Remember when I kept talking about also having two more butches.... Suddenly inspiration struck and then I couldn't stop working on them. At some point I gotta look up proper armor and how it's all layered but for now I'm just doodling away.
I'm still open to one of them not being in the army lmao. But I think it'd be hilarious of they both were and couldn't stand each other. Before gaining some sort of mutual respect through their love-hate relationship.
Also thinking about all the amazing furry art made me doodle a tiny crow and bear face because.. idk I just see it in them.
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Gideon feels so unloved all the time and she doesn’t know that there are so many people who love her so much because those people keep forgetting to mention it to her face
I know what you mean. I want to just shake Harrow like a kitten to make her tell her!!
In way tho, to me, the tragedy of Gideon's life is that she feels unloved, and for the most part she's been right. She's bright, brilliant, funny, strong, dedicated, kind, stubborn, so so angry, and very loveable. And she hasn't been loved. Not enough, and not well enough by those that did.
Harrow's loved her... Probably their whole lives, but just try untangling that knot. She has a lot of ground to make up, and only got her shit together enough to start showing Gideon she loves her about sixteen hours before Gideon died. Sixteen hours, half of those spent asleep, against a lifetime of rejection. It's not really surprising Gideon doesn't believe her yet.
Aiglamene basically raised her, and she does love her, and I am deeply unwell about their relationship. I'm also a little glad Gideon never learned to associate the back of Aiglamene's hand with "love". That she knows there should be something better. I suspect—maybe I hope—Aiglamene did that on purpose.
Pyrrha has loved her since she was born, but she's only just barely met her. Her love didn't lead her down to the surface of the Ninth. She never tried to give her baby girl a funeral, and so never found out she was still alive. Her love did jackshit for Gideon all her life, and that might be hard for Gideon to get over.
There have been brushes with it, with other people. Palamedes, who was the closest thing she had to a friend outside Harrow. He held her hand and comforted her, and made sure she wouldn't be caught in his blast radius. Camilla who gave her medical care, and shared with her a mutual trust, and even made a joke at her expense once. Jeannemary, who thought she was super cool and died the same day Gideon first spoke to her. Coronabeth, who kissed her hand once and thought she was sweet. There was love there, with some, and the potential with others. None of these people knew her for more than the last few weeks of her life.
Gideon really truly hasn't been loved as a transitive verb. Someone finally telling her to her face would be a good start, but at this point I don't know what it's gonna take for her to trust. And I don't blame her.
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in this episode Imogen:
Took off her circlet. You know, that one that finally gave her peace and quiet, that soothed her constant pain and anxiety, and that gave her the confidence and energy to get back to fully feeling comfortable on her own skin after years. That’s the one. She just took it off.
Told laudna that she was disgusted by the fact that delilah was always watching them. You know, something that laudna fully has no control over whatsoever.
Admitted that she felt like she’s “tainted” and that the gods have been ignoring her for her entire life, in spite of her trying over and over to reach them. So she doesn’t really want to save them.
Mentioned being genuinely scared of meeting Liliana again. Totally not a problem, I’m sure nothing bad will happen there. Specially not in the next couple of episodes.
Said some unfair stuff to fearne, that I genuinely think is coming from somewhere else entirely, and I hope we circle back to eventually.
It’s safe to say that I am officially ✨worried✨ about the farmgirl
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And with kindness leads to greatness
Patroclus is a kind man, written in between his words of doubt and low self esteem. The way he treats women he encounters with care and empathy speaks volumes then the words he utters.
His mother, everly so writtenly as meek and homely seemed to shine in his eyes as the sandy beaches of his home. As though, supposedly to dispise her from his father's lament. He remembers her simpleness like the warmth of the fading sky. Drifting and disappearing. But as the strings of her lyre, she is there only existing.
When Deidameia got pregnant with Achilles and learned that he will never ever love her, she was angry, disappointed and thrown away. She was promised of the boy and so she gave. And out of sheer destruction of a heart break, she agonizingly seeked comfort from Patroclus and demanded to lay with her so she could even by a small margin feel the soul of Achilles mending her broken heart. Cause as Patroclus quoted he is half of Achilles soul.
She's a victim in all of this as much as she tries to stand between the two lovers. And Patroclus understands this. Bedding her too but out of sympathy and kindness that she wanted to feel.
