#veyn <3< /div> Explore tagged Tumblr posts

[hemat0lasluts]

mm… such a pretty little thing, waiting so sweetly like that.

❛ look at you. ❜ the voice is velvet-drenched sin, curling from the shadows before lilith even steps fully into the room. her heels click once, then pause. silence follows, save for the soft drag of her breath as she takes in the sight beneath the desk.

❛ sprawled out like a gift. like you're made for nothing else. ❜

her presence is intoxicating—power wrapped in the scent of amber smoke and old blood, silk and sulfur. she moves closer, the heat of her body washing over kris long before the demon’s fingers tangle into red hair.

❛ you remember what i told you, don’t you? ❜ lilith murmurs, eyes glowing low like embers. ❛ you’re not here to think. you’re here to serve. ❜

a cruel smile tugs at her mouth, something ancient and decadent. her nails trail down kris’s cheek, thumb grazing the corner of their lips. soft. commanding.

❛ and you’re doing so well, my pet.  but don’t move until i tell you. not a single inch. ❜

then she slides into her chair like a queen reclaiming her throne—legs crossed, gaze heavy.

❛ now. let’s see if you can keep that mouth busy while i work, hm? ❜

and just like that, the day truly begins.

@hemat0lasluts

when kris came into work, they knew where it was they belonged. even if their boss was not yet there, they would be soon and it was up to the redhead to make sure that they were pleased. pleased and focused. and what better way than kris under their desk?

once a normal secretary, corruption took its hold on them from the other. others might need bribes, all kris needed was to be told it was their job and a few honey-coated words.

they were just the maleable.

so their uniform changed. normal clothes were more or less the thing of the past. skirts far too short over their wide, wide hips and ass. stockings seamed with garters always. shirts far too tight across their chest. kris practically spilled out every day.

but that was their problem. not their boss's.

freshly manicured nails settled on either side of them, legs splayed out beneath, back arched, face up, looking at the empty chair. waiting. waiting for the familiar sound of...-there it was. the door opening. their hear beat furious in their chest. ready for whatever it was the other wanted of them today.

[mi4012zahrafaris]

The 12 Characters - Found Family

Here is my two cents on the whole thing. More below the cut!

From the first one:

Rown Aldric: The Leader that never asked to be here

Species: Fae

Expression: Tired... every day.

Likes: When people actually listen

Dislikes: The fact that they don't (help this old man)

2. Isolde "Izzy" Fairbrook: The young rogue with a severe case of kleptomania

Species: Human

Expression: "Innocently" mischievous smile.

Likes: Pockets, a lot of pockets. More space to keep things she stole.

Dislikes: Being asked why she decided to steal. Again. (it's a problem)

3. Caius Blackthorne: The War Veteran paladin who never smiles

Species: Human blessed cursed with the powers of a war god (He hasn't slept peacefully for 7 years due to horrific visions)

Expression: ???

Likes: Intimidating people into doing anything for him.

Dislikes: Being mistaken for a parent (for Izzy and it happens wayyy too much)

4. Elara Veyne: The Motherly Healer who will heal you physically but damage you emotionally with how much she worries.

Species: Human

Expression: "are you serious, lol"

Likes: Smacking people with her handy staff when they should be resting.

Dislikes: the whole "I don't need healing" spiel. Yes you very much do.

5. Theron Grimholt: The Immortal Scholar who drinks an unhealthy amount of tea.

Species: Vampire (People get surprised since he isn't stereotypical, he finds himself to be "not swayed by the undead persuasions.") He is just in denial.

Expression: Silent judgement

Likes: Dramatic cape swishes.

Dislikes: Welfare Checks (He is never okay, leave him alone)

6. Lyric "Lyra" Fenwick: The Bard that leaves no one, absolutely no one, spared from her flirting (Including the enemies)

Species: Human

Expression: Happy go lucky

Likes: Making situations awkward on purpose.

Dislikes: Getting hit (her whole life plan surrounds not getting hit)

7. Briar "Brie" Stonewell: The Blacksmith who can and will throw you, even if you do nothing.

Species: Human

Expression: Reluctant thoughtfulness

Likes: Lifting heavy stuff just to test out her strength (including people)

Dislikes: Being told that fighting people with a heavy hammer for no reason is considered a crime against humanity.

8. Oryn Stormvale: The Resident Mage that blows things up "on accident"

Species: Human (?? it had been centuries and she looks the same)

Expression: Half asleep but always there to 'help'. (Don't speak about fire around her)

Likes: Casting inconvenient hexes (I.e: permanent flu)

Dislikes: The idea of "too much magic" (there is no such thing, argue with the wall)

9. "John": The (ex?) Assassin who is just there but is a good friend.

About him: No one really knows but he hasn't killed anyone of them and makes an awesome shepherds pie so they keep him.

10. Finnian "Finn" Tallow: The Archer that never misses anything except the target. (It's infuriating)

Species: Human

Expression: Smug

Likes: Betting on competitions (even if he is in it)

Dislikes: Adhering to the plan (by the gods why would he ever when "free will" exists?)

11. Vesper Solwyn: The Druid who would 100% transform into an animal just to avoid conflict like it's the plague.

Species: ...druid. It's as ancient as celtic folklore so no one tries to nitpick.

Expression: nervous side eye towards anyone

Likes: Napping in inconvenient spaces (i.e: the cabinets with the cereal boxes)

Dislikes: Peoples asking him to shift back into his humanoid form ("No Elara. This is my life now and I am happy-")

12. Kellan Duskridge: The Cursed Nobles with a severe case of dramatic main character syndrome (he isn't the main character)

Species: Human

Expression: Always about to cry at any minor inconvenience

Likes: Attention

Dislikes: No one paying attention to him ("How DARE you I am sensitive-" - Kellan)

Thanks for reading! I hope you enjoyed it :)

[mi4019zahrafaris]

The 12 Characters - Found Family

Here is my two cents on the whole thing. More below the cut!

From the first one:

Rown Aldric: The Leader that never asked to be here

Species: Fae

Expression: Tired... every day.

Likes: When people actually listen

Dislikes: The fact that they don't (help this old man)

2. Isolde "Izzy" Fairbrook: The young rogue with a severe case of kleptomania

Species: Human

Expression: "Innocently" mischievous smile.

Likes: Pockets, a lot of pockets. More space to keep things she stole.

