leaned back in her chair, taking another sip of whiskey. "It's quite simple, really. You play the role of Ransom's devoted fiancée, help rehabilitate his image, and in return, you get your book deal. Three books, a substantial advance, and the backing of one of the most prestigious publishing houses in the industry.”

"But... Ransom... he tried to kill someone. He went to prison. How could I possibly-"

"Details," Linda waved her hand dismissively. "The public has a short memory. With the right narrative, we can reshape Ransom's image. A reformed bad boy, humbled by his time in prison, now devoted to his charming fiancée and ready to contribute positively to society. We both know the power of a well-crafted story. People will believe anything."

You felt your head spinning. This was so far beyond what you had expected when you'd nervously entered the building this morning. "And what does Ransom think about this plan?" you asked, grasping for any semblance of normalcy in this surreal situation.

Linda's lips curved into a tight smile. "Ransom will do as he's told if he wants to maintain his lifestyle and eventually inherit his share of the family fortune. He knows the stakes."

You sat there, stunned. The offer was tempting - a three-book deal with Blood Like Wine Publishing was beyond your wildest dreams. But to fake an engagement with a convicted criminal? It seemed insane.

"I understand your hesitation," Linda said, her voice softening slightly. "But consider this: you'd have unprecedented access to our family. Think of the material for your future novels. The inside scoop on one of America's most infamous families. Isn't that what every mystery writer dreams of?"

You had to admit, she had a point. The Thrombey-Drysdale saga was the stuff of legend in literary circles. To be on the inside, to see how they really lived and interacted? That alone could draw readers in if they thought there was any chance you’d pull threads and weave it into your future novels.

And besides, this was your dream: a multi-book deal with a prestigious publisher, the chance to see your work in print, and to potentially become not only a published author but one who with Blood Like Wine’s name and marketing department could be a truly successful author. How could you pass it all up?

“What would you say to four books?”

You blinked, taken aback by Linda's sudden offer. "Four books?" you repeated, your voice barely above a whisper.

Linda nodded, a sly smile playing at the corners of her mouth. "Four books. And we'll double the advance. Consider it... hazard pay." She chuckled softly at her own joke.

Your breath caught in your throat. Four books? The offer was even more tempting now, dangling before you like a golden carrot. You found yourself leaning in, drawn into Linda's web despite your better judgment.

"I... I don't know," you stammered, your mind racing. "This is all so sudden. What exactly would be expected of me?"

Linda's smile widened, sensing your wavering resolve. "Nothing too taxing, I assure you. Attend some charity galas, be seen at upscale restaurants, perhaps a carefully orchestrated paparazzi shot or two. We'll craft a beautiful love story for the press - how Ransom found redemption through your unwavering support and love."

You nodded slowly, uncertainty swirling more strongly, gut churning because you were actually considering this. You could do public appearances…

“A year and a half,” you countered.

Linda shook her head firmly. “No, I won’t budge on the time commitment. Two years is a bankable amount of time to make sure we turn enough pages to fully close this chapter. But I’ll give you six books.”

Your heart leapt at that, and even though your gut was uneasy, your brain was shouting that this kind of deal was something you could not refuse. “Six books, and the first two released before the engagement period is over.”

“Deal,” Linda agreed.

You took a deep breath, your mind reeling from the enormity of what you had just agreed to. Six books. A multi-million dollar deal. And all you had to do was pretend to be engaged to a convicted criminal for two years. It seemed surreal, like something out of one of - well not one of Harlan's novels, but whatever romance author was currently trending.

"I think I will have that drink now," you said, your voice sounding distant to your own ears.

Linda's smile widened, a predatory gleam in her eyes. "I find a good whiskey helps smooth over even the most unusual of business deals."

You nodded, watching as she selected a crystal decanter filled with amber liquid. The soft clink of glass on glass filled the room as she poured a generous measure into a tumbler. The rich, peaty aroma of the whiskey wafted towards you, promising warmth and liquid courage.

Linda returned, extending the glass to you. Your fingers wrapped around the cool crystal and your eyes met Linda's. There was a moment of silent understanding between you - a recognition of the Faustian bargain you had just crafted and agreed to.

As you raised the glass to your lips, Linda's voice cut through the silence. "One more thing," she said, her tone casual but her gaze intense. "I'll up the advance to five million if you agree to move in with Ransom."

Your GPS led you to the top of a cul-de-sac in the Brown’s Wood neighborhood of Lincoln, Massachusetts. Beautiful trees and a typical New England landscape ushered you up the drive to the midcentury modern home owned by Hugh Ransom Drysdale. It didn’t scream home, but there was no denying it was a stunning feat of architecture - white walls and black roofing framing a structure of mostly floor-to-ceiling windows.

You sat in your car for a moment, gathering your courage. The enormity of what you had agreed to in Linda’s office had been sinking in all week, but this was it. Five million dollars. Six books. And two years of your life pretending to be engaged to - and now living with - a man who had attempted murder.

Maybe approaching all of this as if it was one big plot so of course it had to all work out was a ridiculous coping strategy, but it’s the one you had adopted.

But when the seven-figure advance had appeared in your bank account, giving you more money than you had earned in your entire life, you didn’t have it in you to back out.

If he murdered you, at least you would have paid off your student loans, credit card debts, provided for your parents’ retirement, and put away enough money in a trust for your nephew’s college fund.

The house loomed before you, a monument to wealth and taste that felt utterly alien. With a deep breath, you grabbed your bags from the passenger seat and made your way to the front door.

Before you could even ring the bell, the door swung open, revealing Ransom Drysdale himself.

He was taller than you expected, his presence filling the doorway. His piercing blue eyes scanned you from head to toe, a smirk playing at the corners of his mouth. "So, you're the lucky lady my mother's picked out for me," he drawled, his voice dripping with sarcasm.

You bristled at his tone but forced a smile. "And you must be the charming ex-convict I've agreed to shackle myself to," you replied, matching his sarcasm with your own. "Can we consider the awkward introductions done now?"

Ransom's smirk widened into a grin, a glint of amusement in his eyes. "Oh, I like you already. Come on in, darling," he said, stepping aside to let you in. "Welcome to Hill House Drysdale. Try not to get too attached - I hear it's only a two-year lease."

You stepped into the house, immediately struck by the minimalist decor and open floor plan. The entire back wall was glass, offering a stunning view of the surrounding woods. It was beautiful, but cold - much like its owner, you mused.

The house was a stark contrast to the warmth of the Thrombey mansion you'd seen in news reports. This place was all clean lines, minimalist furniture, and an abundance of glass and steel.

"Nice place," you commented, setting your bags down. "I half expected to see crime scene tape and chalk outlines."

Ransom's laugh was sharp and humorless. "Sorry to disappoint. I save all my murdering for the family estate. This is my sanctuary."

You couldn't help but chuckle bitterly at his dark humor. At least he wasn't trying to pretend this was anything other than what it was - a business arrangement.

"So, where should I put my things?" you asked, gesturing to your bags. Some of your things had been sent off to a storage unit, but the things a moving consultant had determined would come here with you had been packed up and moved earlier in the day.

"The master suite is upstairs," Ransom said, closing the door behind you. "Stay out unless you’re embarking on a conjugal visit.”

You scoffed. “Charming.”

He winked at you, then began to take you through the house. “Other than that, you’re free to roam the house, and I’ll stay out of your space. Living room here,” he gestured around, then walked to the right, and you followed him into a sleek, modern kitchen. “Two Bosch ovens, a six-burner range, your choice of pretty much any appliance in one of these cupboards.”

“You cook?”

It was his turn to scoff. “God, no.”

He walked you through the length of it, coming out on the other end of the living room, and then walking through a dining room with a long black table and another two walls of floor-to-ceiling windows.

Ransom didn’t strike you as one for entertaining dinner parties, making this more of a feature room than anything else.

At the other end, you came to a new wing of the house.

“This is you,” he said simply. “First door office, second is your bedroom and bathroom.”

You hesitated at the transition point from the dining room to the other side of the house.

“What is it?” Ransom asked, turning and putting his hands on his hips impatiently.

“Linda said a contractor would be brought in to install a door and security system.”

“She said could, and you’ve got locks installed, but I own this house, installing a wall and door here is more invasive than I was willing to agree to, and since she’s a real estate mogul she conceded it would altar the property value.”

“I…”

“You can relax. I’m not likely to try to murder you - the memory of the inconvenience of being incarcerated will probably last for twenty-four to thirty-six months, putting you in the clear.”

You frowned.

“They’re nice rooms, state of the art locks, you’ll be fine,” he reiterated, rolling his eyes. “Digital reinforced with an analog component that you’ll have the only keys to.”

He tossed you a keychain with three keys, which you were quick to catch.

“Downstairs there’s another living room that’ll be for you exclusively and a laundry room.”

“So, you’ll be coming through here to do laundry then?” you asked.

“Cute of you to think I do my own laundry.”

Now it was you who had an eye roll to give.

"Speaking of, all your stuff was delivered safe and sound, but I took the liberty of having some clothes delivered for you. Can't have my fiancée looking like a struggling writer when we're out in public."

You bristled at his comment. "What's wrong with my clothes?"

Ransom's eyes raked over you, his gaze lingering a bit too long for comfort. "Let's just say they don't exactly scream 'trophy wife of a reformed bad boy billionaire.'"

You gritted your teeth, reminding yourself of the substantial paycheck waiting for you at the end of this charade. "Fine. When is the first public outing?"

Ransom checked his watch, a sleek, expensive-looking timepiece that probably cost more than your entire wardrobe. "We have a charity gala tomorrow night. My dear mother thought it would be the perfect opportunity to debut our 'relationship' to society."

Your stomach twisted with anxiety. Tomorrow night? That was so soon. You weren't prepared for this.

“Last thing,” he said, reaching into his pocket. “Here’s your ring.”

Ransom reached into his pocket and pulled out a small, black velvet box. As he opened it, your breath caught in your throat. Nestled inside was a ring that could only be described as breathtaking.

The center stone was a flawless oval-cut diamond, easily 3 carats, that seemed to capture and refract every bit of light in the room. It was held in place by a delicate setting adorned with two smaller diamonds on either side. Each facet of the ring sparkled with an intensity that was almost hypnotic.

"This," Ransom said, his voice uncharacteristically warm, "is a family heirloom. It belonged to my great-grandmother, passed down through the generations. My mother insisted I give it to you."

He carefully removed the ring from its velvet nest and held it out.

You reached for it, holding it delicately and studying it more closely.

“And I am going to insist that you wear it continually,” he added, tone back to its normal bite, “none of this on and off business. We’re engaged and there’s no reason to risk a slip up forgetting to put it on before you leave the house.”

The weight of it in your hand felt significant, both physically and metaphorically. This wasn't just any engagement ring - it was a piece of Thrombey family history.

"It's... stunning," you managed, your voice barely above a whisper.

Ransom's expression softened for a moment, a flicker of something - pride? nostalgia? - passing across his face. "It is, isn't it?" he said, his sarcastic tone momentarily abandoned again. "My great-grandfather proposed with that ring after returning from the war. It's seen its fair share of family drama."

You couldn't help but chuckle at that. "I bet it has."

Ransom cleared his throat, his mask of indifference sliding back into place. "Well, go on then. Put it on.”

"Are you sure about this?" you asked cautiously. "Shouldn't a family heirloom go to someone real?"

Ransom's expression hardened slightly. "I’m hardly that sentimental. This arrangement is real enough for my mother, and it's real enough for me. Besides," he added with a sardonic smile, "you're as close to family as I'm likely to get these days."

With a deep breath, you slipped it onto your left ring finger. The final symbol of the elaborate charade you had chosen to undertake.

It was near midnight, and you were worn out and nearly ready to collapse into your bed. The movers had done most of the work, but you still had had some unpacking to take care of and moved the furniture around in your bedroom and the room that would be your office. After giving you the engagement ring, Ransom had left you alone the rest of the day.

You padded quietly through the dining room that connected the two halves of the house to the kitchen to fill up your water bottle before bed.

The house was eerily quiet as you made your way through the darkened rooms. Moonlight filtered through the expansive windows, casting long shadows across the polished floors. You tried to move silently, not wanting to disturb the stillness of the night or alert Ransom to your presence.

As you entered the kitchen, the cool tile against your bare feet sent a small shiver up your spine. You fumbled for a moment, searching for the light switch, but decided against it. Your eyes had adjusted to the darkness, and the soft glow from the windows was enough to navigate by.

You had just placed your water bottle under the refrigerator's filtered, letting the cool water splash into your bottle, when another sound caught your attention.

At first, it was barely perceptible - a faint, rhythmic creaking from upstairs. You froze, straining your ears. The sound grew clearer: a low, guttural groan, followed by the unmistakable sound of skin moving over skin.

Frozen in place, your cheeks flushed hot as realization dawned. Ransom was fisting his cock and unabashedly enjoying it.

Part of you wanted to flee back to your room immediately, but you were paralyzed, afraid any sound of movement might alert him to your presence.

Your breath caught in your throat as Ransom's moans intensified, echoing through the quiet house. The rhythmic creaking of his bed frame quickened, punctuated by deep, guttural groans that sent shivers down your spine. You stood frozen in the kitchen, your water bottle forgotten as you listened, captivated against your will.

Your body betrayed you, responding to the primal sounds drifting down from above. Heat bloomed in your core, your skin tingling with unwanted arousal. You could almost picture him - his muscular body taut with tension, head thrown back in ecstasy, those piercing blue eyes half-lidded with pleasure. Your imagination filled in the details - the flex of his biceps as he stroked himself, the sheen of sweat on his chest, the way his abs would clench with each thrust into his fist.

You pressed your thighs together, trying to quell the ache building between them.

"Fuck," Ransom's voice drifted down, rough with need.

The raw intensity in his voice sent a jolt through you. Your breath quickened, matching the frantic pace of his movements above. You knew you should leave, retreat to the safety of your room, but your feet remained rooted to the spot.

The sounds grew more urgent, building to a crescendo. Ransom's groans became deeper, more primal. You could hear the desperation in his voice, the need for release. Your own body thrummed with sympathetic tension, your nipples hardening beneath your thin sleep shirt.

Suddenly, Ransom let out a long, guttural moan. The sound of it vibrated through you, igniting every nerve ending. You imagined him arching off the bed, his body taut as a bowstring as he found his release.

The house fell silent once more, save for the pounding of your heart in your ears.

Realizing you were still clutching your water bottle, you turned and tip-toed back to your room as quickly as possible.

You slipped quietly back into your room, closing and locking the door behind you with trembling hands. Your heart was still racing, your body flushed with unwanted arousal. You leaned against the door, trying to steady your breathing.

What had just happened? You'd come to get water and ended up an unwitting eavesdropper to your fake fiancé's private moment. The memory of Ransom's deep groans echoed in your mind, sending another shiver through you.

You shook your head, trying to clear the vivid mental images. This was ridiculous. Ransom was arrogant, infuriating, and had literally tried to murder someone. You shouldn't be affected by him like this.

And yet, the memory of his moans lingered, making your skin tingle and your core ache with need.

When you crawled into bed, you brought a book with you instead of your vibrator, refusing to sate the lust that had been kindled because you didn’t want to risk thinking of him. If you couldn’t resist him the first night living under the same roof, there would be no hope for you to make it two years.

And so you read until your eyes drooped and you were finally succumbed to sleep.

HAPPY KNIVES OUT NOVEMBER! It seemed like an appropriate point during the Countdown to Chris-mas to finally buckle down and write my first Ransom fic!

↠ Main Masterlist | Aspen's Ask Box | Field Guide to the Forest

I do not do tag lists, but FOLLOW @buckets-and-stories and TURN ON NOTIFICATIONS to be updated any time I publish a new work!

[wonder-worker]

A central element of the myth of [Eleanor of Aquitaine] is that of her exceptionalism. Historians and Eleanor biographers have tended to take literally Richard of Devizes’s conventional panegyric of her as ‘an incomparable woman’. She is assumed to be a woman out of her time. […] Amazement at Eleanor’s power and independence is born from a presentism that assumes generally that the Middle Ages were a backward age, and specifically that medieval women were all downtrodden and marginalized. Eleanor’s career can, from such a perspective, only be explained by assuming that she was an exception who rose by sheer force of personality above the restrictions placed upon twelfth-century women.

— Michael R. Evans, Inventing Eleanor: The Medieval and Post-Medieval Image of Eleanor of Aquitaine

"...The idea of Eleanor’s exceptionalism rests on an assumption that women of her age were powerless. On the contrary, in Western Europe before the twelfth century there were ‘no really effective barriers to the capacity of women to exercise power; they appear as military leaders, judges, castellans, controllers of property’. […] In an important article published in 1992, Jane Martindale sought to locate Eleanor in context, stripping away much of the conjecture that had grown up around her, and returning to primary sources, including her charters. Martindale also demonstrated how Eleanor was not out of the ordinary for a twelfth-century queen either in the extent of her power or in the criticisms levelled against her.

If we look at Eleanor’s predecessors as Anglo-Norman queens of England, we find many examples of women wielding political power. Matilda of Flanders (wife of William the Conqueror) acted as regent in Normandy during his frequent absences in England following the Conquest, and [the first wife of Henry I, Matilda of Scotland, played some role in governing England during her husband's absences], while during the civil war of Stephen’s reign Matilda of Boulogne led the fight for a time on behalf of her royal husband, who had been captured by the forces of the empress. And if we wish to seek a rebel woman, we need look no further than Juliana, illegitimate daughter of Henry I, who attempted to assassinate him with a crossbow, or Adèle of Champagne, the third wife of Louis VII, who ‘[a]t the moment when Henry II held Eleanor of Aquitaine in jail for her revolt … led a revolt with her brothers against her son, Philip II'.

Eleanor is, therefore, less the exception than the rule – albeit an extreme example of that rule. This can be illustrated by comparing her with a twelfth century woman who has attracted less literary and historical attention. Adela of Blois died in 1137, the year of Eleanor’s marriage to Louis VII. […] The chronicle and charter evidence reveals Adela to have ‘legitimately exercised the powers of comital lordship’ in the domains of Blois-Champagne, both in consort with her husband and alone during his absence on crusade and after his death. […] There was, however, nothing atypical about the nature of Adela’s power. In the words of her biographer Kimberley LoPrete, ‘while the extent of Adela’s powers and the political impact of her actions were exceptional for a woman of her day (and indeed for most men), the sources of her powers and the activities she engaged in were not fundamentally different from those of other women of lordly rank’. These words could equally apply to Eleanor; the extent of her power, as heiress to the richest lordship in France, wife of two kings and mother of two or three more, was remarkable, but the nature of her power was not exceptional. Other noble or royal women governed, arranged marriages and alliances, and were patrons of the church. Eleanor represents one end of a continuum, not an isolated outlier."

