plays floorball, multi fandom everything between minecraft and sports. Mitsumi stan Will answer stuff, just extremly slow because my people battery is usually in the red
Some of the best tags and posts with similar vibes
I couldn’t find that one tweet where someone says smthing like “I was jamming to the best industrial music I have ever heard and then realized my headphones weren’t connected and I was listening to my AC unit”
The expressions, the desperation in Aki's voice and Angel telling him that he is fine with dying,the intimacy?? Aki saving Angel's life at the cost of his own. Perfection.
Ok, I finally finished this meta! I've broken it into two posts because it was getting a little too long. I’m covering some of the literary and historical references that Ekuoto plays with in regards to its witches hehe.. Regardless of whether Arima Aruma and Fukuyama Masuku are engaging with the actual history of witchcraft beliefs or the way it’s been filtered down into the contemporary cultural consciousness, I think it’ll be fun to present the real-life inspirations behind these ideas. Scholarly sources are cited so you can feel free to check out the information I discuss, and links are provided occasionally when I got lazy. All citations are in MLA form at the end of the second part because I didn’t feel Chicago footnote format would function well on Tumblr, so I apologize for any issues with the citations as I’m rusty with MLA. Take this all with a grain of salt, as I’m not an expert and also had to cover a lot of regions/periods of time. Hope you enjoy!
Content warnings for discussion of sexual violence, execution, images of cartoon nudity and violence (all Ekuoto panels), also major spoilers for Ekuoto and minor spoilers for Berserk, the movie Perfect Blue, and the movie The Craft
Link to Part Two of the meta (including works cited)
Witches – what did it mean to be a witch? Demonic Pacts, witch marks, and more
First off—what is a witch? This question is actually deceptively difficult to answer. For example, you can’t simply say that a witch is someone who practices magic: that’s too broad. “In September 1398 the theology faculty at the University of Paris approved a set of twenty-eight articles condemning the practice of ritual magic”—the targets of this were largely clerics (Levack 49), and there seems to have been a decent number of them (Apps and Gow 126). Those accused of witchcraft were considered distinct from these magic using priests for whom “this magic was practiced with grimoires or books of learned enchantments” (not that this was approved of by the church either) (Mackay 30-31).
What a “witch” was, is also something that could be wildly different depending on time and place. There was, however, a coalescence of ideas during the 15th century in Europe, followed by the “witch craze” of the Early Modern period (16th-18th centuries), in which there were an uptick in witch trials, provides an answer to what a witch is that has had a lasting impact in our present cultural consciousness (Witch Trials in Early Modern Europe and New England). This definition of witchcraft, then, I think, is the most relevant one to consider in this meta, although it will require a bit of generalization.
Essential to understanding this coalescence of ideas about witches is a book known as the Malleus Maleficarum, or “The Hammer of Witches,” a text on witchcraft published in 1486 by two Dominican friars, an order that focused on heresy (Mackay 1-2). Please note that mention of heresy, as it will be relevant later. How, then, did it imagine witches?
Christopher S. Mackay, in the introduction to his translation of the Malleus Maleficarum, calls this construction of witchcraft “the elaborated concept of witchcraft,” and defines it as follows (this is a direct quotation I just can't format it right on Tumblr LMFAO):
A pact entered into with the Devil (and concomitant apostasy from Christianity)
Sexual relations with the Devil
Aerial flight for the purpose of attending:
An assembly presided by Satan himself (at which initiates entered into the pact, and incest and promiscuous sex were engaged in by the attendees),
The practice of maleficent magic
The slaughter of babies. (Mackay 19)
The Malleus’s construction of witchcraft “represented a special form of heresy that played an important part in Satan’s plans for the Final Days” (Mackay 33) and borrowed elements from accusations made against earlier heretical groups (Saunders 85-86). It focused on women from the lower classes as opposed to priests who were practicing magic (Mackay 30-31). Heresy is key then to understanding witchcraft in this period. The Malleus’s construction of witchcraft also had a sexual focus, repeatedly bringing up the impact of demons on the genitals (Garrett 38). For example, there’s a whole section that details whether or not witches can take your penis away. The Malleus’s findings? No, but they can cast an illusion that makes it appear as though your penis is gone (Mackay 323-329). Breathtaking.
In Ekuoto, we see that the what makes someone a witch is a demonic convent, which involves erasing their names from the book of life and writing it in the demon lord’s book of death (which I will go further into depth on in the section on Sabbaths!), receiving a seal on their body, and merging bodily fluids through kissing or sex.
