Tag list
gaming - #jace plays
my cosplay - #my cosplay
cosplay references - #cosplay reference
writing references - #writing ref
art references - #art reference
dog walking updates and anecdotes - #dog blogging
I'm also on Bluesky!

tannertan36
art blog(derogatory)
"I'm Dorothy Gale from Kansas"

No title available
Cosimo Galluzzi
I'd rather be in outer space šø
tumblr dot com
2025 on Tumblr: Trends That Defined the Year
Aqua Utopiaļ½ęµ·ć®åŗć§čØę¶ćē“”ć
Misplaced Lens Cap
sheepfilms

Andulka
taylor price
YOU ARE THE REASON
he wasn't even looking at me and he found me
cherry valley forever

@theartofmadeline
Keni

PR's Tumblrdome
One Nice Bug Per Day
seen from United States
seen from T1
seen from T1

seen from United States
seen from India
seen from United States

seen from United Kingdom
seen from United States

seen from United Kingdom

seen from Singapore
seen from Romania
seen from Netherlands
seen from T1
seen from United States
seen from Austria
seen from United States
seen from Argentina

seen from Italy
seen from Singapore
seen from T1
@plow-and-propose
Tag list
gaming - #jace plays
my cosplay - #my cosplay
cosplay references - #cosplay reference
writing references - #writing ref
art references - #art reference
dog walking updates and anecdotes - #dog blogging
I'm also on Bluesky!
The Folklore of Wetlands
Another of my British folklore posts, this one about, well, wetlands. Note that "wetland" and "swamp" are rarely used in Britain; we prefer "bog", "marsh" or "fen".
Will-oā-the-wisps: The most famous bit of wetland supernatural lore are will-oā-the-wisps or ignis fatuus (foolās fire), cool blue flames hovering over marshes and not seen since the 19th century ā the most common scientific explanation, albeit an imperfect one, is that they were flammable marsh gas [1]. The folkloric explanation, however, was that they were spirits leading travellers astray [2]. Sometimes they were said to be ghosts, particularly of people who moved boundary stones [3] or of a specific sinner called Will (hence the name), barred from Heaven and carrying a torch, or to be faeries, hence the West Country name āpixy-lightsā [4].
Speaking of names, will-oā-the-wisps went by a multitude of names. Some of them referenced hobs, a common English name for faeries (as I posted about here), such as āhobby-lanternsā (East Anglia, Hampshire, Hertfordshire, Wiltshire, Worcestershire and southwest Wales), āHobbledyās Lanternā (Gloucestershire, Warwickshire and Worcestershire again) [5] and āhob with his lanternā (Radnorshire) [6]. In a similar vein, in the Scottish Highlands they were called teine sith ā faerie fire [7]. Some of them referenced the ghost legend, such as āBilly-wiā-t-wispā in West Yorkshire [8] and perhaps āJacky Lanternsā (from ājack-oā-lanterns) in the West Country [9]. Interestingly, there are a host of female names for the phenomenon ā āpeg oā lanternā in Lancashire, āKitty-wiā-tā-wispā in Northumberland, āJenny-wiā-tā-lanternā in Northumberland and North Yorkshire, āJenny-Burnt-Tailā in Oxfordshire, ākitty-candlestickā in Wiltshire [10], ākit-with-the-canstickā in Hampshire [11] and āGyl Burnt-Taylā all over England , the last of which was also an insult for promiscuous women [12]. Finally, in none of these categories we have the name āpinketā, found in the Worcestershire parish of Badsey [13].
For some actual lore about them, in Wales theyāre spirits called Ellylldan leading travellers into bogs [14], in the New Forest theyāre pixies [15] and on the Devon-Somerset border theyāre called hinky-punks and have bodies consisting of one leg and a light [16]. In the Scottish Lowlands they were called spunkies and described as evil spirits leading travellers to drown by taking the form of wrecked ships or boys with signal-lights [17]. The same level of malice is found in the Lantern Men, as theyāre called there, of East Anglia and Lincolnshire, who are attracted by whistling [18]. The name āspunkyā is also used in Somerset, but there theyāre the souls of unbaptised babies, who both lead travellers astray and act as omens of death and additionally appear on Halloween to guide ghosts to funerals and on Midsummer Eve to greet the newly dead [19]. Hertfordshire had quite a bit of lore about them; two men from the village of Bushey followed one all night on an occasion in the 1840s [20] and after a man from the village of Aymestrey was led astray by one and survived, he paid to have the curfew bell rung every night [21].
In Cornwall, Jack the Lantern and Joan the Wad are a pair of spirits of wildfires and will-oā-the-wisps who travel the moors [22] in the form of red, white or blue lights that dart away from the onlooker whenever approached [23] and guid travellers either to home or astray and can be compelled to do the former by saying the charm: āJack the Lantern, Joan the Wad, that tickled the maid and made her mad; light me home, the weatherās badā [24]. Joan the Wad was often said to be the queen of pixies, and bronze lucky charms of her dipped in water from a faerie well in Polperro been sold since the 1930s [25].