Dislikes: Being asked why she decided to steal. Again. (it's a problem)

3. Caius Blackthorne: The War Veteran paladin who never smiles

Species: Human blessed cursed with the powers of a war god (He hasn't slept peacefully for 7 years due to horrific visions)

Expression: ???

Likes: Intimidating people into doing anything for him.

Dislikes: Being mistaken for a parent (for Izzy and it happens wayyy too much)

4. Elara Veyne: The Motherly Healer who will heal you physically but damage you emotionally with how much she worries.

Species: Human

Expression: "are you serious, lol"

Likes: Smacking people with her handy staff when they should be resting.

Dislikes: the whole "I don't need healing" spiel. Yes you very much do.

5. Theron Grimholt: The Immortal Scholar who drinks an unhealthy amount of tea.

Species: Vampire (People get surprised since he isn't stereotypical, he finds himself to be "not swayed by the undead inclinations.") He is just in denial.

Likes: Dramatic cape swishes.

Dislikes: Welfare Checks (He is never okay, leave him alone)

6. Lyric "Lyra" Fenwick: The Bard that leaves no one, absolutely no one, spared from her flirting (Including the enemies)

Species: Human

Likes: Making situations awkward on purpose.

Dislikes: Getting hit (her whole life plan surrounds not getting hit)

7. Briar "Brie" Stonewell: The Blacksmith who can and will throw you, even if you do nothing.

Species: Human

Likes: Lifting heavy stuff just to test out her strength (including people)

Dislikes: Being told that fighting people with a heavy hammer for no reason is considered a war crime.

8. Oryn Stormvale: The Resident Mage that blows things up "on accident"

Species: Human (?? it had been centuries and she looks the same)

Likes: Casting inconvenient hexes (I.e: permanent flu)

Dislikes: The idea of "too much magic" (there is no such thing, argue with the wall)

9. "John": The (ex?) Assassin who is just there but is a good friend.

About him: No one really knows but he hasn't killed anyone of them and makes an awesome shepherds pie so they keep him.

10. Finnian "Finn" Tallow: The Archer that never misses anything except the target. (It's infuriating)

Species: Human

Likes: Betting on competitions (even if he is in it)

Dislikes: Adhering to the plan (by the gods why would he ever when "free will" exists?)

11. Vesper Solwyn: The Druid who would 100% transform into an animal just to avoid conflict like it's the plague.

Species: ...druid. It's as ancient as celtic folklore so no one tries to nitpick.

Likes: Napping in inconvenient spaces (i.e: the cabinets with the cereal boxes)

Dislikes: Peoples asking him to shift back into his humanoid form ("No Elara. This is my life now and I am happy-")

12. Kellan Duskridge: The Cursed Nobles with a severe case of dramatic main character syndrome (he isn't the main character)

Species: Human (unfortunately)

Likes: Making brooding, cryptic statements (everyone gave up trying to understand him)

Dislikes: Being ignored, like now (please don't he will cry)

Thanks for reading! I hope you enjoyed it :)

[thegrapevyne]

🌟S👸🏾H🎤O🕊️W🏵️C📀A💐S🔊E✨ , N 2023

Here, as shown above, we got round bout 15 projects:

🌟 Leon Thomas - Electric Dusk

👸🏾 Amaarae - Fountain Baby

🎤 Summer Walker - Girls Need Love (Girls Mix) [w official remix ft Drake]

🕊️ Ma'at - Invite Only - EP

🏵️ Victoria Monet - Jaguar II

📀 Indie Tribe. & nobigdyl. - L O W B L O W

💐 Justin Bieber - Justice (Triple Chucks Deluxe)

🔊 EZ Papi - The Vibe King

✨ Earl Sweatshirt & The Alchemist - VOIR DIRE

🔊 RRON & Tihesi - Read. - Single [3 track EP]

💐 Jordan Ward - moreward(FOREWARD)

📀 Brent Faiyaz - Larger Than Life

🏵️ grouptherapy. - I Was Mature For My Age, But I Was Still a Child

🕊️ PinkPantheress - Heaven knows

🎤 Cool Company - Miss Behavior - Single [3 track EP]

👸🏾 Don't say I never put you on 🌟

[hanmine]

@mainveyn

WHAT IF I WROTE THIS

[saetoru]

OF COURSE IM SURPRISED 👁👁 and its only been a day now a theme change?? and theres bts in there?? u give me heart attack faster than the manga leaks srsly

LISTEN. IVE HAD THIS BLOG FOR 2 MONTHS AND THIS IS MY FIRST REAL THEME CHANGE OKAY I DESERVE ONE

also i didnt know there was bts in my theme ejfbhrbf what where HELP i dont listen to k pop i just searched through the blue aesthetic board on my sister's pinterest and picked stuff i liked LMAO she listens to k pop tho so maybe thats why it was in there

LMAO I HOPE NO ONE TRIES TO TALK TO ME ABOUT KPOP NOW SEEING IT bc i will look like a fool when ill have no idea what theyre saying

[mimi-cee-hq]

HAPPY BIRTHDAY MIMI 🥳🥳 i didnt know its ur bday today!! and u shares the same bday as dorami (dont ask me why i rmb such trivial info) bUT YOU JUST AS CUTE AND WHOLESOME AS HER ILY 💗💗

i'm sorry we don't interact as much as before but u have no idea how lucky i felt when i first found ur blog 🥺🥺 i love writing sm and then u bring me into the road of writing for underrated characters 😫💗💗 i'm so happy we get to know each other 😭😭

once again, happy birthday 🎊 i love youuuu 🥰

Thank you! It's okay you didn't know it was my birthday. You wouldn't have known unless I told you. lol. Also, Dorami is so cute!!! But my birthday is actually the day before hers lolll. (Timezones.... lol.) But it's okay because Akkun's birthday is the same as hers. I dunno why I freaked out a little when I found out my birthday was a day before his. lolll. Underrated characters still get to me. 😂

And you don't have to apologize for not interacting with me as much as before. Life just happens. :) I'm lucky to have you following my blog too. I'm glad you found me. 🥺

[mainveyn]

okay guess what 😀 im just gonna post both of it bc theyre too precious to be left in my draft now

@bonnienoir tagging u bc u seems to be very into it

i'm crying...IM CRYING bc theres two versions of part 2 of silent love now idk what to do w them anymore???

i didnt like the first ver bc its kinda disorientated and the flow doesnt seem right but when im writing the second ver which is soft angst i find the first one more intriguing and more angsty too 🥲