[thisischaostragic]

Gatsby: An American Myth is a brilliant literary adaptation. it asks: if we bring to the forefront many of the parts that are implied or hinted at in the text, how does that change how we view it?

if Nick and Jordan are undeniably queer, if Gatsby is actually white-passing and not white, if Myrtle and George’s briefly-possibly-alluded-to lost child is actually talked about, how much sharper does the book’s critique of the “lost” American dream get?

this musical refuses to let you ignore the nuances of these characters that were (more or less) *already present* in the book.

Daisy is absolutely a victim, but she is *also* a wealthy white woman who is willing to (literally) throw a working class woman under the bus (car) for her own safety, and who is willing to let a man of color face the consequences of her actions. Tom tricking George isn’t exclusively about getting rid of Gatsby, but also about a wealthy white man setting two marginalized characters against each other so that he doesn’t have to deal with them.

when we get to the end, when we meet Gatsby’s dad and learn that he’s Indigenous, when we contend with how disproportionately the violence impacts marginalized people, the conclusion is no longer that the American dream is lost or broken, but that it was a stolen thing to begin with.

I am sure there are political critiques I (or others) could / will make, but on first impression, I am blown away by how far it went with displaying the horror of the American machine.

[creature-wizard]

Scams, Hoaxes, Conspiracy Theories, & Cults Everyone Should Know About

Jilly Juice: Jillian Mai Thi Epperly claimed drinking sixteen cups of her super salty cabbage concoction each day could regrow missing limbs and cure everything from cancer to homosexuality. In reality, overdosing on so much salt caused followers a host of health issues that Epperley dismissed as "healing symptoms."

Nonhuman Body Hoax: Jaime Maussan attempted to pass off mummified human remains as nonhuman beings to the Mexican government. (This isn't even Maussan's first hoax, by the way. He has a history.)

Love Has Won: Amy Carlson, a woman who'd walked out on her own children, started a New Age cult in which she presented herself as "Mother God," the creator of the universe. She claimed to be in contact with dead celebrities and alien beings, and taught a conspiratorial worldview. As her health declined, she attempted to treat herself with colloidal silver and alcohol, and her behavior became increasingly abusive. When she finally died, her followers sincerely believed she would return to life and kept her body in a sleeping bag. (She did not return to life.)

Seed Faith Offerings: Reverend Gene Ewing came up with the perfect get-rich-quick scheme to prey on desperate Christian believers: tell believers that if they "sowed seed" by giving money to him, God would bless them with even more money in the future. He made millions of dollars from these donations, while most of his followers never saw the miraculous returns they were promised.

William Walker Atkinson: In the early 20th century, William Walker Atkinson wrote around one hundred books, many of which he wrote under various pseudonyms. Some of these pseudonyms included alleged Hindu mystics. That's right - this guy was practicing literary brownface to sell his mystical ideas.

The LDS Church: In the 19th century, a man named Joseph Smith claimed that an angel had told him where to dig up a set of golden plates that were supposedly written by ancient Hebrews who'd come to North America. Smith even had eleven close associates who vouched for the plates' existence. Yet the script they were allegedly written in bore no relation to actual ancient scripts of the Near East, and the the names the locations in the books he "translated" were very obviously derived from placenames he would have been familiar with. (For example, Oneida/Onidah.) Oh, and actual archaeology and DNA studies have discredited pretty much everything from this guy's weird racist narrative.

Fake Cancer, Fake Cure: Wellness entrepreneur Belle Gibson claimed that she'd cured her brain cancer with natural remedies. Gibson never actually had cancer in the first place.

Medbeds: Back in 2020, QAnons and QAnon-adjacent people started circulating claims that a new form of healing technology was about to become available to the public within the next several months or so. Depending on who you asked, Donald Trump, Elon Musk, and even the Galactic Federation of Light were involved. The time of their supposed unveiling came and went, and what do you know, there are still no functioning medbeds used in actual medicine.

COVID Vaccine Zombies: Conspiracy theorists have been claiming the government practices high-tech mind control for ages now. One recent iteration of this is a conspiracy theory claiming that people who'd received COVID vaccinations would have malicious DNA code activated by 5G on October 4, 2023, turn into zombies, and riot. The time came and went, and no zombie outbreak happened.

Ms.Scribe: In the early 2000s, a Harry Potter fan known as "msscribe" or "Ms.Scribe" faked her own harassment through a number of sockpuppets, with the apparent goal of becoming friends with some Harry Potter fandom bigwigs. She manipulated the fandom for a few years until the deception was finally uncovered.

[pinkinsect]

??

watching a clockwork orange. will report back

[apoloadonisandnarcissus]

Autopsy of a Scene: “Ellen's Possession”

Context

Victorian society (early 19th century): Wives were their husband’s property; sex as marital duty and for male pleasure alone (women's sexuality owned by their husbands); married heterosexual sex was the only socially acceptable sexual expression; women seen as innocent and naïve (infantilization); marriage and motherhood as women's destiny; men as providers and authoritarian figures (wives must obey their husbands); love vs. passion (opposites concepts);

Literary themes: the "threat of female sexuality" from "Dracula" by Bram Stoker; the figure of the "sick woman" as one of the principal ways in which female sexuality manifests as a contagious disease;

Ellen's supernatural gifts (trance mediumship) medicalized by Victorian society as "hysteria" and "melancholy"

Ellen and Count Orlok "countdown"

When Orlok arrives at Wisburg, Ellen gives him entrance into the Harding household by opening the window to him, dooming everyone inside (Orlok has to be invited in, like every strigoi, and the narrative establishes this several times). This is the first time they are meeting "in the flesh". Ellen accuses him of corrupting her innocence and of being a villain, to which he replies he's an appetite because she cursed him to be a strigoi when she bought him back from the dead ("O’er centuries, a loathsome beast I lay within the darkest pit ‘til you did wake me, enchantress, and stirred me from my grave. You are my affliction"). Orlok tells her that Thomas has signed an annulment of their marriage in exchange for a bag of gold, and that Ellen is promised to him, but she needs to accept him of her own free will ("the compact commands she must willingly re-pledge her vow. She cannot be stolen").

Ellen is both attracted and disgusted by him, and claims to hate Orlok, and he accuses her of being false. Ellen being repulsed by Orlok is connected to her inner conflict about her own sexuality, and her sexual cravings (all connected to Orlok himself). And so, he vows to prove his hostility, too, giving her three nights (which are, in fact, two) for her to accept him.

The first night was the present, and she denied herself by denying her nature, and so Ellen will suffer him, the monster of her own creation, to vanish the lives of those she loves. And Orlok tells her she will "submit" on the third night, otherwise “he you call your husband shall perish by my hand”. Until she commands him to come to her, “shall you watch the world become as naught”.

Orlok cannot actually kill Thomas without being given entrance into his house (invited in), but this empty threat has another purpose; Orlok is set on destroying Ellen’s Victorian self-deception ("you deceive yourself"), and forcing her to see what he told her twice already (“you are not for the living, you are not for human kind”). He wants her to see that her nature will never be accepted by Victorian society.

“It is not me. It is your own nature.”

Friedrich Harding kicks Ellen and Thomas out of his house

Friedrich Harding (unlike his wife and Thomas) isn't so convinced of Ellen’s innocence and naivety, and he resents her because of what she represents; not only “sickness”, but mostly female sexuality ("the threat of female sexuality" as a contagious disease), and he doesn't want her near his wife and daughters ("I thought it was agreed you were to keep the girls from her. You mustn’t be swept up in her fairy ways"), and reluctantly accepts this friendship between Anna and Ellen out of respect for Thomas. Friedrich recognizes his own nature in Ellen (“rutting goat”; “always hungry”): “her dashing young husband is leaving her bedside cold” as he jokes with Thomas before his departure. And he tells Ellen himself: “I am most sensitive to your ardent nature”. But he's a man, and she's a woman.

This will culminate with Friedrich blaming Ellen for Anna's sickness and demand Thomas and Ellen to return to their own home, even though he loves them both. Friedrich represents the “Victorian patriarch”, while Anna is the “ideal Victorian woman”, a devoted wife and mother, God-fearing and respectable. Ellen tries to explain to Friedrich that Professor Von Franz is right, it's a demon. But, Friedrich won't have any of that, because he already made up his mind. Ellen spend the night with Anna and, now, she's sick with a "blood plague": the culprit is Ellen's contagion. And he scolds her for her behavior (nature): “Find the dignity to display the respect for your caretaker” and calls her a "social embarrassment" to Thomas by behaving the way she does: “And for your husband’s sake, I pray you might learn how to conduct yourself with more deference".

Ellen thinks both Orlok and Friedrich Harding are wrong about Thomas; he loves her, and, as such, he doesn't see her as "social embarrassment" nor does he rejects her nature. She tells Orlok: "you know nothing of him" and "you are a deceiver"; and, in Ellen's mind, Harding's words are motivated by his hatred of her ("Why do you hate me? You never liked me. Never."). And so, that very night, Ellen is set to prove both Orlok and Harding wrong, and reassure herself that Thomas fully accepts her. And this is the context of Ellen's possession scene, and we'll have parallels to both in the scene itself.

The "Possession scene"

Back at their house, Thomas tells Ellen they must run away and leave town, she's in danger because a "devil" has come to Wisburg for her. And this is when Ellen reveals to Thomas her personal history with Orlok (past lovers), because she trusts Thomas, and knows he will understand: "I know him."

Ellen reveals to him she was the one who unleashed Orlok ("I have brought this evil upon us") because she wanted company and tenderness: "At first it was sweet, I had never known such bliss. Yet it turned to torture, it would kill me. But Thomas, it was you that gave me the courage to be free of my shame – you!" And Thomas is confused, because he doesn't know what she is talking about ("what do you mean by this?"; "what are you telling me?").

“I have never shared my secret with any soul."

And Ellen is herself baffled because Thomas doesn’t understand what she is saying: "Don’t you understand? You cannot understand?" Of course Thomas doesn't understand, because women are suppose to be innocent and naïve, with no knowledge of the world, less alone of sexual matters. And she's talking about "sweetness" and "bliss" in connection to a "devil" who attacked him, violently, and from which he barely escaped alive.

And Ellen tells Thomas that Orlok is the reason why she's medicalized ("melancholy", the diagnose the Victorian doctors gave her), and he's her "shame" ("hysteria") because Victorian women aren't suppose to have sexual desire, and every sexual expression outside of (heterossexual) marriage is seen as evil and sinful. Sex was a marital duty, often seen as a painful task women had to go throught to have children; and women's sexuality was owned and controlled by their husbands. And this is why Orlok is Ellen's "shame", he's not only her repressed sexual desire, her sexuality.

"He is my shame! He is my melancholy!" | "You are my affliction."

And while Thomas is still digesting this information, Ellen takes upon herself to show him her true nature, her mediumship, as she starts her communication with the spiritual realm. Is she even speaking to Orlok here? Or she just connects to the other side to make a point?

"He told me about you. He told me how foolish you were. How fearful. How like a child. How you fell into his arms as a swooning lily of a woman. He told me how you sold me to him for gold. Our love was supposed to be sacred."

"Your husband has signed his name, and covenanted you to my person for but a sack of gold. For gold he did absolve his nuptial bond."

Ellen starts by weaponizing Thomas ambition against him, because she knows he values money (gold): he wishes to climb the social ladder, being “no longer a pauper” who needs to ask his wealthy friend, Friedrich, for money, drowning himself in debt. As he tells Ellen at the beginning of the film, he aspires to buy them “a fine house” of their own (implying the one they live in, is probably rented), with “a maidservant”. Ellen says she’s doesn’t need any of that, all she needs is his love: and, indeed, she married “down”, because Ellen comes from a wealthy family, and we see the contrast between her family house in the prologue (a manor), and the small apartment she shares with Thomas (with old and damaged wallpaper).

Thomas wants to fulfill his "Victorian husband" gender role: marriage was the institution where Victorian men fully accomplished their male responsibility and privilege: to form a household, provide safety and comfort, and exercise authority over dependents (wife and children) where the trademark of a successful man. This was also connected to their social and professional success, making them respectful in the eyes of other men. A man who couldn’t govern his wife was also seen as unfit, socially, professionally and morally.

“You never listen. Well where is it? Your money? Your promotion? Your house? Where is that which is so precious to you? Have you paid back kind Harding your debt? Have you repaid him with this plague that infects his wife? [I left for us, for our future] For what? For what? For these… things?!”

"Hartmann will call you a coach, at my expense – of course."

Thomas wants to be a good Victorian husband, and tells her: "I left for us, for our future. For you!" But Ellen is showing him he's a failure as a "Victorian husband", that he doesn't belong to this society, either, and they are meant for each other. Because she doesn't care about material goods nor being wealthy ("we needn't any of that!"), all that Ellen wants is his love, and to be his greatest treasure, because money doesn't matter, "they are already dead". She doesn't want to be married to a patriarch like Friedrich Harding ("stupid and cruel").

Now, we have to talk about the importance of Ellen's corset to the plot, which was confirmed by costume designer Linda Muir in an interview with "The Art of Costume":

"One example of costume design serving the plot, as you mentioned, is Ellen’s corset. I came across a particular style called a fan-laced corset during my research, which I’ve also referred to as a “self-tying corset”—though it doesn’t actually tie itself! This type of corset can be tightened from the front, allowing the wearer to adjust it independently. For Robert, this design was ideal. When Ellen is in the throes of her supernatural connection with Orlok, the men around her—Sievers and Harding—try to impose control by tightening her corset. Because of the fan-laced design, we can see her anguish and convulsions, as well as the men’s oppressive actions, without needing to obscure her face or body by laying her prone. This moment is a perfect example of how research and storytelling can come together harmoniously in costume to enhance a scene."

Historically, corsets have always been considered an instrument of women’s oppression, so it’s not surprising to see them having the same meaning in “Nosferatu” (2024). Corsets were restrictive devices that rendered women immobile, passive and prone to fainting, and the Feminist movement of the 20th century saw them as “as one of the quintessential Victorian social horrors”. Corsets were also considered a sign of respectability, because they controlled the body, and, by extension, physical passions.

And, indeed, we see Ellen corset consume her, to the point she tries to break free from it during this scene with Thomas, as he begs her to stop it "Ellen, please!"

Ellen is desperate to break free from Victorian society medicalization and expectactions of her. She wants freedom, she wants to be herself in a society which will never accept her, and will always restrain her (metaphorically and literally) not only with drugs and tying her to the bed, but with gender roles of marriage and children. And she shows Thomas her true self, her nature, her mediumship. Because she needs to be sure he accepts her, to prove both Orlok and Harding wrong.

Not knowing how to handle the situation, Thomas does what Victorian society tell him to do: call the doctor to deal with Ellen. "I shall send for Doctor Sievers." A doctor that will contain her with drugs and/or tie her to the bed, who will restrain her nature, and she doesn't want that. And she breaks off her trance. And in this scene we see that Ellen does have control over her trances, as she snaps out of it, at will.

As she ends her communication with the spiritual realm, she kneels before Thomas, in full submission, and promises to be good: "Please. I’ll be good, I’ll be good." She'll be a good Victorian wife to him, and sees the relief on his face. That's the kind of wife he wants, and Harding's words haunt this scene: "Find the dignity to display the respect for your caretaker. And for your husband’s sake, I pray you might learn how to conduct yourself with more deference."

“Please, have pity. I throw myself at your feet. Why can you not hear me? Listen to me, please!"

“No! No! Please. I’ll be good, I’ll be good."

Then, Ellen gives him the final insult of saying "You could never please me as he could", which parallels "Remember how once we were? A moment. Remember?"

However, here, we have two points of view, both focused on Orlok:

Ellen is taunting Thomas to stir him to be passionate, and only sees the wildness of his next action, because that's the kind of passion Ellen desires and craves, and she wants Thomas to prove he can give it to her, and for Orlok to see that love is not inferior to her, after all.

"Let him see. Let him see our love!" | "Love is inferior to you."

"Kiss my heart! My heart!" | "Yet I cannot be sated without you."

But Ellen's pleasure is not what Thomas seeks here, because Victorian women "don't have sexual pleasure". Sex is a marital duty, and the only pleasure here is male, because husbands own their wives' sexuality. Which is why Thomas calls Ellen a "doting wife" at the beginning of the film: in Victorian context this doesn't mean "loving" or "adoring", but "devoted" as in "excessively submissive". Ellen's sexuality isn't hers, it belongs to Thomas, and that's why Thomas thinks of her as "a doting wife": to him, it's not about her having sexual pleasure, it's her fulfilling her role as a Victorian wife of pleasing him. And a scene which parallels the last scene between Ellen and Orlok.

So, when Ellen tells him "you could never please me as he could", he’s interpreting this as Orlok having “defiled" his wife, and he's taking ownership over her, again. Because she's his wife, and she belongs to him, not to Orlok. Her sexuality belongs to him, not to another man, and, surely, not to herself.

But as Ellen grows wild and more animalistic, Thomas recoils from her, terrified. Ellen laughs and says she'll become a demon without him (because husbands control their wives' sexuality, and without a husband Victorian women's sexuality becomes "evil", "sinful", and, yes, "demonic") and she's unclean (because of her sexual cravings, her sickness, her "contagion", and also reference to the "Dracula" novel, and she got kicked out of the Hardings household because of it).

And now, Thomas vows to destroy Orlok, himself: "I’ll kill him! He shall never harm you again. Never!" after Ellen says she must go to Orlok, otherwise he'll kill Thomas, taking away her agency, because she's not asking for his help, she's saying she must go to Orlok.

And until this point, Ellen was possibly consider sacrificing herself (“we can’t leave”) because of Thomas ("it was you who gave me the courage to be free of my shame. You.") and/or because she feels guilt over unleash him to the world ("I have brought this evil upon us"), but that's not what the "compact commands", because "compelled" does not equal "willingly", and Orlok knows this. And this is the scene that changes everything.

Now, Thomas blames Orlok for Ellen's "sickness". Orlok is the true responsable for his wife's "medical condition", not her supernatural gifts. In Thomas mind, she was corrupted by him, and he turned her into a "melancholic hysteric". And it will be all over once Orlok is destroyed, because his wife will be "normal" and a "perfect Victorian wife" to him, then. Thomas didn't understand what Ellen just told and showned him. She revealed to have unleashed Orlok ("I have brought this evil upon us"), that they were lovers and she enjoyed it ("at first it was sweet, I had never known such bliss”), and she displayed her true nature to him, and her desire to be free from her medicalization. Thomas still doesn't and can't understand her, as he plays the role of the "Victorian husband" who can govern his wife.

