#yes there is going to be a part 2

[redjukebox]

Mandatory post of screenshots of new blorbo

[mynnthia]

was talking with a friend about how some of dunmeshi fаndom misunderstands kabru's initial feelings towards laios.

to sum up kabru's situation via a self-contained modernized metaphor:

kabru is like a guy who lost his entire family in a highly traumatic car accident. years later he joins a discord server and takes note of laios, another server member who seems interesting, so they start chatting. then laios reveals his special interest and favorite movie of all time is David Cronenberg's Crash (1996), and invites kabru to go watch a demolition derby with him

[welcometogrouchland]

[ID in ALT] I've made posts before about Talia/Dick co-parenting Damian moments (will never happen but let me dream) and this came to me in a vision. Took me ages to finish for some reason 😭 and then even longer to post

[egophiliac]

(breathing into a paper bag) FRALIO....

can't believe they gave us another guy. oh my god. so I guess Kelka is more, uhhh, more OOO then, and Fralio is Ankh? not that it matters too much, although they do seem to be doing something with the connected Riders so. who knows. anything goes! or if I may, anything gOOOes! god. of course they're the Ambition parallel. of course they are. oh my god.

fortunately there's nothing else they can throw at me right now that could possibly --

AHHHHHHHHHHHHHHHHHHHHHHHHHHH

[auspiciouscat]

boo!!

non-eyestrain version below⬇️⬇️⬇️

[lauraneedstochill]

Tom Glynn-Carney being chaotic channeling his inner Aegon ▶ part 1: IGV Presents interview (go watch it, it’s absolutely hilarious!)

+ BONUS: Phia being very supportive and slightly concerned about Tom:

[showyoumyfavoriteobsession]

Baldur's Gate 3 Cast play D&D | High Rollers Presents: Shadows of Athkatla "Seeing as this knight is made of glass, I'm thinking I shoot a Ray of Frost. Freeze it."

[ganondoodle]

(OC Lore and design time!)

(it got longer again ... sorry ... idk how to make things short, i just need to talk, but i guess if you can read the written stuff in the pic thats the barest bare bones of what i wrote here)

i was asked what new lore story stuff i had thought about that made me sad which i mentioned a bit ago, and while that is too hard to explain given all the missing context i thought i could at least talk about lore having to do with it :D

so, (Lord) Eadrya is one of my fav OCs (big blue lad, here a rough sketch in humanoid form) they are both one of if not THE most powerful demon alive and the most battle trained;

at the mid point of the story the demon world gets invaded by the celestials (the angel inspired things i talked about in the previous lore post with Xaror) and Shargon, as the king, should be their first and only frontline, but at this point his life is only being sustained by maschinery after being mortally wounded, he cannot fight (he realizes what is going on, rips himself off the maschinery to get at least his youngest child to safety, barely managing it before dying- the guardian, the demons god, takes over his body to attempt to fight against the celestials but cant keep itself alive long enough since its host is already dead) Eadrya takes the role of the frontline fighter (despite being very full of themselves and aggressive they care about their 'job' of protecting their own, also giving them the chance to show off just how strong they are); the fight was going well for them all things considered, but when the guardian activates it drains the power of all elemental lords (which Eadrya is one of, and since they have the most strength it also takes the most from them), so much so that they lose the fight and suffer deadly wounds (the worst being a spear through the chest made of a material that grows hard, root-like formations when in contact with demonic blood like a fungus but worse, also stopping any self healing processes) after the guardian falls apart it creates a huge shockwave of energy that stuns every living thing within a certain distance and possibly more-

Eadrya (in true demon form, so like a blue whale in size at least) was likely taken through an active gateway to the human world in a large tidal wave also created by the guardians fall; they wash up in the harbor of a small secluded village, the head of which is 'lady 13'; although never having seen a demon before and everyone being afraid (largely thinking its a strange hurt animal, only she suspected otherwise), they still gather all villagers to pull out the celestial spear, which is diffcult and brutal given that its already taken root, but the village lacked both knowledge and means to help any other way- doing so damaged their heart which is how they were able to collect samples of all three demonic blood types ('normal' -red like humans-, energy -essentially purely magic- and heartblood -highly concentrated energy only found within the heart of a demon and the only one to contain genetic material) (this is the start of Eadryas character arc, having to deal with the fact that their world is likely destroyed, them failing what they didnt think they could fail, having lost a battle so badly (even if not really their fault) for the first time and not knowing if literally anyone else has survived .. also being now stuck in the human world, which they dont like)

Lady 13 (placeholder name? stands for experiment 13) is a human that was tricked by demon hunters to enroll into a series of experiments trying to create hybrids of demons and humans, which they hoped would be powerful and easily controllable tools for their endeavours, though the two are inherently not compatible, they tried grafting body parts of demons on humans to make them compatible- all experiments failed except for her, more or less, though she never got to see the hybrid she carried and was then told it had died too, they threw her out believing she wouldnt survive much longer either and all such experiments were cancelled due to the high cost of human life, research material (demons are still rare) and upkeep with no successful results Lady 13 survived though (perhaps even via the pirates picking her up?) and she ended up living in said small village far away, hiding her half demonic body, though most know there soemthing 'wrong' with her (her being this tall when it doesnt fit the rest for one), only few know the full extent; she enjoys the life she has now, perhaps on the more poor side but safer and more loved than ever before; she largely lead the efforts to try and help Eadrya when they ended up in the harbor, though there wasnt that much anyone could do it was still enough- they leave immediately after waking up, but return after really having nowhere to go and struggling to deal with everything that has happened; over time (probably years) they start to open up towards the people there (though not .. very much) enough to get rather close with Lady 13 too- she actually falls madly in love but after Eadrya (extremely aro/ace) rejects all her attempts quite clearly she respects their boundaries

However, after hearing news of potential demon sightings Eadrya decides to leave in hopes of not being the last demon left after all; Lady 13 then decides to reveal her secret to them (though hearing and seeing what lengths hunters would go to for their experiments makes them absolutely seething with rage- she insists on not being out for revenge) and asks if they would be willing to donate a small amount of heartblood; shes always wanted to be a mother but is now incompatible with humans too- through things she picked up back at the experiments facillity, hers and her doctors research she is sure that is all that is needed, she dares to ask since she does not know when, if ever, she will meet another demon, much less one she could actually trust enough for this though Eadrya hesitates (why would she want to go through the same thing again that didnt work and threatened her life, if it does work, do they want to be involved with any of this? what if hunters find out it worked after all?) but after her ensuring that they would have no part in it other than giving up a little blood and would not be considered a parent in any way, nor made responsible for anything that might happen to her, but considering it all in the end they agree to it

only for her to reveal shes had a small bottle of it already, along with multiple samples of the other types, which she collected when Eadrya was bleeding out into the harbor not knowing if they will survive, though not wanting to make use of it without their consent either way (they are actuallly rather touched by this)

alot later the main group returns here and it turns out to have worked (though she is unable to walk/bedridden for a long while bc it did alot of damage to her body, which can heal since its demons parts, but only really slowly bc she does not have a full functioning system and no demonic blood of her own -she uses the other samples for the healing process-) though its a little awkward to explain, especially considering that 13.1 took alot after Eadrya xD (their theory as to why it worked so "well" that time is that even though the sample was already taken, them giving their consent for it still made it less likely to be rejected; demons dont need partners to have offspring, and all can do it, they just have to decide to- so them agreeing to it, even though its long been outside their body, still had an effect on the blood sample)

[anotherhumaninthisworld]

