underground grave

My Ultimate Weakness:

Cutoff Shirts….Specifically Black ones

Warning: Arm porn Ahead

The Usos

Pete Dunne


Enzo, Cass & Finn

John Cena

Dolph Ziggler

TJ Perkins

Seth Rollins

Dean Ambrose

Apollo Crews

Corey Graves

Nick Miller/Mikey Nicholls

Shane Thorne/Shane Haste

Tye Dillinger

Adam Cole

Johnny Gargano

Kenny Omega

Mark Andrews

Tommaso Ciampa

Noam Dar

Roman Reigns

Baron Corbin


The Young Bucks

Zack Ryder

A/N Steve is an angel, and if you think otherwise….. bye

Summary: Reader is upset as Steve is either always off on a mission or with Sam and Bucky, almost never coming home until late at night.

Warnings: none

Steve Rogers

Being Steve Rogers’ girlfriend wasn’t always easy, especially when he was gone on missions for long periods of time. And when he wasn’t on a mission, it seemed as if he was always with Sam or Bucky. You weren’t the clingy type, you needed your time apart from him sometimes, but with how much time you two had been apart, you began to get lonely.

You had always kept that to yourself, until he came home late after hanging out with Sam after being gone for a little over a month.

“I don’t understand, Y/N. You know that it’s my duty to help people!” Steve exclaimed.

“I know that, Steve.” You retorted. “It would just be nice if I saw you once and a while, you’re never home!”

You were a shield agent, you understood that when you were assigned a mission you had to go on it, but you also understood the dangers of going on said missions. Obviously, Steve was a superhuman so he had less of a chance of being severely injured, but he wasn’t invincible. You worried about whether or not he was aware of that, though.

Keep reading

Personal Gnosis for Hel

Keeping track of my associations with Hel;

  • Direction: North (attested, Gylfaginning).
  • Elements: I feel her most in Air, in breaths and lights and shadows; though I also see her in the earth that holds our bodies, the water that led ships to the unknown, the fire that makes smoke and ash.
  • Stones: Hematite, larvikite, rose quartz, tourmalinated quartz, red (hematite inclusion) phantom quartz, black (carbon inclusion) phantom quartz, black tourmaline, moonstone.
  • Flowers: White roses, elderflower, honeysuckle, white lilies, belladonna, hellebore, baby’s breath, skeleton flowers, sweet cherry blossoms, red-tipped roses, snapdragon pods, bleeding glory-bower.
  • Trees: Elder, yew, apple, wild teak.
  • Insects: Butterflies, moths, fireflies, mayflies, cicadas, carrion beetles, maggots.
  • Animals: Magpies, hummingbirds, deer (non-palmated), pigeons, doves, wolves.
  • Concepts: Death, life, rebirth, change, transformation, paradox, empathy, ordeals, independence, edgewalking, originality, sovereignty, becoming.
  • Locations: Graves, undergrounds, keys, gates, doorways, thresholds, stairs, lights in darkness, mirrors, bricks, chainlink, knocking on doors (it’s the sound of your bones), cities (the older the better), abandoned buildings, old wood creaking underfoot, antique stores.
  • Trappings: Smoke, bone, fog, snow, ice, blizzards, blood, antlers, iron, pelts, black candles, frostbite, decay.
  • Devotions: Writing, reading, storytelling (words are how we survive and share down generations). Eating humanely, feeding the homeless, donating to food banks, feeding friends and family (food is sacred, served to all in her hall). Social justice work, sacred witnessing, active listening (all are equal in death). Hospice care, living wills, home funerals, green burials, grave-tending, cleaning roadkill, using all parts of an animal (death is a natural part of life). Ancestral practice, transition magic, death magic, spirit work, plant necromancy, dumb suppers, meditations on mortality and the value of life (honouring that which came before and will be again, becoming more intimate with death). Shadow work, mirror magic based in facing and knowing oneself wholly, healing our damages, analyzing the stories we tell ourselves, honouring both the death but also the living flesh, engaging actively in one’s own Becoming (uniting our ‘halves’ into our personal best self, living before dying). Blacking fingers for ritual as in frostbite; braiding braids with intention of life/becoming/death.
  • Smells: Roses, the smell of decomposition under wet leaves.
  • Season: Winter; also in the rot of autumn and the first burst of spring.
  • Colours: White; also black, burgundy, pale pink, red, ice blue.
  • Times: Night, sunsets, sunrises; liminal transition times.
  • Food: Apples (attested).

