BigB's Snail Reveal Was Straight Out Of A Horror Movie!

It's so funny hearing Joel complain about him and Bdubs not being online at the same time because from what everyone else seems to complain, Joel is basically never online at the same time as ANYONE. This man only logs in on the 25th hour, builds an entire new building, then drops off the face of the map.

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.

*They’ll never catch him 

my mom didn't raise a quitter but she did raise a procrastinator

Very Brief Guide to [tumblr], for Reddit refugees

Shit You Must Do Right Fucking Now:

Change your profile picture, blog header, and title to something other than the defaults. Do it right now. You will be mistaken for a bot otherwise, and blocked.

Go into Settings -> Dashboard, scroll down to Preferences, and turn off the options in the picture. This will get rid of most of the algorithmic stuff.

Turn off Tumblr Live. You have to snooze it once every 7 days for some stupid reason. It's hosted through another company and will steal your data if you use it.

Go to your blog settings (under the little person menu) and turn off these two settings:

Turn off infinite scroll (lags the site) and turn on timestamps on posts, in the same menu as Preferences.

Basic Features of the Site:

Reblogs drive the entire site. If you'd upvote something on Reddit, you'd reblog it on Tumblr. You can add text, images, or tags to a reblog, but you're not required to.

The dashboard is the equivalent to your Reddit feed, and contains the posts of all the people you follow, with the newest at the top

You can send an ask to someone, and it'll appear in their askbox for them to answer. You can receive them too, or turn off the settings if you don't want.

Tags aren't actually used for finding stuff (search function is dogshit), but are more for categorizing. People also talk in tags. Because Tumblr is weird, you can't use quotation marks (") or commas in them without fucking it up

You can filter both tags and phrases under Account Settings; doing this will put a filter over a post that contains them, which you'll have to click through to see the post itself. Useful for avoiding hate speech or blocking out annoying stuff

You can make polls in posts. Here's one now.

Likes are useless. They literally do fuck-all except send a notification to the OP.

Stuff Tumblr Does That Other Sites Don't:

Very old posts (I'm talking from like 2012) often circulate on this site. There's no such thing as a post being "too old" to reblog

Blocking is highly encouraged; you can block someone for any reason. Even for just being annoying.

If you and someone else are following each other, you are mutuals. Mutuals are fucking awesome and are treasured like friends. Mutuals are a thing on other sites but Tumblr treats em differently.

You can screenshot someone's tags if you like them and add them to a reblog. This is called "peer review"

Sometimes someone will find a blog and go through it and like/reblog a bunch of posts. This is totally fine and not "creepy" like it is seen as on other sites.

Tumblr jokes often rely on Continuing The Bit and a "yes, and?" attitude. Goncharov is probably the best example of this.

We are fucking infested with bots. They will either have totally blank profiles or be filled with porn. Block and report on sight.

Censorship is pretty lax here. I can say "I want to brutally stab Elon Musk to death and watch him bleed out in front of a crowd" and nobody gives a shit.

General Etiquette:

Don't try to do epic clapbacks here, you'll probably just get laughed at or blocked. If someone is bugging you or spouting bigoted bullshit, block them.

Reblog art!!! Artists often struggle to gain traction on here; reblogging will give them a boost.

Not every reblog needs a comment or tag in it

You can go all out with tagging your stuff to organize it, or you can just leave it all blank. Someone might ask "hey, can you tag these posts as [x]?" and you can decide if you want to do that or not. It's generally polite to oblige, but "no" is still reasonable.

Avoid discourse like the plague. Filter it, block people who start it, scroll past it when you see it. Just don't get involved in it. Ever.

Don't put fandom tags or jokes on someone's posts about serious matters or personal shit

You're responsible for curating your own dashboard; if you complain about constantly seeing stuff you don't like, that's probably on you. Don't be afraid to unfollow.

Follower count doesn't matter much here and you don't have to make yours known if you don't want to.