Frev appearance descriptions masterpost

Jean-Paul Marat — In Histoire de la Révolution française: 1789-1796 (1851) Nicolas Villiaumé pins down Marat’s height to four pieds and eight pouces (around 157 cm). This is a somewhat dubious claim considering Villiaumé was born 26 years after Marat’s death and therefore hardly could have measured him himself, but we do know he had had contacts with Marat’s sister Albertine, so maybe there’s still something to this. That Marat was short is however not something Villaumé is alone in claiming. Brissot wrote in his memoirs that he was ”the size of a sapajou,” the pamphlet Bordel patriotique (1791) claimed that he had ”such a sad face, such an unattractive height,” while John Moore in A Journal During a Residence in France, From the Beginning of August, to the Middle of December, 1792 (1793) documented that ”Marat is little man, of a cadaverous complexion, and a countenance exceedingly expressive of his disposition. […] The only artifice he uses in favour of his looks is that of wearing a round hat, so far pulled down before as to hide a great part of his countenance.” In Portrait de Marat (1793) Fabre d’Eglantine left the following very detailed description: ”Marat was short of stature, scarcely five feet high. He was nevertheless of a firm, thick-set figure, without being stout. His shoulders and chest were broad, the lower part of his body thin, thigh short and thick, legs bowed, and strong arms, which he employed with great vigor and grace. Upon a rather short neck he carried a head of a very pronounced character. He had a large and bony face, aquiline nose, flat and slightly depressed, the under part of the nose prominent; the mouth medium-sized and curled at one corner by a frequent contraction; the lips were thin, the forehead large, the eyes of a yellowish grey color, spirited, animated, piercing, clear, naturally soft and ever gracious and with a confident look; the eyebrows thin, the complexion thick and skin withered, chin unshaven, hair brown and neglected. He was accustomed to walk with head erect, straight and thrown back, with a measured stride that kept time with the movement of his hips. His ordinary carriage was with his two arms firmly crossed upon his chest. In speaking in society he always appeared much agitated, and almost invariably ended the expression of a sentiment by a movement of the foot, which he thrust rapidly forward, stamping it at the same time on the ground, and then rising on tiptoe, as though to lift his short stature to the height of his opinion. The tone of his voice was thin, sonorous, slightly hoarse, and of a ringing quality. A defect of the tongue rendered it difficult for him to pronounce clearly the letters c and l, to which he was accustomed to give the sound g. There was no other perceptible peculiarity except a rather heavy manner of utterance; but the beauty of his thought, the fullness of his eloquence, the simplicity of his elocution, and the point of his speeches absolutely effaced the maxillary heaviness. At the tribune, if he rose without obstacle or excitement, he stood with assurance and dignity, his right hand upon his hip, his left arm extended upon the desk in front of him, his head thrown back, turned toward his audience at three-quarters, and a little inclined toward his right shoulder. If on the contrary he had to vanquish at the tribune the shrieking of chicanery and bad faith or the despotism of the president, he awaited the reéstablishment of order in silence and resuming his speech with firmness, he adopted a bold attitude, his arms crossed diagonally upon his chest, his figure bent forward toward the left. His face and his look at such times acquired an almost sardonic character, which was not belied by the cynicism of his speech. He dressed in a careless manner: indeed, his negligence in this respect announced a complete neglect of the conventions of custom and of taste and, one might almost say, gave him an air of ressemblance.”

Albertine Marat — both Alphonse Ésquiros and François-Vincent Raspail who each interviewed Albertine in her old age, as well as Albertine’s obituary (1841) noted a striking similarity in apperance between her and her older brother. Esquiros added that she had ”two black and piercing eyes.” A neighbor of Albertine claimed in 1847 that she had ”the face of a man,” and that she had told her that ”my comrades were never jealous of me, I was too ugly for that” (cited in Marat et ses calomniateurs ou Réfutation de l’Histoire des Girondins de Lamartine (1847) by Constant Hilbe) 

Simonne Evrard — An official minute from July 1792, written shortly after Marat’s death, affirmed the following: “Height: 1m, 62, brown hair and eyebrows, ordinary forehead, aquiline nose, brown eyes, large mouth, oval face.” The minute for her interrogation instead says: “grey eyes, average mouth.”Cited in this article by marat-jean-paul.org. When a neighbor was asked whether Simonne was pretty or not around two decades after her death in 1824, she responded that she was ”très-bien” and possessed ”an angelic sweetness” (cited in Marat et ses calomniateurs ou Réfutation de l’Histoire des Girondins de Lamartine (1847) by Constant Hilbe) while Joseph Souberbielle instead claimed that ”she was extremely plain and could never have had any good looks.”

Maximilien Robespierre — The hostile pampleth Vie secrette, politique et curieuse de M. J Maximilien Robespierre… released shortly after thermidor by L. Duperron, specifies Robespierre’s hight to have been ”five pieds and two or three pouces” (between 165 and 170 cm). He gets described as being ”of mediocre hight” by his former teacher Liévin-Bonaventure Proyart in 1795, ”a little below average height” by journalist Galart de Montjoie in 1795, ”of medium hight” by the former Convention deputy Antoine-Claire Thibaudeau in 1830 and ”of middling form” by his sister in 1834, but ”of small size” by John Moore in 1792 and Claude François Beaulieu in 1824. The 1792 pampleth Le véritable portrait de nos législateurs… wrote that Robespierre lacked ”an imposing physique, a body à la Danton,”supported by Joseph Fiévée who described him as ”small and frail” in 1836, and Louis Marie de La Révellière who said he was ”a physically puny man” in his memoirs published 1895. For his face, both François Guérin (on a note written below a sketch in 1791), Buzot in his Mémoires sur la Révolution française (written 1794), Germaine de Staël in her Considerations on the Principal Events of the French Revolution (1818), a foreign visitor by the name of Reichardt in 1792 (cited in Robespierre by J.M Thompson), Beaulieu and La Révellière-Lépeaux all agreed that he had a ”pale complexion.” Charlotte does instead describe it as ”delicate” and writes that Maximilien’s face ”breathed sweetness and goodwill, but it was not as regularly handsome as that of his brother,” while Proyart claims his apperance was ”entirely commonplace.” The foreigner Reichardt wrote Robespierre had ”flattened, almost crushed in, features,” something which Proyart agrees with, writing that his ”very flat features” consisted of ”a rather small head born on broad shoulders, a round face, an indifferent pock-marked complexion, a livid hue [and] a small round nose.” Thibaudeau writes Robespierre had a ”thin face and cold physiognomy, bilious complexion and false look,” Duperron that ”his colouring was livid, bilious;  his eyes gloomy and dull,” something which Stanislas Fréron in Notes sur Robespierre (1794) also agrees with, claiming that ”Robespierre was choked with bile. His yellow eyes and complexion showed it.” His eyes were however green according to Merlin de Thionville and Guérin while Proyart insists they were ”pale blue and slightly sunken.”  Etienne Dumont, who claimed to have talked to Robespierre twice, wrote in his Souvernirs sur Mirabeau et sur les deux premières assemblées législatives (1832) that ”he had a sinister appearance; he would not look people in the face, and blinked continually and painfully,” and Duperron too insists on ”a frequent flickering of the eyelids.” Both Fréron, Buzot, Merlin de Thionville, La Révellière, Louis Sébastien Mercier in his Le Nouveau Paris (1797) and Beffroy de Reigny in Dictionnaire néologique des hommes et des choses ou notice alphabétique des hommes de la Révolution, qui ont paru à l’Auteur les plus dignes d’attention… (1799) made the peculiar claim that Robespierre’s face was similar to that of a cat. Proyart, Beaulieu and Millingen all wrote that it was marked by smallpox scars, ”mediocretly” according to Proyart, ”deeply” according to the other two. Proyart also writes that Robespierre’s hair was light brown (châtain-blond). He is the only one to have described his hair color as far as I’m aware. 

