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@aeonianlunartine
an overdue intro post ˖𓍢ִ໋❀
——about me
you can call me either aeonian or knight!
currently 19 yrs old
they/she
bio major/english minor so I do obnoxiously incorporate what I learn in what I write
autistic + adhd! neurodivergence is a big part of my identity and intrinsic to who I am as a person
artist + writer ; do not ask to comm me unless I post a commissions open thing ok? ty
big yapper lol
ARES IS NOT THE PROTECTOR OF WOMEN IN GREEK MYTHOLOGY.
He is never presented as such in any source, there is no evidence such a role was ever assigned to him in any account, and as far as I'm aware this popular yet unattested assertion is born from the echo-chambers of tumblr. In fact quite the opposite could be argued. TW for sexual assault.
This baffling claim seems to originate from a sort of shallow examination of the way Ares "behaves in myth", and the following arguments are the most frequently presented:
1. Ares protects his daughter Alkippe from assault, and is therefore morally opposed to rape. (Apollodorus 3.180, Pausanias 1.21.4, Suidas "Areios pagos", attributed to Hellanikos)
Curiously this argument is never applied to, among other examples: Apollo for defending his mother Leto from Tytios, Herakles for defending Hera from Porphyrion (or his wife Deianeira from Nessos), or Zeus for defending his sister Demeter from Iasion (in the versions where he attacks her), etc. The multiple accounts of rape of the previously mentioned figures did not conflict with these stories in greek thought: they're defending family members or women otherwise close to them. This sort of mentality is not uncommon even in contemporary times, e.g. a warrior may have no ethical problem killing men, but would not want his own family or loved ones to be killed. The same goes here for sexual assault.
2. There are no surviving accounts of Ares sexually assaulting anybody.
The idea that the ancient greeks pictured that, among all the gods, Ares was the only one who shied away from committing rape is baseless and borders on ridiculous. In this case absence of evidence is not evidence of absence.
The majority of surviving records regarding Ares' unions are presented in a genealogical manner, and do not go into details on their nature. This is the case for most works of mythography, where specifics of sexual encounters are to be found elsewhere. However, common motifs present in other accounts of rape also appear in stories concerning Ares' relationships, e.g. tropes like shape-shifting/the use of disguises, the victim being a huntress, secrecy, and the disposal of the concieved child, are to be found in the stories of Phylonome and Astyoche respectively:
Φυλονόμη Νυκτίμου καὶ Ἀρκαδίας θυγάτηρ ἐκυνήγει σὺν τῇ Ἀρτέμιδι: Ἄρης δ᾽ ἐν σχήματι ποιμένος ἔγκυον ἐποίησεν. ἡ δὲ τεκοῦσα διδύμους παῖδας καὶ φοβουμένη τὸν πατέρα ἔρριψεν εἰς τὸν Ἐρύμανθο
"Phylonome, the daughter of Nyktimos and Arkadia, was wont to hunt with Artemis; but Ares, in the guise of a shepherd, got her with child. She gave birth to twin children and, fearing her father, cast them into the [River] Erymanthos." (Pseudo-Plutarch, Greek and Roman Parallel Stories, 36)
οἳ δ᾽ Ἀσπληδόνα ναῖον ἰδ᾽ Ὀρχομενὸν Μινύειον, τῶν ἦρχ᾽ Ἀσκάλαφος καὶ Ἰάλμενος υἷες Ἄρηος οὓς τέκεν Ἀστυόχη δόμῳ Ἄκτορος Ἀζεΐδαο, παρθένος αἰδοίη ὑπερώϊον εἰσαναβᾶσα Ἄρηϊ κρατερῷ: ὃ δέ οἱ παρελέξατο λάθρῃ: τοῖς δὲ τριήκοντα γλαφυραὶ νέες ἐστιχόωντο.
"And they that dwelt in Aspledon and Orchomenus of the Minyae were led by Ascalaphus and Ialmenus, sons of Ares, whom, in the palace of Actor, son of Azeus, Astyoche, the honoured maiden, conceived of mighty Ares, when she had entered into her upper chamber; for he lay with her in secret" (Homer, Iliad 2. 512 ff)
In neither of these cases is a verb explicitly denoting rape used, though it is heavily implied by the context. The focus of the action is on the conception of sons, the nature of the interaction is secondary.