He was so human that when Briseis was turned into a prize of war, he urged his lover to take her and save her from being soiled by Agamemnon. He befriended her, clothed her, and taught her the way of the greeks. And as more prizes come, if by means possible, he wished for Achilles to take them from the humiliation to come.
In return for his selflessness, he was loved by the girl. Even offering him a child she could bare, knowing full well that she wont be the apple of his eye. But Patroclus could not dirty her like that. He knew she deserved better.
Thetis, on the other hand, had loathed him since the beginning. Yet she unknowingly seeked comfort from his memories of her lost child. Never to truly knowing the boy she had given birth to but only from the words of his lover. Patroclus was at her mercy, begging to reunite with his lover and yet instead of hating her even until death, he sang her Achilles' song.
And with the last hymns of his memory, she obliged writing his name beside her child's. The only motherly thing she had ever done.
Patroclus was the best of the Myrmidons for his sheer kindness alone. The cowardice that was bestowed by his true father was a lie but the name 'Patroclus' that meant glory of the father was true. Chiron is proud of his child. He honored him, using the knowledge he had bestowed and saved dozens of lives of hardened greek soldiers. Memorizing their names and each of their stories like his father did. Although, unlike them, he did not fight with swords and spears, he fought with his empathy in hand.
And the boy he had accidentally killed as a prince? It was not an act of cowardice of his confession, it was atonement. Acceptance of what he had done. Unlike those other kings and princes, he took the punishment as one should supposed to.
And that is why Achilles loved him. And that's why Achilles died when he did. Because he is the mortal half of his supposed to be godhood.
He is his other half, as the poet say.
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i will be the first to admit that this might be reaching a bit. also discussions of religious concepts in lgts ahead
so catholicism in lgts is explored through the struggles of living in a small catholic town like kieferberg, and literally everything about walpurga, the forest deity turned saint. but imo there's also something to be said about how elise obtains the tender flesh: this might be a reflection of the sacrament of the eucharist as understood during the medieval era.
but what is the eucharist anyway?
in catholic doctrine the eucharist is supposed to be the body of christ manifested through transubstantiation: the transformation of bread and wine into his flesh and blood respectively. this is based on the events of the last supper in the bible, wherein before his death jesus offers his body to his disciples through the bread and wine that they share. thing is, current understanding of transubstantiation is moreso in a metaphysical sense: catholics who do believe in it don’t actually think that they’re eating jesus’ physical body.
that wasn't always the case with medieval catholicism, however. there were theorists like st aquinas and berengar who argued for a metaphysical transubstantiation, but powerful church officials like cardinal humbert (who actually forced berengar to recount his claims) also believed that the faithful partaking in the eucharist were actually eating the literal, physical flesh and blood of jesus. there was quite a bit of concern too because of this: the body of christ, torn apart and chewed on by not just the faithful, but potential sinners?
the average catholic of that time probably didn't care much for the specifics of how transubstantiation worked (either way, the bread is/represents jesus, whether or not that was physical or not), but the point is there was an ongoing debate—if only among high-ranking church officials and theologians—about what the eucharist really was. now keep in mind that aforementioned literal physicality of the eucharist, and how similarly that plays out to the relevant witching hour segments in lgts.
i want to first highlight the scene where the crows in murim's domain rip out parts of elise's hair for the wheat testament:
and the aftermath:
they sure are hungry, huh? and the way they get at elise is pretty violent, judging by her screams and the sounds of tearing flesh. their carnal hunger, expressed through their lines and the violence in how they form the wheat testament from her hair, brings to mind similar fears of an animalistic, near sacrilegious ingestion of a certain sacred body turned bread, only this time realized in a demonic trial. in other words, the entire trial subverts christ's supposed physical presence in the bread. besides, it's stated outright that elise is meant to physically combine a piece of her body—her hair—into that wheat.
she does just that in the windmill:
her hair baked into the (apparently unleavened) bread is the tender flesh that the crows hungered for, that would eventually find its way onto ozzy's table.
so the process of acquiring the tender flesh seems to imitate that transubstantiation in the celebration of the eucharist. if that's the case, i wonder why ozzy and his minions would design them this way…
btw here's my sources for medieval transubstantiation (despite my unhinged rambling i did do a bit of research):
https://www.jstor.org/stable/23964057 (Ego Berengarius by Chadwick, H., 1989)
https://global.oup.com/academic/product/some-later-medieval-theories-of-the-eucharist-9780199658169 (Some Later Medieval Theories of the Eucharist by Adams, M. M., 2010)
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