I'm really tired of seeing modern depictions of Hades represent him as this 'ruthless, heartless, sexy alpha male'. Like, I understand you're unhappy in your marriage Meredith, but I don't know how to properly explain to you that that man was effectively an accountant. He named his dog Spot.
Not that there can't be sexy accountants, but that man isn't going to add any spice to your life unless it's in the hot chocolate he makes you.
i do unironically think the best artists of our generation are posting to get 20 notes and 3 reblogs btw. that fanfic with like 45 kudos is some of the best stuff ever written. those OCs you carry around have some of the richest backstories and worldbuilding someone has ever seen. please do not think that reaching only a few people when you post means your art isn't worth celebrating.
the fact that shakespeare was a playwright is sometimes so funny to me. just the concept of the "greatest writer of the English language" being a random 450-year-old entertainer, a 16th cent pop cultural sensation (thanks in large part to puns & dirty jokes & verbiage & a long-running appeal to commoners). and his work was made to be watched not read, but in the classroom teachers just hand us his scripts and say "that's literature"
just...imagine it's 2450 A.D. and English Lit students are regularly going into 100k debt writing postdoc theses on The Simpsons screenplays. the original animation hasn't even been preserved, it's literally just scripts and the occasional SDH subtitles.txt. they've been republished more times than the Bible
I love you people going into "useless" fields I love you classics majors I love you cultural studies majors I love you comparative literature majors I love you film studies majors I love you near eastern religions majors I love you Greek, Latin, and Hebrew majors I love you ethnic studies I love you people going into any and all small field that isn't considered lucrative in our rotting capitalist society please never stop keeping the sacred flame of knowledge for the sake of knowledge and understanding humanity and not merely for the sake of money alive
I came across this scribbled note (above, second image) on a flyleaf of my fading paperback copy of Charles Norris Cochrane’s Christianity and Classical Culture while sorting through boxed-up books. I vaguely recall that I found the numbers in Harper’s Magazine, either in the feature “Harper’s Index” or in Lewis Lapham’s always wordy “Editor’s Note.” Lapham, the past on-off-on editor of our country’s oldest magazine, used to boast that his family owned around 25% of California’s real estate at one point. He was first a Rightie, then a Leftie, then a Who-Knows-Whatie. And something of an alarmist and provocateur.
$2.5M isn’t that much money, really—it was not a vast sum even then. I suspect the net was deliberately cast wide to alarm the reader by implying the presence of a fifth column rather than furnishing evidence for an actual argument. And 420K isn’t that dense of a concentration out of 1986′s total 243M US population. Perhaps a newer set of numbers intersected with another significant indicator would argue the same point more effectively. Regardless, if evidence had shown these men to be patriots willing to die defending the Republic, the stats would have been reason to cheer.
As for Cochrane, I first encountered his work as a high school student, though I didn’t come across it on my own. In those lost days, some major universities customarily allowed scruffy high school kids like me to rummage through their stacks. Some librarians were even willing to assist, and if a current student was willing to lend his library account, kids could borrow books. And so I went to Duke searching for sources on the influence of other religions on Christianity in the hope of proving in my senior paper that our common religion was, to a significant degree, an assemblage of forms and beliefs borrowed from other religions.
A librarian very helpfully showed me how to cross-reference using the card catalog (lol), then she assisted me in pinning down likely sources for my paper, one of which turned out to be Cochrane. As she rightly pointed out, some books are so complete that they furnish evidence for arguments pro and con their own theses, as well as valuable context on their subject and period. Cochrane’s extensive quotations of Celsus and others provide great insight into contemporary pagan criticism of the early church. Obviously, there are more direct ways to criticize an Abrahamic religion, e.g., “You can’t produce empirical evidence of the supernatural and there’s no logical argument for it that stands up,” blah blah, but I was trying to address the religion on its own terms and demonstrate something about its origins.
While I was not ignorant of the normal process of syncretism, I felt that the religion’s absorption of pagan rituals alters the idea many people have of Christianity’s unique status. Since I was in full-tilt rebellion against my parents and their religion and our nation’s then-dominant culture, writing this paper felt like a great Blow Against the Empire—if you know what I mean. I was seventeen.
I thought it was one thing for the church to have transformed the winter solstice (and in some European cultures, the traditional “birthday” of Apollo) into Jesus’s birthday, but entirely another that the Christian sacrament of baptism was likely taken from the mystery cult of Mithras, a competitor religion once very popular in the Roman army, in which the central rite involved placing the initiate in a pit and dripping the blood of a slain bull over him. Thereafter, he had been bathed in the blood of the bull and so was “reborn.”
Yes, it is true that in Christianity the ritual is symbolically and semantically transformed from its Mithraic source into the blood of the lamb. My underlying point was that if a belief system can’t generate its own rite of initiation then something is fundamentally lacking. Specifically, the Christian claim to be a unique revelation of the Deity is vitiated if it has needed to import central elements from other belief systems.
