i am bad at reading

not-a-human-just-a-plant  asked:

Hey, Can there be a domestic, kind of hiding love between person a and person b? (they both know they have affections for each other but aren't showing it too openly)

“Sometimes it’s a little hard to tell what they’re thinking. Do you think they might like me too?.”

“I don’t know how to bring it up- I always feel so awkward even just thinking about it.”

“I don’t want to ruin anything, but there’s also a chance I won’t be.”

“I’m really bad at reading the atmosphere. Am I imagining the way they look at me?”

i bite my lips a lot and crack my knuckles and laugh too loud and cry at videos of sad animals and i am bad at tying my laces and never finish reading books but someone will love all that one day

One more bit of adulting advice

Don’t hate-read. You know what I’m talking about. Are there blogs or people who automatically make you clench your jaw and roll your eyes? Or always trigger a reaction of “Oh dear angels and spirits, not them/this AGAIN?”  Stop reading their stuff. Don’t seek it out, no matter how much ranty entertainment you feel it may be. 

Hate-reading is a drain of your time and energy.

(Note: I am posting this as a REMINDER TO MYSELF, because I fall into that trap, too.)

Dear Me,

Stop reading the reviews of your favorite authors’ books. Don’t read the reviews from books that have been out for years. Don’t read the reviews of books that haven’t been released yet. Just. Stop. You will save yourself grief and the handwavey shrieking of “YOU ARE WRONG STOP BEING SO WRONG” at your computer screen.

Buy the books, read the books, love the books, and forget what the haters have to say because their opinions don’t matter to you.

Even though they’re objectively wrong.

Love, Me


Except for the heart-shaped hole where the hope runs out

anonymous asked:

Can all of Karasuno have shirts about Daichi like Hinata and Kags "If lost return to Daichi" or Tanaka's "One time Daichi punched me in the face" and on the back it says "it was awesome"


vernon stans
  • *on the outside*: VERNON YOU'RE SUCH A DORK I hATE YOU
  • *on the inside*: precious lil bean in the entire galactic race i love u must protect

an anon requested rize and kaneki getting along in an au and i am weak (so weak) for florist/tattoo artist au’s


But what does this have to do with you being so upset earlier?




Tumblr has a diverse array of opinions and experiences, but there’s something very classic about interpreting “I don’t personally like this aesthetic style” to mean “people who like this aesthetic are ‘stupid’ and bad and I am better than them”.

in other news, DONT READ IF UR A PREPZ!!!1

Okay so I’m calling it right here right now you heard it here first my dude this lady is gonna be one of 4 things:

1 - Conventionally attractive but shallow love interest the main dude ditches for the alt punk girl in the 3rd act

2 - Smiley but secretly prejudiced stuck-up girl who devalues/gives the main an emotional beatdown about not fitting in as the “point of initiation/action” because of course she does and then is proven wrong at the end and has a snobby meltdown

3 - Dated 1980s valley girl role, an older variant of #2 but minimized with less emotional validity and played as a secondary antagonist or for laughs

4 - Pointless and stupid background bit character who might have a few scattered lines that they just slapped on a poster and that I am now pointlessly reading way too into

Ridge - Roadkill to shelf

WARNING !! This post contains photos and descriptions of dead animals, skinned animals, decomposition, maggots, and the general gory details involved with cleaning up bones.

I’ve gotten a couple asks about the methods I use to clean bones, so I thought I’d put together a quick summary of the journey of my female Badger, Ridge, from road to shelf. It’s not really a tutorial, but I have almost kind of written it like one - keep in mind this is just Ridge’s personal cleanup journey, and all the steps she went through while being processed (it’s pretty similar for all my roadkill though) It’s a bit garbled and I haven’t really clarified anything… Hm. Maybe I will put together a proper tutorial in the future. For now, this is Ridge~

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Libations: Pouring One Out for Your (Godly) Homie