Which is what Robert Eggers tells us, in one interview: "Ellen’s husband loves her, but he can’t understand these ‘hysteric’ and ‘melancholic’ feelings she’s experiencing, and he’s dismissive of her." And Willem Dafoe says something similar to “Deadline”: “I’ve heard Robert describe it as a triangle between Ellen’s husband, who’s a loving guy, he loves her dearly, and he’s conscientious. He wants to be a good husband, but he doesn’t quite see her, and he doesn’t understand what she’s going through.”

And, as Ellen realizes that Thomas will never accept her true nature, Orlok, through Ellen’s granting him entrance into the Harding household, kills the “perfect Victorian wife” archetype, Anna Harding, and her children; because the roles of wife and mother are deeply intertwined in Victorian society; they are a woman’s destiny. And he also feeds off Friedrich Harding, too, the man Thomas aspires to become.

"There’s a monster in the room! Papa! Papa! Don’t let her feed me to the monster! Stab him! The Monster! The Monster!"

And Ellen realises that Thomas isn't so different from Friedrich Harding. Friedrich is the character Thomas wishes to emulate and become, after all: a successful businessman, with a good and wealthy house, and a devoted and comfortably settled wife, who elevates his social respectability: "I envy you. You’ve truly taken your father’s place now… it’s incredible." Like Harding, Thomas will always medicalize her, as does the rest of Victorian society. She showned him her true nature, her mediumship, and his reaction was to call Dr. Sievers to deal with it, a doctor who will restrain her nature with drugs, corsets and tie her to the bed.

Thomas' love for Ellen is no different from Friedrich Harding's, at its core. And it becomes clear: this "Victorian love" is connected to Ellen's medicalization and the containment of her nature. Every character who "loves" Ellen in this story has the same course of action: dismiss her supernatural gifts as a consequence of her "sickness", and call the doctors to deal with it. They all see her nature, her true self, as a dangerous disease who needs to be stopped. As female sexuality in the Victorian era was seen as a plague and a monstrosity in need of containment, and "the threat of female sexuality" theme from the "Dracula" novel.

Now, Ellen wants to talk to Professor Von Franz, the only (human) character who has shown respect and validation for her nature, and hasn’t medicalized her for it. Not before Friedrich Harding proves, once again, how neither she nor the Professor have a place within Victorian society: “Take that blackguard from this place! Your diseased mind has brought all of this outrage– Your very presence does me wrong!” 

He's interrupted by Thomas, who convinces him that Nosferatu exists, and it’s his fault, while he asks for Friedrich’s forgiveness ("Please, it is my fault! Forgive me my dear, sweet friend!”). Driving home the point that Thomas paid no mind to what Ellen told him the previous night, and he does not recognize her supernatural abilities, either. It's all Orlok's fault, and Ellen is an innocent and passive victim at his hands, and everything will be alright once he's destroyed.

[terastalungrad]

The really annoying thing about the "male-presenting Time Lord" line is that, if you remove the gender essentialism, it's very nearly brilliant.

Let's look at the scene:

DOCTOR We've still got to fix you two, because the metacrisis might have slowed down, but that thing is wrapped around your cortex.

DONNA Yes, we know.

ROSE We know everything, thanks.

DONNA And you know nothing. It's a shame you're not a woman any more, cos she'd have understood.

ROSE We've got all that power, but there is a way to get rid of it. Something a male-presenting Time Lord will never understand.

DONNA Just let it go.

ROSE And we choose to let it go.

SHAUN Like I said, mate. How lucky am I?

ROSE After all these years, I'm finally me.

... and let's work out what's happening.

Donna says "cos she'd have understood". Not, "cos you'd have understood". She's not saying the Fourteenth Doctor would understand if he was a woman. She's saying the Thirteenth Doctor would have understood.

Because - we know from Wild Blue Yonder and The Giggle - Donna saw the Thirteenth Doctor. And here, before letting go of the metacrisis, she remembers the Thirteenth Doctor. She can see the ways she was different from the Tenth/Fourteenth.

Donna's talking about letting it go. Letting the Doctor go. Allowing yourself to become what you're supposed to be.

The Tenth Doctor - Donna's Doctor - could never do that. His rage when he realises he's going to give his own life to save Wilf. And his dying words - "I don't want to go".

But the Thirteenth Doctor?

DOCTOR Oh, the blossomiest blossom. That's the only sad thing. I want to know what happens next. Right, then. Doctor Whoever-I'm-about-to-be. Tag, you're it.

She lets it go.

And in The Star Beast, moments before Donna and Rose let it go, the Thirteenth Doctor's regeneration was explicitly framed as a trans narrative. The Doctor is male, and female, and neither, and more.

And Rose's first words after letting go of the metacrisis? "After all these years, I'm finally me."

There's so much to love here. A literary connection between the Tenth and Thirteenth Doctors' deaths. Metacrisis as oppressive cisnormativity - without letting go, Rose can't be herself.

And it's so annoying that the final line as written is a crusty old bit of "tch, men just can't let things go, can they?" The episode gets so close to a wonderful scene that's simultaneously a love letter to the Doctor AND a really vibrant, exciting sci-fi trans story ... but at the last minute, it crashes back to earth. Caught in the mavity well of gender essentialism.

Anyway. Tell you what you should do, and that's listen to Doctor Who Redacted on BBC Sounds. A trans main character, a trans head writer. That's how you do it properly.

[warrioreowynofrohan]

As the latest round of Dracula Daily is about to begin, some reflections on last year’s Tumblr Book Club of it. Fair warning for new readers - this has spoilers for the book.

I’ve loved the novel of Dracula for years, so I was both excited to see how other people on tumblr reacted to it, and nervous that they wouldn’t like it. It was delightful to see people embrace the books amd the characters, and realize how different they were from common tropes and adaptations - and wonderful to see how enthusiastically they dove into context that I’d never thought about before, like the Aerated Bread Company.

One of the things that struck me the most, though, was the reaction to Lucy. I’d largely regarded her simply as a literary contrast to Mina - passive and valued for ‘purity’ and sweetness rather than active and valued for talents and abilities and achievements, the Victorian woman compared with the Edwardian one. And I’d expected tumblr to largely dismiss her as an image of sterotypical Victorian femininity. What I had not expected was for readers to enthusiastically embrace and rally round her and empathize powerfully with her as a sufferer from chronic illness - a characterization that is accurate, but that had never occurred to me in my frustrations with Victorian ideas of female frailty and the era-common trope of the ‘ill girl’. People’s empathy and frustration with Lucy “not wanting to be a burden”, anger as her sufferings went unseen, and satisfaction at Van Helsing’s statement that “not to be all well is an illness” (paraphrased) showed how strongly she’d connected with people who had experienced patronizing attitudes or disregard from the present-day medical community.

In summer of 2021, I’d acquired a chronic illness that left me feeling weak and very easily tired, which was a new and frightening experience to me; I was frightened of what things I wouldn’t be able to do, and frustrated with my inability to meet my previous standards, particularly in terms of my work. By May 2022 I was very much on the mend (I was fortunate to have a diagnosis and prescription process much faster and smoother than many other people with chronic illness), but seeing how people reacted to Lucy still affected me strongly. I’d loved Mina - intelligent, active, contributing Mina - since my first read of Dracula. I didn’t dislike Lucy, but I didn’t care much for her beyond her literary role as a contrast. Seeing tumblr fall in love with her in all her vulnerability helped me see her in a new way, to be more compassionate and empathetic to her - and in consequence, more compassionate towards myself in my own weakness. And I want to thank all the Dracula Daily readers for that.

[spacerockfloater]

hi! i noticed you learnt about what ryan condal said regarding blood and cheese. it was…something. i would like to know your thoughts on the matter. though it would be completely understandable if you need sometime to gather them together or if you would rather not at all! thank you and bye!

Hello beloved, thank you so much for asking me! I’d love to share my opinion!

If anyone’s wondering, @rhaenelle is referring to this interview where Ryan Condal essentially says he believes that Blood & Cheese’s brutality and heinousness was exaggerated by the Greens in a propagandistic attempt to convince their subjects that Rhaenyra and Daemon are the worst villains ever born, hence why he toned the event down; to show us what he thinks is the accurate version of Jaehaerys’ murder.

Now, I am aware that Condal had already warned us that HOTD was going to be a feminist retelling of the events of F&B, which practically means that his plan has always been to whitewash the everlasting fuck out of Rhaenyra. So what do I think about this?

Well, for starters, I think that Ryan Condal is an excellent businessman. He knows what kind of tropes are going to make the audience engage with his show. He understands that people need a hero to cheer for and a villain to hate, therefore he removed the moral ambiguity from all of the characters and divided them into two categories: the Blacks, enlightened revolutionaries full of passion, deserving of admiration and correct in everything they do, and the Greens, pious fools with a moral superiority complex who are stack in the ways of the past and commit despicable crimes. The average viewer does not possess the intelligence to comprehend that both parties have their good and bad moments, and that they’re both correct in fighting for what each believes is rightfully theirs. Simultaneously, he benefits from the modern trends that want women in media to take revenge when they are wronged and emerge as triumphant girlbosses, because of course a white upper class woman’s suffering in a western world (or Westeros) society has everything to do with her gender and nothing to do with her personality or decisions (even if this works solely for Rhaenyra, because Alicent seems to be held accountable for every single one of her actions). Finally, it is obvious that Condal is trying to appease disgruntled Daenerys fans, so he has rebuilt Rhaenyra into this tortured martyr that wishes to change the world for the better in an attempt to make her resemble her great granddaughter six times removed.

For all of these reasons, I find it very logical that he is going out of his way to minimise the tragedy the Greens experience. It just doesn’t make Rhaenyra look good and honestly, who wants that? The producers saw how unhappy Danny’s stans were when they made her lose her shit; they’re not going to make the same mistake twice. They don’t want their show to tank like the last season of GOT did, so they’ll do everything in their power to keep the audience happy. And it’s working! What’s the last thing Condal says in this clip? “You kinda start rooting for [Blood and Cheese]!” and boy oh boy, the TB stans sure do! Literally hundreds of memes that rejoiced at Jaehaerys’ death were posted on X this week, with tens of thousands of likes. But when Lucerys died, it was presented as the most foul thing to ever happen in the ASOIAF universe. It is the TB supporters that dictate which child murder is good and which is bad, and that decision usually depends on which child came out Rhaenyra’s womb, not let’s say, the fact that one kid was a toddler that could barely walk, while the other was a teenager that laughed at the disabled person he mutilated himself.

It’s all just marketing

That being said, I want to clarify that I understand why Condal and the HOTD producers do what they do, but being a good entrepreneur does not necessarily make you a literary genius. Now, I’m not gonna explain why stripping Rhaenyra off of every character trait that made her interesting is a bad decision and that in their attempt to remove the blame from her so that they can elevate her as this righteous patron of feminism, they’re accidentally removing all of her agency and turning her simply into a victim, because I have a whole blog dedicated to that. But let’s just say that presenting Rhaenyra as this sexually liberated idol that’s incapable of evil, when in fact she’s an entitled aristocrat who’s completely at the mercy of men around her, from her father to her husbuncle, is the most performative activism move ever pulled in recent TV history, as well as pushing the narrative that Alicent suffers from internalised misogyny because duh, a woman can only be good and a feminist if she supports Rhaenyra, not when she pursues her own interests.

Ultimately, I think we just have to accept that this show is not meant for TG fans. We are not going to find any satisfaction in it. Everything that was unique and admirable about the Greens in the book has vanished. Their family dynamic is fucked up, Alicent’s children hate her, Aegon and Halaena cannot stand one another, Alicent is constantly a victim and never someone that chases her own ambitions, Halaena is very vague, Aemond appears to be more angsty than angry, Aegon is a stupid rapist, Jaehaerys’ death was turned into a mockery, Alicole was weaponised in order to make us shit on Alicent and Criston even more and so on. This show barely caters to us because we’re not making them any money.

The reason that there are more TB than TG stans is because (I’m gonna get so much fucking hate for this) most people who watch TV are fucking morons. I swear, when F&B came out 6 years ago, no one gave a flying fuck about Rhaenyra, because we all understood that everyone involved in the Dance of the Dragons was fucked up in their own way and that the message of this story, just like the general message of ASOIAF, is that nobody deserves to sit on that fucking throne. We were all in agreement about that. But then this fucking show came along and all the oblivious simpletons that swallowed whatever the producers shoved down their throats, grabbed the book and decided that “Woah, this book is obviously a critique on patriarchy and Rhaenyra is obviously the victim of the story”! As if GRRM, the man who said that he doesn’t sit down and think “Oh, I’m going to write a woman now” but instead he believes women to be people just like men, with complex personalities, would ever do that. And they just can’t believe that it is possible for book!Rhaenyra to be an evil racist classist full of entitlement! Surely it must be because the Greens are rewriting history! There’s no way GRRM, the man that created Cersei fucking Lannister, would ever make a female character that’s vicious and crazy just because she feels like it! Y’all need to sit down for a moment. I say this as a radical feminist that supports the 4B movement: you’re projecting your own ideas onto George’s work. Not all the media we consume has to reflect our ideologies, but if you think that it has to, then this book isn’t the anti misogynistic masterpiece you wish it was.

Like, when it comes to F&B, I am firmly anti Targaryen and did not wish for any side to win. I wanted them all wiped out to be honest. But when it comes to HOTD, I’m TG basically out of spite at this point.

All in all, I just think that things are going to go downhill for us from this point on. They’ll just keep glorifying the Blacks until the very end.

[yamayuandadu]

From Shinoda Myōjin to Sakaki no Mae: the history of Kuzunoha (and a few others)

Abeno by Shūhō Yamakawa (public domain; via wikimedia commons)

A few months ago I asked a more or less representative group of potential readers how familiar they are with Kuzunoha. Save for a single tongue in check response, "that's the Devil Summoner guy with the sideburns, right", the results were fairly uniform: most people are aware that she is a fox and the mother of Abe no Seimei - but not much beyond that. 

Kuzunoha is simultaneously probably the single most famous Abe no Seimei-adjacent literary character today, overshadowing even actual historical figures. She arguably changed the Abe no Seimei “canon” in a way few other works did. Even with the “onmyōdō boom” still in full swing in modern popculture, many characters from earlier Seimei tradition remain obscure - but Kuzunoha is arguably equally as famous as her son.

This prominence lead to a variety of misconceptions, most notably to viewing the story according to which Seimei was the son of a fox as considerably older and more integral to his fame than in reality. In particularly disreputable online sources you might even see it being presented as THE fox romance story, an archetype example from the dawn of history of Japanese literature. However, despite stories about foxes and onmyōji both being a mainstay of popular entertainment through the middle ages already, Kuzunoha was only invented in the Edo period - and in the case of most of the major developments pertaining to her we can pinpoint the exact sources. 

Read on to find out how the story of Kuzunoha arose and changed through the Edo period, whether the character was always known under this name, what she had to do with Kamo no Yasunori, and more. An excursus will also introduce you to the works and life of Kamo no Yasunori no musume, possibly the most unique thinker of the Heian period. That’s not all you will be able to learn, though.The second half of the article goes beyond Kuzunoha, and introduces a selection of other characters from broadly understood Seimei literature - from Seimei’s wife to an immortal Chinese disciple of the bodhisattva Monju. It was initially intended as a standalone sequel, but I figured it would be preferable to publish both halves in one go. Is listening to gossip a form of divination? How many bones do you need to resurrect a person? What do eclipses have to do with board games? Answers to all these questions - and more - await under the cut!

Before Kuzunoha: introductory notes on foxes in medieval and early modern Japan

Before discussing the development of the story of Kuzunoha, it’s necessary to briefly summarize the history of foxes in Japanese literature. It arguably starts with one of the earliest Japanese chronicles, the Nihon Shoki (720). However, foxes only really appear there as omens. The relevant entries are very brief and essentially boil down to reporting an unusual (for example albinistic) fox was sighted somewhere, or alternatively that a regular fox acted in an unusual way. It’s hard to really call them “stories”. They also don’t really indicate that foxes were regarded as shapeshifters just yet, in contrast with contemporary Chinese sources. The oldest example of a Japanese story involving a fox shapeshifting into a woman - arguably the most famous and widespread subgenre of “fox literature” - appears in the setsuwa collection Nihon Ryōiki (日本霊異記), dated to the early ninth century. This motif, like many other stock elements of fox tales, originates in China. Due to space constraints it is not possible to discuss the development of this genre on the mainland, but it will suffice to say that the literary image of foxes was already fairly solid by the Tang period. A good example of a classic Chinese fox story of a similar sort as the Nihon Ryōiki one is The Tale of Miss Ren from the late eighth century. In both cases, the disguise eventually comes undone, and the true identity of the fox character comes to light, which forces her to leave her human life behind. This remained a mainstay in later periods.

An illustration from Tamamizu Monogatari (Kyoto University Rare Materials Digital Archive; reproduced here for educational purposes only)

The importance of foxes in Japanese literature grew considerably in the “middle ages”, the Kamakura and Muromachi periods. The popularity of stories about animals acting like humans in general increased, in no small part due to the growth of new ideas about the nature of enlightenment. The Tendai school of esoteric Buddhism advanced the view that every living being possessed an innate Buddha nature, and could thus attain enlightenment. A good example of a medieval fox story is Tamamizu Monogatari. It combines elements already present in these discussed earlier, though they are reconfigured in unexpected ways; furthermore, the eponymous fox character’s religious considerations are a fairly major part of the plot.  It is worth noting that the story of Tamamo no Mae, Kuzunoha’s main competitor for the title of most famous fox character in the history of Japanese literature, first developed in the middle ages too. However, it is somewhat unconventional in that the original story is just a really weird twist on Sutra of Humane Kings - the fox theming is ultimately somewhat superficial.

The newfound popularity of fox tales never really declined afterwards, and many new ones arose through the Edo period in a variety of mediums, including but not limited to novels, puppet plays and kabuki. The old material was often reinterpreted in new, unexpected ways to suit the evolving taste of the audience. This is the environment in which Kuzunoha arose.

