Reblog For Larger Sample Size Whatever

Can we talk about how bizarre our experience with the new pjo series is

A tiny essay on how this series is special.

Like. We're all super hyped because we know this series intrinsically that we forget that we know this show intrinsically

How bizarre is that?? We don't merely get spoilers on our dashes from episodes we haven't watched yet, we know what will happen at the end, at the end of the next season, in eight years

It's hilarious! It's rediculous! It's like Neil Gaiman would start an open Google doc so we could all watch as he wrote the next Good Omens episode! Only EVEN MORE

"aw this scene will look so cute when they are a couple in college" when the show itself has not even HINTED AT A CRUSH

"damn too bad Luke's the bad guy" WE SAY 3 EPISODES ON

Think about it, people! This is a fandom experience with no ship wars! No headcannons we desperately hope don't collide with cannon! We know every. Single. Thing. That will happen.

And we still watch it.

I have a point with this. Remember how Marvel movies would be 👉this close👈 to murdering an actor over spoilers? There's a great post here somewhere on how that's because of the low quality of modern day superhero movies. It's supposed to be a quick hit, a rush of dopamine and special effects and one liners exploding into colour until you walk out of the cinema so dazed you only remember days later that the movie itself wasn't actually that good. These movies aren't built for rewatching, or becoming cult classics. It's fast food. Delicious for the moment, satisfying a certain itch, but not wholesome or precious.

And this. This beautiful series launched with the full knowledge that almost the ENTIRE FANBASE know exactly what was coming, every step. What are premier day spoilers against years of finished arcs.

And still, we watch. We love. We laugh and cry and post about it.

I guess what I'm trying to say is #hopepunk. They think we don't need beautiful, nurturing adaptations? That they've wrecked our mental health so bad we can't concentrate on smth unless the special effects are forcefully grabbing our attention? That older things get forgotten as quickly as Tick Tock trends? They were wrong. We love, and we care. Not everything bows to the rules of fast production capitalism. We aren't a predicted consumer statistic.

We love Percy Jackson.

For anyone who hasn't seen them before, Hidden Search Operators are handy tricks you can use when you're either searching or filtering AO3.

summary: string is a generic way of explaining that you can search AO3 for a specific word that appears in a summary. You can do this from the search bar in the header, from the Any Field box at the top of the Advanced Search form, or from the Search Within Results box at the bottom of the filter menu.

Examples:

summary: Bruce

summary: "Bruce Banner"

summary: Bruce OR summary: Banner OR summary: Hulk

You need to put quotation marks around your search term if it is more than one word. The quotes make sure that the site searches for those two words together.

The other two operators listed work best in the Search Within Results box.

expected_number_of_chapters: 1 will return results where every fic has only 1 chapter currently posted.

You can use expected_number_of_chapters: -1 if you want results where every fic has more than 1 chapter currently posted.

otp:true will return results where there is only 1 relationship tag on the fic. If you want results where there are 2+ relationship tags (and no fics with only 1 relationship tag) then you can use otp:false

The myth of Dionysos (3)

For the previous posts, see here and here.

V) The cult of Dionysos : Outside the city, inside the city

Such a god apparently does not have his place in the Ancient Greek city. Séchan-Lévêque reminds us that his religion, at the same time joyful and wild, is centered around the “thiasus”, that is to say a gathering of male and female beings joining outside of any civic or familial setting. According to Euripides’ description and to the various visual depictions of Ancient Greece, all the cultural elements surrounding Dionysos are the very opposite of the rational organization of a State. His cult takes place on the countryside, in woods and mountains. It takes place at night. The participants wear an animal skins over their clothes (or replacing their chiton), their hair is wild or crowned by ivy or laurel, their belt is made of a snake or a baby leopard hangs from it ; in one hand they hold the thyrsus and in the other a small animal (hare or young fawn). The music played for Dionysos is strange: flutes, tympanum and castanets. His ceremonies are chaotic: wild dances, convulsions, exhausting races. His sacrifice is performed by ripping apart animals before eating their raw flesh. The thiasus could be made of men, but the most famous of all the thiasus is the female one, and its members are called the Menads, the Bacchants, the Thyads, the Bassarides… Ordinarily, women of Ancient Greece were locked up inside the gynaeceum, so to have them becoming wild and savage makes the cult of Dionysos a unique one, set apart by the official religious events of the city, since he breaks all urban religious rules. Similarly, the mysteries of Dionysos unite together men and women, citizens and slaves, which meant breaking apart the Ancient Greek social hierarchy.