This process actually is pretty faithful to early modern beliefs about how one became a witch. The Malleus describes the process as involving a “sacrilegious avowal,” in which witches either make this vow to serve the demon ceremonially “when the sorceresses come to a certain assembly on a fixed day and see the demon in the assumed guise of a human as he urges them to keep their faith to him, which would be accompanied by prosperity in temporal matters and longevity of life.” While there, a new witch-to-be would be presented, and if determined to be “ready to renounce the Most Christian Faith and Worship,” signs themselves over (as in with a literal signature) (Mackay 281, 283). Non-ceremonially, a demon might just pop up when someone is in trouble and promise to help them if they help him (Mackay 286-287). So, here we see the idea of witchcraft granting long life and a physical signing over of the self to a demon.
But, witchcraft beliefs weren’t only constructed by books like the Malleus Maleficarum—those accused of witchcraft also contributed to these beliefs in their confessions (Roper Witch Craze 117). As historian Lyndal Roper in her book Witch Craze describes of Early Modern witch confessions from Germany, “Intercourse with the Devil was the physical counterpart of the pact with him—and it was sex with the Devil which many accused witches talked about at length, rather than the pact which, according to demonological theory, actually made them Satan’s own” (Roper Witch Craze 85). Roper speculates that a large reason for this that many accused during this time period were illiterate, and so in their confessions, sex as the form of pact appears far in confessions than physical signatures (Roper Witch Craze 85). Regardless, we can see this as where Ekuoto borrows the idea of sex or kissing as a part of the demonic convent.
Sometimes, in these confessions, we also saw that the Devil would “give the witch a special diabolical name” as a sort of reversion of the baptismal process where a Christian name would be gained (Roper Witch Craze 116). Vergilius taking a new name as a part of his demonic pact then is completely in line with historical views of witchcraft, which I think is very fun of Arima Aruma.
Another idea of that shows up regarding people becoming witches is the idea of witch’s marks and devil’s marks, which were pretty significant in English witch trials. A Devil’s mark was a mark that was believed to have been left by the Devil when the witch becomes his, while the witch’s mark was believed to be a teat that the witch would use to nurse familiars their blood, although the terms were often conflated (Garrett 49-50). In England, searching for these marks was a major part of trials, and the experience was violating, the marks often being found near women’s genitals after they had been stripped of all their clothes, and pricked repeatedly on any mark that might be a witch’s or devil’s mark (Garrett 37).
Devil’s marks have been mentioned in Ekuoto, as seen in the earlier image, although we have not had any specifically pointed out. Vergilius’s heart under his right eye is likely a devil’s mark in my opinion, as he did not have it as a child when he was not a witch. I’ll be interested in seeing if it comes up and if there’s any significance to its shape. I could totally be wrong and it could just be like make up or a tattoo or something. This under the eye heart mark isn’t original to Ekuoto—heart patches for facial application have existed at least since the 17th century (not citing out of laziness but look up beauty patches), and under the eye heart make up was like a trend back in 2019 on Tiktok—but hilariously, 2012, when Marina and the Diamonds released Electra Heart, featuring MARINA with a heart mark under her eye, is also is presumably the year Vergilius became a witch (based on Daniel’s statement in one of the chapters that he’s been active for a decade). Maybe he’s just a really big Electra Heart fan lol.
The Witch’s Sabbath
A witches Sabbath was “where witches gathered to worship the Devil, dance, feast, indulge in sexual orgies, and practice cannibalism and infanticide” (Apps and Gow 120). As previously mentioned, the book Malleus Maleficarum set the stage for a lot of early modern witch beliefs within Western Europe. This text was written within a school known as demonology, “Commonly viewed as a branch of theology, philosophy and metaphysics” (Roper “Witchcraft and the Western Imagination” 119). Demonological descriptions of the witches Sabbath are an example of elite construction of witchcraft beliefs, and they focused on Christianity inverted: “The witches were bent double, candles in their anus, and in the place of the kiss of peace in the Mass, they had to kiss the Devil’s anus (Roper Witch Craze 113).
Of course, as also has been mentioned before, Early Modern witchcraft beliefs were also shaped by those accused of witchcraft drawing from their own experience in confessions. The dance, an element of the witch’s Sabbath, appeared in Witch’s confessions as an inversion of their village dances (Roper Witch Craze 107-108, 111, 116). At these dances it was said that music might be played on the fiddle and the bagpipes (Roper “Witchcraft and the Western Imagination” 128).