The evolution of Kuzunoha, from Hoki-shō to kabuki

The oldest prototype of Kuzunoha appears in the Hoki-shō (簠簋抄; “The ritual containers, annotated”), an early seventeenth century commentary on one of the most famous medieval religious treatises, Sangoku Sōden Onmyō Kankatsu Hoki Naiden Kin’u Gyokuto Shū (三國相傳陰陽輨轄簠簋内伝金烏玉兎集, “The Book of the Gold Crow and the Jade Rabbit, Secret and Exposed, of the Round Vessel and the Square Vessel, the Wheel and the Wedge, the Yin and the Yang, Transmitted Through the Three Countries” - the title is basically a long enumeration of various dualities representing yin and yang; as you will soon see, various fictional tomes present in stories about Seimei reference it) or Hoki Naiden (簠簋内伝) for short. Its compiler (or compilers) collected multiple, often contradictory, tales about the source of Abe no Seimei’s supposed supernatural powers - many of which were seemingly adaptations of completely unrelated folk tales.

One of them states that Seimei’s mother wasn’t a human, but donned a human guise before giving birth to him. At the age of three Seimei was abandoned by her, but as a parting gift he received a poem explaining that he will be able to meet her in the Shinoda forest in the Izumi province. Many years later, Seimei recalled the poem and decided to travel there to pray at a local shrine. Its deity, known simply as Shinoda Myōjin (信太���神; Myōjin, “bright deity”, is a common historical title of local deities, cf. the likes of Shinra Myōjin or Sekizan Myōjin), appeared to him in the form of an old fox, and told him she is his mother. It’s not Seimei’s only “origin story” collected in this volume, though - elsewhere it states that he was a being from the Dragon Palace (龍宮, Ryūgū). This seemingly didn’t catch on, and we have yet to see a modern work bold enough to make him some sort of fishman.

Hoki-shō does not explain why Seimei’s mother left him, but another likely contemporary collection of short tales, Tsuki no Karumo Shū (“Seaweed gathered in the moonlight”), provides a hint: here Seimei’s mother composes the poem and leaves because his father cheated on her. She is later encountered first by her ex, and then by Seimei, in the Shinoda forest, in both cases taking the form of a fox, much like in the Hoki-shō. She also provides her son with a jewel which lets him understand animals - an item which also appears in other legends about him, though not necessarily in the same context. Curiously, outside of this supernatural episode, this work generally follows historical information about Seimei. It correctly relays that his father was a low ranking court official and that he studied under the famous onmyōji Kamo no Yasunori.

A breakthrough in the history of Kuzunoha occurred with the publication of Ryōi Asai’s Abe no Seimei Monogatari (安倍晴明物語; “The story of Abe no Seimei) in 1662. Various disconnected legends collected in the Hoki-shō and similar sources came to be forged into a single narrative for the first time ever, which turned out to be a successful approach. Seimei, while never really forgotten, became a favorite of Edo period audiences, and a “Seimei boom” of sorts occurred, with numerous new works focused on his life and exploits being published.

Young Seimei meeting Otohime, as described in Abe no Seimei Monogatari(public domain, via National Archives of Japan Digital Archive; all illustrations from this novel included in this article have been sourced from these scans; another set can be found on the website of the Waseda University Library)

It would be unfair to say that Abe no Seimei Monogatari is just a direct adaptation of Hoki-shō, though. It is an innovative work in many ways, and in some cases rewrites completely unrelated legends with Seimei as the protagonist. For instance, Seimei at one point visits the dragon palace to help Otohime in what is obviously a novel twist on the tale of Urashima Tarō (though it might very well be an echo of his second origin story from the Hoki-shō) - just without any of the repercussions for the protagonist. Seimei was, presumably, built different, to put it colloquially.

Innovations are also present in the section of the story dealing with Seimei’s mother. In contrast with the sources discussed above, Abe no Seimei Monogatari also provides his father with a name - Abe no Yasuna (安倍保名). He is introduced as a farmer living in Abeno, a village near the Shinoda forest (in earlier legends Seimei was said to hail from Nekoshima, located near Hitachi). The reason why the mother leaves is curiously not provided. The novel simply states that one summer day she abandoned her family - and that’s really it for her relevance. 

It is not certain if Abe no Seimei Monogatari was a direct influence on the next major work dealing with Seimei's origin, the 1674 puppet play Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō (しのだづまつりぎつね并あべ晴明出生; “The Shinoda wife, fox trapping and the birth of Abe no Seimei”). While such a connection is not impossible, it might have alternatively depended on a now lost sekkyōbushi (説経節), a type of Buddhist ballad accompanied by shamisen and puppet performances. However, no direct evidence for the story of Kuzunoha ever being adapted in such a form exists.

Regardless of whether there is a connection or not, the play does follow Abe no Seimei Monogatari when it comes to the identity of the eponymous character’s father. It additionally establishes that Yasuna owns the mystic tome Hoki Naiden, here described as a family heirloom passed down since the times of Abe no Nakamaro (more on him later). Most importantly for the topic of this article, many new details regarding the marriage of Seimei’s parents emerge here for the first time.

Actor Nakayama Bun'emon as Ishikawa Akuemon (ukiyo-e.org; reproduced here for educational purposes only)

A new character shows up in the relevant part of the story, Ishikawa Akuemon (石川悪右衛門), a brother of Dōman, Seimei’s rival from Abe no Seimei Monogatari and a variety of other sources. While Dōman is most likely based on a historical person (though one with no real relation to Seimei - more on that in a sec), Akuemon is entirely fictional. Through Dōman’s influence he received a government post near the Shinoda forest. His modus operandi is to obtain the liver of a white fox, since his brother told him it can be used to heal his ailing wife. Yasuna encounters him during a hunt, and saves a fox from him. This leads to a fight in which he almost ends up killed, until another fox intervenes. By disguising himself as a priest serving in Akuemon’s family temple he tricks him into sparing Yasuna’s life.

Some time later, Yasuna saves a woman from drowning, and subsequently marries her. He has no choice but to live with her in the Shinoda forest, since through a complex string of events resulting from Akuemon killing his father Abe no Yasuaki (安倍泰明) he had to kill him (and is effectively an outlaw, as I understand). He and the woman eventually have a son.

When the son - who is, obviously, Abe no Seimei - is seven years old, his mother accidentally reveals to him that she is a fox who took human form. She becomes so enchanted by blooming chrysanthemums that she loses grasp of her disguise. Kid Seimei is horrified by this revelation, and his mother decides she has to leave. She leaves a letter for him in which she expresses her sadness about this turn of events, and another for Yasuna, in which she reveals that she was the fox he saved, and that everything that happened between them since was an elaborate way to repay that favor.

It might be worth noting that the idea that foxes were particularly fond of chrysanthemums was a well established trope. It goes back to a poem by Bai Juyi, who in turn influenced a host of classic Japanese poets, including but not limited to Miyako no Yoshika, Ki no Haseo, Shimada no Tadaomi, Ono no Takamura and Sugawara no Michizane. By the Edo period, it was essentially common knowledge, so the scene was less surprising to contemporary audiences than it might be for us.

Despite all of the innovations in Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō, its author felt no need to provide Yasuna’s wife with a name. That wasn’t exactly unique, though it’s worth stressing once again that the first version of this character from Hoki-shō for all intents and purposes did have a name, Shinoda Myōjin.

The name Kuzunoha appears for the first time in the kabuki play Shinodazuma (信太妻) from 1699. However, its origin lies in Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō. A poem in the letter Seimei receives from his mother in it ends with the line “the kudzu leaves whose backs are visible” - urami kuzunoha (うらみ葛の葉). This phrase appears fairly common in waka poems. Here it serves as a wordplay - hiragana is utilized because depending on the kanji used, urami can refer not just to the underside of a leaf (裏見) but also to bitterness or resentment (怨み or 恨み). According to Cody M. Poulton, the poem actually originates in a story unrelated to Seimei which circulated in the Izumi province. Its protagonist is a hunter who saves a wounded fox, who then takes the form of a woman and marries him; the similarities are otherwise very vague, as no onmyōdo elements are involved, and the fox commits suicide in the end, after leaving behind the poem.

Naming Kuzunoha was not the only innovation of Shinodazuma. It also makes Akuemon the central villain, eliminating Dōman altogether. His villainy reaches truly cartoony heights - before starting the fox hunt already present in the earlier play he actually tries to pressure a priest at a shrine whose kami uses these animals as messengers to procure a white specimen for him.

Some more focus is given to his wife. In the earlier play, not much is said about her other than that she is sick and Akuemon is convinced he knows how to remedy that. She doesn’t even receive a name. In Shinodazuma she is called Satsuki no Mae. Furthermore, we learn that she secretly hates her husband and is only feigning an illness to avoid him. Her real love is a certain Mitani no Zenji, a retainer of Abe no Yasuna. This character already appears in a very minor role in Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō, but there he is a retainer of Yasuna’s father, not Yasuna himself.

Zenji’s relevance doesn’t end there. Kuzunoha is actually saved by him, not by Yasuna. However, the conventional romance nonetheless happens, though with a twist. Kuzunoha must reveal her true form because Yasuna has an evil younger brother, Dakaku no Suke, who shows up near the end to  try to force Kuzunoha to have sex with him. To achieve that he threatens that he will kill kid Seimei. In response, his mother reveals that she is a fox, and flees. Kuzunoha returns one last time in the final scene of the play after Seimei manages to find her in the Shinoda forest with the help of another new character, a cook named Kisuke. This role was apparently added entirely to accommodate the comedic actor Yamatoya Jinbei II (大和屋甚兵衛).

Elements of Shinodazuma and its earlier partial namesake were both incorporated into yet another play, Shinoda no Mori Onna Urakata (“Female Diviner in the Shinoda Forest”), which in turn influenced the single most famous portrayal of Kuzunoha, commonly referred to simply as, nomen omen, Kuzunoha. It dates to 1734, and was originally the fourth act of a five act play, Ashiya Dōman Ōuchi Kagami (芦屋道満大内鑑; “A Courtly Mirror of Ashiya Dōman”) by Izumo Takeda (竹田出雲) II. However, the full version is rarely performed today.  As you can probably guess from the title, Ashiya Dōman Ōuchi Kagami puts Dōman, here also referred to as Ashiya no Hyōe Michitaru (芦屋兵衛道満), back into the spotlight, reversing the trend of making Akuemon more prominent. The plot is essentially a succession struggle between him and Abe no Yasuna, with a variety of unexpected twists. Both of them are portrayed as students of Kamo no Yasunori (here written as 加茂保憲 instead of the expected 賀茂保憲), who passes away prematurely without designating an heir from among his disciples. This is quite troublesome, not least because the legitimate heir will gain control over the mystical tome Kin’u Gyokuto Shū (金鳥玉兎集), which originally belonged to a Chinese sage named Hakudō (this is not the last time you’ll see him in this article) before being passed down to Yasunori. Various factions in the court aim to secure control over it to effectively control the country with the mystical divinatory knowledge contained within.

Sakaki no Mae (Minneapolis Institute of Art; reproduced here for educational purposes only)

While most characters are unaware of this, Yasunori intended to have his adopted daughter Sakaki no Mae (榊の前) marry Yasuna, and to give him Kin’u Gyokuto Shū. However, as he failed to do so in time, and only provided his daughter with a key to the secret spot where the book is hidden, a plot is set in motion by his wife. She hides the book and accuses Sakaki no Mae of stealing it to give it to Yasuna against her father’s wishes. Sakaki, who is innocent and in fact refused to open the hiding spot of the book (not that it accomplished much since her stepmother illicitly prepared a copy of the key), decides to put the blame entirely on herself to protect Yasuna and then commits suicide. However, when Yasuna learns about that he is overcome by grief and disappears.

Meanwhile, the widow’s brother Jibu no Tayū (治部大輔), who is also her co-conspirator, meets with his son-in-law Michitaru to give him the stolen Kin’u Gyokuto Shū. He orders him to use the book to divine how to make sure Miyasudokoro (御息所; not the Tale of Genji character), one of crown prince Sakuragi’s (桜木親王) concubines, who belongs to the same courtly faction, will be the first to conceive an heir. Michitaru states that the best way will be the dakini no hō (荼枳尼の法) a secret ritual which requires the liver of a white fox. Jibu no Tayū’s minion Akuemon, who as far as I can tell is not a relative of Michitaru/Dōman here, is tasked with procuring it, since he comes from an area where white foxes can be easily found.

It should be noted here that Michitaru is himself not necessarily portrayed as malevolent in this scene. While he is a participant in this scheme, and even performs rituals meant to help Akuemon with killing Rokunokimi (六の君; also not the Tale of Genji character), the concubine favored by Jibu no Tayū’s rivals, he only acts under the threat of losing both Kin’u Gyokuto Shū and his wife Tsukubane (築羽根).

All of the soap opera-worthy courtly drama forms the first act of the play. Kuzunoha only appears in the second. As we learn, she is the younger sister of Sakaki no Mae, and looks exactly the same as her. Yasuna encounters her when he reaches the Shinoda forest. Due to lacking clarity of mind, he at first assumes that he got reunited with Sakaki no Mae. However, Kuzunoha manages to help him overcome his grief, and explains she is not who she assumes she is. Yasuna is nonetheless still smitten, and asks her parents (it would appear Kuzunoha was not adopted by Kamo no Yasunori unlike her sister), Shinoda no Shōji (信太庄司) and his wife Shigarami (柵), to let them get married. 

Alas, it turns out this is impossible, because Kuzunoha’s parents already promised her to her cousin… Akuemon. Following the universal principle of “speak of the devil and he doth appear”, Akuemon promptly appears, chasing a white fox to complete the mission he was entrusted with earlier. He is instantly thwarted by Yasuna and his attendant Yokanbei (与勘平). The latter then leads Kuzunoha and her parents to safety, but Yasuna apparently doesn’t notice this, and for a moment he fears that she was kidnapped. However, his worries soon disappear, as she appears again out of nowhere. In the culmination of the second act, the two then decide to hide for some time in a remote village, Abeno (the same one as in Abe no Seimei Monogatari).

What follows sounds almost like a comedy of errors. Long story short, it turns out that Michitaru has in fact saved Rokunokimi from Akuemon and hid her in his house. When Jibu no Tayū learns about this, he orders her to be killed (again), which triggers a chain reaction. Michitaru by accident kills his father, who had no part in the plot, but tried to take the blame to shield his son from Jibu no Tayū’s wrath. Michitaru’s wife then kills her father, as she has learned about his nefarious intentions and about pressuring Michitaru into helping him. In the aftermath of all of that, Michitaru realizes he has had enough and should go back to honest onmyōdo practice he was supposed to engage in as a student of Kamo no Yasunori full time. He takes the new name Dōman to signify his transformation.

Seimei and Dōman, as depicted by Hokusai (wikimedia commons)

As I already pointed out earlier, the play doesn’t follow Dōman’s usual characterization. Quite the opposite, it’s pretty much a conscious reversal - that’s where the “mirror” in the title actually comes from. Other fictional portrayals of Dōman make him a villainous counterpart of Seimei, and Edo period audiences were well aware of that. There was no shortage of works focused on their rivalry. It’s explored in detail in Abe no Seimei Monogatari, but also for example in the 1792 novel Abe no Seimei Ichidaiki (安倍晴明一代記, “Abe no Seimei’s Life Story”).

It’s worth noting that Dōman’s villainy might have a vague historical basis. It generally assumed that he was inspired by a certain, nomen omen, Dōman (道満), known from the Seiji Yōryaku (政事要略). He was reportedly employed by Takashina no Mitsuko (高階光子) in 1008. He is described as a hōshi onmyōji (法師陰陽師), literally “ priest onmyōji” - a designation for an unofficial onmyōji, basically. Such individuals were seemingly particularly commonly hired by courtiers to curse their rivals (something a regular onmyōji was legally prohibited from engaging with). A reference to a hōshi onmyōji being accused of that is preserved in Fujiwara no Sanesuki’s diary, the Shōyūki (小右記), for example. It is not entirely uncertain if the historical Dōman was involved in similar activities, it is clear that his fictional derivative is based on the curse specialists. 

The connection between history and fiction should not be overestimated, though. The kinship between the historical and fictional Dōmans is ultimately quite vague, and the former didn’t really have anything to do with Seimei; their rivalry is an entirely fictitious invention. In particularly it’s worth pointing out it’s basically the standard to portray Dōman as older than Seimei, while the only references to his historical counterpart postdate Seimei’s death by three years - and considering he was unusually long-lived, it’s easier to assume they had nothing to do with each other than that Dōman was somehow even older than him.

Putting the historical Dōman aside, the third act was essentially custom tailored towards the tastes of contemporary audiences, but surprisingly failed to leave a lasting impact. It is instead the fourth act which became the most famous part of the play, and the most famous portrayal of Kuzunoha. It starts with a timeskip: as we learn, Yasuna and Kuzunoha got married and had a son, who is now five years old. However, it turns out that his mother is in fact not the real Kuzunoha. This is revealed when she appears with her parents to visit Yasuna - she’s been bedridden for years in the aftermath of the escape, and only recovered recently. Her parents decided to let her and Yasuna get married. However, they don’t find him at home, since he left to journey to a number of religious sites to pray for his family. They only encounter his wife. As you can probably guess, it turns out that the “Kuzunoha” Yasuna spent the past half a decade with is in fact the fox he saved from Akuemon. When this comes to light, she bids farewell to her son, and tells him to treat the real Kuzunoha as his mother instead from now on. 

When Yasuna returns, and learns what happened from the real Kuzunoha, he decides that they need to find the fox Kuzunoha. His son and the real Kuzunoha decide to assist him. Like in every other version involving a search, they eventually manage to find the fox Kuzunoha in the Shinoda forest. She shows herself to them in her true form, that of a century old white fox, and reveals that while she has cast away her earthly attachments, she plans to nonetheless still protect her son. However, to that end she had to cast away her human disguise anyway, as a fox who falls in love with a human will eventually lose all supernatural abilities otherwise. This idea is an invention of the author (had this been an established motif earlier, Tamamizu Monogatari’s namesake protagonist would have no inner dilemmas to struggle with, arguably).

After this matter is settled, the protagonists encounter Dōman. Since they are not aware of his recent deeds, they initially assume that his visit is part of some new scheme. They also accuse him of engineering the theft of Kin’u Gyokuto Shū. However, he explains that he was a tool in an evil plot before, but had a change of heart. He admits the theft accusation is not unfounded, but also that he is not responsible for Sakaki no Mae’s suicide. To atone for his past deeds, he gives the book to Yasuna. However, he says that he is too old to use it, and Dōman should instead pass it on to his son (this is probably another intentional subversion - as you’ll see later, in another story Dōman crafts an elaborate scheme to steal this book from Seimei). When the kid receives the book, he is instantly able to interpret its title. He explains that it refers to a rabbit who lives on the moon and a crow who lives in the sun, and that the book contains knowledge necessary to understand everything on earth and in heaven. Dōman praises Yasuna for teaching his son well, but he clarifies that the boy must have inherited the talent of his biological mother, who was a white fox.