All of these have reasons, so feel free to ask and chat associations with me!

I didn’t realize the grave robbing story was a meme?? I know I just talked about this, but I’m going to make a separate post because all the jokes about this kinda rub me the wrong way.

This isn’t a “haha tumblr is so weird and crazy” thing.  The grave robber actually lives in my city (though of course they’re not from here). This is actually a huge problem in New Orleans. We can’t bury people in the ground because the bodies float back up. Most of our cemeteries look like this: 

They’re built like that to prevent exactly this problem. But some older and poorer (read Blacker) areas of the city have really old under ground graves. But like, let me reiterate how underpriviledged those people were/are to be buried without even a slab over the grave here. Tourists and transplant “witches” (which we have a lot of bc New Orleans and Magik and Voodoo right?!?) end up taking bones a lot. It’s serious deal here because after it rains, the bones from those underground graves just surface. What people doing this fail to understand is that families of those people still live here. And often in the same areas. Imagine finding out tourists and privileged “wiccans” are going to your family cemetery and taking your loved ones’ bones. That’s the reality of a lot of people here.

It’s not a joke to us.


John Baldessari | Horizontal Women | at the Broad

Natalie Eilbert | Conversation with the Stone Wife

Bhanu Kapil | Treinte Ban: a psychiatric handbook to accompany a work undone.

Alice Notley | Culture of One

Euripides | Medea

Nobuhiko Obayashi | Emotion

feels great

Fox photographer George Freston poses as a commuter on the London Underground, reading a copy of D H Lawrence’s novel ‘Lady Chatterley’s Lover’, on the day the book went on general sale, after a jury at the Old Bailey decided that the book was not obscene, after a 33 year old ban. Fox photographer Les Graves is on his left.

Read banned books

Paris For Two

A/N: Short and sweet. Happy Valentine’s Day Queens!

It was like laying in a cloud, the way that the soft, white sheets engulfed the both of them as they listened to the sounds of the city waft in through the open window. Spencer’s skin under her chin felt warm and smooth as she lay her head on his chest and looked up into his eyes. Four fingers passed slowly through her hair affectionately and lovingly, bringing a smile to her lips.

The weekend for two was a much needed break for them both, but a surprise weekend in Paris on Valentine’s Day weekend must have cost him a lot of money. Not to mention, the mountain of shopping bags that had been piled at the foot of the bed from the previous day. Spencer had spoiled her rotten, which was partly the reason she’d spoiled him rotten that night in bed. Y/N traced the scratch marks in his skin with a proud grin, letting her mind wander back to when she’d given them to him.

“So, what would you like to do today?” he asked with a subtle smile.

Y/N pressed her lips against the skin of his chest, kissing him delicately before shifting further atop him to look closely into his eyes. This was the first weekend they’d been able to do anything like this for such a long time and it was absolutely perfect. The setting, the room, the time they were able to spend just laying in bed in each other’s arms.

“I think today should be just as much about you as I,” she started. “We could do all of the cliche things but I’ve a feeling there are parts of Paris you’d rather see.”

Spencer looked somewhat apprehensive as he thought of just what he’d like to do with his time in this historical city.

“I’m not sure it’s something we should do on Valentine’s,” he said after a few moments.

“Well, what is it?” she asked, creeping a little further up him.

“I… er… I always wanted to see the Catacombs.” he admitted, causing Y/N to smirk a little.

“So, you take a weekend off from work to take me to Paris and you want to go look at a mass underground grave?” she asked, chuckling to herself.

“Um… yeah,” he started. “There’s so much history there and it’s a fun sounding attraction.. but I see your point…. Looking at dead bodies is not really a break from looking at… fresher dead bodies… So, what would you like to do?”

“Mmmm, I’d happily stay here with you all day but I suppose we shouldn’t waste this opportunity.” she thought for a moment. “What about food? Paris is supposed to be famous for its restaurants.”

“Food sounds like a good idea,” he replied. “Perhaps somewhere with some nice wines and coffee… could use some coffee.”

“I’m going to make you try escargots,” said Y/N with a devious smile as she slid away from him to get up out of the bed.

“What, why?” he asked, watching her move away. “Why would you eat something that you find slithering around your garden?”