[thierry-facon]

MY SELF IN TROUBLE

« Vivre avec de fortes convictions, professer une doctrine est une satisfaction en soi et la lettre de la doctrine n’est qu’un leurre. À défaut de transfigurer le disciple, la doctrine lui donnait une passion, celle du stoïcisme, de même qu’à défaut de ramener ses clients à leur vérité la psychanalyse leur donne la passion de la psychanalyse. » 

(de « L'Empire gréco-romain (DES TRAVAUX) » par Paul Veyne)

@abstract-challenge      3 : //ˆ# ˆ^ 3 of  %&_moi in +*%::>Kaohsiung

[phemonoi]

Hey! I've just read your post "Why learning Hellenismos (or really any other pagan current) on Tumblr aint a good idea" and I'd like to ask if you'd have any links or online content to share. I've started my path on hellenism some months ago and I'm a little lost. Any specific books/articles to recommend for beginners? Thank you!

Hi angel! Yes, of course I have recommendations! These are some of the things I'm reading, hopefully you can find them online:

1. Iamblichus, On The Mysteries trans. by Thomas Taylor

2. Fritz Graf, Apollo

3. Enrique Bonavides Mateos, Artemis o El enigma de los límites (this one is an article only available in spanish).

4. Esther Eidinow, Oracular Consultation, Fate, and the Concept of the Individual

5. The Six Books of Proclus, trans. by Thomas Taylor

6. Gregory Shaw, Theurgy and the Soul (the Neoplatonism of Iamblichus)

7. Gregory Shaw, Taking the Shape of the Gods: A Theurgic Reading of Hermetic Rebirth

8. Esther Eidinow, Oracles, Curses and Risk among the Ancient Greeks

9. Esther Eidinow, Kernos

10. Sallustius, On the Gods and the World

11. Gábor Betegh, Pythagoreans, Orphism and Greek religion

12. Gábor Betegh, Greek Philosophy and Religion

13. Jan N. Bremmer, Greek Religion

14. Esther Eidinow, Some Ancient Greek Theories of Divine and Mortal Mind

15. Esther Eidinow, The Ancient Greek Subject Supposed to Believe

16. Julia Kindt, Revisiting Delphi (Religion and Storytelling in Ancient Greece)

17. Peter Green, Hellenistic History and Culture

18. Homer, The Iliad trans. by Robert Fagles

19. Gilbert Murray, Five Stages of Greek Religion

20. Paul Veyne, Did the Greeks Believe in Their Myths?

21. Robert Parker, Miasma (Pollution and Purification in early Greek Religion)

22. Jon D. Mikalson, Religion in Hellenistic Athens

23. Martin P. Nilsson, Greek Popular Religion

24. William S. Davis, Romanticism, Hellenism and the Philosophy of Nature

25. John F. Finamore, Julian and the Descent of Asclepius

This is all I've got by now.

[escapadesferroviaires]

Samedi 20 octobre : Tour des Alpes - partie 3

Nous nous élançons donc à l’assaut de la ligne des Alpes, avec une marche qui s’est faite à la dernière minute : on reste cependant tous dans l’inconnu... en sachant ni où nous allons nous arrêter, ni pendant combien de temps.

Ainsi, si le premier arrêt prévu de la journée était à Aix, c’est finalement à Manosque que nous allons rester un long moment pour un croisement. L’occasion cependant de faire quelques photos dans cette gare aux installations impressionnantes.

Après Aix, le paysage commence à changer et nous profitons du paysage pour notre plus grand plaisir vu le temps et la chaleur digne d’un superbe ét�� alors que nous sommes déjà le 20 octobre... un croisement à Serres permet d’immortaliser l’autorail dans un cadre magnifique, et le croisement avec un X 72500 n’était également pas à louper !

Enfin, nous arrivons à Veynes où l’autorail ne mettra que quelques minutes à rebrousser, pas de photos en gare donc. Cependant je ne me suis pas privé de mitrailler la caravelle de l’ATTCV, qui en panne, n’a toujours pas quitté cette étoile ferroviaire... elle s’est même faite taguée...

[abcblog260]

Peristyle Driver

July 15, 2020 - The 66th Split Summer Festival was officially opened on Tuesday evening at Peristyle with Verdi's opera I Lombardi alla Prima Crociata. This year's edition, respecting all epidemiological measures, brings art back to the ancient stages under the starry night sky.

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Peristyle Drivers

Reconstruction of a Roman peristylum (peristyle) surrounding a peristylium (courtyard) of Pompeii

Split's center at Peristyle within Diocletian's Palace.

The Peristyle was, quite literally, built for parties – parties with dancing, to be exact. In 1907, architect Paul Andry created this neo-classical open-air pavilion with a colonnade, and the structure has been lovingly maintained over the years through several renovation projects, including one by the generous donation of Mea and Vincent Saia in 1989 and the most recent, in 2012.

Welcome and thanks for checking out the Peristyle Podcast, our internet radio show covering the USC Trojan football team.Every week host Ryan Abraham brings you multiple Trojan podcasts, with a variety of guests and opinions talking about football, basketball, recruiting and more!

In the Peristyle, John William Waterhouse (1849–1917). Rochdale Art Gallery, Rochdale, England.

Ceiling decoration in the peristyle hall of the Medinet Habu

In Hellenistic Greek(1) and Roman architecture,(2) a peristyle (/ˈpɛrɪstaɪl/; from Greekπερίστυλον)(3)(4) is a continuous porch formed by a row of columns surrounding the perimeter of building or a courtyard. Tetrastoön (τετράστῳον or τετράστοον, 'four arcades')(5) is a rarely used archaic term for this feature.(6) The peristyle in a Greek temple is a peristasis (περίστασις).(7) In the Christian ecclesiastical architecture that developed from the Roman basilica, a courtyard peristyle and its garden came to be known as a cloister.

Etymology(edit)

The Greek word περίστυλον perístylon is composed of περί peri, 'around' or 'surrounded', and στῦλος stylos, 'column' or 'pillar', together meaning 'surrounded by columns/pillars'. It was Latinised into peristylium.