Dōman is aware of a case of a supernaturally gifted kid born to a human-fox couple in China (I’m not sure if this references a specific story, also note this is not an universal motif - in at least one Tang period tale children from a similar relationship die prematurely), and therefore to verify Yasuna's claim decides to test his son’s skills. The boy effortlessly answers all of his questions. Dōman is so impressed he bestows the name Seimei upon him - he was simply referred to as Dōji (童子, “boy” - not exactly a creative name) before. To celebrate, Yasuna and Dōman decide to visit the Shinoda shrine, leaving Kuzunoha and Seimei behind.

Nakamura Utaemon III as Yakanbei, Sawamura Kunitarō II as Kuzunoha, and Arashi Rikan II as Yokanbei (Museum of Fine Arts Boston; reproduced here for educational purposes only)

Since things are evidently going too well, Akuemon suddenly appears once again, accompanied by a group of thugs. He confronts the protagonists and tries to kidnap the real Kuzunoha, but his plan is foiled by the intervention of Yokanbei and an associate of fox Kuzunoha, another white fox, who turns into a copy of him. He calls himself Yakanbei (野干平) - a pun on Yokanbei’s name and the term yakan (射干; from Chinese yegan), which could refer either to a fox-like legendary animal, a jackal, or simply a fox. The scene is intentionally comedic, and it actually takes Yokanbei a while to realize there’s a copy of him running around. In some stage adaptations the sequence was extended further with the appearance of a female servant who is yet another fox in disguise. 

After the successful rescue yet another timeskip happens. The final act shows Seimei at the age of eight. His parents decide to finally take him to Kyoto. He is already renowned for his skill, and the crown prince mentioned in passing earlier wants to meet him. However, after arriving in the capital Yasuna temporarily leaves his family, and through an unlucky twist of fate ends up killed by Akuemon, who is busy with a new scheme to curse Rokunokimi. Thankfully, when he later arrives in the court, carrying a crate which contains both a doll meant to be utilized to that end and Yasuna’s corpse, the plot is revealed through a joint effort of Seimei and Dōman. Seimei then resurrects his father, while Akuemon is executed… and that’s where the story ends (with no foxes in sight).

In the end, it might appear at first glance the play regarded as the most famous take on Kuzunoha doesn’t contain all that much Kuzunoha - not the fox Kuzunoha, at least. It’s really a play about Dōman and Yasuna in the end. Kuzunoha actually comes across as sort of expandable and forgettable in dry summaries of the play, and I don’t think mine really gives a different impression. To be fair, it’s actually a genuine theory that the apparent disposability of female characters in this case served as a criticism of the low position of women in Tokugawa society.

Regardless of whether this is true or not, it was ultimately Kuzunoha, and not Dōman, who made the play famous - and that’s why, as I briefly mentioned earlier, it’s uncommon to see the whole play on stage. It’s typically reduced just to act IV - which does actually revolve around Kuzunoha (or, to be more precise, Kuzunohas). There are two reasons behind that.

For starters, the scene of a mother parting with her child emotionally resonated with Edo period audiences to a greater degree than anything else Ashiya Dōman Ōuchi Kagami had to offer. Sure, it might be short, especially compared to the lengthy sections dealing with multi-layered courtly intrigues - but it had something they lacked: it was relatable. Making sure plays resonate with audiences, which consisted largely of commoners - often commoners who represented relatively historically recent social strata molded by changes in economy in the Edo period at that - was a common concern of playwrights. While many dealt with the distant past - especially the Heian period and the tumultuous transition into the middle ages - conscious effort was often made to incorporate contemporary elements, or to emphasize down to earth concerns, precisely to that end. The results weren’t always successful, and in some cases end up heavenly-handed and unintentionally comedic, but Takeda Izumo II evidently pulled it off. It worked so well that the rest of the play became basically unnecessary.

Furthermore, whether adapted in the form of a puppet play (as originally intended) or kabuki, the role of Kuzunoha was considered suitable for showcasing the skills of performers. Special effects, and in particular transformations from one character into another, were incredibly popular - that’s why so many plays from the Edo period have plots involving shapeshifters, doubles, mistaken identity or a combination of some or all of those elements. Foxes naturally provide a great venue for that - and Kuzunoha isn’t even the only time Takeda Izumo II capitalized on it (you will likely get to see another famous example on this blog in a few months).

Kuzunoha writing her parting poem with a brush held in her teeth (wikimedia commons)

When it comes to puppet plays, the greatest accomplishment of Kuzunoha was arguably facilitating the invention of a complex type of puppet requiring three people to operate, utilized for the first time in the scene involving her, Yokanbei and Yakanbei. In kabuki adaptations, Kuzunoha’s shapeshifting between human and fox forms is reflected by rapid change of costumes - basically the default way to measure an actor’s skill. Sometimes this is boosted further by speech quirks also used for other fox characters in kabuki. Furthermore, the actor playing her is often expected to write the poem she leaves before abandoning her family holding a brush in his (it’s an onnagata role, ie. a female character played by a man) teeth, cradling a prop representing infant not-yet-Seimei in both hands. A Meiji innovation making the role even more challenging was to have one actor play both Kuzunohas - which, naturally, required even faster costume changes. In some cases, a hat with a fox mask hidden in it is used to make it particularly rapid. Through this combination of factors, Kuzunoha, initially a minor addition to a corpus of legends about a popular protagonist which grew so large it started to absorb unrelated stories, eventually actually managed to outshine Seimei himself. Of course, it wasn’t that straightforward; Seimei’s disappearance from public consciousness didn’t just boil down to a specific kabuki attaining unexpected levels of renown. It’s also important to bear in mind that onmyōdō as a whole largely vanished from public consciousness after the Meiji reforms - and that even before them, the term didn’t necessarily invoke the image of a Heian period court official anymore (see my previous article dealing with relevant matters for more context). Even though Seimei, an at least vaguely Heian-inspired idea of onmyōdō, and the traditional villainous Dōman all made a comeback after the classic sources were “rediscovered” by new authors starting with the 1980s, Kuzunoha remains a fairly major component of what I earlier described as an “informal Seimei canon” - to the point it’s probably not hard to find people convinced she was a part of it from the very beginning. In that capacity she is a remarkable outlier. Most of the other Edo innovations are now forgotten, and Konjaku Monogatari and other early collections once again define Seimei just as they did for late Heian and early medieval audiences. And yet, the story of the most famous onmyōji being born as the son of a fox and subsequently abandoned evidently continues to resonate with new audiences.

Nothing like Kuzunoha: an excursus about the real daughter of Kamo no Yasunori

There’s an argument to be made that Seimei isn’t the only historical figure who ended up existing in the shadow of Kuzunoha, or more broadly of Ashiya Dōman Ōuchi Kagami. While Kuzunoha and Sakaki no Mae are both fictional characters, the historical Kamo no Yasunori actually did have at least one daughter. It’s safe to say she didn’t influence the creation of any of her fictional “siblings”, though. For all intents and purposes, she went down in history only as Kamo no Yasunori no Musume (賀茂保憲女), “the daughter of Kamo no Yasunori” - her real name is unknown. I personally think that in absence of any information about her name perhaps it would be preferable to use the epithet she used to refer to herself - Kamo uji naru musume, “a woman of the Kamo clan” - but I am not going to tell you to ignore the consensus, obviously. Since referring to her as “Kamo no Yasunori no musume” would get a bit cumbersome quickly, I hope you don’t mind here I will simply refer to her as “ms. Kamo”, though.

The sum of our knowledge about ms. Kamo’s life and career comes from just a single source - but what a source it is! At some point between 993 or 998, at the age of forty or so, she compiled her own poetry collection, today referred to simply as Kamo no Yasunori no Musume no shū (賀茂保憲女集) - “Kamo no Yasunori no Musume’s poetry collection” (hardly the most creative of titles). The uncertain dating reflects the fact that the only clear evidence in the work itself are references to an illness she at some point contracted, which might have been either smallpox (an epidemic occurred in 993) or measles (an epidemic occurred in 998). A lot is up to interpretation, though the illness at least for a time negatively impacted her eyesight, which seems to point at the second option.

The collection resulting from her efforts has the form of a sequence of around 240 poems accompanied by an autobiographical prose preface. This is not unusual in itself - similar collections consisting from a hundred to three hundred poems were fairly common in the later centuries of the Heian period. They were pioneered by Sone no Yoshitada around 960 or so. Depending on the exact dating of ms. Kamo’s sequence, she was either the first or second woman to contribute to this trend, though. Her contemporary Minamoto no Shigeyuki no Musume (源重之女; as you can probably guess, the daughter of Minamoto no Shigeyuki) compiled a hundred poems long sequence around 994.

While common, the hundred (or more) poem sequences were what can be described as an example of avant garde or outsider approach to poetry. In the Heian period most poems were composed during official competitions or for commemorative purposes in the imperial court. In contrast, the long sequences were typically the work of people who didn’t have opportunities to partake in official poetic events, for example lower ranking bureaucrats. Furthermore, the topics were more personal. It was fairly common to complain about unrecognized skills and slow progression in the chosen path of career, for example. This was an universe many lower ranked courtiers, as well as provincial bureaucrats, were familiar with - the Heian court was dominated by the powerful Fujiwara clan, and few people who didn’t belong to it managed to advance to the most prestigious positions (and those who did, like Sugawa no Michizane, could still end up exiled or worse as potential threats to the Fujiwa hegemony). However, in contrast with ultimately fairly formulaic complaints about stalled professional careers, ms. Kamo’s collection is essentially an outlier among outliers. It has an even more distinctly personal character. Of course, part of it is that the experience of a woman was fundamentally different from that of a male courtier. Ms. Kamo had to become a unique author in part simply because she had no models to pattern her poems on. She acknowledged herself that it was viewed as preferable for a woman to remain silent and unseen.

The life ms. Kamo wanted to document was sad and lonely - as she remarked to herself, “there is no one whose circumstances are as unhappy as mine within these islands”. The catalyst for writing was the life-threatening illness she survived, but which pretty clearly took a heavy mental toll on her. In a self-depreciating passage she described herself as "inferior in all ways to others, but better than others in getting an illness". On top of that, she felt isolated and was apparently concerned that she has failed to attain proper maturity, possibly due to remaining single - she only makes vague references to a possible failed past relationship. She apparently blamed her parents, and in one of her poems compared herself to an egg that has already putrefied before even hatching.

While I don’t necessarily think it’s incorrect to speculate that she might have felt this way due to failing to enter a relationship or forming a lasting one, it does seem that she was generally concerned about her life being stagnant, and about being confined in the same place for its entire duration. In some of her poems, she is saddened by own inability to see various wondrous phenomena and partaking in assorted pastimes (she admits she’s not even sure what was in the vogue among other noblewomen). Interestingly, she recognized that her position gives her a degree of freedom she would lack if her poetry conformed to courtly standards, though.

A further peculiar aspect of ms. Kamo’s work is her focus on social inequalities. She devotes some space to explaining why she doesn’t see class as an indication of merit. As she outlines, a virtuous and talented person might nonetheless have an unremarkable career and fail to move up. Furthermore, a humble person won’t necessarily be valued as much as they should. It was apparently a major concern for her overall that success is determined by wealth and family connections more than skill and virtue. That’s tragically a pretty timeless issue.

Some degree of opposition to the prevailing model of stratification of society was not entirely unheard of in the Heian period. Miyako no Yoshika’s uncle Miyako no Haraaka (都腹赤) famously believed that what we would by modern standards define as higher education should be available to all as opposed to hereditary nobility, for example. This was doubtlessly influenced by his own experience - his family background was unremarkable, and he managed to attain a degree of renown only thanks to a then-recent system of civil service examinations. His nephew, whose life followed a similar trajectory, purportedly opposed the encroachment of the Fujiwara clan upon educational institutions because it would limit the already not particularly plentiful opportunities people from more humbled backgrounds had. Ultimately the Chinese-style bureaucratic apparatus which enabled that collapsed, though, and even before that it obviously never managed to become the great equalizer people like Haraaka seemingly wanted it to be (it didn’t even accomplish that in China in the first place, to be fair).

Yoshishige no Yasutane (wikimedia commons) Most importantly, social inequalities are addressed in depth in the Chiteiki (池亭記), the magnum of opus of ms. Kamo’s uncle Yoshishige no Yasutane (慶滋保胤). He might have been an influence on the worldview of his niece, though unlike him she didn’t see the lack of adherence to Confucian teachings as the source of all ills. As a social critic she is ultimately without an exact parallel among her contemporaries. As cliche as that might sound, it would perhaps be most apt to say she was ahead of her times. Rather unusually for her era, she even believed romantic relationships should not be determined by social class, but rather by genuine feelings. She attributed the instability of romances among courtiers to this, even. I will refrain from speculation if this might have anything to do with the references to her own possible failed relationship.

Given the avant garde character of ms. Kamo’s works, it probably comes as no surprise to you to learn that they never had a wide circulation. She did hope for an audience - in the preface she even speculates how people in the future will imagine her based on the content of her poems. However, she never really found it.

Evidently someone had to be aware of her pursuits and kept her up to date with new trends in poetry, though. A possible candidate is, once again, her uncle Yasutane. Furthermore, some of her notes indicate she seemingly was sending at least some of her poems to someone, though whoever that was, they evidently didn’t opt to recommend her as a participant in any events focused on poetry held in the imperial court (or didn’t hold a position which would let them do so). Her poetry thus failed to captivate any larger audience, and didn’t enter the literary canon.

The only pre-modern exceptions are the inclusion of a small handful of her poems in the Shūi Wakashū (拾遺和歌集, “Collection of Gleanings”; 1006; 1 poem), Shin Kokin Wakashū (新古今和歌集, “New Collection of Ancient and Modern Poems”; 1205; 1 poem), Fūga Wakashū (風雅和歌集; “Collection of Elegant Poems”; 1348; 2 poems) and Shinshokukokin Wakashū (新続古今和歌集; “New Later Collection of Ancient and Modern Poems”; 1439; 1 poem). However, in the first two of these anthologies the author is left anonymous, presumably since she was not exactly famous and lived outside the imperial court. In the other two she is identified only as Kamo no Yasunori no musume. 

Something that bugs me a lot is that there are multiple weird unsourced claims on English wikipedia severely overestimating the esteem she enjoyed in the Heian period and beyond. Kamo no Yasunori’s entry calls her an “acclaimed poet” (and similarly without a source asserts she was his second daughter; in reality she is his only female relative we know about). Her own article asserts she was renowned for her talent, despite later citing a researcher who correctly points out she was largely overlooked through history.

I would argue that in addition to being incorrect, these bizarre descriptions are disrespectful, seeing as much of her work is centered on frustrations stemming from not only not being perceived as important, but lacking any venue giving the slightest glimmer of hope for attaining that. I’m not exactly sure if the intent was to be feminist, but I personally think it would in fact be a more feminist approach to stress what motivated her to write, and to honestly report the lack of pre-modern reception. These factors are what makes ms. Kamo unique as a poet.

Sadly even the modern reception of ms. Kamo’s work is limited at best, which is part of why I decided to include her in this article. There are at least two annotated editions of her works aimed at academics in Japanese and a handful of articles, including a single one in English which you can find in the bibliography, but not much beyond that. Ultimately it is probably fair to say her fictional counterparts sadly outshine her, which arguably adds an extra layer to this tragedy. Obviously, Edo period playwrights weren’t deliberately trying to do so - odds are decent they weren’t even aware she existed - but it saddens me a bit that no attempt was made to find room for her in any modern adaptations of stories involving fictionalized portrayals of her father. An argument can even be made that ms. Kamo had some familiarity with onmyōdō. While it is not a major theme in her poetry, and she never referenced yin, yang and related concepts directly, she was evidently familiar with Chinese literature and philosophy to some degree. She references the Book of Changes and the well known (at the time, at least) story of Su Wu, for instance. It might also be worth noting that she was aware it was believed certain ascetic practices can extend the lifespan - for example consuming pine needles. It’s actually fairly likely that some of her familiarity with Chinese literature came from overhearing her brothers’ lessons - we actually know this must have been the case for some women in the Heian period. For instance, Murasaki Shikibu de facto received informal education this way. There’s even a proposal in scholarship which has gained some support that part of ms. Kamo’s bitterness might have come from perceiving herself as equally capable of learning as her brothers, but never really receiving opportunities to prove it.

Beyond Kuzunoha: other figures of note in Seimei narratives

After the largely historical excursus, let’s go back to fiction. As I mentioned earlier, many once popular recurring characters from stories about Seimei - from early legends to Edo period novels - largely languish in obscurity today, even though Seimei himself arguably regained his prominence. I figured it is only fair to discuss some examples I consider particularly interesting as well.

Rika

While Abe no Seimei Monogatari is notable for being one of the earliest works which feature (a prototype of) Kuzunoha, it also provides Seimei with a further fictional female relative, a wife named Rika (梨花). And she is, quite unexpectedly, an antagonist who aids Dōman.

The historical Seimei presumably did have a family, but as far as I am aware no source mentions anything about the identity of his spouse. He definitely had children, most notably Abe no Yoshihira (安倍吉平; 954–1026), which does indicate the existence of a ms. Abe (or at least a mistress whose child was legitimized, I suppose). I won’t dwell much Yoshihira here, as he is largely irrelevant for the matters this article focuses on, though it’s worth noting that he famously managed to enact an onmyōdō takeover of hanshi (反支; from Chinese fanzhi), formerly handled by court physicians. This procedure was supposed to determine if anything inauspicious might happen during the birth of a child.

I’m only aware of a single source predating Abe no Seimei Monogatari which would mention Seimei’s wife at all, and it is similarly a literary text rather than a historical document. However, she is left nameless in it, and her characterization differs considerably. Rather unexpectedly, it’s not strictly speaking a Seimei story, but rather the fourteenth century Genpei Jōsuiki - an extended version of the Heike Monogatari. In the passage in mention Taira no Tokiko performs hashiura (橋占), an unusual form of divination. Instead of the movement of celestial bodies, it required listening to the conversations of passersby on a bridge. She chooses the Ichijō-modoribashi (一条戻 橋) in Kyoto, where she encounters a group of twelve unusual children, who all repeat the same prophecy. She quickly realizes they’re actually shikigami, and not just any shikigami at that, but rather manifestations of the Twelve Heavenly Generals (十二神, jūnishin).