I suppose what started this ball rolling would have been the hot summer Sunday—I was perhaps five years old—when the pastor of my parents’ Methodist church stood pounding the lectern, sweat dripping from his brow, and bellowed, “Hell! They will burn in Hell! And the saved will look down from Heaven and sing ‘Hosannah’ to God!” I couldn’t have articulated the matter at the time, but the very physicality of this dubious “afterworld” troubled me, as well as the obvious contradiction between the command to love one’s neighbor and the barbaric revenge fantasy he was enjoying. By the time I reached puberty I was primed to rebel.
These days, I don’t claim to be conventionally religious at all. I do have an abiding interest in the conception of the self found in Mahayana Buddhism; I am particularly fascinated by Nagarjuna’s Wisdom of the Middle Way. The idea that one can “put down the burden” of the self by recognizing its contingent nature offers hope of a spirituality able to address our existential dilemma as self-knowing creatures who live with a temporal beginning, middle, and end.
But I can’t claim to have made a perfectly clean break from Christianity, either. Today, the Hyper-Conformist, Upper-Middle-Class Left has co-opted and transformed the faith into an expression of their Social Justice religion. Meanwhile, certain elements of both Left and Right have made a pastime of using the religion’s remains as a practice target, harmless gate post that it has become. I confess that I feel sympathetic nostalgia for the old version I grew up with, and I periodically struggle to formulate a workable separate peace with it. There are worse doctrines than Love, even if that is not all one needs. And frightening people a little to keep them from hurting others is not the worst of sins.
In that spirit, I recently thumbed through Marcion of Sinope’s first transcription of the Bible. This earliest version of the gospel is a very thin record of Jesus healing the sick and raising the dead while other people stand by expressing their amazement, the implication being that magical powers prove divinity. There’s not an awful lot more going on. It’s embarrassing, actually. I was reminded of reading excerpts of the Synoptics in the original Koine at college, and coming to understand why King James I enjoined his scholars and poets to “clad the book in the rich raiment that it deserves,” or words to that effect. The original text is not remotely literary, nor is it even persuasive. I keep coming back to the idea that somehow an interpretation can be made that will shore up its weaknesses while accessing its strengths, but that task is quite beyond me.
If all you’ve got is a fictional record of superpowers, then you’ve got too little in today’s world to work even as a rhetorical touchstone—which is perhaps the most serious problem that we, the European peoples, have in our post-Christian diaspora. We have lost our center, and there is nothing on the horizon to take its place except the tyranny exercised by the very real fifth column that has succeeded in leveraging our homelands and our lives in the last thirty years.
The ancient religion may have been riddled with irrational prejudices and superstitions, but for all its faults it held at bay a Pandora’s box of evils that have emerged since its collapse—perhaps that protective shield was Christianity’s greatest virtue. The new culture, with its atheism, scientism, coercion and speech prohibitions, while free of supernatural absurdities, is shot through with a duplicity and a vile vulgarity without precedent in living memory. At present, it is tending toward an international totalitarian regime much harsher than the relatively mild strictures that I rebelled against in my youth. Either we find some set of ideas to rally around or we are finished. It’s really one Hell of a time we’re having, isn’t it?
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Aimsey: [While watching a Hideduo compilation, and seeing Fit message Pac "It's going to be ok"] Aww... That's fcked! Wait, what is it? "Sau–" wait, hold on. How do you say that? "Saudades?"
[He plays a clip of someone pronouncing Saudades and repeats the word several times to copy the pronunciation]
Aimsey: Ohhh, nostalgia! [Reading the definition] "Saudades is a word in Portuguese that claims no direct translation in English. However, a close translation in English would be "desiderium," defined as an ardent desire or longing, especially a feeling of loss or grief for something lost."
Aimsey: It's like "Hiraeth," yeah! It's like the Welsh word! Guys, I can teach you something! Wait- wait- wait– Chat I can teach you something!!! So, in Wales, in Welsh, we have a similar word! We have a similar word, ok? Um... [She plays an audio clip of someone pronouncing "Hiraeth"] Ok, ok, hold on, hold on. We have a similar word, yeah. So, in Welsh, there is the term "Hiraeth," which is a home– ok, I'm gonna explain: "Hiraeth" is a homesickness– lemme, lemme say it in chat... [They type out the word and verbally spell it out letter by letter] I'm gonna spam it.
Aimsey: SO! In Welsh, we have a very similar word, and the- like, the description for it is basically a deep longing for something, especially someone's home. And it's like a homesickness. [Pauses] And there are no direct English translation, but it basically mean like, a homesickness tinged with grief and sadness over the lost or departed. [Reading chat] Yes, you're all saying it right! Yeah, you're all saying it right! You're all saying it right!
Aimsey learns what "saudades" means, and teaches chat a similar word in Welsh. One of my favorite things about QSMP is seeing people learning about other cultures and seeing them get SO EXCITED when they get an opportunity to share their own culture or language with others :')💕