Sometimes they were linked to Christianity. In a story from Devon, man got lost in the bogs of Dartmoor at night and prayed for guidance. He saw a will-oā-the-wisp, followed it due to trust in God, and found himself on dry ground [26]. In a story from Shropshire explaining their origin, a man called Will the Smith was granted a second life by St. Peter, but used it in such wickedness that he was barred from both Heaven and Hell, and was sent to wander the earth with a burning coal provided by the Devil [27]. Finishing off with some miscellaneous lore, in Sussex theyāre a death omen [28], in Warwickshire being misled by them was referred to as being āmabledā [29] and several places in Worcestershire are named after them [30].
Faeries and Fens: In a similar vein to the above section, a major theme here is faeries leading people astray. A farmer who made his family miserable was led into a bog and drowned by faerie is a story found across England [31]. In a Somerset version of the story, Old Farmer Mole was a drunkard who abused his wife and children who got so drunk at fairs that he slept in ditches, and was led by pixies into a bog where he drowned. His pony returned home, and his family celebrated; they left out water for the pixies ever after and the farm, particularly the pony, prospered [32]. By contrast, in Devon, faeries used will-oā-the-wisps to lead horses into bogs [33], and the colt pixy was a spirit from Hampshire and Dorset which took the form of a horse, using it to mislead travellers and lead them into marshes [34]. At the opposite end of England, the Hedley Kow was a spirit haunting the Northumberland village of Hedley-on-the-Hill, and among many other mean-spirited pranks led two men into a marsh by appearing as their girlfriends [35]. By contrast, a harpist lost in a bog in Bala, Merionethshire was led out by a beautiful small woman who kissed him; he woke up in a sheepfold with a dog licking his face [36].
Up in Scotland, a kelpie arose from a bog by the River Conon in the Scottish highlands, repeatedly crying āthe hour has come but not the manā; hence, when a horseman arrived, they locked him in the ruined Catholic church there as he insisted on travelling through the bog; however, he died anyway, falling into a fit and drowning in a water trough [37]. Glamis Castle was initially built on a hill and torn down overnight repeatedly by faeries, until a voice from them was heard saying ābuild the castle in a bog, where ātwill neither shak nor shogā, and so it was built in the Vale of Strathmore [38], and faeries attempted to teleport Langton Castle at Duns, Berwickshire to Dogden Moss, but were foiled by prayer [39]. For a final miscellany, Cornish pixies played in the marshes [40], in Wales peat bogs were said to be the fishponds of Gwynn ap Nudd, the faerie king [41] and 17th-century clay tobacco pipes found in the bog of Fennās Moss in Whitchurch, Shropshire were credited to faeries [42].
Black Dogs in Bogs: Starting with the most famous of these, Black Shuck is a calf-sized black hound in East Anglia with red eyes the size of dinner plates who is an omen of doom [43] first seen in the 12th century by a servant boy who died of shock shortly after [44]. The name comes from an Anglo-Saxon word for devil, he haunts cliffs, fens and churchyards [45], and the creature is almost always seen within five miles of water, and in the vast majority of cases within one mile of it [46], with one of his recurrent haunts being Wicken Fen in Cambridgeshire, which he shares with will-oā-the-wisps and ghostly chanting monks [47]. A gravel ridge on an island in the fens outside Ramsey Heights, Huntingdonshire is home to a black dog, another one appears whenever a member of the Allpress family from the countyās fens is about to die [48], while another one lives a building called Tinkerās Barn in the marshes of Walberswick, Suffolk [49]. Other black dogs live in marshes near Welney, Whittlesey and Woodcraft Castle in Cambridgeshire [50] and Salthouse and Stiffkey in Norfolk; the last of them was particularly nasty, tearing a manās throat out on one occasion and chasing another man inside [51]. A boggy pool called Bath Slough in Burgh, Suffolk was haunted by a spectral white dog [52].