Why are the Twelve Heavenly Generals there, instead of performing the Medicine Buddha and engaging in other typical Heavenly General pursuits? That’s where Seimei’s wife comes in. It is revealed that Seimei sealed the Generals under the bridge because his wife was capable of seeing supernatural beings, including them, just like he was, but was afraid of them. As a result of Seimei’s ritual, hashiura performed there was guaranteed to result in receiving prophetic messages from the Twelve Heavenly Generals, even if they used passersby to convey it. The reference to supernatural powers is certainly interesting - in other literary texts a similar ability is enough for the protagonist to be granted the right to study onmyōdō (a good example is a Konjaku Monogatari story about Kamo no Yasunori’s childhood) - but the topic is not explored further.

Ichijō-modoribashi in 2005, with the shikigami statue on the left (wikimedia commons)

It’s worth noting that the story seemingly had a degree of influence on the surroundings of Ichijō-modoribashi bridge. Today there’s a statue of a shikigami next to it. However, he’s not one of the Twelve Heavenly Generals, but rather an anonymous critter who appears in medieval portraits of Seimei as his personal shikigami. Compare the two depictions below, courtesy of wikimedia commons:

As for Abe no Seimei Monogatari, as thrilling as the summary of Rika’s character sounds, she sadly receives very little spotlight. We don’t learn how she met Seimei, where she came from, or the circumstances of their marriage. No information from the Genpei Jōsuiki episode is referenced, either, and I think it’s safe to say the two takes on Seimei’s wife are independent from each other - though it’s not hard to find people treating them as the same character online. To be fair, it’s not like these sources are impossible to reconcile with each other.

Rika and Seimei are already married when she is mentioned for the first time, when Seimei leaves to China to study under Hakudō Shōnin. In his absence Dōman, who after losing a bet had to become his disciple earlier, conspires with Rika (to be fair, Seimei for whatever reason entrusted him with taking care of her in his absence). His goal is to gain insight into two books Seimei owns: the Kin’u Gyokuto Shū, written by Hakudō Shōnin, and the Hoki Naiden, brought to Japan by Kibi no Makibi. She shows him a box in which Seimei keeps them. He wastes no time and after figuring out how to open it studies both books and copies them.

When Seimei returns, Dōman offers him a wager. He claims that the books were revealed to him in a dream by the bodhisattva Monju, and suggests that he can prove it. Seimei, who does not believe in dream visions, and remains blissfully unaware of Rika’s actions in his absence, agrees, and says that Dōman can kill him if he really does have the books - that’s how implausible this scenario is to him. To his shock, his rival-turned-apprentice reveals the copies he prepared, and in accordance with their agreement kills him. Dōman then gets rid of everyone else in Seimei’s household by turning them into pieces of straw and wood - the only exception is Rika. The two become a couple; the narrator notes this is something he has desired for a long while already, though as far as I can tell the novel doesn’t mention it at any earlier point. We don’t really learn anything about Rika’s views on the matter, sadly.

Dōman’s triumph is short-lived. Through an omen, Hakudō Shōnin learns that Seimei has died and arrives in Japan to resurrect him and let him avenge his death. He visits Dōman and, in a mirror of the trick he played on Seimei earlier, gets him to agree that he should be killed if it turns out Seimei is alive. Seimei, alive and well thanks to Hakudō Shōnin’s magical abilities, promptly appears to complete this wager. Rika attempts to hide behind a curtain to avoid a similar fate, but this proves to be unsuccessful. While she doesn’t make a similar bargain with Hakudō Shōnin, the narrator states that this is ultimately a just outcome. Both conspirators are then buried near the bank of the Gojō River, and that’s basically it for their role in the story. Neither portrayal of Seimei’s wife gained much notoriety in later works. I would assume the fact that through the Edo period ultimately it was the story of his parents that captivated the audience was a factor (it would be hard to explore his own relationships if most new stories had him as a 5-year-old), but this is entirely speculative.

As for modern authors: Yumemakura Baku, whose novels about Seimei contributed towards the development of the “onmyōdō boom” in popculture, acknowledged in an interview that the historical Seimei presumably did have a wife, but said he has no plans to explore this topic.

Makuzu (bottom left) from Okano's adaptation of Yumemakura's novels (MELODY; reproduced here for educational purposes only)

This being said, the manga adaptation of his works by Okano Reiko apparently did introduce a character loosely based on her Genpei Jōsuiki portrayal named Makuzu (真葛). The reception of this addition appears to be mixed, but as I haven't read this series I won’t pass judgment. This being said, if the Makuzu subplot really does involve Seimei learning they’re the reincarnation of a pharaoh and his wife out of blue, let’s just say I think I’d rather stick to Yumemakura’s prose version.

I was also able to find a single modern work which actually features Rika: Onmyōji Abe no Seimei - Saishū Kessen (陰陽師 安倍晴明ー最終決戦; “Onmyōji Abe no Seimei - Final Battle”) a very loose stage play adaptation of Abe no Seimei Monogatari by the troupe Gesshoku Kageki Dan (月蝕華撃團). A recording from 2021 can be found on their youtube channel:

Additionally there are numerous photos of the costumes on their social media (a selection of my favorites: 1, 2, 3, 4, 5). Parts of the plot seem… very avant garde compared to the original, but I do like the actress portraying Seimei, Shiranaga Ayumi  (白永歩美), a lot. Note that Seimei isn’t supposed to be a woman here, though (this remains an idea largely exclusive to Fromsoft’s Kuon); this troupe’s performances pretty commonly involve actresses playing male roles, as I understand. Whether intentional or not, in this case it ends up as a neat parallel to men traditionally playing Kuzunoha in the Edo period and beyond.

Hakudō Shōnin

An illustration of Hakudō Shōnin from the Abe no Seimei Monogatari 

Given that I already brought up Hakudō Shōnin (伯道上人; sometimes translated as “Saint Hakudō”) multiple times, I don’t think it’s particularly shocking that I consider him another character who warrants more spotlight. At least one Edo period source, Jinrin Kinmō Zui (人倫訓蒙図彙; “Illustrated Dictionary of Different Kinds of People”) from 1690, seems to treat him as a historical figure. The entry on diviners (占師, uranaishi) states that Kamo no Yasunori brought Chinese divination methods originally invented by Fuxi to Japan, but also that Abe no Seimei was taught them by Hakudō Shōnin.  In reality, not only is Hakudō entirely fictitious, he didn’t even originate in China. In theory his name would be Bodao Shangren in Chinese - but no Chinese source actually mentions him. He is essentially a representation of the Japanese idea of what a Chinese Buddhist sage slash Daoist immortal (he is described as both simultaneously) would be like. In art he is seemingly generally portrayed in the garb of a monk. I’ve seen a single more unique depiction recently, but I was unable to verify its provenance:

It’s fair to say that in literature Hakudō Shōnin is portrayed as part ascetic, part onmyōji. This might seem unusual - after all, the historical Heian period onmyōji were essentially government officials not too different from other mid-level courtiers. However, Hakudō’s portrayal is not particularly outlandish - it reflects ideas about is onmyōji widespread in medieval sources. The fact that divinatory techniques associated with onmyōdō were often transmitted by shugenja - mountain ascetics - in this period is doubtlessly related, but I won’t pursue this point further here. 

As far as literature goes, the merging of onmyōdō and asceticism is evident in legends about the legendary sage Hōdō Shōnin (法道上人, Sanskrit Dharmamārga) or the historical Tendai monk Jōzō (浄蔵). In the Kojidan (古事談), compiled by Minamoto no Akikane (源顕兼) around 1212-1215, even Seimei himself is described as a hermit who gained mastery of onmyōdō by leading an ascetic life in in Kumano (a particularly favored location for such activities) for a thousand days.

Given that this image of Seimei doesn’t really reemerge in later sources, I’m admittedly curious if perhaps Hakudō wasn’t created to offer an indirect way to incorporate it into broader informal “Seimei canon” - so that instead of Seimei gaining knowledge through asceticism, he instead acquired it from an ascetic? This is entirely speculative on my part, though. Note that there might very well be older sources mentioning Hakudō than those I am aware of, which depending on date could instantly sink this proposal.

Stories involving Hakudō were already in circulation in the fourteenth century. An early example appears in the preface to Hoki Naiden. It describes him as a disciple of the bodhisattva Monju who after attaining enlightenment received the scroll Monju Sesshū Butsurekikyō (“Sutra of Buddha Calendar Assembled by Monju”) from him. He then brought it with him to China, where he came up with a new title for it, Hoki Naiden Kin’u Gyokuto Shū . Many years later Seimei learned about it from him, and made it the to-go point of reference for fellow onmyōji in Japan under its full title. It should be noted here that another tradition had Seimei himself as the author, though. In reality it was most likely only composed in the fourteenth century by a hitherto unidentified descendant of the historical Seimei (or at least someone who saw association with him as a source of own credibility), though.

The Hoki Naiden preface also states that Hakudō arrived in Japan after Seimei’s death to resurrect him. To that end he collected all his bones - “12 big bones and 360 small bones altogether” - and performed a special ritual. Noriko T. Reider notes that this passage resembles a number of legends involving a historical figure either trying to create a new living being out of bones or other body parts (Minamoto no Morofusa and Saigyō in two separate tales from the Senjūshō), or encountering a person created this way (Ki no Haseo in Haseo Zōshi). The difference is obviously that Hakudō brings a specific dead person to life instead of creating a new living being, and that the deed is portrayed firmly positively. Still, given that all of these stories have been composed roughly in the same time period, it does seem fair to say we’re dealing with different takes on the same motif.

It’s worth noting that while Hakudō Shōnin is essentially absent from modern Seimei media - presumably since Seimei is, true to historical sources, usually portrayed as a disciple of Kamo no Yasunori (or, alternatively, his father Kamo no Tadayuki) - in the middle ages he was famous enough to even be referenced in at least one variant of one the most famous medieval Japanese works possible, namely in the Ōeyama Ekotoba (大江山絵詞), a Muromachi period illustrated version of the Shuten Dōji legend. It puts a peculiar twist on the connection between him and Seimei, though. It is revealed that instead of being a disciple and a master, respectively, they are two incarnations of Ryūju Bosatsu (龍樹菩薩) - the bodhisattva form of the early Buddhist philosopher Nāgārjuna, venerated in Japan by the Shingon school. 

Hakudō encountering the bodhisattva Monju Both of the Hoki Naiden legends mentioned above were incorporated into Abe no Seimei Monogatari. An entire section of this novel is additionally dedicated to Hakudō’s early career and the origin of the Hoki Naiden. It states he was born during the reign of the Zhou dynasty (so he’s over a thousand years old - possibly nearly two thousand years old - by the time he meets Seimei), and that he initially lived in Jingshan. He tried to master yin, yang, earth and haven, but failed to do so. This prompted him to go on a journey, during which he encountered a supernatural youth - an incarnation of the bodhisattva Monju -  who informed him that his approach was wrong. He let Hakudō become his disciple on Mt. Wutai (however, in the Hoki-shō his studies take place in India instead). 

Under Monju’s guidance Hakudō managed to learn all of the mysteries he wanted to know, becoming a master of divination in the process. He also attained the rank of an arhat. He later returned to Jingshan, where he compiled the teachings of the bodhisattva revealed to him in 160 volumes.

Donfang Shuo (wikimedia commons)

Through the following centuries, Hakudō secretly revealed small snippets to various rulers and sages, including Jiang Ziya, Fan Li, Zhang Liang, Kong Anguo and Heshang Gong. The scrolls were eventually gifted to emperor Wu of Han, whose courtier Donfang Shuo (a veritable Han dynasty reneissance man) managed to become a great sage just by studying them (remember this detail, it will be relevant later).

As you can probably tell, the passage dealing with Seimei’s resurrection inspired the section of the story involving Rika, which I already summarized above.

Hōdō Shōnin in Abe no Seimei Monogatari As a side note, it’s worth pointing out that Abe no Seimei Monogatari also features Hōdō Shōnin in a small capacity. Somewhat confusingly, he is described both as a Daoist immortal and as a monk from India. Dōman claims to be his disciple to make himself appear greater than in reality, but in reality he merely inherited a book written by ancestor Ashiya no Suguri Kiyofuto (藍屋村主清太; as far as I know, a character invented for this novel), who encountered Hōdō Shōnin around 300 years prior to the events of the story. While this sounds like setting up further intentional parallels between him and Seimei, as far as I can tell it’s not implied that Hōdō and Hakudō were rivals, and the former otherwise appears chiefly in legends unrelated to Seimei - most commonly ones dealing with the foundation of Buddhist temples. It also needs to be noted that since this is a work following the traditional negative portrayal of Dōman, the narrator makes it clear that despite claiming to be Hōdō’s disciple and even dressing up like a monk (a possible allusion to the term for unofficial onmyōji I’ve already discussed, I assume?) he was impious and even committed unspecified crimes. Hakudō Shōnin also makes an appearance in Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō. In this play Seimei meets him when he is ten years old. Hakudō gives him the Kin’u Gyokuto Shū. It is also revealed that in the past he met Seimei’s ancestor Abe no Nakamaro when the latter acted as an envoy in China. His resurrection ritual is also referenced: when in the final act of the play Dōman’s subordinates kill Seimei’s father Yasuna, he has to be resurrected using Hakudō Shōnin’s bone-gathering method. While as I already summarized earlier Yasuna’s final fate is quite similar in Ashiya Dōman Ōuchi Kagami, no reference is made to any Chinese sages - it’s just one of the many abilities young Seimei has already mastered.

Kibi no Makibi (and Abe no Nakamaro)

An Edo period portrait of Kibi no Makibi (wikimedia commons)

Unlike Rika, who you can at best call semi-historical (in that the real Seimei probably did have a wife) and Hakudō Shōnin, who is entirely fictitious, the final figure I’d like to introduce you to in this article, Kibi no Makibi (吉備真備; 695-775), was a real person. His accomplishments and postmortem career as a literary character would honestly be enough for a separate article - here I will only limit myself to a small handful of sources due to space constraints. Makibi famously traveled to China twice, first as a student and then as an ambassador, and between these two journeys spent around 20 years (around one fourth of his life!) on the mainland. He was considered unusually erudite, and was one of the foremost Japanese scholars of his era. Due to his renown he also held a number of prominent positions in the court, including the incredibly prestigious role of minister of the right (右大臣, udaijin); the only other scholar to ever attain this rank was Sugawara no Michizane.

Next to Seimei and Kamo no Yasunori, Makibi is also probably one of the most famous onmyōji in history - which is quite a feat given that he actually had next to nothing to do with onmyōdō in life. Early sources, such as Shoku Nihongi (797) and Miyoshi no Kiyoyuki’s (三善清行; 847-919) Iken Fūji Jūni Kajō (意見封事十二箇条, “Statement of Opinion on Twelve Matters”) agree that he was unusually skilled, and that in China he mastered many arts, including but not limited to Confucian classics, history, arithmetic, music, poetry, and calligraphy, but they don’t link him with onmyōdō at all.

It’s hard to tell when and why the shift in the perception of Makibi’s knowledge occurred, but he is already described as not just an onmyōji, but the founder of onmyōdō in Fujiwara no Akihira’s (藤原明衡; 989-1066) Shin Sarugōki (新猿楽記, “Account of the New Monkey Music”). Another example can be found in the Konjaku Monogatari, where Makibi is portrayed using his onmyōdō skills to pacify the vengeful spirit of Fujiwara no Hirotsugu. By the twelfth century, regarding Makibi as an onmyōji was common. This is evident in the works most relevant to this article, namely fictionalized accounts of his journey to China. The oldest of them, Kibi Nittō no Kan no Koto (吉備入唐の間の事, “Kibi’s Adventures in China”), is preserved in Ōe no Masafusa’s Gōdanshō (江談抄). A more vague account can be found in the Fusō Ryakki (扶桑略記, "Brief History of Fusang"), though it is likely a derivative of the Gōdanshō one.

Makibi (in black robes) and Chinese officials (all images from this scroll have been taken from the website of the Museum of Fine Arts Boston; reproduced here for educational purposes only)

Masafusa’s account of the journey also inspired the illustrated scroll Kibi Daijin Nittō Emaki (吉備大臣入唐絵巻, “Illustrated Adventures of Minister Kibi in China“), which was most likely commissioned by emperor Go-Shirakawa between the late 1170 and early 1180s. Like other similar contemporary works, Kibi Daijin Nittō Emaki has very little to do with historical reality. It relays that after arriving in China, Makibi was imprisoned by local officials, who feared that due to being exceptionally skilled he would make them look inept in comparison. To regain his freedom he had to overcome a series of trials.

Distinctly oni-like vengeful Nakamaro

Makibi's only ally is the vengeful spirit of Abe no Nakamaro (阿倍仲麻呂; 698-770). He is described as the previous ambassador. After a similar ordeal he died in captivity.

In reality, Nakamaro traveled to China alongside Makibi in 716. However, he was not an envoy, but merely a student who was allowed to join an official delegation. What is true is that he never returned to Japan. This was not the result of any nefarious plot, let alone premature death, though. He successfully completed the Chinese civil service exam and became an official. He did try to return to Japan in 735, but a storm left him shipwrecked at the coast of Annam (a part of modern Vietnam which at the time was a Chinese protectorate), and he opted to return to his career. He also attained some renown as a poet, and was on friendly terms with the poetic superstars of his times, Li Bai and Wang Wei. All around his real life was most likely happier than the story would indicate - though based on his surviving poetry it is safe to assume he did feel homesick in some capacity.

Nakamaro longing for home in Abe no Seimei Monogatari

Obviously, Kibi Daijin Nittō Emaki is a particularly extreme example of reinterpretation of Nakamaro’s life in literature postdating him. However, portrayals focused on his longing for a return home are quite common, and appear as early as in the Tosa Nikki (土佐日記, “Tosa Diary”) by Ki no Tsurayuki, completed around 935. It should be noted that by the tenth century or so, even venturing beyond the capital was commonly described as a daunting task, and dying in exile was one of the greatest fears for courtiers. Based on these developments, it can also be argued that the fictionalized portrayal of Nakamaro is an example of a phenomenon derived from these fears - the belief that people who died far away from home would return as vengeful ghosts. He could thus be considered a peer of the likes of Sugawara no Michizane or prince Sawara. The possibility that someone would move to a far off land voluntarily, and die there peacefully of natural causes, would probably be hard to grasp for late Heian audiences. 

