Every year, multiple times a year, they convince ppl to fork out thousands of dollars and….literally nothing changes. There’s no doubt in my mind they’re pocketing most of this money lol
Yep
That’s what’s so wild to me. They’ve made exactly 0 changes other than adding the ‘Exclude’ tags and that def doesn’t take 130k.
You know if any of you actually bothered to click the link it’ll take you to their budget update and break down exactly what the spend the money on, over 70% of which is spent on server expenses, monitoring tools and system licences.
They also spent a good amount of the rest of the 30% budget on significant server overhaul costs.
AO3 is literally a service you get for free and the audacity you’d have to not bother reading the very open budget plan they have, but to then bitch and whine about people donating to keep the site running is wild.
Wheat fields are more mystical than fields of other crops. You are 7,000 times more likely to meet an old god or see a portent of doom in a wheat field than in a field of like… soybeans.
For your consideration: cornfields
Cornfields are less mystical than wheat fields but more mystical than soybean fields. Two-bit monsters congregate in corn fields to eat people, but their power is nothing compared to the things that manifest in wheat fields.
Have been in both wheat and cornfields; can confirm. Cornfields host monsters who eat people. Wheat fields attract old gods.
I have a theory that this is because the notions most of us have of “old gods” are pretty intrinsically European, and wheat was (and is) the staple crop of European life. It is quite literally tied to the ancestral rituals and beliefs of most white people. Odin, the Morrigan, and even Zeus are actually linked to a set of peoples who cultivated wheat.
Meanwhile, corn (maize) is a crop native to the Americas. It features in the white cultural imagination in a very different way. Corn is a motif seen not in our ancestral myths, but in a much newer genre: the American Gothic. With its focus on the tensions between man and nature and—perhaps more importantly—the United States’s history of genocide against its indigenous population and trade in enslaved Africans, the American Gothic is VERY preoccupied with agriculture. Our monsters come out of corn fields because corn is a symbol for not only what we did to the Native Americans (who were the first to grow the crop), but of what we are doing to the very land itself. Corn is a monument to our cultural sins.
Meanwhile, I suspect that corn features very differently in the imaginations of people of color. If you asked a Native American person or a Latinx person what sort of mysticism they associate with corn fields, I imagine their answer would be very different than ours.
TLDR: White people associate wheat with our ancestors’ gods because our ancestors grew wheat. We associate corn with terrible monsters because it is a literal sign of our own monstrosity.
Native American here, can confirm that small plots of corn feel safe and homey; ideally they should be interplanted with other crops. You find turkeys and possums and raccoons in the corn. It might tell you important knowledge.
However.
Giant monocultures of corn, where the corn grows unbroken for miles and miles, not near human habitation, devoid of local wildlife, just corn on corn in the soft wind? Corn mega monocultures? Those sound like screaming.
….You meet gods in wheat fields? All I find are passed out and drunk Ukrainians.
And how can you be 100% sure that those drunk Ukrainians were not, in fact, cavorting with the old gods?
I’ve gone back on this a lot myself, but essentially there were some pretty problematic founders of wicca, and a lot of pagans hate it when wiccans act like their practice is ancient when it isn’t.
Anyone have something better to add?
Being a witch is about wanting to practice witchcraft.
Being a Wiccan is about wanting to practice a particular KIND of witchcraft.
I mean, Wicca is a religion. There’s a faith element required, and if it doesn’t tick a person’s boxes, that’s fine. Like, I think that it’s worth investigating if a person is looking to see if that experience is right for them (I mean, it was for me), but if they don’t have interest in the religious elements (or if Wicca just doesn’t feel right to them) there’s no reason to shoehorn a practice into that box.
(The reason some witches don’t like Wiccans is because there are some Wiccans who insist EVERYONE has to fit in their box. Which is bullshit)
A lot of non-Wiccan witches are tired of the assumption that the two words are interchangeable, when they are not. Like, I don’t think that there’s any real animosity against Wiccans themselves, but the way that witchcraft is taught in books kind of makes it seem like there is only one method when there are, in fact, many.