In Roman architecture(edit)

In rural settings, a wealthy Roman could surround a villa with terraced gardens; within the city, Romans created their gardens inside the domus. The peristylium was an open courtyard within the house; the columns or square pillars surrounding the garden supported a shady roofed portico whose inner walls were often embellished with elaborate wall paintings of landscapes and trompe-l'œil architecture. Sometimes the lararium, a shrine for the Lares, the gods of the household, was located in this portico, or it might be found in the atrium. The courtyard might contain flowers and shrubs, fountains, benches, sculptures and even fish ponds.(8) Romans devoted as large a space to the peristyle as site constraints permitted; even in the grandest development of the urban peristyle house, as it evolved in Roman North Africa, often one range of the portico was eliminated, for a larger open space.(9)

The end of the Roman domus is one mark of the extinction of late antiquity (the Late Classical culture): 'the disappearance of the Roman peristyle house marks the end of the ancient world and its way of life,' remarked Simon P. Ellis.(10) 'No new peristyle houses were built after A.D. 550.' Noting that as houses and villas were increasingly abandoned in the fifth century, a few palatial structures were expanded and enriched, as power and classical culture became concentrated in a narrowing class, and public life withdrew to the basilica, or audience chamber, of the magnate. In the Eastern Roman empire, late antiquity lingered longer: Ellis identified the latest-known peristyle house built from scratch as the House of the Falconer at Argos, dating from the style of its floor mosaics about 530–550.(11) Existing houses were subdivided in many cases, to accommodate a larger and less elite population in a warren of small spaces, and columned porticoes were enclosed in small cubicles, as at the House of Hesychius at Cyrene.(12)

Other uses(edit)

Although ancient Egyptian architecture predates Greek and Roman architecture, historians frequently use the Greek term peristyle to describe similar, earlier structures in ancient Egyptian palace architecture and in Levantine houses known as liwan houses.

See also(edit)

Notes(edit)

^J.A. Dickmann. 'The peristyle and the transformation of domestic space in Hellenistic Pompeii', Journal of Roman Archeology 1997.

^A. Frazer, 'Modes of European Courtyard Design before the Medieval Cloister' Gesta, 1973; K.E. Meyer, 'Axial peristyle houses in the western empire,' Journal of Roman Archaeology, 1999; S. Hales, The Roman House and Social Identity 2003.

^Harper, Douglas. 'peristyle'. Online Etymology Dictionary.

^περίστυλον. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at the Perseus Project.

^τετράστοον in Liddell and Scott.

^'Tetrastoön' . Encyclopædia Britannica. 26 (11th ed.). 1911. p. 671.

^περίστασις in Liddell and Scott.

^E.B. MacDougall, W.M.F. Jashemski, eds., Ancient Roman Gardens: Dumbarton Oaks Colloquium on the History of Landscape Architecture, 1979.

^Yvon Thébert, 'Private life and domestic architecture in Roman Africa', in Paul Veyne, ed. A History of Private Life, I: From Pagan Rome to Byzantium (1985, Arthur Goldhammer, tr., 1987) esp. 'The peristyle', pp 357-64.

^Simon P. Ellis, 'The End of the Roman House' American Journal of Archaeology92.4 (October 1988:565-576) opened the article's abstract with these words.

^Ellis notes G. Akerström-Hougen, The Calendar and Hunting Mosaics of the Falconer in Argos, Stockholm, 1974; a somewhat later peristyle house, at Hermione in the Peloponnesus, of the end of the 6th century, was not initiated at this late date but a partial reconstruction of an earlier elite dwelling (Ellis 1988:565).

^Noted by Ellis p. 567.

External links(edit)

Media related to Peristylia at Wikimedia Commons

Barbara McManus, 'The Peristylium': a reconstruction of a peristyle

Retrieved from 'https://en.wikipedia.org/w/index.php?title=Peristyle&oldid=1004883254'

From The VODOU Page (http://members.aol.com/racine125/index1.html)

The ancestors, zanset yo in Haitian Creole, are ever with a Vodouisant. He/she lives, breathes and acts with the awareness of their presence. The national anthem of Haiti begins, 'For the country, and for the ancestors, we walk united..'.

In the countryside of Haiti, each family compound includes a family graveyard. The tombs of family members are as elaborate as the family can afford. Some resemble small houses built above ground, with the crypt below. The structures built for wealthy families may even comprise a small sitting room, complete with a picture of the deceased and good quality chairs. When a newcomer enters the family compound for an extended visit, courtesy requires that her or she make a small libation of water at the tombs, so that the ancestors will welcome the person. Family members and guests may also, at any time, make an 'illumination'. Candles or beeswax tapers are lighted, placed on the tombs, and a short prayer is said.

In the city, the law requires burial in the city graveyard. Again, structures may be quite elaborate, and large padlocks and other security devices are used to prevent graverobbers from making off with the metal coffin findings, bones, or other articles of the dead person.

The bones of dead individuals are considered to have great magical powers, particularly if the dead person was a Houngan, Mambo, or in any other way notable or distinguished, for good or ill.

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A Vodouisant is buried with Roman Catholic ceremony, and a wake is held for nine nights after the death. The ninth night is called the denye priye, the last prayer. After the last prayer, the Catholic part of the death ritual is closed.

At some point either before or after the Roman Catholic ceremony, the Vodou ceremony of desounin is held. In this ceremony, the component parts of the person's soul and life force, and the primary lwa in the head of the person, are ritualistically separated and consigned to their correct destinations. The desounin of a well known and highly respected Houngan, such as my initiatory Houngan Luc Gedeon, Bon Houngan Jambe Malheur, may be attended by hundreds of white robed, weeping mourners. It is at this time that the inheritor of any family lwa liberated from the deceased is usually revealed, as the chosen individual becomes briefly possessed.

One year and one day after the death of the individual, the ceremony retire mo nan dlo, take the dead out of the water, may be performed. The spirit of the dead person is called up through a vessel of water, under a white sheet, and ritually installed in a clean clay pot called a govi. The voice of the dead individual may speak from the govi, or through the mouth of another person briefly possessed for the purpose. The govi is reverently placed in the djevo, or inner room of the temple.

Sometimes the spririt of a departed ancestor may return of it's own accord, as a 'lwa Ghede' . My own initiatory Houngan (see Biography of a Houngan ) had in his head a Ghede named Ghede Arapice La Croix, who revealed to me that he had once been a black Haitian man, born on Nov. 2, All Souls' Day, in the Bel Air district of Port-au-Prince. His outspoken nature and inability to tolerate injustice got him murdered by a neighborhood strongman at the age of 21. Then followed a long spritual odyssey (see Biography of a Lwa). One day, he saw Luc Gedeon in the woods with the govi of another lwa, Kanga, working on a cure for a sick person. Arapice asked Kanga for permission to enter the govi with him, but Kanga refused, and made Arapice hang around immaterially outside Luc Gedeon's peristyle for another year. Then Kanga required a ceremony of installation for Ghede Arapice la Croix.