Pacified Nakamaro (right) talking to Makibi (left)

Anyway, back to the story. Makibi’s captors are actually convinced that Nakamaro, who became a vengeful spirit and haunts the tower where the new envoy ends up imprisoned, will kill him. However, even though Nakamaro appears to Makibi in a fierce oni-like form, he ends up pacified through what might be an unusual ritual. Makibi informs him that he is in the presence of an official envoy, and as such needs to take a suitable form. This evidently works - through the rest of the scroll Nakamaro, now a staunch ally of Makibi, is depicted in the attire of a Japanese official, just with an unconventional distinctly orange skin tone. Makibi also learns that Nakamaro is concerned about his relatives, and reassures him that his entire clan is doing well.

Makibi and Nakamaro flying After surviving the encounter with Nakamaro, Makibi is informed that his trials are set to begin. The first of them involves learning the Wen Xuan (文選, “Selections of Refined Literature”). He is not familiar with this anthology, but using a secret art enabling him to fly he manages to secretly reach the imperial palace to listen to scholars reading it. In the illustrated version he masters flight himself, which is presumably meant to show he is in full control of the situation, and there is no genuine threat in his temporary captivity. However, in Masafusa’s forerunner it is Nakamaro who can fly, and Makibi relies on his help. Either way, the aerial journey is successful, and when a Chinese official appears to question Makibi, he reveals a copy of Wen Xuan he prepared in secret based on what he heard, thus completing the first challenge.

Makibi playing go The next day, Makibi is set to face a master of go. This might seem random, but playing it was a fairly standard part of diplomatic visits, and in fact in at least some cases envoys were selected based on their go skills. Makibi is unfamiliar with it, though, and has to learn the rules from Nakamaro. He quickly comes up with an ingenious, if unconventional, strategy. Initially neither side gains an advantage, but eventually Makibi notices an opportunity to use his secret gambit arises He swallows one of his opponent’s pieces, which lets him attain victory. A diviner informs the Chinese officials about this, and they tell Makibi to take a purgative to prove he was cheating, but he manages to counter its effects with his esoteric knowledge.

Makibi’s success infuriates the officials, and they decide that to hinder him they’ll try to starve him. He manages to overcome this hardship with the help of Nakamaro, who secretly brings him food every night. This continues for months, but eventually the time of another challenge comes.

A statue from Saiō-ji depicting Baozhi revealing his nature as an incarnation of the bodhisattva Avalokiteśvara (Kyoto National Museum; reproduced here for educational purposes only)

As it turns out, the officials decided to seek the help of a virtuous Buddhist monk, the Chan master Baozhi (宝志禅师; he actually lived during the reign of Wu of Liang, some 250 years before Makibi’s journey), who prepared a barrier meant to prevent supernatural beings from entering the palace where Makibi will be tested. This means that for the first time he will have to manage without any help from Nakamaro. His new task to interpret a complex poem, Yabatai (邪馬台). Its contents aren’t discussed in the story; it was a purported prophecy according to which Japan will undergo division and ultimately perish after the reign of the hundredth emperor. Needless to say, following the traditional order which includes mythical and legendary emperors, the prophecy evidently didn’t come to pass - Go-Komatsu was #100, Naruhito is #126. Makibi initially cannot even decipher a single sign. In despair, he prays to Sumiyoshi and Kannon of Hasedera. A spider miraculously appears, and moves across the text to help him read it properly. The gathered officials, as well as the Chinese emperor, are in awe. However, they don’t let Makibi return home, and once again lock him in the tower.

Shortly afterwards, Makibi is reunited with his ally Nakamaro, and enlists his help once more. He asks him to find a century old set of sugoroku paraphernalia. With the help of these tools, he causes an eclipse. The emperor learns about its cause from his diviners, and has his officials question Kibi. He claims that the only way to end the eclipse is to let him return to Japan. This time, they oblige, and the story ends. The forerunner preserved by Masafusa indicates that Makibi was also credited with bringing the Wen Xuan, the Yabatai and the game of go to Japan. In reality, go and Wen Xuan were already known in Japan before his journey. Meanwhile, according to the Edo period philosopher Hayashi Gahō Yabatai was most likely a hoax composed in Japan in the Heian period, even though it was held to be the work of Baozhi.

It is commonly assumed in scholarship that the story was meant to reflect somewhat xenophobic attitudes towards China or more broadly towards foreign lands prevalent at the time of its composition. While in Makibi’s and Nakamaro’s times sending envoys to China was relatively common, and Japanese emperors actively sought contact with their Chinese counterparts (though occasionally diplomatic correspondence could end up awkward as both sides aimed to present themselves as superior), with time similar journeys became less frequent, and started to be perceived as increasingly dangerous (to be fair - the risk of getting shipwrecked was genuinely fairly high). It might be significant that formal diplomacy resumed during the reign of Go-Shirakawa, though. It is distinctly possible that he saw this success as a parallel to Makibi’s legendary deeds, and commissioned an illustrated edition to basically congratulate himself.

An alternate proposal is that Kibi Daijin Nittō Emaki arose as a part of an onmyōdō feud between the Kamo and Abe clans. For what it’s worth, it does seem that despite earlier successful arrangements meant to guarantee a division of positions in the court both the Abe and the Kamo would be satisfied with, tensions arose between them during reigns of emperors Toba and Go-Shirakawa, so roughly at the time of its composition. However, the interpretation of the story as a product of this conflict rests on the argument that Makibi is portrayed as more clever and skilled than Nakamaro. This sort of power level discussion is not entirely rooted in the primary sources, where the two clearly work as a team. There are further problems with this interpretation, too.

An obvious issue is that while the link between Abe no Nakamaro and the Abe clan is self-explanatory, it is not exactly evident in which way Makibi would be a representation of the Kamo. It is sometimes claimed in scholarship that the Kamo clan claimed descent from him, but this appears to be an Edo period misconception. It’s most likely a result of confusion between Kamo no Kibimaro (鴨吉備麻呂), a member of the Kamo clan who also traveled to China (his journey occurred earlier, during the final years of the reign of Wu Zetian), and Makibi. No reference to a relation between Makibi and the Kamo can be found in the fourteenth century genealogical treatise Sonpi Bunmyaku (尊卑分脈; “Genealogical Branches of the High and the Low”), though. Kamo no Yasunori is essentially treated as the founder of this lineage. A further problem is that there’s no good reason to doubt that the scroll was prepared for emperor Go-Shirakawa - who himself favored the Abe clan, as evidenced by the esteem Abe no Yasuchika (安倍泰親) enjoyed in his court.

Kibi Daijin Nittō Emaki wasn’t commonly copied in the Kamakura and Muromachi periods, but portraying Makibi as an onmyōji only became more entrenched in literature over the middle ages. He was supposedly responsible for transmitting rituals focused on Tenkeisei (天刑星, “Star of Heavenly Punishment“; this deity was held to be a master of all shikigami, for more info see my previous article) alongside Kamo no Yasunori. In a local tradition from Mount Hiromine, he was credited with enabling the enshrinement of Gozu Tennō by making a pact with him during his journeys to China.

While the examples cited above were essentially new, the specific story illustrated in Kibi Daijin Nittō Emaki evidently wasn’t forgotten either. It regained popularity in the Edo period, as evidenced by its various new adaptations. These include works from various genres, such as Koikawa Harumachi’s novel Kibi no Nihon Jie (吉備能日本知恵, “Japanese Kibi’s Ingenuity”) or the kabuki play Kibi Daijin Shina Tan (吉備大臣支那譚, “Story of Minister Kibi in China”). However, from the perspective of this article what matters the most is that it was incorporated into Abe no Seimei Monogatari, thus firmly becoming a part of Seimei’s origin story.

A personification of Mars, as depicted in Sōkan’s Iconographic Drawings of the Secrets of the Nine Luminaries (public domain; via Metropolitan Museum of Art)

The novel introduces Abe no Nakamaro first, and reveals that he was the reincarnation of Dongfang Shuo (remember him?) and by extension of the planet Mars (sic). Since Dongfang Shuo was incredibly loyal to his country, it was only natural the same was true for his reincarnation. However, as Nakamaro was born in Japan, and not China, this was less than optimal in the specific situation he found himself in. After arriving in China as an envoy, he was imprisoned - as described in earlier works - because his actions were perceived as disrespectful. He dies in prison shortly after.

A year after Nakamaro’s ill fated journey, Kibi no Makibi arrives in China as the next envoy. The Chinese emperor, Xuanzong, is infuriated that the tribute he presented was inadequate, and considers executing him, but decides to give him a way out. If he can complete a series of trials, he will be allowed to return to Japan instead (inadequate tribute be damned). These overlap with the earlier versions, though the order is changed.

Makibi playing go in Abe no Seimei Monogatari

The first of the trials involves go. Makibi is set to face a master of this game, a certain Xiandang (玄東; Gentō in Japanese) in it. His opponent actually doesn’t have a name in any of the early accounts of his adventures in China; it seems this was an innovation of an abbreviated version from the Hoki-shō.

The fateful go match, as imagined by Kunisuda Utagawa; note the inclusion of Xiandang's wife (Egenolf Gallery; reproduced here for educational purposes only) The name evidently caught on, though, since in addition to Abe no Seimei Monogatari it also pops up in other Edo period works, such as the 1852 kabuki play Kin’u Gyokuto Wakoku no Irifune (金烏玉兎倭国入船, “The Golden Crow, the Jade Rabbit, and the Ship that Arrived from Japan”). The resolution also differs somewhat: Makibi learns go by secretly observing Xiandang, who plays it regularly with his wife at home. He wins two matches against him fair and square, without the need to eat any of the pieces.

A spider helps Makibi

The Wenxuan trial is next; it essentially goes the same as in Kibi Daijin Nittō Emaki. The Yabatai trial is altered slightly, though. For starters, Bao Zhi is not physically present - he is only referenced as the poem’s supposed author. The emperor selects it specifically because it’s uniquely difficult, and he can’t read it himself. Nakamaro learns about this, and tells Makibi the best solution might be to pray, which he promptly does. No reference is made to Sumiyoshi, but Kannon of Hasadera gets a more prominent role. Makibi’s devotion to this figure is stressed over and over again. The spider whose help lets him read Yabatai is explicitly identified as a manifestation of this bodhisattva, as well. Reading Yabatai is presented as a grand feat. The entire court cheers (a far cry from the excessively villainous portrayal of courtly officials in Kibi Daijin Niitō Emaki). Even the emperor is deeply moved by Makibi’s skill, and instead of simply letting him go back home as he initially intended he tells him that he can stay as long as he wants in China in order to study. This seems like an attempt at reconciling fictional portrayals of Makibi’s journey with historical reality - I must say I think it works pretty well.

In any case, Makibi accepts the offer, and spends a long time studying various arts in China, much like he did in real life. When he finally decides to return to Japan, Xuanzong bestows various gifts on him, including a variety of literary texts, musical instruments, relics of the Buddha, a robe made from the hide of a “fire-rat” (火鼠, huoshu in Chinese, kaso in Japanese; Makibi could thus complete at least one of the trials of princess Kaguya if he only met her) and, most importantly, the Hoki Naiden (presumably passed down from emperor to emperor, though the story doesn’t state it explicitly). He also ordered a thousand monks to pray to guarantee his voyage back home would be safe.

The Abe no Seimei Monogatari account of Makibi deeds doesn’t end here, in contrast with Kibi Daijin Nittō Emaki. He safely returns to Japan, and the emperor bestows prestigious positions upon him as a reward for his accomplishments in China. Many years later, as an elderly man, he starts feeling like he essentially ended up with a life that should’ve been Nakamaro’s, though (somewhat confusingly, Nakamaro makes no physical appearance after the trials), and decides to find his family. He is unsuccessful, and ultimately writes in his will that he wants his own descendants to seek Nakamaro’s to give them the Hoki Naiden. As it later turns out, they have fallen into poverty, and have no real use for this tome. It ends up hidden until the birth of Abe no Seimei many years later.

The same events are described differently in the Hoki-shō. Makibi acquires the Hoki Naiden basically through the same means as in Abe no Seimei Monogatari, but after returning from China he gives it to young Seimei, who is introduced as a descendant of Nakamaro. In reality, despite sharing the same family name Nakamaro and Seimei were not directly related, though (Abe no Seimei Monogatari approaches this issue slightly differently, by having Seimei be a reincarnation of Nakamaro,as revealed by Hakudō). Furthermore, comparing the dates of Makibi’s journey and Seimei’s birth makes any encounter between them chronologically awkward.

It seems in at least some other works Makibi had one more role to play in setting up Seimei’s career: supposedly Kuzunoha (or, at the very least, Shinoda Myōjin) could be portrayed as his reincarnation. The problem is, while I have no reason to doubt the authenticity of this tradition, I can’t pinpoint its original source for now - this is in part why this article took so long to release. 

More than once I’ve seen an assertion that it comes from a sekkyobushi, but as I outlined earlier, it seems no actual evidence for the existence of such an adaptation is available. Furthermore, the most prominent online source of this claim is seemingly a blog on which I also found posts uncritically discussing Hotsuma Tsutae and JJCAT - which doesn’t exactly fill me with optimism. In the article Kitsunenyōbō Ni Miru Ikai ― Futari no Kuzunoha Ga Deau Koto ― Atsuko Katō states that the notion of Shinoda Myōjin being a reincarnation of Kibi no Makibi comes from Abe no Seimei Monogatari, but either this is a mistake, or for some strange reason a scene was omitted in Nana Miyata’s recent German translation (Die Erzählungen vom Leben und Wirken des Divinationsmeisters Abe no Seimei); unless the reference is actually to be found in the supplement to Abe no Seimei Monogatari which had the form of a divination manual, which is left out of the translation. Finally, the Kuzunoha article from Japanese Wikipedia gives the source as Shinodazuma Tsurigitsune Tsuketari Abe no Seimei Shusshō, relying on an anthology of Edo period puppet plays from 1965, edited by Shigeru Yokoyama. Sadly, I can’t consult the full text of this work to verify. I’ll update this article if I ever manage to solve this conundrum. Until then, though, it must end on a slightly unsatisfying note. Bibliography Tumblr for some unfathomable reason didn't let me include a bibliography here, so sadly you have to visit a google doc to access it. I'm sorry.

[frmulcahy]

Listening to an episode of the @antiquesfreaks podcast where they cover the costuming in The Terror and here are some amazing moments:

"But Ken, are you the only one of us that put themselves through reading the book?" "I did. Because John Bridgens was trapped inside and I had to get him out and if I read the book good enough, perhaps I could save him"

"If you don't tell these men what to wear, they're gonna look like straight up hoochies."

"As we see in the later episodes of The Terror and discipline does break down and Dundy just starts showing up to command meetings with his suspenders out! Slattern that he is!!!

"Victorian Navy: one to one analog to working at present day Target."

"I heard they flog you at Target."

"I was press ganged into working at Target."

"It's Victorian times. Everyone's wicked fucking repressed and they're about to get wicked un-repressed whether they like it or not, and they're going to show that through their clothing."

"a blur of muttonchops"

"I pre-gamed the show for 5 years with gifsets on tumblr to makes sure I would be able to tell at least the major speaking roles apart, and I still could not tell Little and Jopson apart until I figured out they had different eye colors."

"And now I'm Pilkington SpottingTM as a hobby"

calling JFJ a "fashionable boy" with his "nippies out" because he doesn't button up his coat all the way like Franklin and Crozier

The two regular hosts repeatedly comparing themselves to a delinquent class that their guest is stuck substitute teaching

"I think my character would be hitting a fat doobie right about now"

Discussing Jared Harris being obsessed with his own costuming details like all the mending on Crozier's clothes

Jopson's first appearance - "he's normal and they're normal and everyone's having a normal time here on this completely routine expedition." "It's so normal. Do you ever fall in love with your boss???" "It couldn't have been more erotic if they had just had gay sex."

Stanley and McDonald's button grouping on their uniforms to denote rank

THEY TALK ABOUT THE ICONIC JFJ GANSEEEYYY

Also Irving's Sanquhar scarf :')

"the red sweater of tenderness" sobbing screaming throwing up

"I think The Terror would have been improved if all of the marines had Boston accents for no reason"

Also marines vs normal sailors

comparing sailor's clothes to fast fashion because it's not very tailored lmaooo

The canvas overcoats being period inaccurate but still neat because they're referencing later polar expeditions like what we see on the guys in the Shackleton expedition etc

They talk about irl Goodsir's letter about clothes and the many many shirts!

Nive having to wear a cooling vest under her costume since it was real caribou fur and her coat being patched with sail cloth later.

They go into Yup'ik masks which is super cool! As well as have a conversation about the ethics of visuals/information/knowledge about indigenous artwork being shared with folks outside of those communities.

Repeated! Dan! Simmons! Roasting! As! They! Should!!!!!

Reapted! Nive! Nielsen! Praising! As! They! Should!!!!!!!!

Sophia's "oceanic color theme"

"They let the dresses have colors. The dresses have colors. The dresses have bright beautiful colors, and it's great."

"They had invented aniline dyes and they were about to make it everybody's problem!"

Lady Jane in more solids vs Sophia in more patterns

"'A woman could never possibly understand polar exploration' meanwhil Silna's up there doing it better than all of them."

Clowning on how other period pieces never use bonnets and always fuck up in the hair and makeup department

"I found Harry Goodsir's fursuit btw"

"On a scale of Calypso's Birthday to Fitzjames's Carnivale, how's your impromptu nautical drag ball going?"

"It's actually exactly like The Purge." "It's like a little Victorian maritime Purge."

"As far as metaphor and literary analysis and whatever, scurvy understood the fucking assignment."

"I punched in Scorbutic Nostalgia so that I could remember to read about it later." "I have some literature for you if you want." "Yeah fantastic! I love disease"

"CGI bear expensive"

"This episode comes with a heavy caveat of 'go to Terror Camp'" amazing.

THE DRESSTM

Tozer's Hotspur costume and Dundy's Henry VI costume and their relevance

"This is the last we see of Party!Dundy"

(About Little) "Every day he gets emails :("

Bridgler and Apollo/Hyacinthus stuff fuuuuuccckk

"Hodgepodge, my boy"

"Oompa loompa doompity dacticals, don't indulge your morals over your practicals"

"Rip Hickey you would've loved Joker"

Not a silly quote but just a really fantastic one: "That is what the best historical designers do, is they find these nuggets of information that allow them to tell a story with authenticity, both in a way that is historical but authentic to the characters as well." EXAAAACCCTTTLLLYYYYYY

"Whomst among us has not Joplarped to get through the workday?"

[lucysarah-c]

Do you think that Canon Levi (While he is in the scouts, not post-war) would want a serious relationship or even a family? I love reading fanfictions about him falling in love with someone who is also on the scouts and even having a wife or kids, but he canonically is not a huge fan of marriages and Idk, maybe he doesn't like the idea of putting children in such a dangerous world, you know what I mean? What's your opinion? 