Libations are a wonderfully straight forward concept within the realm of ancient Greek ritual. They happened. They happened a lot. The excess of libations and the manner they were carried out were very Greek–so intrinsically tied to how the Greeks did ritual that when Greeks observed other countries doing religious rituals they explicitly mentioned the lack of libations. For instance, when describing the Persians:

In describing Persian sacrifice, Herodotus seems to concentrate specifically on those aspects which differentiated it from the Greek. They had no altar, fire, libation, flute-music, garlands or sprinkled meal; the sacrificer crowned his head-dress, usually with myrtle, took the animal to a holy place and called on the god. Prayers for king and country only were allowed. (The Greek World)

And again when describing the Scythians:

The Scythians similarly did not use statues, altars or temples, except of Ares. Their method of sacrifice was always the same: the victim’s front feet were tied together, and the sacrificer pulled on the rope from behind to throw the animal down, before calling on the appropriate god. He put a noose round its neck, with a short stick under the cord which he twisted until the creature was choked. There was no fire, no offering of first-fruits, no libation. (The Greek World)

We can assess from these examples that libations were a predominately, if not uniquely, ancient Greek tradition. Nearly every dinner mention involves a libation (even without an accompanying offering or sacrifice). Libations were also used in what are called propitiatory sacrifices and offerings–these are also known as “appeasement” offerings (it is noted repeatedly that Zeus gets the predominate amount of these as a household god and as the ruler of the pantheon). They were also, naturally, used during rituals and festivals as part of the ceremonies. However, I hesitate to say libations took place during every offering and sacrifice. After all, the reasons for why the ancient Greeks would offer to the gods are endless and they would not offer a libation while gifting, say, a small tin trinket to a temple.

Now, how does one give libations in a traditional manner? You have a liquid (traditionally it would be honey, milk, wine, oil, and/or water), you decide who the liquid will be given to (and dedicating it to the whole pantheon is completely fine) and then you sprinkle out some drops or pour out a small amount. And you consume the rest. The sprinkle/pour step can happen before or after you partake in the rest of the liquid. That’s all there is to libations. As far as rituals go, I’d say they are probably the easiest and most accessible. The language, the liquid and the dedication are completely interchangeable. What matters is intent, giving a portion to the gods, and drinking the rest.

Libations are the best case of the whole mentality of the majority of Hellenic offerings which is “a part for the whole”. Holocaustal offerings are a different thing altogether and were reserved for certain situations or ceremonies. Regular rituals, most festivals and every day offerings were of the mentality that you gave freely to the gods when you could and the gods reciprocated with their own affections and good feeling. And every day offerings were a much more relaxed affair. As it says in Greek Folk Religion, “At the end of the daily meal a few drops of unmixed wine were poured out on the floor as a libation to Agathos Daimon.” (pg 46) This casual approach is a common mention. After all, think of the wide variety of personal practices we all have–most people are going to be more casual in their worship and relationship with the gods then, say, high priests.

An interesting case that perfectly encapsulates the idea that libations were offered “a part for a whole” is actually found in a case law book entitled Trials from Ancient Athens by Christopher Carey. Carey includes a transcription from a testimony from a homicide case and the witness states:

After dinner, naturally, since one was sacrificing to Zeus of Possessions and entertaining the other, and one was about to go on a voyage and was dining with a close friend, they made a libation and offered incense for their future. And while Philoneos’ concubine was pouring the libation for them – as they offered prayers which would never be fulfilled, gentlemen – she poured in the poison. Thinking she was being clever, she gave more to Philoneos in the belief perhaps that if she gave him more she would win more affection from him – she had no idea that she was my stepmother’s dupe until disaster struck – while she poured less in our father’s drink.They for their part after pouring their libations took their final drink, holding in their hands their own killer. (39)

This is wonderful because it gives us the full timeline of a traditional libations one would see at a dinner (not during a formal ceremony). The murderer pours the poison into the drinks because she knows for a certainty that they will be drinking from the cup. The amount given during a libation is also evidently left up to the individual. However, it clearly shows that the libation is done at a flexible time (pg 131, Ancient Greek Cults). Despite other examples showing libations being performed as a first or only offering, these gentlemen are taking their libations after merriment and sacrifice had already been performed. Therefore, we can conclude that unless one is following a precise ritual, the timing of sacrifices, offerings and/or libations is purely up to both the situation and the worshiper. Additionally, we have the certainty that you were expected to not drink a portion of the drink, unlike in a food offering in which it is normally the exception, not the rule, that you consume all edible portions.