And yet, this Dionysos that destroys the order of the city is greatly honored at Delphi, the domain of the Greekest of all gods, Apollo. The Pythia reminds the audience, in Aeschylus’ Eumenids, that she honors the nymphs over which rules Bromios and his Bacchants, with explicit references to the story of Pentheus. Every year, during the three months of winter, while Apollo leaves for Hyperborea, Dionysos replaces him. And every two years, the Thyads of Delphi and the Bacchants of Athens, holding torches, celebrate on mount Parnassus the son of Semele. In the adyton of Apollo’s temple, legends claimed Dionysos’ tomb could be found. The poets frequently exchanged the names and nicknames of the two deities: Aeschylus wrote in Bassarids of “Apollo with ivy, a bacchant and a seer”, while Euripides in Likymnion wrote of “Lord Bakchos, friend of the laurel, Pean-Apollon with the beautiful lyre”. As such, despite Nietzsche’s strict opposition between the god of harmonious restraint and the deity of savage drunkenness, the two gods are actually far from being polar opposites.

Dionysos also finds a home at Athens. We already saw several of the festivals in his honor there: Apaturia, Anthesteria, Oschophoria… But to those can be added the agrarian Dionysia, the the Lenaia, and especially the great Dionysia: during those, contests of dithyrambic, of tragedies and of comedies were held, gathering an audience coming from all four corners of Greece. Traditionally, the tragedy, the “tragodia”, is read as meaning “the song of the goat”, tragou-ôdè, since the goat was the animal traditionally sacrificed to the god. During the first day of the Great Dionysia, the statue of Dionysos was carried inside the “orchestra”, at the very heart of the city. And during the contests, a place of honor was kept for the priest of Dionysos. The marginal god clearly earned his place among men and Olympians.

Because, according to the Bacchants, inside the Dionysian chaos, there si a superior order, an “eukosmia” that unfortunately Pentheus fails to see, since he is a young tyrant filled with hubris. However the wise rulers of Athens did perceive and honor this superior order – unlike the Roman Senators that, in 186 BCE, harshly repressed any participations to the Bacchanals.

VI) Dionysos in service of political and religious doctrines: various uses

Multiple, complex, contradictory and shapeshifting: the god offered to the political and religious domains a very malleable material. For example, there are obvious links and mutual influences between the eastward journey of Dionysos and the eastward journey of Alexander. Alexander, just like his soldiers, and just like his historians, know of the story of the god’s travel to the East – the Dionysos of Euripides, in the Bacchants, said himself: “I left Lydia with his gold-fertile fields, I left the plains of Phrygia for the sun-burned plateaus of Persia, the walled cities of Bactrian, and the land of the Medes, frozen by winter ; and happy Arabia ; and finally all of Asia, laying by the salted waters…” Alexander took his army on the very steps of Dionysos. Of course, the Great was going to make the god the patron of his expedition, and as such Alexander was celebrated as the “new Dionysos” (a title that future rulers of Alexandria will also bear). The parallel grows stronger with the encounter by Alexander’s army of a town named Nysa, located near the mount Meros (a word that sounds similar to the Greek word for “thigh”) – the prince claimed the people of Nysa were descendants of the Greek people that Dionysos took with his on his own journey. However, in a complete circle, the adventure of Alexander the Great influenced greatly Dionysos’ own travels. India, for example, was never named in the tale of the Bacchants. But after the exploits of Alexander, Dionysos became the conqueror of India. Poets, painters and sculptors all depicted him taking part in this “war of India” that Euripides had never heard about. In the 5th century CE, this tale grew to enormous proportions thanks to Nonnus’ Dionysiaca, an epic in 48 chants, and where the Indian travel is described from chant 13 to 40.