Other examples are found among the daughters of the river Asopos, who where (and here there's no confusion) ravished and kidnapped by different gods to different parts of the greek world, where they found local lines through children borne to their abductors and serve as eponyms. Surviving fragments from Corinna of Tanagra tell us:
"Asopos went to his haunts . . from you halls . . into woe . . Of these [nine] daughters Zeus, giver of good things, took his [Asopos'] child Aigina . . from her father's [house] . . while Korkyra and Salamis and lovely Euboia were stolen by father Poseidon, and Leto's son is in possession of Sinope and Thespia . . [and Tanagra was seized by Hermes] . . But to Asopos no one was able to make the matter clear, until . . [the seer Akraiphen reveals to him] 'And of your daughters father Zeus, king of all, has three; and Poseidon, ruler of the sea, married three; and Phoibos [Apollon] is master of the beds of two of them, and of one Hermes, good son of Maia. For so did the pair Eros and the Kypris persuade them, that they should go in secret to your house and take your nine daughters." (heavily fragmented papyrus. Corinna fr. 654)
"For your [Tanagra's] sake Hermes boxed against Ares." (Corinna fr. 666)
It seems that, similar to the myths of Beroe or Marpessa, the abducted maiden is fought over by two competing "suitors", and though we can infer that the outcome of the story is that Hermes gets to keep Tanagra, apparently by beating Ares in a boxing match, we don't actually know what happened or how it happened. In any case, Ares does mate with another daughter of Asopos, Harpina, who bears him Oinomaos according to some versions (Paus. 5.22.6; Stephanus Byzantium. Ethnica. A125.3; Diodorus Siculus 4. 73. 1). There is little reason to suppose that this encounter wasn't pictured as an abduction like the rest of her sisters.
The blatant statement that each of his affairs was envisioned as consensual is simply not true.
3. He was worshipped under the epithet Gynaikothoinas "feasted by women"
This was a local cult that existed in Tegea, the following reason is given:
"There is also an image of Ares in the marketplace of Tegea. Carved in relief on a slab it is called Gynaecothoenas. At the time of the Laconian war, when Charillus king of Lacedaemon made the first invasion, the women armed themselves and lay in ambush under the hill they call today Phylactris. When the armies met and the men on either side were performing many remarkable exploits, the women, they say, came on the scene and put the Lacedaemonians to flight. Marpessa, surnamed Choera, surpassed, they say, the other women in daring, while Charillus himself was one of the Spartan prisoners. The story goes on to say that he was set free without ransom, swore to the Tegeans that the Lacedaemonians would never again attack Tegea, and then broke his oath; that the women offered to Ares a sacrifice of victory on their own account without the men, and gave to the men no share in the meat of the victim. For this reason Ares got his surname." (Paus. 8.48.4-5)
As emphasised by Georgoudi in To Act, Not Submit: Women’s Attitudes in Situations of War in Ancient Greece (part of the highly recommendable collection of essays Women and War in Antiquity), "it is not necessary to see the operation of an invitation in the bestowal of the epithet Γυναικοθοίνας on Ares". The epithet is ambiguous, and can be translated both as "Host of the banquet of women" or "[He who is] invited to the banquet of women". In any case no act of divine intervention occurs, and the main reason for the women's act of devotion lies principally in recognising their decisive role in the routing of the Lakedaimonians. It's they who preside/participate in the feast of war, the men are excluded.
Also this a local epithet that isn't found anywhere else in Greece. As such it would be worth reminding that not every Ares is Gynaikothoinas, in the same way not every Zeus is Aithiopian, not every Demeter Erinys, and not every Artemis of Ephesos.
4. He was the patron god of the Amazons
He was considered progenitor of the Amazons because of their proverbial warlike nature and love of battle, the same reason he was associated with other "barbaric" tribes, like the Thracians or the Scythians. In this capacity he was also appointed as a suitable father/ancestor for other violent and savage characters who generally function as antagonists (e.g. Kyknos, Diomedes of Thrace, Tereos of Thrace, Oinomaos, Agrios and Oreios, Phlegyas, Lykos etc.). Also he was by no means the only god connected with the Amazons (they were in fact especially linked to Artemis, see Religious Cults Associated With the Amazons by Florence Mary Bennett, if only for the bibliography).