When Luc Gedeon, Bon Houngan Jambe Malheur, became possessed for the first time by Ghede Arapice la Croix, Arapice demonstrated his power and his loyalty to Luc by sitting down in the middle of the huge ceremonial bonfire. Screams of fear from the congregation and tears of terror from Luc's family did not dissuade him - and in a moment the terror turned to wonder as not a hair of Luc's head nor a thread of his clothes was burned. Arapice then entered the peristyle and was reverently installed in his very own govi, where he remains until today, manifesting through one of the younger relatives of the late Houngan.

Part 2A - BARON

The head of the family of ancestral lwa is Baron. He is Master of the Cemetery and guardian of ancestral knowledge. He has many aspects, including Baron Samedi, Baron Cemetiere, Baron la Croix, and Baron Criminel. In all of his aspects, he is a masculine lwa with a nasal voice who carries a walking stick or baton, uses profanity liberally, and dresses in black or purple. He is considered the last resort against deaths caused by magic, because even if a magical spell should bring a person to the point of death, if Baron refuses to 'dig the grave', the person will not die.

Baron, with his wife Maman Brigitte, is also responsible for reclaiming the souls of the dead (see Part 1) and transforming them into lwa Ghede. Baron may be invoked for cases of infertility, and he is the divine judge to which people may bring their appeals, singing:

(Haitian Creole)

O kwa, o jibile (repeat)

Ou pa we m inosan?

(English)

Oh, cross! Oh, jubilee!

Don't you see I'm innocent?

The grave of the first man buried in any cemetery in Haiti, whether the person in life participated in the Vodou religion or not, is dedicated to Baron (not Ghede), and a ceremonial cross is erected on the spot. In family compounds in the countryside, a family may erect a cross to Baron for their own lineage, and no peristyle is complete without the cross of Baron somewhere on the grounds.

Baron may be invoked at any time, and he can appear without being called, so powerful is he. He drinks rum in which twenty-one hot peppers have been steeped, and which no mere mortal could swallow! His ceremonial foods are black coffee, grilled peanuts, and bread. He dances the remarkably improvisational banda with great skill, and sometimes puts his walking stick between his legs to represent a phallus. Baron is a very masculine lwa.

One day, I saw a Baron possess a homosexual Houngan (see Homosexuality in Vodou). A passing woman teased Baron that he was a 'masisi' (faggot, disrespectful term for a homosexual man.) Baron reared up and roared at the woman, 'I am Baron! This Houngan, my Houngan, he is a faggot, yes, but I, Baron, I'm no faggot, I f*ck the beautiful woman Maman Brigitte!' And he stalked off in high dudgeon, swinging his baton most threateningly.

The Feast of the Ancestors, Fet Ghede, is considered the end of the old year and the beginning of the new, much as in the European Wiccan tradition. Any debts to Baron, Maman Brigitte, or Ghede must be paid at this time. Baron Kriminel sings to his debtors:

(Haitian Creole)

Bawon Kriminel, map travay pou ve de te yo, m pa bezwenn lajan (repeat),

Bawon Kriminel, O! Lane a bout o, map paret tan yo.

(English)

Baron Criminel, I'm working for the worms of the earth (lowly, poor people),

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I don't need money (repeat),

Baron Criminel, oh! The year has ended, oh, I'll appear, to wait for them (to pay me).

(back to top)

Part 2B - MAMAN BRIGITTE

Maman Brigitte, surprisingly enough for a Vodou lwa, is British in origin, descended from Brigid/St. Brigit, the Celtic 'triple goddess' of poetry, smithcraft, and healing. She must have come to Haiti in the hearts of deported Scottish and Irish indentured servants. There is even a song we sing in ceremonies which goes Maman Brijit, li soti nan anglete, Maman Brigitte, she comes from England..' (I think that Brigid was more Scottish than English, but in Haiti perhaps at one time the word anglete represented all the British Isles.)

Nowadays, Maman Brigitte is considered to be the wife of Baron, Master of the Cemetery and chief of all the departed ancestors, known as lwa Ghede. The grave of the first woman buried in any cemetery in Haiti is consecrated to Maman Brigitte, and it is there that her ceremonial cross is erected. She, as well as Baron, is invoked to 'raise the dead', meaning to cure and save those who are on the point of death from illness caused by magic. Here is a very famous song about Maman Brigitte sung in Vodou ceremonies:

(Haitian Creole)

Mesye la kwa avanse pou l we yo!

Maman Brigitte malad, li kouche sou do,

Pawol anpil pa leve le mo (les morts, Fr.)

Mare tet ou, mare vant ou, mare ren ou,

Yo prale we ki jan yap met a jenou. Download pc depot laptops & desktops driver.

(English)

Gentlemen of the cross (deceased ancestors) advance for her to see them!

Maman Brigitte is sick, she lies down on her back,

A lot of talk won't raise the dead,

Tie up your head, tie up your belly, tie up your kidneys,

They will see how they will get down on their knees.

(Meaning, tie up your belly, 'gird up your loins' to prepare for the strain of work, we will make the people who did this evil spell get down on their

knees to beg pardon and receive their punishment.)

Maman Brigitte, like the rest of the Baron/Ghede constellation, is a tough-talking lwa who uses a lot of obscenities. She drinks rum laced with hot pepper, so hot that a person not possessed by a lwa could never drink it. She also is known to pass hot Haitian peppers on the skin of her genitals, and this is the test to which women are subjected when they are suspected of 'faking' possession. She dances the sexually suggestive and remarkably artistic banda, and the virtuosity of her dancing is legendary.

Maman Brigitte and Baron are the mother and father who reclaim the souls of the dead and transform them into lwa Ghede, removing them from the mystic waters where they were without cognizance of their own identity and naming them.

There is a plaintive song about the condition of souls in the mystic waters, which is also sung when an initiate is being prepared for the period of seclusion, ritual death, and rebirth of the initiation cycle:

(Haitian Creole)

Dlo kwala manyan, nan peyi sa maman pa konn petit li,

Nan peyi sa, fre pa konn se li, dlo kwala manyan.