Despite the recent doubts of some scholars, there is a possibility that Cesar and Augustus used for their political agenda the glory of this god celebrated everywhere in the oriental part of the Roman empire, and even in Rome itself – by both the Greco-Oriental population and the administrative elite of the Hellenism. Indeed, the assimilation between Dionysos and the Latium god Liber Pater had been done for a long time by now, and that despite some strong oppositions (such as the stern repression of the cult of Dionysos in 186). And the success of this religion was noticed by the political authorities. Servius commented what Virgil wrote in his Bucolics, about how Daphnis, on a “chariot pulled by Armenian tigers”, was the first to introduce the “thiasos of Bacchus”. Servius reminds his reader that in truth, it was Cesar that first brought the “mysteries of Liber Pater” to Rome – and as such behind the triumph of Daphnis, one reads as much the travels of Alexander as the exploits of Cesar… Two men that Augustus claims to be the heir of.

This “politic of Dionysos” knew its climax between the second and third century CE, through Hadrian the philhellenic, who demanded to be called the “new Dionysos”. In the same tradition as Alexander the Great, and as the many Hellenistic rulers, from Gallian (who, while leading a double fight against the Barbarians and the Christians, wanted to return to the Greek tradition) to Elagabalus (who had the habit of driving a chariot pulled by lions and tigers).

Dionysos was also used for philosophical and religious agendas. As such, the Orphics, reused in their beliefs the myth of the god’s murder by the Titans. Marcel Detienne wrote about how the myth of Dionysos was the perfect illustration for the main teaching of Orpheus: refrain from murder. In its double sense of 1) do not kill your fellow human being ; but also as 2) do not eat meat. On top of that, Dionysos’ resurrection echoed the belief in palingenesis of the disciples of Orpheus.

With this context, it makes sense that Christian writers, such as Clement of Alexandria or Firmicus Maternus, focused their attacks onto a myth that, for them, was a caricature of their beliefs and a parody of the sacraments of their own religion. Passion and Resurrection (Gregory of Nazianzus even used three hundred verses of the Bacchants in his Christus Patiem), Eucharist, and even the concept of Original Sin – because Dion Chrysostom wrote that mankind was born from the ashes of the Titans mixed with the earth. As such, humanity was part at the same time of the crime of the Titans, and of the divinity of Dionysos (who had been eaten by the Titans). The Christian attacks were also very strong because Orphism, through this myth, had brought to the cult of Dionysos the theology that it lacked (since in the Mysteries of Dionysos, the ritual had a larger and stronger place than the theory).

VII) A diversity of interpretations

In front of such a complex and elusive personality, it is impossible to give just one interpretation of the character of Dionysos. From the third millennium BCE to the fall of the Roman Empire, the god constantly played a role – his figure was constantly shaped by societies, governments and people. As such, the interpretations offered by mythologists allow us to better understand Dionysos, but they will never be complete or exhaustive. As much, all they can do is bring to light some key elements of his being.

While the mythologists of the early 20th century were prone to excesses, the interpretations of names such as Frazer, Farnell or Miss Harrison are still very interesting. Dionysos is first and foremost a vegetation god, a fecundity god, a chthonian god. Many of his ceremonies are rituals celebrating renewal. He is a god of plants; his emblem if the thyrsus, a branch or a reed stalk crowned by leaves of ivy/vine, or by a pine cone. All these plants play a important role in both the rites and the myth of Dionysos, even though from the 7th century BCE onward he specializes himself as the god of the grapevine and of wine. Dionysos is the lord of the tree. As we saw before, he is related to the Oriental mother-goddesses and to the Aegean world. His wife is Ariadne – who might have been during the Classical era a human, but that was once an Aegean goddess of vegetation. Dionysos is the master of both animal and human fecundity – his favorite companions, the satyrs, the donkeys, the goats, the bulls, are all depicted with a very large phallus. He went down into the Underworld to bring back his mother Semele, and he presides over the Anthesteria, which was a celebration of the dead. Zagreus was believed to have for a mother Persephone, and for a father either Zeus or Hades – and in fact, Zagreus was sometimes identified as being an alternate identity of Hades. This chthonian side of Dionysos was developed in his mysteries: the initiation, the purifications, the teaches of sacred formulas have for a main purpose to allow the dead to escape all the dangers that threaten their travel to the afterlife ; and ultimately, to allow them to find happiness in the Hades.