Make the Exorcist Fall in Love both presents the witches Sabbaths using ideas of inversion of Christian doctrine and of social gatherings with dance and music. For one, the witches set up shop in an abandoned church in France, where they place a statue representing Beelzebub in the sanctuary. Symbolically, then, they’ve inverted the worship of God to the worship of a demon.
Additionally, you can see the Witches lined up to kiss the statue on what seems to be a phallic protrusion. They’re inverting, then, the kiss of peace the same way historically witches were thought to kiss the Devil’s anus. Roper has a description of a woodcut that bears similarity to this image, describing it like so: “At the centre of the image, witches perform the anal kiss on a giant goat, while long lines of assorted pairs of Devils and witches wind their way in a snake like spiral around the picture, playing phallic-looking bagpipes and horns” (Roper “Witchcraft and the Western Imagination” 137-138). Now, traditionally this kiss is delivered on the anus rather than the phallus, but I’m not an expert so I can’t speak to whether there were regional descriptions of Witch’s Sabbaths that varied that Make the Exorcist Fall in Love is drawing from. I can say, though, that Berserk’s portrayal of a witch’s Sabbath, which imagery-wise definitely seems to draw from woodblock representations, does feature the diabolic kiss being received on the phallus rather than the anus. It is possible that this scene was visual inspiration for Ekuoto’s witch’s Sabbath. For those who are interested in independently checking what I’m talking about, it’s in chapter 139 of Berserk.
Now, in the same above panel in Ekuoto, we also see that the witches are singing a song. This song is an inversion of the Anglican hymn “Holy Holy Holy”—the original lyrics, that the witch’s invert, are “Holy, Holy, Holy! Though the darkness hide Thee, Though the eye of sinful man, thy glory may not see: Only Thou art holy, there is none beside Thee, Perfect in power in love, and purity.” The hymn is originally about the trinitarian god, so this inverted version becomes a worship of Beelzebub.
If you want to give the original song a listen, here’s a link to a recording:
This song later also appears in the flashback to the 2011 Beelzebub fight (where, interestingly enough, an eclipse is featured very prominently. Eclipses are pretty common “ooh spooky eek” imagery but it also made me wonder if there’s potential visual influence from Berserk). This also further establishes it as a song associated with Beelzebub.
Inversion also shows up outside of the Sabbaths in Ekuoto. Dante in the below images is invoking the Trinitarian formula: “in the name of the Father, and of the Son, and of the Holy Spirit,” which is from Matthew 28:19 in the Bible. Verge, and other witches in Ekuoto, invert the Trinitarian formula: “in the name of the mother, the daughter, and the evil spirit.” Not only is this an example of inversion, but it also aligns with a neopagan concept, the Triple Goddess (although usually the triple Goddess is expressed as the Mother, the Daughter, and the Crone). I’m not going to cite this because I’m lazy, but if you want you can check this one out on Wikipedia. The Triple Goddess in neopagan beliefs harkens back to older religious forms where goddesses appeared in groups of three—one of these, from Hellenistic religious beliefs, is associated with witchcraft: Hecate was associated with magic, and often depicted in a triple form (Also too lazy to cite this but you can check this out also on Wikipedia in both the Triple Goddess (Neopaganism) page and the Hecate page. You can also check it out on Encyclopedia Brittanica). Interestingly, and as I’ll touch on later, Baba Yaga also sometimes appears in three forms in folklore (Forrester xxxiv).
Walpurgisnacht
Now, the description of the woodblock of a witch’s Sabbath mentioned in the previous section wasn’t of just any Sabbath—it was a Sabbath on the Brocken, where according to legend witches would have a Sabbath every year on Walpurgisnacht (Roper “Witchcraft and the Western Imagination” 137-138).
Walpurgisnacht is on April 30 into May 1st, and is an actual real life religious holiday, celebrating the canonization of Saint Walpurga. It’s celebrated through festivals, some of which involve dancing around bonfires. In the 17th century, a book written by Johannes Praetorius cited the peak of the Harz mountains in Germany, the Brocken, as a site in which witches would meet for a Sabbath on the eve of May 1st (Weishaupt). It was this book, the Blockesberges Verrichtung, that features the woodblock mentioned in the Sabbath section, and would inspire some of Johann Wolfgang von Goethe’s drama of the mind, Faust (Roper “Witchcraft and the Western Imagination” 135-138). Faust also has a famous presentation of Walpurgisnacht on the Brocken (Weishaupt).