Reblog, don't repost. Reblogging keeps the credit and doesn't "steal" engagement like Twitter retweets.

If someone likes something a LOT, they might reblog it like 30 times in a row. This is normal

Having a post blow up is actually kinda a bad thing, since it floods your notifications. There's a sort of in-joke about how having a big post is awful and people jokingly try to stop their own posts from blowing up, often in vain.

Tips:

Get XKit Rewritten if you're on desktop, it's a really helpful extension

In the little drop-down menu next to the 'Post now' button you can either save a draft, schedule a post, or add it to your queue. The queue lets you post things in order at a certain interval, which you can change. It's good for spreading stuff out over time.

You can use Shift+R to quickly reblog stuff and Shift+Q to queue!

Filter your notifications under Activity - you can also see some neat graphs

Find each other! If you want your old Reddit communities to stick together, seek out other refugees and follow them.

Have fun on [tumblr], everyone!

Badgers and coyotes hunt together. It's a thing. The U.S. Fish and Wildlife Service explains that “studies have shown that this unusual relationship is beneficial for both species. The coyote can chase down prey if it runs and the badger can dig after prey if it heads underground into its burrow systems.”

Ruins of Roman Emperor Nero's 'Theatre' Unearthed in Rome

Archaeologists in Rome think they may have found Nero's theater during a hotel excavation.

Archaeologists in Rome think they may have found the ruins of Nero's theater, a first-century imperial performance space that was widely described in ancient Roman texts but whose whereabouts had remained largely elusive.

The theater is named after Nero Claudius Caesar Augustus Germanicus, who served as Roman emperor from A.D. 54 to his death in 68. Officials are calling the discovery of the theater, located just east of Vatican City, "exceptional." It was likely where Nero rehearsed poetry and put on musical performances, according to ABC News.

More than a millennium after his death, Nero remains one of ancient Rome's most infamous rulers, accused of playing his fiddle while the city burned to the ground during an epic fire. While much has been written about the atrocities and poor governance that occurred under his leadership — he allegedly killed his own mother and two wives and lavishly and indulgently spent Rome's money — he's also remembered as a lover of music and the arts, leading him to offer public performances at his theater, an act that the elite usually didn't partake in. He was particularly fond of playing the cithara, a portable harp-like instrument with seven strings.

But when the powerful Praetorian Guard, the force in charge of protecting the emperor, withdrew their support of him, he reportedly took his own life, uttering "what an artist dies in me!"

Researchers unearthed a variety of artifacts scattered among the building's ruins. These included seven ornate medieval glass chalices, segments of bone used to carve out rosary beads, clay pots and urns, cooking vessels for baking bread, coins, combs constructed out of bone and numerous pieces of musical instruments. As for the remaining architectural elements of the theater itself, archaeologists unearthed marble columns and plaster decorated in gold leaf, according to ABC News.

"It is a superb dig, one that every archaeologist dreams of," Marzia Di Mento, the site's chief archaeologist, told reporters during a news conference, according to ABC News. "Being able to dig in this built-up, historically rich area is so rare."

The discovery came about as construction crews were working on reconfiguring Palazzo Della Rovere, a medieval palace, into a new luxury hotel, and was found buried beneath the structure's walled garden, according to The Associated Press.

Artifacts from the excavation will be put on display and added to a "city-run public databank to add to the wealth of information gathered over the years on life in Rome throughout the centuries," according to ABC News.

Archaeologists plan to rebury the theater once excavations wrap up.

By Jennifer Nalewicki.

Hey bro/ster I'm super sorry to have to be the one to break this to you, but uh sometimes being a socialist means, you know, putting your dreams of terrorism down for a minute and talking about public policy and how your proposed form of government would like, uhhhhh................ work.

(◡‿◡✿)

(ʘ‿ʘ✿) “what you say ‘bout me”

(ʘ‿ʘ)ノ✿ “hold my flower”