Marsh Hags: A distinctly Welsh folklore concept. One of them, called Yr Hen Wrach, lived in the Cardiganshire bog of Cors Fochno, ate bog beans and toadstools and was described by an old woman who saw her as being a thin, bony seven-foot-tall woman with yellow skin, a huge head, black teeth and floor-length coiling black hair. She appeared on misty nights and entered houses, giving the inhabitants ague by blowing into their faces, and was banished by the villagers burning coal instead of peat [53]. The more famous one is the Gwrach-y-Rhibyn, a hag living in Caerphilly Castle in Glamorgan who appears as a portent of disaster and appears in the form of a hunchbacked being in a green hood and cloak with either only darkness under the hood or a face so hideous it causes insanity ā drool of blood or saliva, webbed or clawed hands and feet, one tusklike tooth, extremely thin and pendulous breasts, a long barbed tong, long thin grey hair, green-or-blue-tinted skin and batlike wings. She attacks sleepers, especially the young, the old and the sick, drinking blood over a long period of time until the person dies. She can prophecy when someone of pure Welsh descent will die, appearing to them when they arrive at a crossroads and crying out āmy husbandā, āmy wifeā or āmy childā (depending on age and sex) ā which is usually so frightening it kills the person [54]. Her original abode was Caerphilly swamp, and she took up residence in the castle when the swamp was filled and became a lake [55]. Her hair is tangled, her teeth are long and black and her arms are long and withered; hearing her shout words omens various deaths, but an inarticulate shriek dooms the listener [56]. She is huge, has leathery wings and cries āwoolach, woolach!ā during funerals [57].
Wetland Witches: On Halloween in the 19th century, people in the Cambridgeshire Fens took precautions against witches, including putting food on the doorstep for them, filling keyholes with salt, locking up all animals, killing a cockerel and hanging up its tail feathers on stable doors, and strewing osiers around the thresholds [58]. Vixen Tor on Dartmoor in Devon was home to a witch who sat on a high crag and lured travellers to drown in bogs by conjuring mists and was defeated by a friend of pixies who had received a magic ring from them that made him invisible, allowing him to sneak up behind her and push her into the bog [59].
Wetland Wizards: William of Lindholme, a folk hero and sorcerer from the Isle of Axholme in Lincolnshire, was hired to produce a causeway in the fens, and sent a rider galloping along the proposed path. The rider looked behind him, saw a host of imps laying the causeway, and cried out āGod bless the workā in confusion and panic, causing the imps to vanish and the project to fail [60]. The remains of the causeway built by William are cursed; no moss grows on them, any horses attempting to move it drop dead and the world will be covered in blood when grass grows over it [61]. Likewise, Mitchell Scot, a similar figure in Scotland and northern England, commanded the Devil to build roads (including a Roman road, Mitchell Scottās Causeway, in one night) over hills and through marshes [62].
Miscellaneous:
Ā In the 19th century, a Lancashire man called Fowler purchased thousands of acres of moor land and began reclaiming Dartmoor with modern technology such as steam ploughs and steam threshing-machines; at that, a moorman came to Fowler and told him that Old Crockern, the spirit of the moor ā described as having grey granite skin, sedge eyebrows and peat-water pool eyes ā had warned Fowler that āif he scratches my back, Iāll tear out his pocketā ā sure enough, Fowler went bankrupt before the peat bogs were drained [63].
The church at Tunstall, Norfolk was damaged by a fire, and during an argument over where the bells should be housed, the Devil seized them and threw them into a boggy pool which leads to Hell after being chased by the priest. To this day the bells can be heard ringing on occasion [64].
The bog at Llanberis in Caernarfonshire contained a well called Ffynnon Chwerthin (Laughing Well), so named because crossing the bog caused the well to bubble or ālaughā. Pins and corks were thrown into it, and three witches practiced their magic there [65].
Bibliography
Robert Johnson, 2019, Bronze Age Worlds: A Social Prehistory of Britain and Ireland, Abingdon: Routledge, p.242
Marc Alexander, 2002, A Companion to the Folklore, Legends and Customs of Britain, Sutton Publishing Ltd., p.84
Katherine Briggs, 1976, A Dictionary of Fairies, Penguin Books Ltd., p.231
Dee Dee Chainey and Willow Winsham, 2021, A Treasure of Folklore: Rivers and Seas, London: Batsford, p.150-152
Briggs 1976 p.231
Jacqueline Simpson, 1976, The Folklore of the Welsh Border, London: Batsford, p.73
Walter Evans-Wentz, 1911, The Fairy-Faith in Celtic Countries, Oxford: Oxford University Press, p.86
Briggs 1976 p.231
Ibid p.237
Ibid p.231
Ibid p.254
Ibid p.213
Ibid p.327
Alexander 2002 p.85
Brice Stratford, 2022, New Forest Folklore, The History Press, p.160
Rosalind Kerven, 2019, English Fairy Tales and Legends, Batsford, p.150
Chainey and Winsham 2021 p.152