Similarly, Poseidon was considered patron and ancestor of the Phaiakians mainly because of their mastery over the art of seafaring (and was curiously also credited in genealogies as father to monsters and other disreputable figures).
On another note I have found no sources that claim he taught his amazon daughters how to fight, as I've seen often mentioned (though I admit I'd love to be proven wrong on that point).
5. Finally, the last reason Ares could never be portrayed as a protector of women is because of his divine assignation itself
The uncountable references to his love of bloodshed and man-slaying don't just stop short of the battlefield, but continue on to the conclusion and intended purpose of most waged wars in antiquity: the sacking of the city. The title Sacker of Cities as an epithet of Ares (though it is by no means exclusive to him) is encountered numerous times and in different variations (eg. τειχεσιπλήτης or πτολίπορθος), and the meaning behind the epithet is plain. Though it is hard to summarise without being reductionist, the sacking of a city entails the plundering of all its goods, the slaughtering of its men, and the sistematic raping and enslavement of the surviving women (to name only a small few of the literary references see The Iliad, The Trojan Women or The Women of Trachis). There is little need to emphasise that war as concieved of in ancient greece, especifically the brutal aspects of war Ares is most often associated with, directly entailed sexual violence against women as one of it's main concerns. The multiple references to Ares being an unloved or disliked deity are because of this, because war is horrifying (not because his daddy is a big old meany who hates him for no reason, Zeus makes very clear the motive for his contempt in the Iliad (5. 889-891): "Do not sit beside me and whine, you double-faced liar. To me you are most hateful of all gods who hold Olympos. Forever quarreling is dear to your heart, wars and battles.")
Ares was only the protector of women inasmuch as he could be averted or repelled (e.g. surviving apotropaic chants):
"There is no clash of brazen shields but our fight is with the war god, a war god ringed with the cries of men, a savage god who burns us; grant that he turn in racing course backward out of our country’s bounds, to the great palace of Amphitrite or where the waves of the thracian sea deny the stranger safe anchorage. Whatsoever escapes the night at last the light of day revisits; so smite him, Father Zeus, beneath your thunderbolt, for you are the lord of the lightning, the lightning that carries fire." (Shophocles, Oedipus Tyrannos, 190-202)
"And let no murderous havoc come upon the realm to ravage it, by arming Ares—foe to the dance and lute, parent of tears—and the shout of civil strife." (Aeschylus, Suppliant Women 678)
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All that being said, this is a post about Ares as conceptualized and attested in ancient sources, made specifically in response to condescending statements about how "uhmmm, actually, in greek mythology Ares was a super-feminist himbo who was worshipped as the protector of women and was hated by his family for no reason, you idiot". It is factually incorrect. HOWEVER, far be it from me to tell anyone how they have to interact with this deity. Be it your retellings, your headcannons or your own personal religious attachments and beliefs towards Ares, those are your own provinces and prerogatives, and not what was being discussed here at all (I personally love art where Ares and Aphrodite goof around, or retellings where he plays with his daughters, or headcannons that showcase his more noble sides, etc.)
~~~~~
I've seen that other people on tumblr have made similar posts, the ones I've seen were by @deathlessathanasia and @en-theos . I have no idea how to link their posts, but they're really good so go check them out on their pages!
DO NOT DOWNLOAD TUMBLR it will install a virus on your device called tumblr
[Animal Hospital] My Head Nurse design :3 She's a water buffalo
Some extras:
[Toon x Mobster] Jack and Gavriel's first few nights together
just want to say i love the recent fan art piece for the lark and cowbird au! it looks so pretty. also i love the lark and cowbird au in general
awww ty anon! 🧡 that’s really sweet to hear :3
I can’t promise that a fic with the lark and cowbird au will come out soon (I’ll most likely leave it for October — fittingly for the spooky month), but I will continue to post art, doodles, and written snippets for it.
“I wanna… wanna go back…”
“Go back where?”
“…h—home…”
“Oh, my child… you are home.”
When you are your mom’s greatest pride and joy, but her love is the tattered rope chafing the skin on your bound wrists until there is only muscle and the tissue is gluing to the material despite all your tugging. Not quite rotting, but never quite healing.