So yeah, Ekuoto’s mention of Walpurgisnacht is in reference to this! Moving on to what they’ve also mentioned in conjunction to Walpurgisnacht:
Baba Yaga
First and foremost, Baba Yaga has nothing to do with Walpurgisnacht in folklore, this is an invention of Ekuoto. The Harz mountains are in Germany, whereas Baba Yaga is a figure in Slavic folklore.
Stories in which Baba Yaga appears often have several themes: “she lives in the forest, which is her domain” (Zipes VIII); that her house has chicken legs (Forrester XXVII); that her “house may be surrounded with a fence of bones, perhaps topped with skulls (Forrester XXVIII). She sometimes also has a black cat (Forrester XXVIII). Jack Zipes, in the foreword to Baba Yaga: The Wild Witch of the East in Russian Fairy Tales, describes her as “not just a dangerous witch but also a maternal benefactress, probably related to a pagan goddess” and “inscrutable and so powerful that she does not owe an allegiance to the Devil or God or even to her storytellers” (Zipes VIII). Sibelan Forrester, in that same book, describes her as “both a cannibal and a kind of innkeeper, a woman who threatens but also often rewards” (Forrester XXXV). Skulls with light coming out of their eye sockets shows up in the fairy tale Vasilia the Beautiful—“the eyes of all the skulls on the fence lit up, and the whole clearing became light as midday” (Forrester XXXVIII, XLIV, 175).
Now, so far in Make the Exorcist Fall in Love, we’ve been presented with Baba Yaga as a witch who Satan calls different from the other witches, who tried purifying the angry souls of those killed by the church until she became corrupted by their rage and desired the power to kill god, and has at least three contracts with Satan, Asmodeus, and Beelzebub (but not Leviathan). She also appears as a black cat.
The parts that most clearly draw upon traditional Baba Yaga folklore are the skulls, the chicken legged house in the middle of the woods, and the idea of her being a total wildcard. As far as I can tell, the backstory they’ve given her about purifying souls killed by the church is completely original to Ekuoto, although it could be in reference to either some piece of folklore or literature that I’m not familiar with. Traditionally, the bones and skulls in Baba Yaga’s home are presumably a threat that the hero might next be a victim of hers (Forrester XXIX). Here, they are victims of the church.
The closest thing I have been able to find is the invented backstory is from Dubravka Ugrešić’s book, Baba Yaga Laid an Egg, published as part of the Canongate Myth Series (themed around reinterpreting international mythology): “That they would finally stop bowing down to men with bloodshot eyes, men who are guilty of killing millions of people, and who still have not had enough. For they are the ones who leave a trail of human skills behind them, yet people’s torpid imaginations stick those skulls on the fence of a solitary old woman who lives on the edge of the forest” (Ugrešić’ 243). Here also the skulls are affiliated not with her cannibalism but the killings of patriarchal power. The book was originally published in Croatian and has several different languages it is available in translation, although, as far as I can tell, Japanese is not one of them, so I don’t know how familiar Arima Aruma would be with it.
I’m also fascinated by the beheaded, veiled skeletal figure with the large stomach wound we see who points towards Baba Yaga’s house. Baba Yaga is sometimes presented as a mother (Forrester XXXVIII) and the large stomach opening to me almost looks like the surgical removal of a child from the womb, although that may be a stretch.
Contemporary c-sections are also often horizontal, although historically in Europe and the Americas, up until developments in surgery and gynecology in the nineteenth century, they were only performed when the mother was dead or had no hope for survival. The images I’ve seen depicting c-sections in the 15th and 16th centuries seem to depict vertical incisions though, which lines up more with this figure’s wound. (I’m not citing these but will provide links: https://www.webmd.com/baby/what-happens-during-c-section; https://www.nlm.nih.gov/exhibition/cesarean/part1.html ). I think it would also line up with some of the other imagery that’s been established in series, such as the wound/vagina/pregnancy image combo we got in the first chapter with Asmodeus.
It's also been implied that she had something to do with binding Beelzebub from entering Germany:
That file really closely follows the contours of a Baba Yaga fairy tale—getting lost in the forest, the flaming bone torch like in Vasilia the Beautiful. I’m extremely fascinated by the way in which Baba Yaga is being presented in Ekuoto and can’t wait to see more about her motivations.