Jo Bourne (editor), 2009, The Most Amazing Haunted and Mysterious Places in Britain, The Readerās Digest Association, p.123
Briggs 1976 p.382
Doris Jones-Baker, 1977, The Folklore of Hertfordshire, Batsford, p.53
Ibid p.46
Briggs 1976 p.231
Tony Deane and Tony Shaw, 1975, The Folklore of Cornwall, Batsford, p.91
Dee Dee Chainey, 2018, A Treasury of British Folklore: Maypoles, Mistletoe and Mandrakes, National Trust Books, pp.81-82
Alexander 2002 p.152
Ralph Whitlock, 1977, The Folklore of Devon, Batsford, p.35
Briggs 1976 p.231
William Henderson, 1879, Notes on the folk-lore of the northern counties of England and the borders, London: Nichols and Sons, p.50
Roy Palmer, 1976, The Folklore of Warwickshire, Batsford, p.73
Briggs 1976 p.4
Ibid p.168
Ibid p.329
Whitlock 1977 p.29
Briggs 1976 pp.78-79
Ibid p.219
T. F. Gwynn-Jones, 1970, Welsh Folklore and Folk Custom, Redwood Burn Ltd., p.59
Alison Galbraith, 2023, Scottish Folk and Fairy Tales, Flame Tree Publishing, pp.276-277
Raymond Lamont-Brown, 2024, Scottish Folklore, Edinburgh: Birlinn Ltd, p.86
Briggs 1976 p.150
Evans-Wentz 1911 p.184
Gwynn-Jones 1970 p.52
Simpson 1976 p.77
Alexander 2002 p.23
Chainey 2018 p.99
Mark Norman, 2015, Black Dog Folklore, Troy Books, p.90
Ibid p.99
Bourne 2009 p.106
Norman 2015 p.209
Ibid p.233
Ibid p.189
Ibid p.221-222
Ibid p.231
Gwynn-Jones 1970 p.83
2010, Encyclopaedia of Vampire Mythology, McFarland & Company, Inc., p.71
Colin Bord and Janet Bord, 1985, Sacred Waters: Holy Wells and Water Lore in Britain and Ireland, Granda Publishing Ltd., pp.132-133
Briggs 1976 p.210-211
Gwynn-Jones 1970 p.212
Ronald Hutton, 2002, The Stations of the Sun: A History of the Ritual Year in Britain, Oxford: Oxford University Press, pp.379-380
Whitlock 1977 p.51
Jeremy Harte, 2022, Cloven Country: The Devil and the English Landscape, Reaktion Books, pp.146-147
Ethel Rudkin, 1934, āLincolnshire Folk-Loreā, Folklore, volume 45, number 2, pp.144-157
Harte 2022 p.145
Whitlock 1977 p.64
Alexander 2002 pp.296-297
Gwynn-Jones 1970 p.111
Theo Brown, 1966, āThe Triple Gatewayā, Folklore, volume 77, number 2, pp.123-131
Stratford 2022 pp.13-24
Alexander 2002 pp.38-39
idk how to animate but i was sad and i wanted to see rocky dancing to carmelldansen
No context Rune Factory
Mutual pining school AU subakagu who are childhood friends that live next to each other (delusional)
(Dec 2025)
wow this is just like juuyoku
Job hunting observations, possibly advice
As you may or may not know, I was laid off about a year ago. I still don't have full-time employment, but things are getting less bad. Here are some things I have learned that may help people in the same situation.
Something I need you to understand right now
The market is very very bad. The last time I remember it being this terrible was right after the mortgage busts in 2008-10. It might honestly be worse. The last time I looked for a job was three years ago and it has changed completely.
The number of people applying to available jobs is w i l d. The stats coming out of this r/recruitinghell thread are nuts. 2000 applications, even after screening out the obviously unsuited they still went through 900. There's no way to screen all of them. It is, unfortunately, mostly a numbers game.
I'm not telling you this to scare you or discourage you. But it will be hard, because so much is tied up into work, labor, and our senses of self. And if you're going to get through this, you need to understand what you're up against.
I hope the stuff below the jump will help you do that. (If you need to contact me hmu on Bluesky or via pearwaldorf at gmail. I have messaging and asks turned off because spam and because I'm not on Tumblr much)
@veliseraptor in response to your posts the other day
3 boyfriends 3 kisses
In light of recent events, I have begun submitting bug reports when I see mature content labels applied inappropriately to posts, especially if an appeal has been rejected.
Extremely good idea - how are you doing it? Through the contact us option?
Yeah itās one of the options on the Contact Support form:
for what it's worth: after a few months of submitting help tickets as 'feedback' when i saw a post inappropriately flagged as mature, i tried following this suggestion instead. today i got my first-ever response from tumblr support on this issue, letting me know that a post i'd submitted a ticket before has had its mature content flag removed.
Hey it worked! Maybe if enough of us make a stink theyāll fix the fucking system.
This is legitimately brilliant. Bug burndown reports (the rate at which your software team can close bugs) is a major metric for most software houses.
It takes an extra step in our part, but this is part of what makes it effective. It's not one click, one reblog activism and it hits them where they care: their damn KPIs.