So a lot of us are loud about our non-Wiccan-ness because we have to repeat often that our practice differs but we still get Wicca-specific questions because that’s considered the norm.
A lot of us have also learned to be wary when somebody says they’re Wiccan because of previous experiences. As has been previously stated, there are plenty of Wiccans who truly believe that their way is the ONLY way. Then they act like the holy roller Bible thumpers and start harassing and berating people who tell them that there are other ways to go about things. We all understand that most Wiccans are not like that… but enough are for us to be cautious.
you guys HAVE to be nicer to people that don’t easily understand sarcasm especially if you’re not even friends please i’m begging you
anoyher huge thing is sarcasm is so much harder to understand over text or on some weird blogging website. you don’t get those important vocal cues that tell you whether or not sarcasm is sarcasm
Temples are built for gods. Knowing this a farmer builds a small temple to see what kind of god turns up.
Arepo built a temple in his field, a humble thing, some stones stacked up to make a cairn, and two days later a god moved in.
“Hope you’re a harvest god,” Arepo said, and set up an altar and burnt two stalks of wheat. “It’d be nice, you know.” He looked down at the ash smeared on the stone, the rocks all laid askew, and coughed and scratched his head. “I know it’s not much,” he said, his straw hat in his hands. “But – I’ll do what I can. It’d be nice to think there’s a god looking after me.”
The next day he left a pair of figs, the day after that he spent ten minutes of his morning seated by the temple in prayer. On the third day, the god spoke up.
“You should go to a temple in the city,” the god said. Its voice was like the rustling of the wheat, like the squeaks of fieldmice running through the grass. “A real temple. A good one. Get some real gods to bless you. I’m no one much myself, but I might be able to put in a good word?” It plucked a leaf from a tree and sighed. “I mean, not to be rude. I like this temple. It’s cozy enough. The worship’s been nice. But you can’t honestly believe that any of this is going to bring you anything.”
“This is more than I was expecting when I built it,” Arepo said, laying down his scythe and lowering himself to the ground. “Tell me, what sort of god are you anyway?”
“I’m of the fallen leaves,” it said. “The worms that churn beneath the earth. The boundary of forest and of field. The first hint of frost before the first snow falls. The skin of an apple as it yields beneath your teeth. I’m a god of a dozen different nothings, scraps that lead to rot, momentary glimpses. A change in the air, and then it’s gone.”
The god heaved another sigh. “There’s no point in worship in that, not like War, or the Harvest, or the Storm. Save your prayers for the things beyond your control, good farmer. You’re so tiny in the world. So vulnerable. Best to pray to a greater thing than me.”
Arepo plucked a stalk of wheat and flattened it between his teeth. “I like this sort of worship fine,” he said. “So if you don’t mind, I think I’ll continue.”
“Do what you will,” said the god, and withdrew deeper into the stones. “But don’t say I never warned you otherwise.”
Arepo would say a prayer before the morning’s work, and he and the god contemplated the trees in silence. Days passed like that, and weeks, and then the Storm rolled in, black and bold and blustering. It flooded Arepo’s fields, shook the tiles from his roof, smote his olive tree and set it to cinder. The next day, Arepo and his sons walked among the wheat, salvaging what they could. The little temple had been strewn across the field, and so when the work was done for the day, Arepo gathered the stones and pieced them back together.
“Useless work,” the god whispered, but came creeping back inside the temple regardless. “There wasn’t a thing I could do to spare you this.”
“We’ll be fine,” Arepo said. “The storm’s blown over. We’ll rebuild. Don’t have much of an offering for today,” he said, and laid down some ruined wheat, “but I think I’ll shore up this thing’s foundations tomorrow, how about that?”
The god rattled around in the temple and sighed.