Hi, sweetheart! How are you? Ah, first of all, thank you for stopping by my inbox and asking for my opinion. I always get a little giggly when people ask for my thoughts on anything haha. I promise to do my best to reply to everything to the best of my abilities!

I agree with you to a certain degree, especially since you mentioned not "post-war Levi." I think post-war Levi is a completely different story, you know? This man sat down with two kids to tell them about his childhood and mother. Let's remember that Hange didn't even know about Kenny's existence during the Uprising Arc, which leads me to think that Levi didn't speak to anyone about his past before. Now he does? I mean, yes, it's a literary device—using characters completely alien to the idea to present a first-person POV of the character telling their past. I've used it myself in my main fic. But let's say that's not the case, and Levi is opening up like never before. He seems to be redoing his life and living happily after the war. I wouldn't be surprised if he decides to pursue a partner and kids for himself (if he wants, as kids and romantic relationships aren't necessary for happiness).

But Canon Scout Levi? Let me tell you, first of all, I don't think Levi really "believes" in marriage per se. I think he would treat his girlfriend as if she were his wife; he doesn't think of marriage much beyond "a tradition." Now, I do see him getting married if it would enhance the life or rights of his girlfriend. What do I mean by this? Let's say there's "social judgment" if his girlfriend is publicly in a relationship with him and "being with a man outside of wedlock" causes her social scrutiny—he may marry her. He knows firsthand how women are judged based on their "status" by his mother, so if he can step up and do the right thing, he will. For example, if he were to die and his partner couldn't land jobs because people judge that she's unmarried at her age, he would marry her. Or if she could get a pension from being married to a soldier, and every coin counts, Levi wouldn't mind it. That's what I personally think. Levi knows he won't be the one getting the sour end from not making it official, so he sees it as beneficial to make it legally official.

Then about kids, I don't see Levi "seeking" kids while he's in the Scouts. It's rather clear that Levi likes kids across the story, but he probably wants to give his kids the childhood he didn't have. And yeah, "kids only need someone who loves them, etc.," but the truth is kids need time, dedication, and MONEY. Three things that Scout Levi doesn't have lmao. So I don't see him canonically "seeking to become a dad." If there's contraception in Paradis, he's for sure using it. If there isn't, or accidents happen, and his girlfriend ends up pregnant, he would probably state that it's not the best timing for kids (especially if she's a Scout, as I doubt a woman would be allowed to be a soldier and also raise a kid. She would lose her job and stay behind to be a mother, which was usually the case back in the day). But if she decides to carry on, Levi, being an adult doing adult stuff, will take responsibility and be the best father he can given the circumstances.

Finally, about relationships… I'm a firm believer that you don't truly choose to fall in love or not haha. Like when it happens, it happens, like the cat distribution system lol. Once it knocks at your door, it's your time. Once again, I don't picture Levi going out of his way "searching" for romance. But if he slowly gets to know someone and likes them, and that person likes him back, then well… I don't know. Now that I'm rereading the manga, I'm more sure about this. Levi hardly seems "unapproachable," like "I'm so hurt, I don't want to let anyone in." On the contrary, you see he has good relationships with almost all the Scouts, even telling Nifa about Kenny out of nowhere. He's not one to fall easily, but if it happens, it happens.

I hope this was a good enough answer <3 Thank you so much for your ask.

Have a lovely day!

Stay safe!

[city-of-ladies]

Queen Insu (1437–1504), also known as Queen Sohye, was a shrewd political figure of the Joseon dynasty and Korea’s first female author.

A scholarly lady

Born and raised in the capital, Insu was likely taught Confucian moral principles from an early age. Coming from a family with a strong scholarly tradition and ties to the royal court, she was immersed in an environment of learning. Fluent in Chinese, Korean, and Sanskrit, and well-versed in literary classics, her education was exceptional for a woman of her time. She likely learned alongside her brothers.

At around 15, she married Crown Prince Uigyeong, and her father-in-law, King Sejo, praised her as a filial daughter.

Widowhood and regency

Insu’s life took a dramatic turn when she became a widow at just 19. Her husband, who had never ascended the throne, left her with three young children. After King Sejo’s death, his son Yejong briefly ruled but also passed away. In 1469, Insu’s second son, Seongjong, was chosen as king by her mother-in-law, Queen Jeonghui. The following year, her late husband was posthumously enshrined as king, and Insu received the title of Queen Insu.

Initially, Queen Jeonghui, was offered the regency but hesitated, suggesting Insu take the role instead. Though Jeonghui ultimately accepted, she lacked Insu's knowledge of classical Chinese. Insu, with her exceptional education and powerful family connections, became a key figure at court, wielding significant influence. While she didn’t hold an official position, she likely co-ruled with Jeonghui, assisting in crucial state decisions.

The Naehun

It was during this period that Insu authored the Naehun (Instructions for Women), establishing herself as Korea’s first female writer. This conduct manual outlined how women should behave according to Confucian ideals, emphasizing chastity, discretion, gentle speech, and etiquette.

Insu advocated for female education, arguing that it reinforced moral integrity and prepared women for their roles as wives and mothers. She criticized the trend of teaching daughters only poetry and music. However, she maintained that women’s roles should remain advisory and supportive.

The Naehun may also have served a political purpose, legitimating her mother-in-law's regency by citing examples of capable Chinese empresses. It reinforced the idea that women could govern wisely. Insu was thus also able to empower herself and present herself as a matriarch.

Queen mother

When Jeonghui’s regency ended in 1477, Insu continued to hold an honored position as the king’s mother. A devoted supporter of Buddhism, she argued against suppressing the religion, fearing it would lead to public unrest. In 1492, she spoke out against excluding commoners from monastic life and taught her five grandsons Buddhist and Confucian texts, which she recited from memory.

However, family tensions escalated when Queen Yun, King Seongjong’s consort, physically attacked him, leaving scars on his face. Insu took decisive action, first sending Queen Yun back to her family, then ordering her execution by poison.

The ascension of Insu’s grandson, Yeonsangun, in 1494 marked a dark chapter in her life. Yeonsangun, a violent and tyrannical ruler, was Queen Yun’s son. Upon discovering the truth about his mother’s death, he directed his fury at Insu. In 1504, Yeonsangun attacked his grandmother, leading to her death on May 11 at the palace. She was buried in a tomb that symbolically outranked her husband’s.

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Further reading

Duncan John, “The Naehun and the politics of Gender”, in: Kim-Renaud Young-Key, Creative Women of Korea The Fifteenth Through the Twentieth Centuries

Kang Jae-un,  The Land of Scholars Two Thousand Years of Korean Confucianism

Park Si Nae, “Re-reading Queen Sohye's Naehun”

Pae Yong-Yi, Women in Korean History

[txttletale]

is there any more reliable fact behind what people some trans people say about like cults of cybele

yes! the galli, their practice of self-castration, and their feminine dress and presentation are very well attested by many sources: among them catullus, ovid, varro, livy, and polybius, off the top of my head.

of course, we have no actual accounts from the galli themselves: we can only speculate as to what their subjectivity wrt gender might have been, let alone to the myriad different relationships any individual gallus might have had. however, we can at least know that their presentation was feminine by choice: there is archeological attestation for honorific monuments and art depicting galli in feminine dress, often commissioned by galli themselves, and for them being buried in it. so unlike elagabalus, who in his commissioned statues and coins is always depicted purely masculinely we do have some definitinve information about how the galli at least purposefully presented themselves to the world.

attitudes to them shift throughout Roman history and from source to source, from mild curiosity, to contempt, to violent hatred--we don't, unfortunately, have a lot of writing about the galli in and of themselves--many of their mentions are cautionary tales, a 'what not to do' guide for aristocratic roman men seeking to avoid effeminacy or gender deviance. different authors describe them in different ways: varro calls them 'half-men' (semiviri), while catullus' attis says 'ego mulier' (i, a woman) but also 'ego epherbus, ego puer' (i, a young man and a boy) in her lament over the loss of access to the world of manhood her devotion has resulted in.

but yeah, there is absolutely a gigantic body of evidence for the existence of the itinerant priesthood of cybele being a known and constant part of Roman life, for their having flouted gender roles, practiced self-castration, and adopted feminine presentation, clothing, and appearances of their own accord. take from this what you will! i certainly think that in the project of attempting to locate transfemininity throughout history, it is certainly a more fruitful and worthy ground than the lurid tales of elagabalus and his Big Dick Surveillance Squad.

some recommended reading if you're curious:

“Fabulous Clap-Trap”: Roman Masculinity, the Cult of Magna Mater, and Literary Constructions of the galli at Rome from the Late Republic to Late Antiquity, Jacob Latham

Transgendered Archeology: the Galli and the Catterick Transvestite, Renato Pinto & Gretel Luciano

Looking for eunuchs: the galli and Attis in Roman art, Shelley Hales (in Eunuchs in Antiquity and Beyond, ed. Shaun Tougher)

[saigethearies]

saige’s terrortober presents…

offering

unbeknownst to you, zeke has chosen you to be his cult’s next virgin sacrifice. a pining eren knows exactly what he needs to do to save you.

cultist!eren jaeger x fem!reader

contents/warnings: mentions of murder, vaginal fingering, unprotected sex, loss of virginity, praise, corruption kink, breeding, protective and possessive eren, mentions of ‘purity’

wc: 2k

18+ MINORS DNI

eren felt as if time had frozen around him when the name of the chosen sacrifice tumbled from zeke’s lips.

your name.

you, the kind girl from his english lecture.

you, who gives him a pencil when he forgets his own.

you, who explains assignments to him with patient words.

you, who shares whatever snack you’ve brought without hesitation.

you, with your soft smile and sweet laugh, who was going to be cut to death on the altar zeke stood behind this upcoming equinox.

“she’s a virgin?” floch’s grimy voice pulled eren back to reality, and it took every ounce of the self-control that already came scarce to him to refrain from knocking the ginger’s teeth in. “could have had me fooled, way too pretty for her cherry not to be popped.”

zeke chuckled at floch’s remark. “my source is never wrong, she’s completely pure. she probably will be our cutest offer yet, though.”

they were gonna kill you, he was supposed to kill you. eren thinks about you when he falls asleep, when he wakes up, and all the hours in between. his little crush that’s been festering since the beginning of the semester would come to a thrilling conclusion when he hands his brother the dagger.

he couldn’t let it happen.

to hell with the brotherhood, he wouldn’t let them take you away from him.

eren knew the sacrifice always had to be a virgin, that was the one golden rule since the founders first drew blood centuries ago.

ascending up the hidden catacomb’s stairs after zeke adjourned the meeting, eren already had his plan mapped out- he just couldn’t tell if he was thinking more with his brain or his dick.

it was time for him to make you unqualified.

____

“thanks for offering to tutor me, i really need it,” eren said with a smile, opening the door to his room.

“it’s no problem! i needed something to do this afternoon, anyways!”

you had that smile on your face again, a little twinkle in your eye as you looked up at him. damn, you were so beautiful. he hoped he could pull this off.

within a few minutes, the two of you were sitting on his bed, you holding a textbook open in your lap as you pointed to different literary techniques. eren’s gaze kept drifting off of the pages and onto the exposed skin of your legs, little skirt you were wearing riding up as you sat.

you trailed off in your description of a motif when you felt a warm hand on your thigh. blinking, you turned to see eren’s face extremely close.

“...is everything okay?” you asked slowly, face heating up. men were never in your personal space like this, much less one as attractive as eren. the proximity was causing you to become flustered.

you tried to stand, get some distance between the two of you, only to trip and land right on eren’s lap. your startled eyes met his shining sea green ones, and the urge to kiss him surged through you.

eren knew he was about to have you right where he wanted, having enough past flings to know the tells of a woman. he just needed to give you one more little push, one more and then he can put his plan into motion.

bringing a hand to cup your cheek, he spoke to you softly. “can i kiss you?”

“i…”

“we don’t have to do anything if you’re uncomfortable,” he said, stroking your face tenderly as if your life wasn’t currently hanging in the balance.

eren’s care felt genuine to you and your eyelids fluttered shut, leaning your lips up to meet his. the kiss was careful, eren gently applying pressure as if he didn’t want to do too much and scare you away.

you felt a shiver run down your spine when his tongue slid into your mouth, trying not to make your lack of experience obvious as he explored the wet cavern.

a hand going under your skirt, however, had you jolting. grabbing eren’s wrist before he could go further, you broke away from his lips with a pant. “wait!”

“what is it?” he asked, already knowing full well what the answer would be.

“i’ve never…you know…” you trailed off, and something about the look on his face told you that he understood perfectly.

“do you want to?”

please say yes, say yes so he can protect you.

you bit your lip, unsure. you knew nothing about sex, and the unknown was always nerve wracking to you. on the other hand, you had this nice, handsome guy that you were already acquainted with offering to take your virginity.

not many girls get this type of opportunity…

you nodded. “yeah, can we please just go slow?”

“of course, princess, we can go as slow as you want.”

it didn’t matter how you wanted it, all that mattered was that eren’s cock got to split your virgin cunt open.

his fingers resumed their trek up your inner thigh, tracing the outline of your panties.

“i’m gonna prep you first, okay, baby? make it hurt less.”

“okay,” you replied, breath hitching when you felt eren’s thumb slide into your underwear, immediately going to rub circles into your sensitive nub.

the stimulation had you jerking instantly, not familiar with the pleasure that was being inflicted on you.

“oh-oh!”

“that feel good?” he asked, sliding a finger into your pussy that was growing slicker by the second.

“mhm.”

this felt so much different than from when you’d play with yourself, not realizing how electrifying it was to have fingers between your folds that weren’t yours.

he added his index finger into your pussy, dark desire twisting his insides at how tightly you clamped on that one finger. starting to pump in and out slowly, eren cooed at you.

“relax, princess, ‘m gonna take care of you. you’re gonna be okay, yeah?”

you nodded at his words, not knowing the double meaning behind them. eren started to thrust his finger faster, rubbing against your bud with more intent. mewls left your lips at the sensation, humping his hand pathetically.

eren’s eyes were trained on you. the sight of you crumbling and succumbing to a man’s touch for the first time was breathtaking. the brunette was starting to think this could be love.

your thighs were quaking around his hand, slick dripping all over his lap. he relished in the mess, knowing that now you were probably loosened up enough.

“alright, pretty girl,” he kissed underneath your ear. “i think you’re ready for my cock.”

he gently maneuvered you off of his lap and onto his bed, lowering you down with so much care it made your throat feel tight. tugging your panties off before taking his own shirt off, he looked down at you.

“can you show me those pretty titties, princess?”

you blinked up at him dreamily, obeying his command as your shirt joined his on the floor. not even a second had passed after your bra fell from your shoulders when his large hands were cupping your breasts, squeezing at them in a way that had your eyes screwing shut.

“eren!”

he gave you a little kiss on your forehead as he leaned over you, palms leaving your chest as he grabbed a pillow to place under your hips. you took a deep breath, trying to settle your jittery nerves as you observed eren remove the rest of his clothing.

eren stopped you when you tried to take your skirt off.

“leave it.”

he pushed it out of the way, your glossy cunt appearing. the view of you completely naked with just your skirt bunched around your waist had eren’s mind shortcircuiting. he wanted to burn this image into his memory forever, and knowing he would be the first person to ever see you like this was even better.

if he had it his way, he’d be the only.

spreading your thighs open wider, eren slotted himself in between them. he grabbed hold of your hips, bringing them closer in a way that had your whole body being dragged down the bed. you yelped at his display of strength.

“sorry, princess,” he said with a sheepish smile. his tip prodded at your entrance. “deep breath f’ me, okay?”

the way he pierced you open was addicting, every inch of his dick spearing your virgin walls had your toes curling. you didn’t expect penetration to feel this good the first time. all your friends told you it would hurt the first several tries, but leave it to eren jaeger to throw you for yet another loop.

you felt his pubic bone become flush against yours.

“taking all of me your very first go? such a good fucking girl, damn.”

it was done. your virginity was his. zeke could no longer butcher you on that cold, stone altar in front of his whole brotherhood. eren had never felt so proud of himself, the knowledge that his girl was now safe and sound due to his plan had his skin tingling in excitement. he tightened his grip on your hips, trying so hard to keep himself grounded. he had promised you slow.

yet, as always, you proved to be heaven-sent.

“eren,” you babbled to him. “move, please! wan’ you to move.”

the frenzied gleam in his eye made your pussy throb. the brunette wasted no time in listening to your plea, bucking into you like his life depended on it- oh, the irony.

you screamed out, hands flying to fist the sheets beside you as eren kept your pelvis locked in place, subject to thrust after thrust of his cock. the pleasure was already swirling inside you as if it was a tornado, the high that was building from earlier now picking back up its rise.

“feel so good, so good, fuck.”

never had he been in a cunt this warm and tight. eren intended on molding it to the shape of him, ruining it for anyone else. he’d make sure you wouldn’t even want anyone else.

“perfect, princess,” he grit out. “fucking perfect pussy.”

his praise and pace made you feel lightheaded, falling further into the haze of ecstasy he was shrouding you in. you weren’t sure how much more you could take.

“i-i think ‘m close…”

“yeah? me too baby.”

with the way you were gripping him, it was a miracle eren hadn’t already busted. he angled his hips to hit even deeper, adding a finger to your clit again in hopes of finishing the both of you off.

“where do you want me?”

your answer shocked him. “inside!”

fuck, you were gonna be the death of him.

“my princess wants to be filled up, huh?”

who was he to deny you?

one final plunge into your walls timed perfectly with the rub of his thumb had you clenching hard on his dick, muscles spasming as you orgasmed. eren was spurred into his own climax, spilling into you. his eyes were glued to your face, your cockdrunk expression almost enchanting to him as he watched you fall apart.

slowly pulling out, the brunette was in awe at his cum leaking out of you. deciding to worry about his sheets later, he crawled up the bed to see your drooping eyes.

laying down next to you, eren engulfed your frame with his. he held your head against his chest as you drifted off, exhaustion taking over.

____

zeke put his book down as he heard his phone ping, surprised to see he had gotten a text from eren. his brother hardly ever messaged him.

his interest was piqued even more when he saw it was a picture.

opening the image, however, had zeke wanting to chuck the device across the room.

while eren made sure to have the covers pulled up enough, the blonde could still tell it was you from your side profile resting on his brother’s torso.

another ping.

“you might need to pick a new offering, my bad.”

zeke knew the smug bastard didn’t feel guilty in the slightest.

____

saige’s terrortober masterlist