Y/N chuckled as she slipped on her pants, throwing Spencer his shirt. with vigour. Letting out a groan, he pulled on the shirt and slid from the bad as Y/N turned to pick out a top to wear. It had to be something nice enough for the restaurants but comfortable enough to be worn all day. The sound of Spencer sifting through his case made her assume he was doing the same as she pulled out a simple blouse. Turning around, she almost dropped the blouse as she saw him, kneeling in front of her with a small velvet box.

“Spencer?” she asked in utter panic.

“Y/N, I know we’ve only really been doing this for about a year but… I also know that I love you,” he began. “I’ve loved you from the moment I met you and I can’t imagine spending a moment of my life without you. So, I thought the most romantic way of expressing this was to bring you to the most romantic city in the world on the day set aside for romance… to ask you the biggest question there is. Will you marry me?”

Y/N was utterly speechless, standing completely motionless with her blouse in one hand and the other covering her mouth. The ring was beautiful and must have cost him just as much as this entire holiday, which had made her feel somewhat guilty.

“Spencer, I… I…” she stuttered. “Of course I will.”

With that, he stood up just in time for her to throw her arms around him, tears streaming down her cheeks in complete joy. It was perfect.

“Happy Valentine’s Day, Y/N”

anonymous asked:

Did the ancient hellens practice magick? Is it ok to practice magick as a hellenic polytheist? If so, is it then better to keep the Theoi out of the practice even though it involves their relms for example Poseidon and sea magic or Demeter and earth magic. Why is this a taboo subject in Hellenismos but not in Asatru for example. The Nordic people saw their Gods as the source of magic. Is this opossed to our ideas of the nature of the Theoi? Yet again we can never know their true nature.

I am of the rather strong opinion that modern witchcraft has no place in Hellenismos—especially when that witchcraft is defined as acts which allow humanity influence over their lives and those of others, outside of the realm of the Gods. I call anything else ‘praying’, and if you need tools for that, than I take no issue besides the fact that it’s non-Traditional—save for when it is.

Something I often hear about the ancient Hellenic religion, and prescribed about its modern equivalent, is that there was no magic in ancient Hellas. This is true. It’s also a lie. It all depends on your definition of magic, and for the purpose of this reply, we are going to see magic as a form of prayer and ritual, conducted outside of the usual ritual steps. The Theoi were always invoked, but for magic, the sacrifices were usually to the khthonic, or Underworld Gods. When reading this post about a very specific subset of this type of magic, try to disassociate it with the modern use of the word: the same goes for ‘spells’, ‘cursing’, and ‘binding’.

The ancient Hellenes were a competitive people, and struggled with many of the issues we do today: the urge to perform well, the desire for justice to be served, and a need for love. Prayers for these things were made often, usually in their normal ritualized form at the house altar. If these requests were made against, or at the expense of another person, however, they were generally taken out of the realm of regular worship and kharis, and into the realm of the khthonic. The preferred form were katadesmoi.

Katadesmoi are relatively small tablets, inscribed with a desire asked of the Theoi to fulfil. The Katadesmoi that have survived were generally made out of very thin sheets of lead, which were then rolled, folded or pierced with nails. Wax, papyrus, stone, precious metals, and precious minerals would also have been used as a medium. Some katadesmoi were accompanied by a small doll representing the intended victim or even a lock of their hair, especially in the case of love spells. In general, the katadesmoi always included the name of the intended victim and the name(s) of the appropriated Gods—most often Hades, Kharon, Hekate, and Persephone. Exceptions have been found, of course.

There have been around 1600 katadesmoi found around the whole of Hellas, and the practice was wide-spread. In fact, for the Olympic Games, competitors had to vow to Olympian Zeus that they would not cheat, and curse their opponents. Divine retribution would befall those competitors who did. A large percentage of the katadesmoi found contained love spells (“I want [name] to love me beyond all others”), or legal desires (“May [name] stumble on his words in defence of himself”), but many other ill wishes have been found.

Katadesmoi were usually deposited where they would be closest to the Underworld: in chasms, pools of water, wells, caves, temples to the deity in question, buried underground, or placed in graves. The latter was usually a special form, however, and the katadesmoi placed with the dead were usually requests to avenge the death of the deceased.