An important thing to know and remember, however, is that despite the evidence sometimes presented that many chthonic offerings were “sober” or “wineless”:

In a chthonian sacrifice (denoted by enagismos and other terms), the victim is black or dark, the somber sacrifice is performed at night on a low altar or over a pit, and there is no meal: the animal is burned completely. Chthonians are also thought to prefer wineless libations of milk, honey, and water. These generalizations fail because many supernaturals with a strong chthonian character, especially the heroes, regularly received festive, participatory sacrifices. In the study of Greek cults, it may be preferable to abandon the concept of a strong opposition between Olympian and chthonian deities, since the character of a given deity depends upon the context. (page 12, Ancient Greek Cults)

I understand that this was long but it can be easily summed up as thus: libations are an important and vital part of the everyday rituals of Hellenic polytheism. They can be casual or high ritual, propitiatory or thank offerings. As long as one sprinkles or pours out a small portion and directs their libation to an entity or a group of spirits/deities you can successfully complete a libation. Libations, in short, are for everyone.

A Parting Side Note:

Things that I came across in my readings that are of note but I will not be discussing here because of the depth of discussion they need and deserve: philosophical debate as to how libations reach the Theoi, the debate on the devaluation of the distinction between khthonic and Olympian gods, the discussion on why the gods themselves gave libations, libations used in potentially psychedelic rituals (like Eleusian Mysteries or the waters at certain Oracle temples) and why khthonic libations are so often “sober”. Perhaps I will do future posts devoted to each particular topic or perhaps someone else will get there before I do. Regardless, these are all obviously linked closely with libations and are important for a deeper understanding and fascinating topics; however, I do not have the time, energy, or post space to cover them at this point.

Sources Used (may or may not have used direct quotes):
The Greek Mysteries, a Preparation for Christianity, Paul Carus
Trials from Ancient Athens, Christopher Carey
Ancient Greek Cults, A Guide by Jennifer Larson
Greek Folk Religion, Martin P. Nilsson
Mysteries of the Oracles, Philipp Vandenburg
The Chthonic Gods of Greek Religion, Arthur Fairbanks
Magika Hiera, edited by Christopher A Faraone and Dirk Obbink
The Greek World, edited by Anton Powell
The Ancient Greeks: An Introduction by Stephanie Lynn Budin
The Met Museum, online site, Colette and Sean Hemingway

Next year, in Baker Street - IamJohnLocked4life - Sherlock (TV) [AO3]
An Archive of Our Own, a project of the Organization for Transformative Works
By Organization for Transformative Works

Chapters: 1/1
Rating: Teen And Up Audiences
Warnings: No Archive Warnings Apply
Relationships: Sherlock Holmes/John Watson, Molly Hooper/Greg Lestrade
Characters: Sherlock Holmes, John Watson, Molly Hooper, Greg Lestrade, Mrs. Hudson, Mummy Holmes, Sherlock’s Father, Mycroft Holmes
Additional Tags: Established Relationship, both Sherlock/John and Molly/Greg, Jewish!Sherlock, Jewish Holidays, Fluff, I just really needed to write something light and fun after s4, Not Canon Compliant, s3 and s4 never happened

Summary: When John finds out that Sherlock is Jewish, he decides to make the holidays special for him. Warning: unrepentant fluff ahead!!!

For @tiltedsyllogism ~ Happy Passover and Shabbat Shalom!
More tags under the cut.

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