(English)

Water kwala manyan (not Creole words), in that country a mother does not

know her child,

In that country a brother does not know his sister, water kwala manyan.

(back to top)

Part 2C - THE LWA GHEDE

The lwa Ghede are an enormous family of lwa, as many and varied as were the souls from which they originated. Since they are all members of the same family, spiritual children of Baron and Maman Brigitte, they all have the same last name - La Croix, the cross. No matter what other name they bear, their signature is always La Croix.

Some Ghede's names include: Ghede Arapice la Croix, Brav Ghede de la Croix, Ghede Secretaire de la Croix, Ghede Ti-Charles la Croix, Makaya Moscosso de la Croix; and such sad and degraded sounding names as Ghede Ti-Mopyon Deye la Croix (Ghede Little Crab Louse Behind the Cross), Ghede Fatra de la Croix (Garbage Ghede of the Cross), Ghede Gwo Zozo nan Crek Tone de la Croix (Ghede Big Cock in Pussy by Thunder of the Cross) and so on. There is a reason for these odd names, which will become clear as we go along.

The vast majority of Ghedes are male, but there is at least one female Ghede which I have seen, called 'Ghedelia'. Her name is also emblazoned on a few buses in Port-au-Prince, but I have not determined whether she is a well known Ghede who may appear in almost any peristyle, or whether she is a unique 'family' Ghede.

Ghede may possess anyone, anytime, even Protestants (to their enormous embarassment and displeasure.) I have a woman friend in Haiti who one day was observing a group of women possessed by Ghede, cavorting and dancing the banda. She said something like, 'Look at those disgusting whores, they have no respect for themselves.' On the spot, a Ghede possessed my friend, threw her to the ground, and declared from her prostrate body that he would take her to join her ancestors forthwith! Pleading and intercessions from her family members finally pacified the Ghede, who promised to relent - on the condition that the woman become a Mambo! Mambo Delireuse now practices in a rural area near Petite Riviere de l'Artibonite, in central Haiti!

The Ghedes are very much transitional figures, standing as they do between the living and the finality of death, between the ancestors in Guinea and the living men and women of Haiti. Perhaps this is why the Ghede are honored midway through the full orthodox Vodou ceremony, after the Rada (primarily Dahomean and Yoruban) and before the Petro (primarily Western Hemisphere).

The Ghedes dress much like their father Baron - black or purple clothes, elaborate hats, dark glasses, sometimes missing a lens, a walking stick or baton. They also dance the banda, but they retain more of the individual personality of the person from whom they originated. For example, the Spanish-speaking Ghede I have already discussed turns his baton around and holds it like a guitar. Realtek hard disk controller driver download 64-bit. He pretends to strum as he sings love songs to una mujer. This is a bit atypical, but many Ghedes proclaim their geographic origins - 'I come from Thomazeau', 'I'm a Port-au-Prince guy'.

The Ghede family, including their father and mother, Baron and Maman Brigitte, are absolutely notorious for their use of profanity and sexual terms. There is a reason for this - the Ghede are dead, beyond all punishment. Nothing further can be done to them, so the use of profanity among the normally somewhat formal Haitians is a way of saying, 'I don't care! I've passed beyond all suffering, I can't be hurt.' In a country where disrespect for authority figures was until recently punished by torture or death, this is a powerful message.

However, this profanity is never used in a vicious or abusive fashion, to 'curse someone out'. It is always humorous, even when there is a pointed message involved.

There are some very stately and dignified songs sung for Ghede, particularly the older, racine or root aspects such as Brav Ghede. Nowadays however, the accent is on the sexual and obscene humor the Ghede lwa provide. Here is a popular song sung for Ghede in public celebrations and Vodou peristyles:

(Haitian Creole)

Si koko te gen dan li tap manje mayi griye,

Se paske li pa gen dan ki fe l manje zozo kale!

(English - hold on to your socks, folks!) -

If vagina had teeth, it would eat roast corn,

It's because it has no teeth, why it eats peeled penis!

In the same vein, Ghede is said to be a thief. It is true that he appropriates what he likes from streetside vendors, but once the seller accedes to Ghede's demands his pilfering is usually limited to a few scraps of coconut meat or a bit of roast corn. At Fet Ghede, most peristyles cook food especially for the hundreds of Ghedes which appear and wander through the streets. Here is a song that a crowd of Ghedes sang as they went to the house of a well know and particularly generous Mambo in the Carrefour area of Port-au-Prince, named Lamesi (from the French La Merci, the thanks).

(Haitian Creole)

Ting ting ting ting kay Lamesi,

Whoi mama,

Kay la Mesi gen yon kochon griye,

Whoi mama!

(English)

Ting ting ting ting Lamesi's house

Whoi mama,

Lamesi's house has a whole roast pig,

Whoi mama!

November 2, All Soul's Day, commonly called Fet Gede (pronounced GAY-day), is a national holiday in Haiti. Catholics attend mass in the morning and then go to the cemetery, where they pray at family grave sites and make repairs to family tombs. The majority of Haitian Catholics are also Vodouisants, and vice versa, so on the way to the cemetery many people change clothes from the white they wore to church, to the purple and black of the lwa Gede, the spirits of the departed ancestors.

By midmorning the streets of Port-au-Prince are thronged with thousands of people. Dozens are already possessed by a Ghede, and their nasal voices, obscene jokes, and gyrating banda dance make them unmistakable. Grand Cemetiere, the main cemetery of Port-au-Prince, is jammed with people. Crowds press close around the twelve foot high ceremonial cross of Baron and the nearby smaller cross of Maman Brigitte. Many bring offerings of black coffee and rum, which they pour at the foot of the crosses. They also bring food offerings of bread, grilled peanuts, roast corn, and sometimes peppery cooked food. Occasionally a person, usually a Houngan or Mambo, will sacrifice a chicken or a pair of pigeons or doves. The offering is quickly appropriated by the many beggars who throng the cemetery. Some people sell candles, beeswax tapers, and religious images of saints considered to represent Baron, Maman Brigitte, and the Ghedes.