For his clothes, both Montjoie, Louis-Sébastien Mercier in 1801, Helen Maria Williams in 1795, Duperron, Millingen and Fiévée recall the fact that Robespierre wore glasses, the first two claiming he never appeared in public without them, Duperron that he ”almost always” wore them, and Millingen that they were green. Pierre Villiers, who claimed to have served as Robespierre’s secretary in 1790, recalled in Souvenirs d'un deporté (1802) that Robespierre ”was very frugal, fastidiously clean in his clothes, I could almost say in his one coat, which was was of a dark olive colour,” but also that ”He was very poor and had not even proper clothes,” and even had to borrow a suit from a friend at one point. Duperron records that ”[Robespierre’s] clothes were elegant, his hair always neat,” Millingen that ”his dress was careful, and I recollect that he wore a frill and ruffles, that seemed to me of valuable lace,”Charlotte that ”his dress was of an extreme cleanliness without fastidiousness,” Williams that he ”always appeared not only dressed with neatness, but with some degree of elegance, and while he called himself the leader of the sans-culottes, never adopted the costume of his band. His hideous countenance […] was decorated with hair carefully arranged and nicely powdered,” Fiévée that Robespierre in 1793 was ”almost alone in having retained the costume and hairstyle in use before the Revolution,” something which made him ressemble ”a tailor from the Ancien régime,” Thibadeau that ”he was neat in his clothes, and he had kept the powder when no one wore it anymore,” Germaine de Staël that ”he was the only person who wore powder in his hair; his clothes were neat, and his countenance nothing familiar,” Révellière writes that Robespierre’s voice was ”toneless, monotonous and harsh,” Beaulieu that it ”was sharp and shrill, almost always in tune with violence,” and  Thinadeau that his ”tone” was ”dogmatic and imperious.”

Augustin Robespierre — described as ”big, well formed, and [with a] face full of nobility and beauty” in the memoirs of his sister Charlotte. Charles Nodier did in Souvenirs, épisodes et portraits pour servir à l'histoire de la Révolution et de l'Empire (1831) recall that Augustin had a ”pale and macerated physiognomy” and a quite monotonous voice.

Charlotte Robespierre — an anonymous doctor who claimed to have run into Charlotte in 1833, the year before her death, described her as ”very thin.” Jules Simon, who reported to have met her the following year, did him too describe her as ”a very thin woman, very upright in her small frame, dressed in the antique style with very puritanical cleanliness.”

Camille Desmoulins — described as ”quite tall, with good shoulders” in number 16 of the hostile journal Chronique du Manège (1790). Described as ugly by both said journal, the journal Journal Général de la Cour et de la Ville in 1791, his friend François Suleau in 1791, former teacher Proyart in 1795, Galart de Montjoie in 1796, Georges Duval in 1841, Amandine Rolland in 1864 (she does however add that it was ”with that witty and animated ugliness that pleases”) and even himself in 1793. Proyart describes his complexion as ”black,” Duval as ”bilious.” Both of them agree in calling his eyes ”sinister.” Duval also claims that Desmoulins’ physiognomy was similar to that of an ospray. Montjoie writes that Desmoulins had ”a difficult pronunciation, a hard voice, no oratorical talent,” Proyart that ”he spoke very heavily and stammered in speech” and Camille himself that he has ”difficulty in pronunciation” in a letter dated March 1787, and confesses ”the feebleness of my voice and my slight oratorical powers” in number 4 of the Vieux Cordelier. In his very last letter to his wife, dated April 1 1794, Desmoulins reveals that he wears glasses.

Lucile Desmoulins — The concierge at the Sainte-Pélagie prison documented the following when Lucille was brought before him on April 4 1794: ”height of five pieds and one and a half pouce (166 cm). Brown hair, eyebrows and eyes. Middle sized nose and mouth. Round face and chin. Ordinary front. A mark above the chin on the right.” Cited in Camille et Lucile Desmoulins: un rêve de république (2018). Described as beautiful by the journal Journal Général de la Cour et de la Ville in 1791 (it specifies her to be ”as pretty as her husband is ugly”), former Convention deputy Pierre Paganel in 1815, Louis Marie Prudhomme in 1830, Amandine Rolland in 1864 and Théodore de Lameth (memoirs published 1913).

Georges Danton — Described as having an ugly face by both Manon Roland in 1793, Vadier in 1794, the anonymous pamphlet Histoire, caractère de Maximilien Robespierre et anecdotes sur ses successeurs in 1794, Louis-Sébastien Mercier in 1797, Antoine Fantin-Desodoards in 1807, John Gideon Millingen in 1848, Élisabeth Duplay Lebas in the 1840s, the memoirs (1860) of François-René Chateaubriand (he specifies that Danton had ”the face of a gendarme mixed with that of a lustful and cruel prosecutor”) as well as the Mémoires de la Societé d’agriculture, commerce, sciences et arts du department de la Marse, Chalons-sur-Marne (1862). As reason for this ugliness, Millingen lifts his ”course, shaggy hair” (that apparently gave him the apperance of a ”wild beast”), the fact he was deeply marked with small-poxes, and that his eyes were unusually small (”and sparkling in surrounding darkness”), while Chateaubriand instead underlines that he was ”snub-nosed,” with ”windy nostrils [and] seamed flats.” Mercier writes that Danton’s face was ”hideously crushed.” The former Convention deputy Alexandre Rousselin (1774-1847) reported in his Danton — Fragment Historique that Danton developed a lip deformity after getting gored by a bull as a baby, had his nose crushed by another bull, got trampled in the face by a group of pigs and finally survived ”a very serious case of smallpoxes, accompanied by purpura.” In 1792, John Moore reported that ”Danton is not so tall, but much broader than Roland; his form is coarse and uncommonly robust,” while Vadier claims that Danton possessed a ”robust form, colossal eloquence,” the anonymous pamphlet that ”he was very strong, he said himself that he had athletic forms,” Desodoards that he ”held the nature of athletic and colossal forms,” Chateaubriand that he was ”a vandal in the size of Goth” (don’t know who he’s referring to), Pierre Paganel (in Essai historique et critique sur la révolution française: ses causes, ses résultats, avec les portraits des hommes les plus célèbres (1815)) that he was of an ”enormous stature,” while the pamphlet described him as a ”gigantic orator” whose voice ”shook the vaults of the hall.” René Levasseur in 1829, John Moore, Millingen, Paganel and Desodoards all agreed with this, the first four writing that Danton possessed a ”stentorian voice,” the latter that he had ”a very strong voice, without being sonorous or flexible.” In her memoirs (1834) Charlotte Robespierre claims that ”[Danton] did not at all conserve the dignity suited to the representative of a great people in his manners; his toilette was in disorder.”