The Bacchic drunkenness and the possessios/trances of the Menads have also brought forward numerous psychological, psychoanalytical and ethnological commentaries. The dances of the Bacchants were compared to those of the whirling dervishes, of the Jewish Hasidim, of the Siberian shamans and of the American Shakers. This phenomenon was proven to have been widespread throughout all of the Antique Mediterranean world – and to still be existing today in a part of Africa. Séchan-Lévêque noted that the “delirium of the Bacchants” was in many ways similar to neuropathic manifestations. Convulsive and spasmodic movements, the body bending backwards, the neck being thrown around… Both also involve a feeling of depersonalization, the feeling of the self being invaded by an outside persona or entity. Psychanalysts saw a parallel between the mechanisms of the Dionysian possession and various concepts of child-psychanalysis: they claimed that the ritual of the god had a therapeutic effect. The Dionysos-Hades becomes a Dionsyso-Asclepios.

Another theory that should not be ignored is the theory of the “pharmakos”, or the theory of the “scape-goat”, that was popularized by Frazer and then by René Girard in his interpretation of Euripides’ play. The tragedy of the Bacchants presents itself at first like a ritual bacchanal. All differences are erased: all take part in the celebration, be them old or young, male or female, citizens or slaves. But the party goes wrong, violence arrives. The difference becomes an inversion: women perform martial activities, men disguise themselves into women. Human and animal worlds are confused for one another: the Bacchants rip apart of a herd of cow they mistake for men, Pentheus ties up a bull he thought was Dionysos, Agave murders Pentheus while seeing before her a lion. Pentheus, in his transvestite outfit, is a Carnival prince, a temporary king – as Jeanne Roux notes, he is at the same time the scape-goat carrying with him all the soiling and vices of the past year, and the sacrificial victim to open a new and clean year. The symbolism becomes even more obvious due to the fact that Pentheus, in his female disguise, climbs on top of a pine and falls from it. A. G. Bather, in The Problem of the Bacchae (Journal of Hellenic Studies, 1894), noted that in Russia, during Pentecost Thursday, there was a very similar ritual. Villagers had to cut down a young pine-tree and disguise it as a woman before bringing “her” to the village in great joy. Three days later, on Trinity Sunday, the wooden figure was taken out of the village and thrown in a body of water. In Euripides’ play, at the end of the party, the pine-tree is ripped away, the king is killed and torn apart: Pentheus is inflicted a diasparagmos (a dismemberment) by the hands of his own mother and of his aunts. Which in turn will become new scapegoats, as they will be banished from the city afterwar. A new order will rule over Thebes: as René Girard notes in La Violence et le sacré (Violence and the sacred), Dionysos is the god “of the successful lynching”. However we saw previously that Pentheus is the double of Dionysos. Just like his adversary/reflection, the god, in the myth of the Titans, also suffers a diasparagmos. As such there is an identification between the pine-tree that is uprooted, and Dionysos Dendritès, god of the trees. While in Euripides’ play the god appears as the organizer and the force behind the scapegoat ceremony, it is possible that in ancient times he used to be the victim of said ceremony.