Chapters: 1/16 Fandom: Percy Jackson and the Olympians - Rick Riordan, Percy Jackson and the Olympians & Related Fandoms - All Media Types, The Heroes of Olympus - Rick Riordan, Ancient Greek Religion & Lore, Ancient Roman Religion & Lore Rating: Mature Warnings: Graphic Depictions Of Violence, Major Character Death, Rape/Non-Con Relationships: Percy Jackson/Annabeth Chase, Annabeth Chase & Athena, Poseidon & Annabeth Chase, Annabeth Chase & Hermes, Annabeth Chase & Hephaestus, Annabeth Chase & Dionysus, Annabeth Chase & Travis Stoll & Connor Stoll, Annabeth Chase & Leo Valdez, Annabeth Chase & Clarisse La Rue, Annabeth Chase & Thalia Grace, Annabeth Chase & Nico di Angelo, Annabeth Chase & Luke Castellan, Annabeth Chase & Piper McLean, Annabeth Chase & Grover Underwood, Annabeth Chase & Jason Grace, Jason Grace & Reyna Avila Ramírez-Arellano, Annabeth Chase & Reyna Avila Ramírez-Arellano, Annabeth Chase & Hazel Lavesque, Hazel Lavesque & Reyna Avila Ramirez-Arellano, Annabeth Chase & Frank Zhang, Reyna Avila Ramírez-Arellano & Frank Zhang, Percy Jackson & Sally Jackson Characters: Percy Jackson, Annabeth Chase (Percy Jackson), Sally Jackson, Athena (Percy Jackson), Poseidon (Percy Jackson), Hermes (Percy Jackson), Hephaestus (Percy Jackson), Dionysus (Percy Jackson), Travis Stoll, Connor Stoll, Leo Valdez, Clarisse La Rue, Thalia Grace, Nico di Angelo, Luke Castellan, Piper McLean, Grover Underwood, Jason Grace, Reyna Avila Amirez-Arellano, Hazel Lavesque, Frank Zhang Additional Tags: Implied/Referenced Suicidal Thoughts, Child Abuse, Alternate Universe - Athenide (Percy Jackson), Annabeth Chase is the Athenide, Percy is also the Athenide it’s a little complicated, Deity Annabeth Chase, Alternate Universe - Time Travel, Female Percy Jackson, Alternate Universe - Gods & Goddesses, References to Ancient Greek Religion & Lore, References to Ancient Roman Religion & Lore, Gods Being Gods, Alternate Universe - Roman Gods Are Not Greek Gods, Epistolary, Grief, womanhood, Gender Roles, Period Typical Sexism, Percy Haunts the Narrative, the ambient sexism of Ancient Greece also haunts the narrative Summary:
Pistis Ekphrasis - words that give shape to loyalty, especially when it cannot be seen.
It is fated: Percy Jackson will die. It is fated. It is inevitable.
Annabeth Chase refuses to accept that. So she reaches back, through the waters of Erekhtheus, through the threads of time–
And when the Athenide rises from the fountain, her only thought is that of Loyalty.
Fandom will see a female character going through turmoil and trauma and think “How can we make this about how a man feels?”
ways to say "only", "just" in Japanese
When I started learning Japanese, I quickly discovered that “only” translates to だけ (dake). Soon after, I learned about しか (shika) and then ばかり (bakari). This led me to wonder how many ways there are to express the idea of "only" or "just" in the Japanese language. I began exploring the fascinating world of adverbs that convey limitation or exclusivity, each with its own specific nuance.
Here are some of the terms I’ve discovered (which I may continue to expand upon):
だけ (dake): Strongly emphasizes exclusivity, meaning that nothing else is included or considered. Example: 水だけください。 (Please give me only water.)
しか (shika) (used with a negative verb): Often conveys a sense of disappointment or limitation, implying that there’s nothing but the mentioned item, often with a sense of restriction. Example: 私は日本語しか話せません。 (I can only speak Japanese.)
ばかり (bakari): Suggests the dominance or prevalence of something, often with a sense of excess or monotony and a negative nuance. It does not imply strict exclusivity. Example: お菓子ばかり食べている。 (I’m only eating snacks.)
ばかし (bakashi): A casual variant of ばかり, used mostly in spoken language. It conveys a similar meaning but carries a more informal tone. Example: 遊んでばっかしいる。 (He’s only playing.)
のみ (nomi): Used in formal or written contexts, conveying exclusivity. It can sound elegant and refined. Example: 本日のみ有効です。 (Valid only today.)