Louis Antoine Saint-Just — In Saint-Just (1985) Bernard Vinot writes that Saint-Just’s childhood friend Augustin Lejeune recalled his “honest physiognomy,” and that his sister Louise would evoke her brother’s ”great beauty” for her grandchildren (I unfortunately can’t find the original sources here). The elderly Élisabeth Le Bas too stated that ”he was handsome, Saint-Just, with his pensive face, on which one saw the greatest energy, tempered by an air of indefinable gentleness and candor” (testimony found in Les Carnets de David d’Angers (1838-1855) by Pierre-Jean David d’Angers, cited in Veuve de Thermidor: le rôle et l'influence d'Élisabeth Duplay-Le Bas (1772-1859) sur la mémoire et l'historiographie de la Révolution française (2023) by Jolène Audrey Bureau, page 127). In Souvenirs de la révolution et de l’empire, Charles Nodier (who was twelve years old when he met Saint-Just…) agrees in calling him ”handsome,” but adds that he ”was far from offering this graceful combination of cute features with which we have seen it endowed by the euphemistic pencil of a lithograph,” had an ”ample and rather disproportionate chin,” that ”the arc of his eyebrows, instead of rounding into smooth and regular semi-circles, was closer to a straight line, and its interior angles, which were bushy and severe, merged into one another at the slightest serious thought that one saw pass on his forehead” and finally that ”his soft and fleshy lips indicated an almost invincible inclination to laziness and voluptuousness.” How would you know what his lips were like, Nodier. In Essai historique et critique sur la révolution française (1815) Pierre Paganel writes that Saint-Just had ”regular features and austere physiognomy.” He describes his complexion as ”bilious” while Nodier calls it ”pale and grayish, like that of most of the active men of the revolution.” Similar to Élisabeth’s description, Nodier writes that Saint-Just’s eyes were big and ”usually thoughtful,” while Paganel instead writes they were ”small and lively.” Saint-Just was of ”average height” according to Paganel, but ”of small stature” according to Nodier. According to Paganel, Saint-Just had a ”healthy body [and] proportions which expressed strength,” while Saint-Just’s colleague Levasseur de la Sarthe instead wrote in his memoirs that he was ”weak in body, to the point of fearing the whistling of bullets.” Finally, Paganel also gives the following details: ”large head, thick hair, disdainful gaze, strong but veiled voice, a general tinge of anxiety, the dark accent of concern and distrust, an extreme coldness in tone and manners.” In Lettre de Camille Desmoulins, député de Paris à la Convention, August général Dillon en prison aux Madelonettes (1793) Desmoulins jokingly writes that ”one can see by [Saint-Just’s] gait and bearing that he looks upon his own head as the corner-stone of the Revolution, for he carries it upon his shoulders with as much respect and as if it was the Sacred Host.” In Histoire de la Révolution française(1878), Jules Michelet claims that Élisabeth Le Bas had told him that this portrait, depicting Saint-Just as having ”a very low forehead, [with] the top of his head flattened, so that his hair, without being long, almost touched his eyes,” was similar to what he had looked like.

Jacques-Pierre Brissot — The following was documented after Brissot had been arrested at Moulins on June 10 1793 — ”height of five pieds (162 cm), a small amount of flat dark brown hair, eyebrows of the same color, high forehead and receding hairline, gray-brown, quite large and covered eyes, long and not very large nose, average mouth, long chin with a dimple, black beard, oval face narrow at the bottom” (cited in J.-P. Brissot mémoires (1754-1793); [suivi de] correspondance et papiers (1912)). In Journal During a Residence in France, from the Beginning of August, to the Middle of December, 1792 John Moore described Brissot as ”a little man, of an intelligent countenance, but of a weakly frame of body” and claimed that a person had told him that Brissot had told him that he is ”of so feeble a constitution” that he won’t be able to put up any resistance was someone try to assassinate him.

Jérôme Pétion — described as ”big and fat” (grand et gros) by Louis-Philippe in 1850 (cited in The Croker Papers: the Correspondence and Diaries of the late right honourable John Wilson Croker… (1885) volume 3, page 209). Manon Roland wrote in her memoirs that Pétion ”had nothing to regret physically; his size, his face, his gentleness, his urbanity, speak in his favor” as well as that he ”spoke fairly well,” a descriptions which Louis Marie Prudhomme partly agreed with, himself recording that Pétion ”had a proud countenance, a fairly handsome face, an affable look, a gentle eloquence, movements of talent and address; but his manners were composed, his eyes were dull, and he had something glistening in his features which repelled confidence” in Paris pendant le révolution (1789-1798) ou le nouveau Paris (1798). In Quelques notices pour l’histoire, et le récit de mes périls depuis le 31 mai 1793 (1794) Jean-Baptiste Louvet reported that, while on the run from the authorities after the insurrection of May 31, the less than forty years old Pétion already had a white hair and beard. This is confirmed by Frédéric Vaultier, who in Souvenirs de l'insurrection Normande, dite du Fédéralisme, en 1793 (1858) described Pétion during the same period as ”a good-looking man, with a calm and open physiognomy and beautiful white hair,” as well as by the examination of his mangled courpse on June 26 1794, which states he had ”grayish hair” (cited in Charlotte de Corday et les Girondins: pièces classées et annotées (1872) by Charles Vatel, volume 2, page 154.

François Buzot — according to the memoirs (1793) of Manon Roland, he had ”a noble figure and elegant size.” In the examination made of Buzot’s body after the suicide there is to read that he had black hair (cited in Charlotte de Corday et les Girondins: pièces classées et annotées (1872) by Charles Vatel, volume 2, page 153)

Charles Barbaroux — his son wrote in Jeunesse de Barbaroux (1822) that ”nature had richly endowed Barbaroux; a robust and large body; a charming, fine and witty physiognomy.” In 1867, François Laprade, who had witnessed Barbaroux’ execution as a thirteen year old, recollected that ”he was a brown man - that is to say he had brownish skin, black hair and beard, reclining figure” (cited in Charlotte de Corday et les Girondins: pièces classées et annotées, volume 3, page 728)

Marguerite-Élie Guadet — According to his passport (cited in Charlotte de Corday et les Girondins: pièces classées et annotées, volume 3, page 672): ”height of 5 pieds, 5 pouces (176 cm) middle sized mouth, black hair and eyebrows, ordinary chin, blue eyes, big forehead, thin face, upturned nose.” According to Frédéric Vaultier’s Souvenirs de l'insurrection Normande, dite du Fédéralisme, en 1793(1858), ”Guadet was a man of fine height, meagre, brown, bilious complexion, black beard, most expressive face.”

Joseph Le Bon — his passport description (cited in Louis Jacob, Joseph Le Bon, (1932) by Louis Jacob, volume 1, page 63) gives the following information: ”Height of five pieds six pouces (178 cm), light brown hair and eyebrows, high forehead, average nose, blue eyes, medium-sized mouth, smallpox scars.”

Claire Lacombe — the concierge of the Sainte Pélagie documented the following about the imprisoned Lacombe: ”height of 5 pieds, 2 pouces (168 cm). Brown hair, eyebrows and eyes, medium nose, large mouth, round face and chin, plain forehead” (cited in Trois femmes de la Révolution : Olymps de Gouges, Théroigne de Méricourt, Rose Lacombe (1900) by Léopold Lacour)

Charlotte Corday — according to her passport, ”height of five pieds one pouce (165 cm), brown hair and eyebrows, gray eyes, high forehead, long nose, medium mouth, round, forked (fourchu) chin, oval face.” (cited in Dossiers du procès criminel de Charlotte Corday, devant le Tribunal révolutionnaire(1861) by Charles-Joseph Vatel, page 55)

Prieur de la Marne — a passport dated October 1 1793 gives the following details: ”age of 37 years, height of 5 pieds 5 pouces (176 cm), blondish brown hair and eyebrows, receding hairline, long nose, grey eyes, large mouth.”

Maurice Duplay — ”height of 5 pieds 6 pouces (179 cm), blondish brown hair and eyebrows, receding hairline, grey eyes, long, open nose, large mouth, round, full chin and face.” Descriptions given in 1795 and cited in Les deniers montagnards (1874) by Jules Claretie.

Jean Lambert Tallien — Both a spy report written in 1794 found among Robespierre’s papers and Mme de la Tour du Pin, a noblewoman who met Tallien in late 1793, describe Tallien’s hair as blonde. Mme de la Tour du Pin adds that said hair was curly and that he had a pretty face.

[quikyu]

Portia meets a local, Pt. 1

Pt. 2

[k9effect]

Bradley "Boyfriend" Bradshaw

Messy hair, hickies and soft clothes <3

[tealvenetianmask]

More about Blitz and anger . . .

Anger is a super stigmatized emotion. That's for a reason- it's powerful. When we see it from other people it's usually externalized- it's ugly, aggressive, shows up in abusive situations- it sometimes leads to violence. But when we talk about righteous anger, or the anger of marginalized people, we sometimes praise it. That's because anger can be empowering too.

I want to talk about how Blitz's anger, while it's also destructive at times, has empowered him.