Imagine a Mambo in voluminous skirts of black and lavender, a flounced bodice of the same colors, several silk kerchiefs wrapped around her head, and strings of beads at her neck; as she approaches the cross of Maman Brigitte with her hounsis (those who have received the first grade of initiation.) She carries sticky beeswax tapers which she affixes to each arm of the cross and to it's center. Then she produces a black hen from her straw knapsack, and passes it downward over the bodies of her hounsis, removing all evil influences. After prayer, she kills the chicken quickly just as she would for an ordinary meal. The blood spurts on the cross, and she donates the chicken to a hungry beggar woman awaiting alms. The Mambo becomes possessed by Maman Brigitte, and prophesies the events of the coming year. One of the hounsis who has behaved badly is disciplined with a few gentle taps, and one who is ill is given the recipe for an herbal tonic. Then Maman Brigitte drenches her cross with rum and sets it alight, singing and dancing the banda with great virtuosity to the joy of all present. A few moments later she leaves the head of her Mambo, who, returned to consciousness, composes herself and leaves the cemetery with the utmost dignity.

Across town at the cemetery of Drouillard, wherein are buried the poorest of the poor, the people of the Cite Soleil neighborhood, the worship is yet more intense. Bands of Vodouisants from various peristyles march singing behind teams of drummers, with more and more people undergoing possession as they near the cemetery. Those who remain in their normal consciousness visit the graves of friends and relatives, speaking to them as though they can hear under the ground.

'Look, Papa,' says one woman, 'I've brought food for you.'

'Older brother,' weeps a young man, 'the Army killed you, we found your body in pieces, but all of your pieces are there, brother, are they not? You will not play the drums for us again, dear brother.. Mother misses you, she wanted to come but she is ill.. see the rum I have brought for you!'

The Ghede lwa, epitomizing defiance, sweep through the crowd shouting obscene jokes and singing obscene songs at the top of their lungs. Here is a song popular among the Ghedes last year in the Drouillard cemetery:

(Haitian Creole)

Zozo, tone! A la yon bagay ingra, (repeat)

Koko malad kouche, zozo pa bouyi te ba l bwe,

Koko malad kouche, zozo pa vini we l.

(English - with caution and apologies to those of delicate sensibilites)

Penis, by thunder! What an ungrateful thing, (repeat)

Vagina is sick lying down, penis does not boil tea for her,

Vagina is sick lying down, penis does not come to see her.

(The words zozo and koko are actually very naughty terms for the parts

involved, not at all like 'penis' and 'vagina'.)

Last year I, an American Mambo, left a peristyle with a Houngan and our congregation. The Houngan had a very powerful Baron in his head called Secretaire de la Croix, but Secretaire was refusing to possess the Houngan, because the Houngan had taken some of the money given him for Fet Gede and used it for his own purposes. The Houngan was very humiliated, and decided to go directly to the cemetery to ask for forgiveness.

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I had the use of a pickup truck, so we filled it up with members of our peristyle and drove through the choked streets to the cemetery. We got stuck in traffic, and as we sat and sat, Baron Secretaire de la Croix became impatient and took my head instead!

As far as I am told, there was a car in the oncoming lane, also stuck. Secretaire leaned out the driver's window of the stopped pickup and began to talk with the occupants of the car, who were very surprised to see a Baron in the head of a foreign Mambo! Two very wealthy ladies were seated in the back of the car, and Baron paid them special honor.

'Good evening, ladies,' said Baron.

'Good evening, Baron, Papa,' they giggled.

'And how are your clitorises today?', inquired Baron very seriously. https://abcblog260.tumblr.com/post/657956696667422720/drivers-paradigit-laptops-desktops. 'If your clitorises are not well, you may tell me, and I will tell those two big old penises in the front of the car to go to work!'

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The women, who under any other circumstances would have been furious, roared with laughter, as did the two men in the front of the car. The older woman leaned out the window and replied to Baron.

'Our clitorises are very well, Baron Papa. Thank you very much!'

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And in a few moments the traffic jam broke up and Baron released me from possession, leaving me to drive the pickup truck to the cemetery and grovel with embarassment as our peristyle members, laughing hysterically, related the incident to me!

In the evening, each peristyle holds a dance in honor of Baron, Maman Brigitte, and the Ghedes. The people who come must all be fed, and the lwa who appear are also feasted from kettles of food specially prepared for them. Dancing goes on long into the night, even until daybreak. The artistry of the lwa is incomparable, and even non-Vodouisants often come to watch. Then the exhausted worshippers return home, to await the coming of Fete Ghede the following year.

[hanmine]

okay here but imagine its you who gave him the tie <3 or you work at that bakery shop he frequent <3

HELPW JHEBFV your honor im on my knees for him i would tie his tie for him every morning and plate him breakfast and carry his children and clean his house dear god just one chance with nanami kento is all i ask

AND the best part is that i love baking

also the way he is so good to kids :( wears the tie to make em happy even if its the silliest tie IM WEEPING let me have ur kids for u nanami kento PLS BABE

[saetoru]

finally i'd finish my exam and crawl my way back into your ask to present you this

PLEASE HES SO CUTE N TINY WITH HIS LIL SANDWICH IM THROWING UP HES SO PRECIOUS

welcome back !!! missed u tons hope ur exams went well <3

[hearthglow]

Article: The Organization of Roman Religious Beliefs

King, Charles. "The Organization of Roman Religious Beliefs." Classical Antiquity 22.2, pgs. 275-312, 2003.

Summary: Different religions organize their belief systems differently, but the classification of "belief" is still a valuable category. Roman religion allowed incompatible beliefs to exist simultaneously thanks to three main structures:

polymorphism (multiple divine identities with incompatible attributes)

orthopraxy (standardized ritual)

pietas (reciprocal obligation)

The article begins with what we might call Belief Discourse. One side claims the term is "profoundly Christian in its implications; it was forged out of the experience which the Apostles and St. Paul had of the Risen Lord" (275). The emphasis and centrality of the concept is invariably colored by our experience in a Christianized society, and thus its usage in academia cannot escape such monotheistic connotations. Thus, the Greeks and Romans did not have "beliefs".

On the other hand, King argues that by implying Christianity invented belief, academics fall victim to the same Christianizing bias and imply a Christian uniqueness. This "uniqueness" of Christian experience is the same basis of ongoing narratives about a "natural" evolution from chaotic polytheism to idealized monotheism. King goes on to point out that people worldwide hold plenty of secular beliefs as well: that it will rain on Tuesday, or that world peace will eventually be accomplished. Even academic positions are themselves beliefs. It is also not enough to define a religion purely in terms of similarities and differences to Christian mechanisms.