Finally, numerous analogies bring Dionysos close to the “kouroi”, the novices that undergo initiation-trials. Pausanias describes how Cadmos placed Semele and young Dionysos in a chest that was thrown in the water and ended in Brasiai/Prasiai (a port of Laconia). This type of trial was also known by other great heroes – Perseus, Moises, Romulus. Just like the initiated ones of the three first classes of Ancient India (the dvija), Dionysos is “twice-born”. Just like Achilles, Herakles and Jason, who were all raised by the horse-man Chiron, Dionysos knew animal-men during his childhood: the goat-men that were the satyrs and the silenes ; but also wolf-men, such as Lycurgus (whose name means “He who acts as a wolf, from lukos “wolf” and “ergon”, action), or Athamas (that Apollodorus compares to a wolf). Just like Achilles that was disguised as a girl, just like Theseus that was mocked for his dress and braided hair, just like Herakles that had put on a dress before queen Omphalus, Dionysos knew the experience of the feminine cross-dressing. Just like Achilles, Melicertes, Herakles, Pelops and Jason, there is the trial of the cauldron – killed, dismembered and boiled, he was resurrected. (Jeanmaire wrote that it is a legend with a strong initiation symbolism, and that seems to answer to very archaic practices explaining or interpreting the dangers that threaten children and teenagers). Just like in African initiation rituals, the rhombus played a key part in his death-resurrection. Just like Pelops, whose homosexual loves for Poseidon have analogies with the initiation of young Cretans, Dionysos, with the mysterious Prosumnos, acts as the hero of an initiation-adventure. Just like Odysseus, Herakles, Orpheus, Theseus, Aeneas or Jason (the latter only through symbolism), he went into the Underworld. Finally, just like Theseus and Gilgamesh, he plunged in the water (and even twice) to escape Lycurgus and to find his mother in the Hades. All those trials are so many shapes of initiation rituals, of obligatory rites of passages allowing the teenager to leave the world of childhood and to join the world of adults.

As such, despite all the critical efforts to understand Dionysos’ personality, to bring an exhaustive interpretation including both his complexity and diversity, the god keeps escaping our minds, breaking our settings, removing the chains with which we would try to bind him. All the way until the end, he will stay elusive. So let us remember how, in both the Homeric hymn to Dionysos, and the Bacchants, Dionysos is always presented as the “un-binder”, as the “Eleuthereus”, the “Luaios”, the “Lusios”, the one that detaches, that sets free ; the god on who all ropes and all binds fall to the ground, the god who can escape any net without effort, the entity that can never be trapped because all those that think they caught him are in fact not even touching him.

In the 1960′s Legally a woman couldn’t

Open a bank account or get a credit card without signed permission from her father or hr husband.

Serve on a jury - because it might inconvenience the family not to have the woman at home being her husband’s helpmate.

Obtain any form of birth control without her husband’s permission. You had to be married, and your hub and had to agree to postpone having children.

Get an Ivy League education. Ivy League schools were men’s colleges ntil the 70′s and 80′s. When they opened their doors to women it was agree that women went there for their MRS. Degee.

Experience equality in the workplace: Kennedy’s Commission on the Status of Women produced a report in 1963 that revealed, among other things, that women earned 59 cents for every dollar that men earned and were kept out of the more lucrative professional positions.

Keep her job if she was pregnant.Until the Pregnancy Discrimination Act in 1978, women were regularly fired from their workplace for being pregnant.

Refuse to have sex with her husband.The mid 70s saw most states recognize marital rape and in 1993 it became criminalized in all 50 states. Nevertheless, marital rape is still often treated differently to other forms of rape in some states even today.

Get a divorce with some degree of ease.Before the No Fault Divorce law in 1969, spouses had to show the faults of the other party, such as adultery, and could easily be overturned by recrimination.

Have a legal abortion in most states.The Roe v. Wade case in 1973 protected a woman’s right to abortion until viability.

Take legal action against workplace sexual harassment. According to The Week, the first time a court recognized office sexual harassment as grounds for legal action was in 1977.

Play college sports Title IX of the  Education Amendments of protects people from discrimination  based on sex in education programs or activities that receive Federal financial  assistance It was nt until this statute that colleges had teams for women’s sports

Apply for men’s Jobs   The EEOC rules that sex-segregated help wanted ads in newspapers are illegal.  This ruling is upheld in 1973 by the Supreme Court, opening the way for women to apply for higher-paying jobs hitherto open only to men.