A year passed, and then another. The temple had layered walls of stones, a roof of woven twigs. Arepo’s neighbors chuckled as they passed it. Some of their children left fruit and flowers. And then the Harvest failed, the gods withdrew their bounty. In Arepo’s field the wheat sprouted thin and brittle. People wailed and tore their robes, slaughtered lambs and spilled their blood, looked upon the ground with haunted eyes and went to bed hungry. Arepo came and sat by the temple, the flowers wilted now, the fruit shriveled nubs, Arepo’s ribs showing through his chest, his hands still shaking, and murmured out a prayer.
“There is nothing here for you,” said the god, hudding in the dark. “There is nothing I can do. There is nothing to be done.” It shivered, and spat out its words. “What is this temple but another burden to you?”
“We -” Arepo said, and his voice wavered. “So it’s a lean year,” he said. “We’ve gone through this before, we’ll get through this again. So we’re hungry,” he said. “We’ve still got each other, don’t we? And a lot of people prayed to other gods, but it didn’t protect them from this. No,” he said, and shook his head, and laid down some shriveled weeds on the altar. “No, I think I like our arrangement fine.”
“There will come worse,” said the god, from the hollows of the stone. “And there will be nothing I can do to save you.”
The years passed. Arepo rested a wrinkled hand upon the temple of stone and some days spent an hour there, lost in contemplation with the god.
And one fateful day, from across the wine-dark seas, came War.
Arepo came stumbling to his temple now, his hand pressed against his gut, anointing the holy site with his blood. Behind him, his wheat fields burned, and the bones burned black in them. He came crawling on his knees to a temple of hewed stone, and the god rushed out to meet him.
“I could not save them,” said the god, its voice a low wail. “I am sorry. I am sorry. I am so so sorry.” The leaves fell burning from the trees, a soft slow rain of ash. “I have done nothing! All these years, and I have done nothing for you!”
“Shush,” Arepo said, tasting his own blood, his vision blurring. He propped himself up against the temple, forehead pressed against the stone in prayer. “Tell me,” he mumbled. “Tell me again. What sort of god are you?”
“I -” said the god, and reached out, cradling Arepo’s head, and closed its eyes and spoke.
“I’m of the fallen leaves,” it said, and conjured up the image of them. “The worms that churn beneath the
earth. The boundary of forest and of field. The first hint of frost
before the first snow falls. The skin of an apple as it yields beneath
your teeth.” Arepo’s lips parted in a smile.
“I am the god of a dozen different nothings,” it said. “The petals in bloom that lead to
rot, the momentary glimpses. A change in the air -” Its voice broke, and it wept. “Before it’s gone.”
“Beautiful,” Arepo said, his blood staining the stones, seeping into the earth. “All of them. They were all so beautiful.”
And as the fields burned and the smoke blotted out the sun, as men were trodden in the press and bloody War raged on, as the heavens let loose their wrath upon the earth, Arepo the sower lay down in his humble temple, his head sheltered by the stones, and returned home to his god.
Sora found the temple with the bones within it, the roof falling in upon them.
“Oh, poor god,” she said, “With no-one to bury your last priest.” Then she paused, because she was from far away. “Or is this how the dead are honored here?” The god roused from its contemplation.
“His name was Arepo,” it said, “He was a sower.”
Sora startled, a little, because she had never before heard the voice of a god. “How can I honor him?” She asked.
“Bury him,” the god said, “Beneath my altar.”
“All right,” Sora said, and went to fetch her shovel.
“Wait,” the god said when she got back and began collecting the bones from among the broken twigs and fallen leaves. She laid them out on a roll of undyed wool, the only cloth she had. “Wait,” the god said, “I cannot do anything for you. I am not a god of anything useful.”
Sora sat back on her heels and looked at the altar to listen to the god.