Personal note: when I was a kid, I was yelled at frequently by my mother. The house I grew up in was a 60's rancher with a long hallway in the center, and she would chase me down the hallway yelling. As I grew older, I learned to yell back. Feeling anger and externalizing it didn't make the hurt go away, and it didn't solve our problems- it turned us into two people yelling at each other- but it did make me feel less helpless.

So let's look at Blitz as a kid. In addition to guilt tripping him, his father tells him that "there are scarier things," than stealing from a wealthy and (literally) powerful family, and he doesn't disagree. I think this screenshot captures their relationship pretty well.

We see moments of defiance from Blitz though, even as he's very much under Cash's control. Georgia Dow pointed this out in her video about how Blitz learned resilience in his childhood. Here, have some defiant expressions:

Notice Blitz's eyebrows here, mirroring his father. I suspect that as he grew older, Blitz learned to push back harder, to argue, maybe even to yell. He learned to channel his anger- at being used, diminished, devalued (very likely yelled at and probably physically hurt too) into expression, into fight (I don't picture him physically fighting Cash, but the guy has fight in him- of all kinds).

He learned to feel angry at the world and express that too- for treating imps as lower than other demons, for limiting his options in life, for filling the road to success with exploitation (as we see in the Mammon flashbacks with Fizz).

Speaking of that flashback, he's very ready, as a teenager, to express anger exactly when he needs to for the purpose of protecting a loved one.

Fast forward to the present.

Blitz's anger helps him stand up for the people he cares about- see Fizz in the present at Mammon's show but also Moxxie in Spring Broken.

It helps make him good at his job too. When we see him fight, he doesn't tend to seem all out enraged, but he's super determined and all in. He's at home in a conflict. When he's doing his best fighting, we see a mix of the "angry" facial expressions and pure confidence.

Anger also helps him manage a lot of difficult emotions. Disclaimer (and idea I'll get back to soon)- I said manage, not deal with.

When he interacts with Verosika and with Robo Fizz early in season 1, there's genuine underlying pain from how the relationships with Verosika and the real Fizz ended, but he channels that into anger. The anger makes him take action (Good action? Eh. But still action- he's not crying on his couch.) rather than get consumed by more painful emotions. He's able to keep going.

It also gets in his way, even as he uses it as a coping mechanism. Is his anger at Muffy and the Karen in the doctor's office understandable as he's dealing with his frustration about the inaccessibility of healthcare for Loona and his worries about losing Stolas? Yes. Is it helpful? No, probably not.

It isn't useful with Stolas either. Stolas is this person who's kind and beautiful and quirky and able to match his wit, and who Blitz has grown genuine feelings for, but who is also deeply entwined in the unfairness in Hell's society that Blitz has grown to resent throughout his life- AND Stolas unknowingly participates in some very familiar microaggressions himself.

Blitz channels a whole range of complicated emotions- love, fear, despair at the thought that he isn't loved back- all into anger because he HAS been wronged and his world IS unfair, and anger is COMFORTABLE because anger is ACTIVE, and with it he doesn't have to just let things happen to him!

So we end up back here.

[thepersonperson]

Sukuna’s Loneliness Part 4 (Sukuna’s Negative Rizz)

Part 1 Part 2 Part 3

Some warnings before we start.

1) This analysis deals with sexual topics.

2) I will be mainly using the TCB scans because of their accessibility. Raws are from mangareader(.)to.

3) This was written as of JJK 262 266. (I'm just going to keep updating this until I stop finding things I should've noticed earlier.)

4) The raws broke me in ways you cannot possibly imagine.

(Click images for captions/citations.)

Fighting as Communication

Baki the Grappler. This is a manga where men destroy each other’s bodies as a test of strength. It’s poorly written but the art is terrifying and I love it so dearly. Between fights of extreme violence and body horror the characters eat. And that’s it. That’s the manga.

I bring Baki up because Gege is a huge fan of Fujimoto Tatsuki, the creator of Chainsawman. Fujimoto is a fan of Gege too, but more importantly, he is a huge fan of Itagaki Keisuke, the creator of Baki. (His daughter made Beastars btw.) In a way, this means Jujutsu Kaisen has been influenced by Baki. But that’s not a surprise, a lot of manga is.

Itagaki’s work is so massively influetial on Japanese media that it’s kind of hard to grasp since it’s not as popular overseas. When listening to interviews from various Japanese creators, Baki will often be cited as a major influence. And the thing is, you can tell when a creative has read Baki. There’s nothing quite like it. If you’ve read Baki and consume Chainsawman, you will see its bones everywhere. I feel the same about Jujutsu Kaisen.

The main antagonist in Baki is Yujiro Hanma. He is the strongest creature alive. So much so that he has no one to call a rival. He’s bored. He causes trouble. He kills his wife to motivate his son, Baki into becoming stronger. His son, Baki, who he grooms into becoming a fighter that might beat him in combat one day. Kind of sounds like Sukuna, right?

But that’s not my point here. My focus is how Baki doubles as a discussion about strength and manhood. It’s aggressively bisexual. Men love each other with their fists. Straight up the main character says having sex with women is the same thing as fighting men.

And it just doesn’t stop there. The homoerotic nature of the fights is never shyed away from. Here’s an example of my favorite.

He grabs his balls and compliments their size. That’s pretty gay, right? Well there’s this reanimated prehistoric caveman called Pickle that fights Baki’s brother Jack. And how do they fight? They kiss.

I didn’t call it a kiss. Itagaki did. I didn’t say they melded together. Itagaki did. This mangaka overtly calls attention to the homoerotic nature of men fighting men, and how men communicate their love for each other through violence. And yes, it’s sexual. Itagaki wants you to read it that way.

But sometimes he doesn’t want you to read it that way. Sometimes the fights are a dialogue, an emotional conversation. Like one between father and son.

Itagaki is a master of narrative framing. When he wants you to feel a certain way, you will feel it. He also tells his readers that there’s more to the fights than just fighting.

Those are the ideas that help me see the bones of Baki in other works. Men loving men with violence. Men communicating with men through violence. I see these ideas in Jujutsu Kaisen too.

Jujutsu Communication

I’ve gone over how Yuji commucates with other people on their own terms. And a lot of it is through fighting. A conversation without words, learning how someone works. Yuji is good at using fights as tool of communication.

But he’s not the one who tells you that there’s more to the fights than just fighting. Maki does in her spar with the sumo guy.

Just like Baki. Fighting is a means of communication. Gege has told you that there can be more to the fights than fighting. It's a tool used to understand the self and others.

With that in mind, I want to reexamine a particular fight under the lens of Baki rather than Umineko.

Sukuna vs Gojo

Baki tells you that homoerotic readings of its fights are intentional. If you ask me, this probably stems from historical stances on masculinity and homosexuality in ancient Japan. Men loved men and women differently, but both were ok. That’s how Baki can have a girlfriend and his gay fights. Peak bisexual optimization.

What does Jujutsu Kaisen have to do with this? Well it has been extremely queer friendly. We have a multidue of canonical trans characters, non-binary characters, and other flavors of queer characters not disparaged for their identities, Gojo Satoru included. It may not be stated outright, but Gojo and Geto do love each other in a gay way. The subtext is so persisent it’s basically text.

In other words, Gege has already told us, yes please have queer readings of this text. It’s the same way Baki tells you, yes this is straight up convoluded gay sex. So that’s what I’m going to do. I’m going to reread the Sukuna and Gojo fight as some ridiculous mating display between two men who are fighting over can miscommunicate their intent the hardest.

Framed as Courtship

Let’s start with the framing. The pre-fight set up. How does text tell you queer readings are allowed?

Kenjaku does. It’s romantic. It’s a date. This reading has been made valid explicitly. And if there’s room for doubt because of the sarcasm? There’s still additional support for it.