I think the thing that annoys me most about AI on a personal, day to day, level is what it has done to grammar checkers. If you've never done a lot of editing, or used to 5+ years ago but haven't really in the last couple years, I can't even begin to describe how fucking BAD this shit has gotten. And as an author it is EXHAUSTING.
I just want to catch spelling errors and accidental double spaces and repeated phrases and whenever I use the wrong too/to or affect/effect and shit. But no. They've shoved AI up the ass of every grammar checking software out there and now they all fucking suck and make the most random, obnoxious, nonsensical suggestions.
And yeah, I can ignore all the times it's trying to get me to cut out any semblance of my own voice, or shove things into the wrong tense, or make the most random suggestions on comma usage. But if it's getting all that WRONG, what is it just straight up missing that I SHOULD be correcting? What real spelling and grammar errors are still lurking in there?
"Use Libre Office."
I get why people keep saying this (and other versions of it like "Use Adobe alternatives" and "Use Google product alternatives."). But here's the problem: I do not create in isolation. Even my own 100% personal projects are getting sent to other people whether it's editors or printers or beta readers and unless every single person in that train is using the same products, things can get wonky.
Libre Office and Word handle formatting differently on the back end, which can completely break documents if you move them back and forth between the two. So if I write in Libre Office but my beta readers are still using Word, when I send them a manuscript for review there's a good chance things won't look right and my beta reader will not actually be reviewing what I sent them.
Industry standards are industry standards FOR A REASON. Having everyone on the same workflow can be crucial to getting things done effectively and correctly without creating a lot of extra work. And those things are not going to change overnight, as much as we might want them to.
:| :| :|
Yeah, Word, let me just leave this whole chunk of dialogue without the closing quotation marks. That's the thing to do. How dare I have two punctuation marks in a row. It's not like that's how closing quotation marks fucking work.
I am going to light something on fire.
And you know, for young writers, this has got to be so detrimental just from the perspective of opening your document and seeing a million corrections that, frankly, don't need to be there. If you're a young writer you're likely not going to have the background knowledge to know what is and isn't a good suggestion, you're just going to see a document that makes it look like you made every mistake possible so clearly you must be a terrible, stupid writer and should just give up.
when the characters you like get beat the fuck up
My first ever comic! Iām still really proud of it and honestly the way the UK govt is going right now it feels ever more relevant.
[IDs from alt: 1: a simple black and white comic showing an empty wheelchair. a woman is pushing it and looking to a man who is pointing and saying 'park it there'. the caption reads 'something I've noticed...'
2: the caption continues 'since I've been in this chair...' the empty wheelchair is now on a train platform and a staff member just off to the side is saying on their radio 'I've got a wheelchair to deal with'
3: at a shop counter the clerk asks 'who's next?' and someone behind the empty wheelchair declares 'me!' the caption reads 'is that people forget...'
4: the final panel shows the wheelchair now with a person sitting in it. the caption reads 'there's a human in there.' End IDs]
very important for elf characters to freak the fuck out about the aging difference thing and pre-grieve like crazy and scream themself hoarse with denial when they canāt stop death itself and they still look the same as when they met the frail aged body thatās going cold beneath their touch and eventually settle into a numbness that theyāll call acceptance but they never really let anyone get as close as they did in the first century of their life unless they know theyāre going to stick around as long as they will
āwhy are elves so snobby and exclusive and cut-off from everyone elseā befriending you means theyāll end up burying you and your children and your grandchildren and theyāll still be young. exactly how many times do you think you could choose to do that. if you live through enough centuries, eventually you run out of days in the year to visit each grave.
Everyone please look at this snapping turtle, walking to the pond outside my house, still groggy from a 6-month nap.
the music made this one of the most hilarious things i have ever seen, thank you so much.
GJJGJRKGNH THE MUSIC GOES UNDERWATER WITH THE TURTLE
sound on sound on sound on
happy grimmichi day!! šš
[6.15] ā Role Reversal
My masterpiece