The World of Interiors, April 1991. Photo - Tim Beddow

if i look back, i am lost

JBB: An Artblog!
Misplaced Lens Cap

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Sade Olutola

Product Placement
art blog(derogatory)

#extradirty

shark vs the universe
One Nice Bug Per Day
tumblr dot com
Cosimo Galluzzi
we're not kids anymore.
cherry valley forever
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Jules of Nature

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@wolf-claw
The World of Interiors, April 1991. Photo - Tim Beddow
Venice (2026)
by RL
Ivan Aivazovsky
The Black Sea at Night
find your greek birthday!
Disclaimer: sort of, because ancient Greece sucked at time-keeping, and didn’t even care it sucked.
Seriously: I always low-key wondered why this is a subject no one ever mentioned - no cute Greek calendars in high school, no uni professor shouting out ‘Today it’s Alexander’s birthday, BITCHES’, just a plain waste of nothing at all - and now I finally know the reasons of this very wise silence: Greek calendars were the bureaucratic equivalent of Loki shouting I DO WHAT I WANT out of a limo. As in: every city had its own calendar, and also cities sometimes functioned with two or three different calendars (think one calendar marking religious festivities, and a different one recording political meetings). Also the fun part, and by fun I mean ‘I will personally come there and and make you eat your own liver’, is that the Greeks used a calendar that was both lunar and solar - but unlike normal people, they had zero rules indicating if and where to add extra days to keep the system in balance. Plus, the whole thing could be tweaked for whatever reason - for instance, you could anticipate the start of a holy month to force an enemy to stop fighting, or have week-long months so a foreign king could see all the best celebrations the city had to offer in the space of three or four days.
As a quick summary:
the good news: the year tended to start in september, which makes sense to me in a very primal way? I don’t know about you guys, but January never feels like the beginning of anything to me. The end of summer, though - that’s the real deal. Days get shorter, there’s sweaters and hot chocolate, the trees are preparing for their death and resurrection, and school starts again. Tick tock.
the bad news: everything fucking else.
Still, if you’d like to know, for personal or fictional purposes, how to calculate your Greek birthday, here is how you do it (though let me stress, again, that you’ll end up with a ‘more or less’ because Greece).
1. Check what the Moon was doing when you were born
Let’s say today’s your birthday (YAY, CAKE!): if you were born on October 14th, 1990, what you want to do first is go on a website like Calendar-12 and search the Moon phases for 1990:
Now, Greek months started with the new Moon (or: they were supposed to start with the new Moon, lol). That means you were born during the month that began on September 19th.
2. Figure out your Greek month
This is the easy part, except every city had its own names for the months. As Greek cities started to join together in federations, the archaic names were abandoned in favour of numbers, so people would stop squabbling over which god had blessed which month. This lasted for about five seconds before everyone got back to their old months, then Macedonian months, and finally the Roman ones. Anyway rough equivalent of our calendar would look like this (traditional months in pink and blue, numbers in yellow):
In your case, that would be ‘the Twelfth Month’, Boedromion or Boathoos, or another dozen of possible names (you can find a list here). The Attic month of Boedromion was dedicated to Apollo Boedromios (’the helper in distress’). I thought for a second it had something to do with cows, but no such luck.
3. Convert your day
Now, in theory Greek months are 29 or 30 days long, and are divided in three parts: ‘day after the rising’ (1-10), ‘xth day’ (11-20) and ‘day before the waning’ (21-30). That last section was also counted backwards, because why not. If you’re following an Attic calendar, though, the second day of Boedromion was ignored because on that day Athena and Poseidon had their big fight over Attica and It’s Not Something We Talk About (Except in All Those Legends And Vases and Murals), so October 14th would actually be October 13th.