We already know how badly in love Gojo is with Geto. The fight is on the 24th of December, the most romantic day in Japan. And in a fun little Geto parallel, who declared the start of war on this day, violence underlines this new romantic venture.

That doesn’t include Sukuna who recalls Yorozu’s words about teaching love in the context of marriage.

Gojo never heard that conversation which is why the next point is absolutely insane.

The outfit Gojo initially is in resembles that of a groom at a Shinto wedding.

Shinto weddings were implemented after the Heian era. Part of the ceremony includes a priest and a shrine maiden who respectively stand to the right and left of the altar. A purification ritual will occur, lead by the priest, to cleanse the shrine before vows are exchanged. Gakuganji is the priest and Utahime is the shrine maiden. To the right and left of Gojo respectively.

The bride at a Shinto wedding wears mainly white. After the 200% Hollow Purple cleanses the area, the dark shawl is removed and Sukuna remains in mostly white.

How interesting that this battle has been framed as one between groom and bride.

The thing is, marriage in the Heian era was far more lax. There were no major ceremonies. If a man was interested in marrying a woman, he would visit her for 3 nights after receiving approval from her father. Upon the passing of their 3rd night together, the family would have an informal celebration of their union in private. Even after marriage, multiple partners were allowed and sometimes encouraged.

Yorozu’s big celebration proposal to Sukuna and banning of concubines was quite improper by Heian standards. Though it is in line with modern marriages. If Sukuna did not consume any Shinto wedding literature, he probably didn’t recognize that Gojo was dressed as a groom.

But did Gojo dress this way for Sukuna intentionally? The Toji fit served an entirely different purpose. It’s the robes and pre-fight ceremony that catch my attention. So I propose the following:

1) Gojo dressed up as a groom to die and be wed with his one and only Geto in death.

2) Gojo dressed up as a groom in part as an offering to Sukuna. And because Sukuna is from the Heian era it went over his head entirely.

3) Gojo intended for both of these things at the same time and left who he would end up with to fate.

Regardless of what Gojo was going for here, it’s a visual cue combined with the knowledge of it being Dec 24th that encourages the reader to perhaps consider the fight as something other than just a fight. A date perhaps? Kenjaku made the connection and neither Gojo or Sukuna really denied it. Gojo gave the weak excuse of a death anniversary confusion. But much weirder, given how hostile he was to Yorozu, Sukuna did not object to the romantic framing in any capacity.

Am I reaching? Is this reading intentional?

When I start getting this confused by how a translated work wants me to read it, I try to refer to the original language text and anyone who knows it for missing context. Sometimes localizations add things that weren’t there or push readers towards one interpretation. So for the rest of this analysis, I’m going to be focusing on the raws.

I’m going to be honest. My Japanese fudging sucks. I can barely read kanji and can’t reliably translate anything. Feel free to correct me if I got something wrong. That being said, with what little I do know, I have discovered something interesting.

In this post I talked about how weird Sukuna’s manner of speech is. I focused on his you pronoun usage of お前 (Omae) for everyone else and 貴様 (Kisama) for Gojo since this is a strong indicator of how a character views their relationship to someone.

Here's a summary of the two points I made in that post:

1) Omae is informal and either a casual thing amongst peers or indicates the speaker's higher status. Since Sukuna is arrogant, we can reasonably assume he's talking down to people.

2) Kisama historically was a formal show of respect, but in modern times it is a hostile insult, much more rude than Omae. Since Sukuna is 1,000 years old and hates Yuji (who he uses Omae with), we can reasonably assume Sukuna was being friendly to Gojo when he used Kisama.

With that pronoun usage in mind, while examining the raws for the infamous “You Cleared My Skies” speech I found this:

Kisama. Sukuna is very happy and lavishing Gojo with praise. The assumption it was formal from the start seems to be correct. It's hard to read this any other way.

Though Japanese can easily be dubious in its interpretation, there are instances where context can cut off all other readings. I truly believe this one of those cases.

Now, to confirm Sukuna is still only treating Gojo this way I started looking at his you pronouns as he got excited post-Gojo death. Maki is the person he seems to admire the most.

He’s still just using Omae. What does that mean? Gojo is in his own fudging category for Sukuna and he has been there since the start of the manga. (For more on why this is significant, refer to this post.)

Wow ok. That’s pretty intense! We’ve got Gojo dressed up as a groom on December 24th and Sukuna treating Gojo different from anyone else. I read their fight again under the lens of explicit courtship and focused in on these specific panels.

Satisfaction. Now that’s a word that can easily carry a sexual connotation. Love as well. The parallel syntax fascinated me in English. So I decided to look at the raws and see how close they are.

Pretty much the same except for "the one who will teach you love" and "the one satisfying him now". Since the one being satisfied is Gojo by Sukuna, it really seems we can assume the one being taught love is Gojo by Sukuna.

Time to learn some Japanese again!

Kanji has multiple readings. Most have at least two. The Onyomi (Chinese) reading typically used for nouns and the Kunyomi (Japanese) reading typically used for verbs. (This is not always the case but it’s the basics.)

That’s probably why 満 is read as まん (man) when Gojo and Geto are talking about “satisfaction” using the On version and み (mi), the Kun version, when the narrator is talking about who “satisfies” who.

However 満 on its own does not mean satisfaction. It means full. To be filled. Or fullness. 足 (zoku) is added as a modifier after 満 to be read as satisfaction 満足 (manzoku). 足 usually means feet, but it can also mean to be sufficient. Manzoku therefore has a direct translation of being sufficiently full. It’s not a surprise a lot of food places in Japan use Manzoku in their names or advertising.

But what’s this? Why is this sentence written as 満たして or Mi(tashite) instead of 満足して or Manzoku(shite)? The addition of Zoku is what transforms Man into "satisfying". Without the Zoku, it’s just "fill". The means this sentence can be read as “The one filling him up now is—”

We’ve already established that the blank is Sukuna. The new problem is that he’s filling Gojo up. And boy, does that sound homoerotic to put it lightly. But perhaps I am reaching.

So I did what any sane person would do in this situation. I read hentai.

Surely if the phrase 満たして (mitashite) can carry a sexual connotation I will find it in hentai.

...

I immediately found a yaoi doujin called Fill me with your Big Love aka おっきな愛で満たして (Okkina Ai de Mitashite). Honestly, I found too many doujins about creampies specifically. (You have internet access verify this yourself.) When you search Manzokushite the results are much more in line with life satisfaction than sexual satisfaction. ...So Gege decided to use the more frisky phrasing.

Manzoku is also the name of an active sex toy manufacturer (I’m not linking them use a search engine.) and a discontinued adult entertainment news company. So the satisfaction Gojo and Geto talk about, along with Geto using 妬 (ya), the jealous kanji often used between lovers, is definitely probably carrying a sexual connotation too.

So, I’m not reaching. What the fudge did Gege mean by this?

Now that we've established that I am NOT reaching. What do we do with this information?

Well, we ruminate on the fight with the knowledge that Sukuna, of his own volition, decided to get Gojo off, probably.

I have forgiven Nanami for calling Gojo a pervert. If I watched someone bust a nut after being cut in half by his sworn enemy instead of saving the country, I too would be like what the fudge.

Anyways, the typical phrase used for an orgasm in Japanese is 行く(iku). It translates as to go. And yes it can mean to die, as in going to the other side. To die and go to heaven if you will. Which is what Gojo did with a big old smile on his face.

There’s also the term 心天 (tokoroten). It refers to a dish were a semi-opaque white substance is pushed through holes to create noodles. Literal translation using the kanji for heart 心 (kokoro) and the kanji for heaven 天 (ten). (Don’t ask me why them being smack together turns the Koroko into Tokoro. I don’t know.) Which in slang refers to prostate orgasms. This has nothing to do with this analysis I wanted to drop this fun fact in here. …And this image of Sukuna clutching his heart while looking at someone he sent to heaven.