In general, katadesmoi were used out of desperation: regular channels had been exhausted, human courts would never convict the perpetrator of a crime, or the murderer could not be found. Pleading with the Gods—who knew more, saw more, and had a much farther reach—was considered the only alternative to get justice. This was even the case in many love spells. Katadesmoi were not made willy-nilly: there needed to be a strong incentive to make one.

One other such incentive was the fear that a katadesmos curse had been placed upon you. In this case, the subject of the curse could make their own, and ask that the perpetrator of the katadesmos may suffer for it, and that his or her katadesmos may have no effect at all, except maybe to backfire on them. In this case, the katadesmos acts as a binding curse.

There is magic in the Classics as well; the most famous witch in Hellenic mythology is undoubtedly Kirkê (Κιρκη)—better known by her Roman name, Circe. She is the woman whom Odysseus comes upon on the island Aiaia, who turns his men into pigs, and keeps Odysseus with her—and in her bed, no less—for a year before she helps him get back to his quest to return home. The account of Kirkê is one of the founding myths for the modern witch stereotype: she is the evil temptress, free with her sexuality, and freer with the magic that women possess by nature. She seduces Odysseus while beguiling his men, transforming them into docile animals—de-humanizing them, and stripping them of their masculinity. In the end, Odysseus overcomes her, and leaves, outside of her grasp forever. At least, that is the modern interpretation of her character.

Kirkê, in the time of Hómēros was not evil at all, yet she was dangerous. Kirkê, when looked at through the lens of ancient Hellenic society, is Odysseus’ superior by far. It may seem a bit off-topic to go into this, but I must to make my point. Kirkê is the daughter of the Sun God Helios—which makes her a Goddess in her own right, but a more accurate term would be ‘Nymph’, putting her in control of nature. Her pedigree—by default—means that Odysseus can never master her, as Odysseus may be the favourite of the Gods, but he is not divine himself.

So, what of her magic? Kirkê is a Goddess whose powers manifest through herbs; what she does to men is not much different as many other—more powerful—Gods do unto humans as well with just a thought; Hellenic mythology is full of humans who get turned into animals (or plants) for their protection, or for the protection of the God in question. It’s important to note that in the Odysseia, Kirkê’s ‘victims’ are happy and domesticated; they are friendly and curious to visitors and Kirkê alike.

Kirkê’s status over Odysseus takes her away from being a witch in the modern sense; she is a Goddess, and as someone lower in standing, Odysseus’ wishes are something she can take into advisement but only needs to agree upon out of a sense of honour, not because her magical hold over him has broken. She never controls Odysseus—the moly potion/herb Odysseus is given establishes that—and they work out an agreement where they are on roughly equal footing, with Kirkê forever having the upper hand, but bound by her personal honour and oath to Odysseus. Her magic—her divinity—is made a moot point between them.

The Odysseia gives plenty of reasons why the words ‘witch’ and ‘witchcraft’ are dangerous for modern interpretation. These powers—and those that use them—are established as divine, taking these powers fully outside of the realm of humanity. Yes, there was ‘magic’ and ‘witchcraft’ in ancient Hellas and its mythology, but not in the way we know it now; this was divine magic; a manifestation of a trait major Gods manifest with a thought. These lesser deities require a medium to manifest their powers—especially in the case of Kirkê—but their powers are still the powers of a God. This is exactly why I feel we, as Hellenists, should pray to the Gods for any aid we might require, and blessings we would wish upon our lives; to practice magic ourselves would be to equate ourselves with the (minor) Gods, and Hellenismos is clear upon the status of humans: we are human, not divine. To practice magic is to practice hubris, and that is decidedly dangerous in a Hellenistic context.

Again, I want to stress that this concerns Traditional Hellenismos—as everything on this blog does. That is my practice, and it is what I understand best. If you want to practice magic; go for it. Who am I to tell you can or cannot do something? As for Asatru; it’s hard—and in my opinion useless—to compare ancient cultures like this. The people were different, the thoughts about the divine were different, and unless you are a soft polytheist who conflates all Gods and Goddesses, lumping them and their culture together is detrimental to all Gods in question. Again, my opinion. Magic is a touchy subject in Hellenismos because it borders on hubris, and as a Traditional Hellenist I find myself shying away from everything that could possibly induce hubris and damage my kharis with the Gods. I gave up my magical practice—as sporadic as it was—once I progressed into Hellenismos. It’s a personal choice, but one that was very clear for me. How you decide is up to you.