That brings you to that 25th day of the month, which means your Greek birthday is ‘in the month of Apollo Protector, on the sixth day of the waning’. Congrats!
(As for the year - ancient calendars were fond of using rulers’ reigns to tell the time. If you’re American, 1990 would probably be known as ‘the second year of the Bush’ or something like that.)
Further resources
The names of the months for every Greek city
More complicated stuff about calendars (search for ‘calendarium’)
The Attic calendar
75 pictures of smiling puppies because this stuff is messy, I’m sorry
Hekate shrine, Fresco from a bedroom in the Villa of P. Fannius Synistor at Boscoreale. Italy
“What is the difference between Orphic and Homeric Hymns?”
The Orphic and Homeric hymns are both significant in the context of ancient Greek literature and religion, but they differ in origin, purpose, and style.
1. Origin and Tradition:
- Homeric Hymns: These hymns are attributed to Homer, though they were likely composed by various poets in the 7th and 6th centuries BCE. They are part of the broader tradition of epic poetry and are generally seen as a way to honor the gods through narrative and invocation.
- Orphic Hymns: These hymns are tied to the Orphic tradition, which is associated with the mythical figure Orpheus. The Orphic hymns date from later periods (around the 3rd century BCE to the 3rd century CE) and reflect a more esoteric and philosophical approach to religion.
2. Content and Themes:
- Homeric Hymns: Each hymn typically praises a specific deity, recounting myths or stories related to their attributes, powers, and deeds. They often serve a liturgical purpose, meant to invoke the favour of the gods.
- Orphic Hymns: These often incorporate themes of mysticism, cosmology, and the soul's journey. They focus more on personal religious experience and metaphysical concepts, such as the nature of the divine and the afterlife.
3. Style and Structure:
- Homeric Hymns: They generally follow a narrative structure and employ traditional epic techniques, such as invocation and epithets. The language is grand and formal.
- Orphic Hymns: While also poetic, these hymns tend to use a more lyrical and mystical language, emphasizing philosophical ideas. The structure can be less consistent than that of the Homeric hymns.
While both types of hymns celebrate the gods, the Homeric hymns are more concerned with storytelling and invocation in a traditional epic style, whereas the Orphic hymns delve into mystical and philosophical themes, reflecting a different aspect of religious belief.
If I missed anything or messed anything up please let me know, I am up to hear about your opinions / knowledge on this too ^^
The Witch’s Ritual
A playlist of music inspired from the ancient and primal power of traditional witchcraft.
Old Magic - Sharm
Krataia Asterode - Daemonia Nymphe
Ladies of the Woods - Marcin Przybyłowicz & Percival
Runaljod - Wardruna
If I Had A Heart - Fever Ray
Incantation - Loreena McKennitt
Frontier - Dead Can Dance
Pale on Pale - Chelsea Wolfe
Carrion Flowers - Chelsea Wolfe
Ancient Hymns - Dysposium
Daemonos - Daemonia Nymphe
The Wolf - Fever Ray
Suspiria Theme - Goblin
Insects - Susanne Sundfør
Mer - Chelsea Wolfe
Sacrifice - Sharon Lyons
Raido - Wardruna
Divine Goddess of Fertility - Daemonia Nymphe
Trøllabundin - Eivør
Willow’s Song - Aythis
Flowers of the Sea - Dead Can Dance
On the Edge by Aleks Stoller
— Michael Bogild
“The best moments in reading are when you come across something - a thought, a feeling, a way of looking at things - which you had thought special and particular to you. And now, here it is, set down by someone else, a person you have never met, someone even who is long dead. And it is as if a hand has come out, and taken yours.”
— Alan Bennett
Oramunde (Emlen Etting, 1933)
We do not escape into philosophy, psychology, and art-- we go there to restore our shattered selves into whole ones.
Anais Nin
© Lucas Garcete, Faith (Fe) {via Instagram}
We bury ourselves in sweet disdain. Who manages to penetrate this channel of dust no longer feels the balm of that religion that doubts with the same fervor with which he believes. Nos enterramos a nosotros mismos con un dulce desdén. Quien logra penetrar este cauce de polvo no siente más el bálsamo de aquella religión que duda con el mismo fervor con el que cree.