(This is a reach but the idea of this being an elaborate gay pun amuses me greatly.)

I have another fun slang term: 賢者タイム (kenjataimu) which directly translates to sage 賢者 (kenja) time タイム (taimu). This refers to post-nut clarity sending someone into a meditative-like state.

Oh that’s a bit familiar. Sukuna was giving sagely advice to Kashimo and reflecting on satisfaction and love.

And what’s this? Mitashite has made a reappearance! Sukuna is saying “I’ve never thought about needing another person to fill me up.” Which 1. further supports the 'The one satisfying/filling him (Gojo) now is—Sukuna.' reading and 2. suggests Sukuna is a top suggests Sukuna really doesn’t have sexual interest in people. (Since the context of this convo is relationships and love.)

By the way. Acts of eating in Japanese can be modified to carry sexual meanings. It’s a bit more suggestive than English, but it carries over pretty well I think? 肉食系 (nikusokukei) refers to someone who aggresively pursues romantic or sexual relationships. Composed of the kanji 肉 (niku) for meat, 食 (ta) for eating, and 系 (kei) class. If you noticed, 食 isn’t usually read as Soku. It becomes Soku when paired with Niku for some reason. (I don’t know why someone please help me.) Side by side the kanji 肉食 (nikusoku) means meat-eater.

食 is still interesting on it’s own. The 食べる (taberu) reading is normal eating. The 食う(kuu) reading is an innuendo. It can mean to devour someone, like a cannibal, or devour someone sexually.

Sukuna has made it very clear that his eating of people is literal. There’s no innuendo. In fact, if you read into it, he’ll kill you (rip Yorozu and Kashimo).

Gojo, however, appears to be his sole exception to this rule. When Sukuna tells Kashimo not to spoil his pleasure he uses the kanji 興 (kyou). This of course can be directly translated as pleasure, but the Chinese reading of it can also indicate intense excitement or sexual arousal.

Sukuna is pretty good at double-entendre wordplay if his earlier stunts with the kanji for Enchain doubling as Megumi Activities if read a different way is anything to go by. He's a fan of Chinese literature. It's not a stretch to assume there's more going on here.

And if notoriously homophobic Reddit dudebros are posting things like this. Maybe there's a lot more merit to this reading than I can currently grasp.

I’m still pretty convinced Sukuna is aroace. That of course doesn’t bar him from pursuing romantic or sexual relationships. Sometimes there’s the one exception. Sometimes the desire to be with and please an allo partner allows for engagement of activities they aren’t into. Sometimes the actions are pursued without the emotional attachment because they physically feel good. There’s also the gray-scale and demi labels to consider.

With that in mind, I want to emphasize this all points to how important Gojo is to Sukuna regardless of sexuality. He tried to engage with and understand Gojo on terms he won’t for anyone else. And he’s been pursuing this connection relentlessly since the start of manga.

Sukuna’s Negative Rizz

Ok I established that reading the Sukuna vs Gojo fight as unhinged courtship is supported by the text. That doesn’t really say anything about Sukuna sucking at it.

But, my dear reader, that in of itself is proof of his negative rizz. I had to sit down. Learn about Heian era and Shinto wedding rituals, learn more Japanese, splice seemingly unrelated manga panels together, read hentai, and know that Gege is into yaoi to come to this conclusion. I had to rip every little shred of characterization and context apart and rearrange it into something comprehensible.

You know who can’t do that? Gojo.

As far as Gojo is concerned, Sukuna hates him. Kisama is an extremely hostile you pronoun in modern times. And if Gojo can’t tell Shoko (his closest friend after Geto) is stressed over him being used like a meat puppet by her visibly falling back on her addiction, he’s going to default to the assumption Sukuna hates him just as much as everyone else.

And Gojo does just that. He assumes he failed to reach Sukuna. Despite how often they did hand to hand combat and weaponized their knowledge of each other, Gojo believes they never had proper conversation through fighting. He dies not understanding Sukuna, convinced the other was not trying to communicate with him at all.

And if you recall, all of this fight occurred while Sukuna was wearing Megumi’s face. That boy is pretty much Gojo’s adopted child. From my experience, most single parents do not go looking for clones of their kids as partners.

If someone wore the skin of my family member I would assume they were trying to torment me. And torment Gojo Sukuna does. He draws attention to Megumi’s soul being used as collateral and attacks him with the 10 Shadows. We as the audience know this is all for the sake of getting past Infinity using his Shrine. Gojo doesn’t know that. He’s fighting an evil dude who is puppeting the body of his son for god knows what reason.

Seriously, Sukuna sucks at communicating intent.

In Part 3 of my examination of Sukuna’s loneliness, I said Dismantle is a tool Sukuna uses to understand. And that him upgrading it by making Gojo the center of his world was indicative of his desire to reach him. I also said his refusal to use it on Yorozu was him expressing how little interest he had in her.

Yorozu is pissed by this. She sees it as Sukuna rejecting her and I don’t think she’s wrong. Sukuna saved his special Cursed Technique (CT) for Gojo while turning Yorozu down. If we’re considering all the wedding imagery and references that started with Yorozu, I’m certainly allowed to read that as him saving himself for Gojo. (Think of how he lied to Gojo about being the first one he killed.)

There’s also the fact that Yorozu saw their battle as an expression love and lust—that the usage of CT is a type of foreplay under certain circumstances since it is an extension of the self. Combine that with the established premise that fighting is a type of a communication thanks to Maki vs Sumo Guy and you can start to see the courtship logic behind Sukuna’s treatment of Gojo.

If we are to read “The one who will teach you love is…Sukuna” there’s another adorable caveat. Yorozu uses the you pronoun あなた (Anata) for Sukuna.

It’s an informal you pronoun used by people learning Japanese. Native speakers try to avoid using it as it can come across as rude. But in the context of love? This is colloquially called the wife pronoun as its often used by a wife to her husband.

If you wanted to localize its usage in the way Yorozu means it, Anata might become “you, dear”. So here we have Sukuna dressed in white, like a bride to Gojo’s groom, thinking of him as Anata.

The problem is, Gojo doesn’t know that. Sukuna never bothered to open his mouth and say this was an act of love. Sure he told Kashimo in the most roundabout way possible, but Gojo was the one who needed to hear that. If a courtship is going to be this diabolically complicated, there has to be clear hints for the other party. JJK is not Umineko where there’s a witch that can revive the dead over and over until the idiot finally understands this was all for them.

Gojo also doesn’t have access to the kanji Sukuna uses to describe certain techinques or words. He hears the phonetics and runs with whatever best fits the context. This means there’s no way for him to catch the double-meaning unless he’s a certain type of lingust, which he is not. His manner of speech and personal interests don’t line up with the flowery language of the Heian Era. The types of written works Gojo is into are historical war politics from the Sengoku period (known for violence more than the fine arts), Shonen manga, and physics/math.

And what's this? According to CFYOW (the canon light novels): JJK Thorny Road at Dawn, Chapter 3 Asakusabashi Elegy, Gojo doesn't even like ancient poetry. You know, the thing Sukuna enjoys and tries to communicate with.

The Kokin Wakashu Gojo off-handedly disparages is a compilation of Hiean Era poetry known as Waka. This was the primary means of communication amongst the noble class and spiritual leaders at the time. And the thing is, this poetry is supposed to be read into. Down to the quality of stroke and paper, not just the kanji written. Especially for courtship.

It’s not that Gojo is stupid. He just doesn’t specialize in the studies that would give him a more critical ear to Sukuna's words. And Sukuna doesn’t seem to understand that no one in the modern era communicates like this anymore.

