#zotikos

[artbygenesis]

I did draw my boys with Halloween outfits! Minotaur angel agenda. Happy late Halloween!

[artbygenesis]

Of course, I had to draw these two! It’s Asterion and his human boyfriend Zotikos for #taurgust

[artbygenesis]

As penance for making myself sad with a crying Minotaur (Asterion/Αστερίων), I gave him a boyfriend (Zotikos/Ζωτικος). Zotikos was one of the sacrificial youths sent to the labyrinth but saw the true nature of Asterion and helped him escape. Theseus did not actually kill him, 100% canon! They became friends and then fell in love. Now there are only happy tears!!!

[artbygenesis]

I missed the boys!!! So I drew some sappy gay nuzzles.

You can see the full pic at twitter or pillowfort [nudity, no genitalia]

[f4ngz-oc-corner]

Zotikos x Bernael ship board

[saltyratchan]

boop

[tiedtoskies]

From an assigned reading, “A History of Disability” by Henri-Jacques Stiker.

I have spoken of the exposure of deformed infants and of the social constructions that justified it. Here, Zotikos, who founds a leprosarium with money diverted from Constantine, goes directly against the wishes of the emperor, according to the text: “All those whose body is ruined by leprosy and who struggle against that disease which is called sacred he ordains to be driven from the city or even to be thrown into the depths of the sea”. In so doing, Constantine shows that he belongs to the world of antiquity and its practice of exposure, the fatal exclusion. Zotikos does the opposite. On Mount Olivet, where they would have perished in the presence of the gods, in atonement before divine anger, Zotikos “granted them all his attention, readying huts made of cut branches… preparing portions for them.” The symbol of the passage from one mental world to another was the leprosy of the daughter of Constans, Constantine’s successor, who was condemned to death by drowning and whom Zotikos conducted to his leper house, saving her from this form of exposure. Once Zotikos had been martyred, Constans repented of his actions and constructed a hospice, endowing it with both personal and imperial resources. Zotikos shook the classical world. And here is the text, flat on a first reading and the very antithesis of the earlier system: “The primary and urgent mission of doing good to the sick who are there, of coming to their aid and of responding generously to their needs; knowing that God cares for them as for none other, God to whom they seek to offer mercy by their intervention, for they have need of mercy before the day of judgment”. The discourse of the life of Zotikos is a pivotal account.