“When the Storm came and destroyed his wheat, I could not save it,” the god said, “When the Harvest failed and he was hungry, I could not feed him. When War came,” the god’s voice faltered. “When War came, I could not protect him. He came bleeding from the battle to die in my arms.” Sora looked down again at the bones.
“I think you are the god of something very useful,” she said.
“What?” the god asked.
Sora carefully lifted the skull onto the cloth. “You are the god of Arepo.”
Generations passed. The village recovered from its tragedies—homes
rebuilt, gardens re-planted, wounds healed. The old man who once lived on the
hill and spoke to stone and rubble had long since been forgotten, but the
temple stood in his name. Most believed it to empty, as the god who resided
there long ago had fallen silent. Yet, any who passed the decaying shrine felt an ache
in their hearts, as though mourning for a lost friend. The cold that seeped
from the temple entrance laid their spirits low, and warded off any potential
visitors, save for the rare and especially oblivious children who would leave tiny
clusters of pink and white flowers that they picked from the surrounding
meadow.
The god sat in his peaceful home, staring out at the distant
road, to pedestrians, workhorses, and carriages, raining leaves that swirled
around bustling feet. How long had it been? The world had progressed without
him, for he knew there was no help to be given. The world must be a cruel place, that even the useful gods have abandoned,
if farms can flood, harvests can run barren, and homes can burn, he
thought.
He had come to understand that humans are senseless
creatures, who would pray to a god that cannot grant wishes or bless upon them
good fortune. Who would maintain a temple and bring offerings with nothing in
return. Who would share their company and meditate with such a fruitless deity.
Who would bury a stranger without the hope for profit. What bizarre, futile
kindness they had wasted on him. What wonderful, foolish, virtuous, hopeless
creatures, humans were.
So he painted the sunset with yellow leaves, enticed the
worms to dance in their soil, flourished the boundary between forest and field
with blossoms and berries, christened the air with a biting cold before winter
came, ripened the apples with crisp, red freckles to break under sinking teeth,
and a dozen other nothings, in memory of the man who once praised the god’s
work on his dying breath.
“Hello, God of Every Humble Beauty in the World,” called a
familiar voice.
The squinting corners of the god’s eyes wept down onto
curled lips. “Arepo,” he whispered, for his voice was hoarse from its hundred-year
mutism.
“I am the god of devotion, of small kindnesses, of
unbreakable bonds. I am the god of selfless, unconditional love, of everlasting
friendships, and trust,” Arepo avowed, soothing the other with every word.
“That’s wonderful, Arepo,” he responded between tears, “I’m
so happy for you—such a powerful figure will certainly need a grand temple. Will
you leave to the city to gather more worshippers? You’ll be adored by all.”
“No,” Arepo smiled.
“Farther than that, to the capitol, then? Thank you for
visiting here before your departure.”
“No, I will not go there, either,” Arepo shook his head and
chuckled.
“Farther still? What ambitious goals, you must have. There
is no doubt in my mind that you will succeed, though,” the elder god continued.
“Actually,” interrupted Arepo, “I’d like to stay here, if
you’ll have me.”
The other god was struck speechless. “…. Why would you want
to live here?”
“I am the god of unbreakable bonds and everlasting
friendships. And you are the god of Arepo.”
I reblogged this once with the first story. Now the story has grown and I’m crying. This is gorgeous, guys. This is what dreams are made of.
original theory: succubi are always women, incubi are always men
facts: in fact succubus comes from the latin word “succubare” which means “to lie under” and incubus comes from the latin word “incubare” which means “to lie on”
new improved theory: incubi are always tops and succubi are always bottoms. gender doesn’t matter at all.
addendum: if the sex demon in question is versatile, they’re a concubus, from the latin for ‘to lie with/beside’.
We are probably living in the most comfortable era that has existed and will ever exist: less war, poverty, disease, etc. than at any time before in history, and before carbon levels and antibiotic resistance ruin our environment and life expectancy
Artisan Scribbles 