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祝日 / Permanent Vacation
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Alisa U Zemlji Chuda
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@minatofnowhere
only us.

Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
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Mirabel *officially* joins the waiting room 😌
THIS IS NOT CANON ACCURATE AT ALL BUT ME AND MY WIFE THOUGHT IT WAS REALLY FUNNY 😭🖐️
is this anything

Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
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I've completed my Project Hail Mary rebind!
I'm super happy with it! It's a little botchy around the edges and definitely wonky in places (and there are quite a few mistakes that I can neither unsee nor correct) but, considering it's my first proper rebind, I'm really freaking happy with it!
More glamour photos and some in-progress shots under the cut...
Something bout the fox Grace fanart gets to me man
all all all
honk shoo
Two of Us

Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
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[grace say grace will die] [rocky fix]
«A Patchwork of Hope» 👎
Accumulated Hiens... it's hard to keep track of what I crosspost where. sorry if there's repeats
The scrumptious angst of Bruce, after growing up with the belief that he is a needless burden to Alfred which is why the butler was otherwise so distant and careful with formalities, finding it so easy to overcome the same barriers when he had to take in and care of Dick
Bruce, who understood that Alfred was only there for him all his life because he was paid to stay there, and whatever sense of fondness he might afford him were consequences of proximity rather than a natural condition for care
Then he takes in Dick Grayson, a little bundle of odd behaviors and a penchance for anger
It startles Bruce, how easy it is to outwardly love a child and overcome the circumstances around it
It happens again and again — Jason, Tim, Cass, Damian... each one of them, becoming Bruce's responsibility by circumstances beyond their control... each one of them, loved to the best of Bruce's human ability
Alfred says the formalities are necessity; Bruce once thought so
But what did those formalities and tensions matter when Jason came home for the first time twice? What did those tensions of succession matter when Cass had her first dance lesson? When Tim came out for the first time? When Damian celebrated his med school acceptance?
The resentment grows in Bruce, it's ugly and clawing in all the ways a child's petulance is
i can't get over this quilt and how cool it looks against the cold contrast of the ship

Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
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I'm so normal about this movie that I did this in 3 days with a total of 10 hours of sleep. If you know this song you know it s time to bring out the tissues.
Song is The Cave by Mumford and Sons
I understand why a lot of fantasy settings with Ambiguously Catholic organised religions go the old "the Church officially forbids magic while practising it in secret in order to monopolise its power" route, but it's almost a shame because the reality of the situation was much funnier.
Like, yes, a lot of Catholic clergy during the Middle Ages did practice magic in secret, but they weren't keeping it secret as some sort of sinister top-down conspiracy to deny magic to the Common People: they were mostly keeping it secret from their own superiors. It wasn't one of those "well, it's okay when we do it" deals: the Church very much did not want its local priests doing wizard shit. We have official records of local priests being disciplined for getting caught doing wizard shit. And the preponderance of evidence is that most of them would take their lumps, promise to stop doing wizard shit, then go right back to doing wizard shit.
It turns out that if you give a bunch of dudes education, literacy, and a lot of time on their hands, some non-zero percentage of them are going to decide to be wizards, no matter how hard you try to stop them from being wizards.
It wasn't just the hoity-toity ritual magic stuff, either. Popular media often frames a fundamental opposition between the Church and practitioners of the Old Ways™, but on the ground, any given medieval European community's foremost practitioner of traditional folk magic was likely to be the village priest. And again, they very much were not supposed to be doing this. There were some very pointed letters going around reminding people to cut that shit out, not that we're naming any names, Jeremy, and no, "if you invoke the saints first it's fine" is not going to fly with the bishop.
I feel like a lot of folks in the notes are missing a critical piece of context here because they're not clear on what the Church's official position toward magic actually was during the Medieval period.
In brief, the idea that magic is a. real and b. Satanic was not the party line for the greater part of the Middle Ages. Obviously the particulars varied both regionally and over time, but for the most part, the official position of the Church was that there is no power but God's and magic is fake. The Church's principal objection to the practices of divination, spirit-binding, etc. was that they were fraudulent, not that they imperilled one's soul. Sometimes this was even carried to the point that accusations of witchcraft would result in the accuser getting in trouble rather than the accused; after all, if your neighbour is pretending to do wizard shit, that's fraud, but if you actually believe your neighbour is capable of wizard shit, that's heresy!
The hardline "magic is the work of Satan" stance that most folks are thinking of when they think of magic and the Church wasn't particularly widespread until very late in the Medieval period, and is really more characteristic of the post-Reformation era – which adds an extra layer of hilarity to the aforementioned local clergy doing wizard shit, because from the perspective of their superiors, the problem was less "oh no, our priests are consorting with Satan" and more "god fucking damn it, our priests keep scamming people with this wizard shit".
The Catholic Church, desperately penning their 500th letter to local clergy:
FOR THE LOVE OF GOD STOP TELLING PEOPLE MAGIC IS REAL
The really funny part is that, by all accounts, some of the priests involved didn't even want to be doing wizard shit. Allegedly, they more or less got pressured into it by their congregations, who expected wizard shit of them and wouldn't take "no" for an answer.
I've been summoned by @artielu to vet this post, and I'm happy to confirm that it is, in fact, fairly accurate and does represent many of the ways in which medieval people did (and did not) think about gender, witchcraft, religion, magic, and practice. I've written quite a bit on this topic before, probably back when I was teaching a class on magic and the supernatural in the Middle Ages, but it's been a while.
The boring stereotypical Bad Middle Ages take is that medieval people were all howling misogynists and thus were burning Female Witches (and also midwives, out of an idea that medieval people saw all female-led intellectual practice as inherently bad, which is also uh, questionable) at the stake left and right. As I have carped about many times, Witch Trials (TM) as most people think of them were decidedly an early modern invention. The idea of witchcraft as both a) real and b) specifically and evilly female was also in fact a very late medieval invention; it was most explicitly codified in the infamous Malleus maleficarum of 1485. However its author, Heinrich Kramer, was already a raging misogynist and had been chased out of his parish the year before when for some reason, people got tired of him randomly accusing their wives and daughters of witchcraft. The Malleus is well known as a "witch hunting handbook," but people then tend to generalize its late 15th-century conclusions, written by one tiresome misogynist, as completely representative of The Middle Ages Everywhere. The Malleus also contains some anti-sodomitic polemicals, so there are just a whole stew of gender, queer, and other anxieties being represented here in a late medieval context. See i.e.:
Bailey, M. D., ‘From Sorcery to Witchcraft: Clerical Conceptions of Magic in the Middle Ages’, Speculum, 76 (2001), 960-90.
Bailey, M.D., ‘The feminization of magic and the emerging idea of the female witch in the late Middle Ages’, Essays in Medieval Studies 19 (2002), 120-134
Broedel, H.P., 'To preserve the manly form from so vile a crime: ecclesiastical anti-sodomitic rhetoric and the gendering of witchcraft in the Malleus Maleficarum', Essays in Medieval Studies 19 (2002), 136-148
Broedel, H.P., The Malleus Maleficarum and the Construction of Witchcraft: Theology and Popular Belief (Manchester: Manchester University Press, 2003)
Harley, D. ‘Historians as Demonologists: The Myth of the Midwife-Witch’, Social History of Medicine, 3 (1990), 1-26
Katajala-Peltomaa, S. ‘A good wife? Demonic Possession and Discourses of Gender in Late Medieval Culture’, in Gender in Late Medieval and Early Modern Europe, ed. by M.G. Muravyeva and R.M. Tovio (New York, NY: Routledge, 2013), pp. 73-88
Stephens, W., ‘Witches who steal penises: impotence and illusion in the Malleus Maleficarum’, Journal of Medieval and Early Modern Studies 28 (1998), 495-529
It's true that some of the most dedicated practitioners of ritual magic, and scholars and conservationists of magical texts, were monks, churchmen, and other religious figures. Some of them started from the position that God possessed the only supernatural power and any claim of other magic was wrong, but many others did believe that magical power was accessible from a variety of sources, even as this interacted uneasily with related notions of heresy, religion, blasphemy, and (demonic) sin. This represented the complex and shifting interaction between institutional Catholic and traditional/folk magic beliefs, which were never fully assimilated or "erased." It was in fact also popular among laypeople, as magical amulets or charms were highly valued for their supposedly protective capacities. Magic and ritual magic was also widely used in medicine and yes, for sex (people have always been people etc. etc.). See i.e.:
Bailey, M. D., Battling Demons: Witchcraft, Heresy and Reform in the Later Middle Ages (University Park, PA: Pennsylvania State University, 2003)
Boureau, A., Satan the Heretic: The Birth of Demonology in the Medieval West, trans. by Teresa Lavender Fagan (Chicago, IL: University of Chicago, 2006)
Collins, D., ed., Cambridge History of Magic and Witchcraft in the West (New York, NY and Cambridge: Cambridge University Press, 2015)
Fanger, C., ed. Conjuring Spirits: Texts and Traditions of Medieval Ritual Magic (Stroud: Sutton, 1998)
Flint, V. I. J., The Rise of Magic in Early Medieval Europe (Oxford: Oxford University Press, 1991)
Kieckhefer, R., Magic in the Middle Ages (Cambridge: Cambridge University Press, 2000)
Kieckhefer, R. ‘Erotic Magic in Medieval Europe’, in Sex in the Middle Ages, ed. by J. Salisbury (London and New York, NY: Garland, 1991), 30-55
Olsan, L.T., ‘Charms and Prayers in Medieval Medical Theory and Practice’, Social History of Medicine, 16 (2003), 343-66
Page, S. Magic in the Cloister: Pious Motives, Illicit Interests and Occult Approaches to the Medieval Universe (University Park, PA: Pennsylvania State University, 2013)
Rider, C. ‘Danger, stupidity and infidelity: magic and discipline in John Bromyard’s Summa for Preachers’, Studies in Church History, 43 (2007), 191-20
I could go on with quite a bit more, but the point is: there is an extensive scholarly literature on this topic, and any depiction of magical and supernatural beliefs in the Middle Ages, especially in popular media, is often the laziest imaginable shorthand for "they all hated women, thought they were witches, and burned anyone who didn't believe in the all-powerful Catholic church." Yet again, this also does vary by time period, as The Middle Ages are not one single undifferentiated block. A twelfth-century author is far more likely to scoff at the credulous fools who think magic is real or can actually compare to the power of God, whereas the early-modern authors, influenced by Kramer, will do far more of the stereotypical "witchcraft is a particularly female-gendered thing and also real, satanic, and evil." And yes, many medieval magic practitioners and enthusiasts were a) monks and the church and b) regular people, because it occupied a complex place in their belief system and was by no means simply evil. This doesn't mean that they were "more" or "less" enlightened according to the also-wildly-erroneous Scale of Perceived Human Progress, but just that they were complicated, stereotypes are stupid, and my kingdom for one (1) single nuanced, thoughtful, or remotely accurate depiction of this in medieval-themed media. The end.