Gotta appreciate the season finale for complicating things more. Both for its outright rejection of "the way to save the innies is reintegration" as NOT being a cut-and-dry solution. But also for the fact that, while most people are 1-innie-1-outtie, Gemma Scout is 25 different people.
Cold Harbor!Gemma was alive for 15 minutes. A man showed up and said "I'm your husband. You can trust me. It's okay. Come with me." And he led her into non-existence.
Like there's the needling part of your brain that says "Of course rescuing Gemma Scout is an ultimate good. All Mark's issues aside, Gemma is a kidnapped woman being held and tortured, and she deserves to be saved."
It just comes with the elephant in the room of the 25 other Gemmas who don't get to be saved. Who, with Gemma's rescue, are consigned to non-existence just as much as Irv B. Irv B got a funeral.
Each Gemma innie is just as much of an innie as Helly R or Mark S. You cannot make any attempts to rationalize why Cold Harbor!Gemma can be wiped from existence while doing that to Helly R would be murder. Because if you try, then you're toeing a very dangerous line defining an arbitrary standard someone needs to meet to earn their humanity.
What is the difference between Helly R and Cold Harbor!Gemma? Time alive? Experiences? Number of human connections? None of these things, if lacking, cost someone their humanity. None of these things can deny Cold Harbor!Gemma her humanity, over someone like Helly R.
Of course Gemma needed to be freed. But no one told Cold Harbor!Gemma what it would cost her.
Mark S was allowed to make the decision to stay. Mark S took his humanity and ran. No one told Cold Harbor!Gemma.
"But they were going to kill Gemma after Cold Harbor. The innies would die anyway. It was either rescue Gemma Scout or rescue none of them." That's probably entirely true. But no one rationalized it that way.
No one, outtie or innie Mark, said, "I wish we could save the innie Gemmas. But with the circumstances how they are, we have no other choice. We can only rescue Gemma and hope to save them later, somehow, too."
Mark S ran Ms. Casey down the hall--the woman he knows, his coworker, his friend, the person he wanted to save--and led her to the door and said "You have to leave now."
No one explained it to her. No one asked Ms. Casey.
i have made like 57 reddit throwaway accounts in my life because my only use for reddit is to login once a year to pose niche questions to a sub i assume is compromised of mostly autistic dads desperate to impart their knowledge upon anyone who will listen. when i got my first fisheries job the equipment list my boss sent me just said “knife.” i emailed back asking what kind of knife and he replied “any knife.” i got on reddit and went to some sub about fish and i said “i got a hatchery job in alaska. what knife do i need for multipurpose use. a knife that does it all.” one guy responded in ten minutes breaking down everything about knives & salmon work. gave me a better idea of my job than the interview did. then he recommended a single knife and like twenty other people replied after him “this is the correct knife. no notes.”
I wanted a reliable, fixed blade for under $30. I was broke. Got a Morakniv companion. Did everything I wanted for my budget. In fisheries work most people go for a serrated Victorinox, aka a “vicky.” I carried my companion & a vicky for the rare occasions I absolutely needed serration.
so maybe it wasn’t truly completely do-it-all but I mostly used by companion. I just liked it better. i still use my companion for everything from cutting campfire kindling to paring veggies. it’s my bestie ♥️🫶 i also use a morakniv eldris now
genuinely strongly believe that my personal biggest weakness in #objective asoiaf analysis is not agendas or ships or fandom echo chambers its my pussy
Honestly the funniest part of Conclave was every character whipping out their reading glasses whenever they needed to look at something because they're all old as fuck and can't see.
Blackout Poem Made of Disability Benefits Applications and Denial Letters:
[Image ID: A blackout poem. The edges of the black are straight and rectilinear. I will indicate breaks in the line using the slash symbol /. Some of the excerpts include boxes where you could draw a check mark. I will indicate these by writing (box). The poem goes
Answer every question. / Please tell us if you want us to return them to you. / Select the heaviest weight lifted. / Using fingers to touch, / (Box) One hand (Box) Both hands / Using hands to seize, (Box) One hand (Box) Both hands / reduction / refusal / Termination / Penalty / You can give us more facts to add to your file. / You do not meet with the person who decides your case. / Notice of Decision — Unfavorable / Disabled worker’s name / Date given when disability began / Date of death. /end ID]
The final three lines are from denial of benefits paperwork for workers who died before the end of the mandatory five month waiting period. How many of those deaths are connected to poverty? I don't know, but I can guess.
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