This is why we needed feminism - this is why we know that feminism works

6, 13 and 18 (Dooku) for the fandom ask, please :D

6) Show us a bit of a WIP!

:D You get the Sifo + Dooku + Time Travel Piece that I'm "definitely" "not" "writing." Some Asajj + 20 year old Dooku team-up nobody asked for. Especially not Asajj. -

Asajj studied him again, more appraisingly this time. He did look disconcertingly familiar.

Did Dooku have an heir that she’d never heard about? She’d clocked the boy as younger, what with all his naivete and whining, but now that she really looked at him… Nineteen? Maybe twenty years old? The age lined up disconcertingly well with Dooku’s first days as Count. A hereditary title, after all, passed from father to son. The idea of Dooku reproducing was nauseating, of course, though it was at least a little funny to imagine the former Jedi’s face upon being informed that House Serenno required his “gift” to ensure the bloodline’s survival.

But no. Why would House Serenno surrender an heir to the Jedi? She didn’t need to see the long braid to recognize that this was clearly one of their Padawan Learners; he reeked of a sheltered Temple upbringing. She could practically smell the refectory milk on his breath.

“Why do you want to be the one to kill Count Dooku so badly, anyway?” she asked, instead.

“He killed my best friend!” His voice broke on the word best, but his fury streaked, vibrant as a comet in the Force.

Asajj almost choked on her laugh. It was so melodramatic. Cliche. Like a line from an overwrought holonovel, spinning out in predictable plot hooks before her eyes. This Jedi child was pathetic. She ought to get them into space and send him to look for Dooku out the airlock. It seemed like it would save her and the Jedi both a lot of trouble.

She thought of her sisters.

Vengeance. Thick and sweet and tangy, like spoiled cream clinging to her tongue. It belonged to her, but no less to the others whose lives Dooku had crushed out for no better reason than because he could. She was here to glut on the Count’s blood. Who was she to deny this hungry child his own right to the feast? Dooku made a big corpse. There was plenty for all.

“Do you know how to sit down and shut up?” Asajj turned briskly to the ship controls. They had already wasted too much time.

“Yes.” A lie. She could tell that without even looking at him.

“Yes, what?” She prompted, glancing back. Maybe she just wanted to hear him try to call her “my lady” in that ridiculous, overformal Coruscanti accent of his.

He swallowed audibly, clearly uncertain. He glanced again at the twin lightsabers at her waist and seemed to decide. “Yes, Master.”

Asajj couldn't help the small, startled laugh that broke from her chest. That hadn’t been what she was expecting. No one had ever called her that. She felt surprised at the strength of her own reaction. Perhaps this would actually be amusing. At least, for a little while.

“What is your name?”

“My name?”

Asajj rolled her eyes. “You have a name? Or should I just refer to you as ‘idiot’?”

She watched his hesitation, saw those big, guileless brown eyes drift and refocus. Black fucking stars, he lied artlessly, like a child.

“Sifo-Dyas. My name is Sifo-Dyas.”

13)What's a character or ship you haven't written/drawn yet but would like to some day?

I know I went backwards here writing the most unknown/unpopular character in the series with Sifo-Dyas to the most popular, but I'd really like to spend a little bit more time with Obi-Wan. He's got a large role in the next chapter of Twelves Months to Murder Count Dooku and I'm really excited. I really like the character. Kenobi changed something for me about him.

18) Type [charater]'s name and tell us what the autocomplete suggests as the next word

Lolol. "Dooku FOUGHT." "Dooku only" and "Dooku Nu" were other suggestions. Yeah, that really says it all. No notes, google.

The game has begun

Digital painting is hard but it’s ok. Probably could do better with real paint honestly.

maidens if you are going to flee dramatically from my castle in the middle of the night once i reveal my true nature to you please leave your candelabra on the little ledge by the portcullis we are running out of them

I too need 20 years to complete any task. It's a problem. Send help.

Overcoming the slightest challenge of my day: “This is just like the Odyssey.”