King then heads into a longstanding and particularly harmful misconception about Roman religion: that it had no beliefs whatsoever and its rituals were simply empty cult acts. He traces the core of this theme to a fundamental incompatibility: Christians are defined through their commitment to core teachings/tenets, with membership defined by a shared theological stance. This orthodoxy "erects barriers between sets of beliefs by stressing the correctness of a particular set of dogmas" (283). While this is an ideal vision that fails in practical reality (look at just how many sects Christianity boasts now and throughout its history), it is an ideal that has formed a lasting standard for religion itself. Meanwhile, Roman polytheism allowed multiple sets of conflicting beliefs, a structural difference that has proven utterly incomprehensible to generations of academics. If Roman polytheism did not define beliefs, did not create litmus tests for membership or boundaries for theological organization, then it was a failed religion. Some academics even argued it openly:

Rose, 1933 (summarized by King): Noting that various Roman sources give different names for the god worshiped at the festival of the Lupercalia, Rose concluded that no Roman either knew or cared what the ceremony was about and they were all simply acting out of habit. Failure to agree on details is thus equated with the absence of belief. …One should stress that Rose [meant] the festival continued for centuries without anyone having a clear belief about what they were worshiping. (291)

Veyne, 1997: "Lacking a common doctrine, Romans did not know what to think; consequently they assumed nothing and believed nothing." (291)

To confront this argument, King invokes the idea of polythetic sets. Consider a set of beliefs terms A, B, and C. The Christian set would require belief in A-B-C in order to be labeled a Christian - a monothetic set with all beliefs in common. A polythetic Roman pagan set, however, has no such requirement. One member holds beliefs A, B, and C; a second holds beliefs A, C, D, and E; a third holds B, F, and G. Our second and third members do not hold any beliefs in common, but would still be considered within the Roman set. Those beliefs with the highest degree of consensus and frequency can be considered to have a higher validity, but do not invalidate the others through sheer popularity.

The remainder of the article focuses on the three core mechanisms that Roman polytheists used to structure their beliefs:

1. Polymorphism

Definition: Roman gods possess more than one form or aspect.

"The god one prayed to in a particular situations, and under a particular name, could be the same god that one prayed to under a different name in a different context" (292).

If gods have multiple forms and multiple aspects, then contradictory beliefs can be equated directly, and the resulting logical inconsistency can be dismissed as an attribute of divinity (292-293).

Examples:

Catullus 34 equates Diana, Juno Lucina, Trivia, and Luna. "May you be hallowed by whatever name pleases you."

Varro (LL 5.68-69) equates Luna, Diana, Juno Lucina, and Proserpina.

Augustine quoting Varro (De Civ. D. 7.24) equates Proserpina with Vesta, Ops, and Tellus. 

Elsewhere Varro equates Tellus with Juno; Ceres with Ops; and implies a equation of Ceres with Proserpina.

This polytheistic system "rested on the idea that the number of aspects a deity possessed was unknown and possibly quite large" (295).

Allowed for specificity in prayer (Jupiter Propugnator vs. Jupiter Fulgur), explained the possible failure of prayers (you had prayed to the wrong aspect), but also reduced the ceremonial obligation owed to the gods (ie. you could worship Jupiter and thus have paid cultus to all his aspects at once). 

Allowed religions innovation to be presented as tradition (see Romans incorporating Greek aspects, provincial aspects). 

Allowed compartmentalization of borrowed traditions (if one form of Jupiter does something unacceptable for worship, you have numerous other aspects to worship instead).

The gods did not have to function according to human rules of consistency - religious tensions were defused, as any Roman would be aware of multiple religious interpretations. 

Arnobius, an ex-pagan convert to Christianity, professed that "what was important to the pagans was not to reconcile the contradictions, but to focus on the points that all the various conflicting scenarios had in common, that the gods existed and had power" (297).

2. Orthopraxy

Definition: A focus on correctness of ritual/behavior, not correctness of belief (orthodoxy).

Religious disputes focused on "details of ritual procedure, accusations that accepted procedure had not been followed, jurisdictional battles over who would control ritual procedure, and hostility toward alternative religious hierarchies that challenged the priests' right to define ritual for the whole community" (297).

See suppression of Bacchic cult in 186 BC and later oppression of Christians: variant beliefs were fine, but leaving the boundaries of the entire system could not be tolerated by the authorities. Still, there was never a systematic policy to suppress all competing forms of religious hierarchy.

NOT an alternative to belief, but a form of cultural/communal unity that left belief to the discretion of the individual.

"Depends on the belief that the gods want specific ceremonies to be performed in a particular way and that it is possible for humans to know exactly which rituals the gods want" (298).

"If the gods could have multiple identities with incompatible attributes, and it was impossible to know how many identities any given deity possessed, then the gods' natures were unknowable and it made sense to concentrate only on basic points: that the gods had powers and that they wanted offerings” (300).

3. Pietas

Definition: A relationship framework between two parties in familial, political, and religious contexts. Components include:

Reciprocal - Gods can give benefits to humans; humans give offerings and reverence to the gods. Interdependent but not equal.

Obligations are binding, long-term and often permanent - One could be born into an ongoing familial or societal relationship with the gods, which it was one's duty to continue. 

Parties can be linked in multiple relationships simultaneously. 

Both individuals and groups can be linked. 

Obligations owed to each party can be ranked in a hierarchy of importance. - Relationships are not exclusive. 

An individual worshiper can sacrifice on behalf of an entire family/community, fulfilling pietas obligations for the whole. No one Roman has to worship every god.

Different relationships held different intensities and duties. Resources could be concentrated on the most relevant divinities. 

"A conceptual mechanism by which a very disunified mass of ritual behavior could be presented as being to the overall benefit of the community as a whole" (307).

In conclusion, King reiterates that it is the patterns in how beliefs are organized, not their presence or absence, that defines the difference between monotheistic and polytheistic religions.

[mainveyn]

Omg happy new year 2 u veyn :* I hope your 2022 is as amazing as you <3 howve you been? Are you on winter break? :0

omg chloe bb you're the sweetest 😭😭 you're always so kind checking up on me like this ily 💗💗

i wish u a happy new year and an awesome new you too! ( you're already awesome anyway 😘)

and no, actually my new sem has already started 🥲🥲 bc we only have one week break 💀 but regardless i'm doing fine! i'm moving to a new house next week so i'm super busy rn haha

how about u bb 🥺🥺 how are u doing? did you rest after all the exam and stuff?