If you didn’t know, this is why Japanese characters introduce themselves they often describe what kanji their name is spelled with. Take for example: Satoru. He uses the kanji 悟 meaning enlightenment. This kanji can be read as Go instead of Satoru. Additionally, the name Satoru can be written in kanji as 聡 for smart, 智 for wisdom, 知 for knowledge, 了 for understanding, 哲 for philosophy, 聖 for virtuous, or 暁 for daybreak. That’s 8 different kanji possible if you hear the name Satoru.

This is why Sukuna’s wordplay for everything else can be easily missed by other characters. They hear the words and cannot read the kanji like us. Context decides what Sukuna means for them. And since Sukuna’s context for most is violence and insults, it’s very hard for them to think about his words in any other way.

And boy howdy does Gojo miss it. Sukuna straight up calls him his husband and it took me several rereads to catch it. While mocking Gojo for being unable to open his domain, Sukuna calls him "painfully ordinary". This is localized from the word 凡夫 (bonpu) which can also be translated as unenlightened. (A layered insult! Sukuna is pretty much saying Gojo's sorcery is so boring he shouldn't even call himself the Honored One.)

The thing is...Bonpu is comprised of the 2 kanji 凡 for mediocre, and 夫 for husband. (Please note that there are many other ways to call Gojo a ditz without using the kanji for husband.) And an update from the Replies: Turns out there's layers to the gayness too.

It's come full fudging circle. Gojo came dressed as a groom for a wedding and Sukuna thinks they're already married. The miscommunication is off the rails.

But wait! There's more...

Earlier I mentioned that the kanji for Enchain doubles as Megumi Activities. Let's break that down more. (Unfortunately the Twitter account of the person I referenced may or may not be nuked so here's this screenshot I've doctored.)

So we have the translation of Enchain from 契闊 (Keikatsu), which might be better localized as Separation.

This term comes from a Chinese poem about lovers who are husband and wife in The Book of Odes, Section I (Lessons from the States), Chapter 3 (The Odes of Bei), Poem 31 (Banging the Drum). (Here's a link to the full poem and context of it.)

In summary, it’s about a soldier who is on the brink of death, having lost nearly everything after being abandoned by those in power, lamenting the happiest days of his life with his love are ones he can never get back. (Hey that sounds just like what Sukuna did to Yuji!)

Keikatsu specifically comes from this passage:

“Our vow is beyond death and life”, I and you are together I always remembered. I will hold your hand, And together we grow old.

Too pitiful we are faraway apart, The distance separates us to meet again! Too miserable this takes forever, And it does not let us fulfill our vow!

Keikatsu is used to exemplify how the physical distance between the husband and wife prevents them from fulfilling their wedding vows. And that's just what Keikatsu/Enchain does to Yuji and Megumi, it causes painful separation neither of them wanted.

Keikatsu also tells Yuji exactly how Sukuna plans to do it. 契(kei)闊(katsu) can be written as 恵(kei)活(katsu). The kanji 恵 can be read as Kei or...Megumi. (It's the literal kanji used for his name.) The kanji 活 (katsu) can mean "activities", which is how we get Enchain=Megumi Activities.

A two for one special! Sukuna mocks Yuji for being so close with Megumi while telling him exactly how he's going to destroy their relationship.

It seems this has nothing to do with Gojo until you consider the 3rd possible reading from wordplay with 契闊 (Keikatsu). The kanji 契 when read as Kei refers to a promise, pledge or vow. When 契 read as Chigi? It can refer to sexual intercourse, especially between husband and wife.

So we have 契闊(keikatsu, separation), 恵(kei Megumi)活(katsu, activities), and 契(kei chigi, spousal sex)活(katsu, activities). It's no wonder he erased Yuji's memory of it.

Keep in mind, that when Sukuna uses Keikatsu, the only vow that he has made at this point is his promise to kill Gojo. He eventually does that using Megumi's body during a fight framed between groom and bride. And for reasons beyond their control, Sukuna and Gojo have been unable to fulfill that vow through lengthy separation.

Notes from poem "Banging the Drum" Sukuna references include the following:

"And during the operation, he lost his horse, which was a desperate situation (horses in ancient time carried soldier supply and weapons, are life companion for soldiers in advance or retreat), he lost his horse, his supply, maybe his armor and weapons, and the road he was facing that we may lose his life so he may never go back. In all these mess, he started searching, and somehow at this hopeless moment he started to revisit his happiest moment, when he together vowed in marriage ceremony with his wife, and he was even afraid that he might never see his love again."

"And His last statement for his true value is his home, his love, his fulfillment of his vow is his true duty. Hero's duty is to pursue love."

In Buddhism, which JJK is heavily influenced by, horses are a pretty big deal. Horses can represent the path to enlightenment, especially since The Buddha's horse is what takes him on this journey away from his wife and children. They separate in the end though, the horse dying of a broken heart.

Remember how Sukuna called Gojo unenlightened? He sort of guided Gojo to enlightenment using Mahoraga, whose Eight-Handed title is a reference to the Eightfold Path to be followed for enlightenment. Buddhist enlightenment is centered around liberation from suffering. (Just check the wiki entry to verify this.) Infinity was the source of Gojo's suffering and Sukuna cut right through it.

Sukuna has been running around with a broken heart for a good chunk of the post-Gojo fight. And if you take that into consideration with this poem and all the other symbolism, he's somehow a Buddha, a Bodhisattva, the dying husband, the widowed wife, and the heartbroken horse all at the same time. Not unlike his wordplay taking on every possible meaning at once.

But my point here is that Sukuna might’ve seen his fight with Gojo as consummation of their marriage. (There's probably a joke in here about the husband reaching climax while leaving his wife unsatisfied.) Remember in the wise words of Itagaki Keisuke, "Fighting and sex are exactly the same!"

In Conclusion?

This is possibly one of the most bizarre and elaborate expressions of love I have lost my mind over. Sukuna gave everything Gojo ever wanted from Jujutsu violently. He did it in such an unpleasant and cruel way that the target of his affection thought there was nothing between them. Sukuna also hid his intent under social norms that no longer exist. Unless Gojo happened to be into ancient literature, there was never a scenario where he would catch onto this. Sukuna's failure is critical on multiple levels.

It’s impressive. It really is. No one knows how Sukuna’s strange little brain works so he’s stuck being loner without anyone that fully understands him. (I’m still thinking about how Uraume didn’t know Sukuna was a twin for over 1,000 years.) He’d have to let people in and tell him outright, but he’s just like Gojo so I guess that’s never happening.

[degenerateshinji]

something about the latest chapters

[nightmarearian]

Done (heavy quotation marks) with monster Ody @evergreen292 ;)

tbh I couldn’t for the life of me pick a color palette I liked And Render it so I gave up on color. Enjoy the half assery.

Tbh I’ve just been call it Ithacan Naga, but it’s objectively it’s a mix of snake, owl/bird, and human. So 🤷.

Tbh the wings are supposed to be white/gray-brown, cause owls & Hermes, while his scales are supposed to be an oscillating scale from sea green-blue to purple-tinted gray. Uhm. Evidently that sorta didn’t happen but also did. So.

The purple/grayer scales are gonna be more around with the feathers and wings.

Those fin colors are. Too blue and too bright but I love the colors themselves so they’re staying for now.

Uhm. That’s it for now, ig. I’m sorta on a timer rn and I’m tired so <3

The writing bit with this is still in the works (😭)

[fanficmaniatic]

HEAR ME OUT.

What if that was Geo? What if they used to be friends? And then Geo scaped the dungeons and Vania simply though he was imaginary, thus forgetting about him?

It would make sense that Geo would not spend a lot of time with other Munce since he was pretty much treated like an outcast, so imagine baby Geo finding and making friends with an even babier Vania. Also, both of them doing art together (Since Vania did the Ninja cardboard, so she prolly likes art).

Anyways, Geo spending time with baby Vania and thinking of her as a little sister. Done? Got it? Great. Now imagine Cole telling him about Vania and his heart breaking about being remembered only as an Imaginary friend. You are welcome.