ばかりか (bakari ka): This expression expands the meaning by introducing additional information, indicating more than just "only." Example: 彼は優しいばかりか、面白いです。 (He is not only kind but also funny.)
だけしか (dake shika) (used with a negative verb): This term combines だけ and しか, emphasizing strong exclusivity when used with negative constructions. Example: これだけしかない。 (There is only this.)
こそ (koso): Indicates that the highlighted item is particularly special or the best choice, often implying that nothing else can compare. Example: 今日こそ勉強する。 (Today, of all days, I will study.)
たった (tatta): Implies that an amount is minimal and often inadequate, highlighting a sense of limitation. Example: たった一人で旅行した。 (I traveled with just one person.)
わずか (wazuka): Emphasizes a minimal quantity or degree, often with a sense of surprise. Example: わずか10分で終わった。 (It only took 10 minutes.)
ほんの (honno): Indicates a small or trivial amount, often used to downplay something. Example: ほんの少しだけ食べた。 (I ate just a little bit.)
に限る (ni kagiru): This expression is used to convey that something is the best or only suitable choice for a situation. Example: 夏はアイスクリームに限る。 (Ice cream is the best for summer.)
だけでなく (dake de naku): Similar to ばかりか , this phrase is used to express that there’s more than just one thing happening. Example: 彼女は賢いだけでなく、優しいです。 (She is not only smart but also kind.)
単に (tan ni): Indicates simplicity; often used to clarify or explain something in a straightforward manner. Example: 単に冗談だよ。 (It’s just a joke.)
あくまで (akumade): Suggests that something is true only to a certain extent or in a specific context. Example: あくまで私の意見です。 (This is just my opinion.)
たかが (takaga): Often carries a dismissive connotation, suggesting that something is not very important. Example: たかが試験一回でどうなるものか。 (It’s just one exam; it won’t change much.)
I love discovering all these subtle differences and nuances, even if it can be frustrating at times. If you know of any more, please share!
The Bacchae Ramble Review
While Euripides' The Bacchae presents a Dionysus who's terrifying and morally unsettling, it doesn't make his divinity any less legitimate than that of other gods.
Pentheus doesn't just reject Dionysus' worship, but denies his godhood, mocks his followers, imprisons him, and assumes that his own authority is higher.
And, admittedly, Dionysus doesn't make it easy. He was born to a mortal mother, raised in foreign lands, and returns as a cult-leading stranger.
There is no grand proclamation from Zeus announcing his son, so to Pentheus, he's no more than foreign charlatan.
But Cadmus thinks different. He reminds Pentheus of Actaeon, whose arrogance against Artemis cost him his life, and argues that if Dionysus truly is a god, it is far more dangerous to deny him than it is to honor him.
Mortals don't get to decide which gods deserve reverence.
So when the punishment passes, Cadmus tells Dionysus that he didn't need to punish Pentheus this way.
And he's right.
Dionysus didn't need to come disguised. He didn't need to let Pentheus insult and threaten him. He didn't need to persuade him to dress as a woman before leading him to his death.
But that's exactly the point.
Dionysus wanted Pentheus humiliated.
Pentheus spends the entire play policing boundaries. Men must be men. Women must stay indoors. Foreigners are suspicious. Gods must fit his expectations.
Dionysus dismantles every one of them.
The women of Thebes abandon the city for the mountains. The king who mocked Dionysus' appearance willingly dresses as a woman. The hunter becomes the hunted, torn apart like a wild beast by his own mother.
As he says to the Chorus:
I want him to be laughed at by the Thebans; I'll lead him through the city in a dress, after those dreadful threats he made before. But I will fashion Pentheus in the dress he'll wear to go to death, a trip to slaughter, killed at his mother's hands. He'll recognize the true god, Dionysus, son of Zeus, most dreadful and most gentle to mankind." - Line 854-861
That's what makes The Bacchae so unsettling. Euripides doesn't ask us whether Dionysus is a good god.
After all, Dionysus calls upon his dual nature.
It's that when a god is called a fraud, anyone gather peasant or king, will end up like a torn animal.
and the wip is done! :3 (now back to work on comms)
their friendship is so very dear to me
Tried to make an actual design for Hera
This may not be the final design but ill be damned if she isn't beautiful
