#mise

Délután a Feneketlen-tónál lődörögtem, majd hat előtt a Villányi úton jöttem hazafelé, mikor látom, hogy mennek be az emberek a Szent Imrébe.

Gondoltam, én is betérek kicsit nosztalgiázni, Pünkösd is van, ugye, meg kellemes hűvös volt bent, és az orgona hangját is szeretem. Hátul ültem le, a pad végébe, úgy terveztem, ha bevadul a pap a prédikáció közben, lelépek. De nagyon korrektül tolta, így maradtam a mise végéig.

Utána meg hazasétáltam.

On the homoeroticism of sports

Wrestlers by Thomas Eakins

Heated Rivalry by Rachel Reid

Resisting Reductivism & Breaking the Bubble: Barbara Kruger Interviewer: Ian Forster. Content Editors: Lindsey Davis and Deanna Lee. Published: January 2018. © Art21, Inc. Artwork: Courtesy of Mary Boone Gallery, New York.

Heated Rivalry TV

Stag at Sharkey's by George Bellow

Headed Rivalry by Rachel Reid

Barbara Kruger. Untitled (You construct intricate rituals which allow you to touch the skin of other men), 1980.

Heated Rivalry by Rachel Reid

Sports - Viagra Boys

小狄女孩时候，终于摸了红发的Mise/Misa，刚开始脑补的形象其实就是埃及河畔旁红发的少女样子，象征着丰收和欢乐！画得很开心！

之前画的黑发的版本可以理解为在冥界的形态^^

"Call Thesmophorus, spermatic God [Dionysos], of various names, who bears the leafy rod:

Mises [Misa], ineffable, pure, sacred queen, two-fold Iacchus, male and female seen"

Does it seem to be implying that Misa is supposed to be the female form of Dionysus? Isn't it more probable that Misa is the female form of Iacchus, a separate divinity (but sometimes identified with a few other gods)?

Hi! I'm sorry it took me a while to answer. Asks are kinda piling up and I'm right in the middle of exams 🥲. If you're waiting to have a question answered, I'm sorry if it takes a while or if I'm not able to get to all of them.

I find the Orphic Hymns to be such a headache, because they differ so much depending on the translation (specially in regards to punctuation, which changes the entire meaning):

Call Thesmophorus, spermatic God, of various names, who bears the leafy rod: [colon] Mises, ineffable, pure, sacred queen, two-fold Iacchus, male and female seen: Illustr'ous, whether to rejoice is thine in incense offer'd, in the fane divine; Or if in Phrygia most thy soul delights, performing with thy mother sacred rites (...) – Thomas Taylor (1792)

I call upon law-giving Dionysus who carries the fennel stalk, unforgettable and many-named seed of Eubouleus, and upon holy, sacred and ineffable queen Mise, whose two-fold nature is male and female. [Full stop] As redeeming Iacchos, I summon you lord, whether you delight in your fragrant temple At Eleusis, or with the Mother you partake of mystic rites in Phrygia (...) – again Apostolos N. Athanassakis (1977)

I call upon law-giving Dionysos, who carried the fennel stalk, unforgettable and many-named seed of Eubouleus, [comma] I call upon the sacred and holy, upon the ineffable queen Mise, whose twofold nature is male and female. [Full stop] Redeeming Iacchos, lord, I summon you, whether you delight in Eleusis in your fragrant temple, or with Mother you partake of mystic rites in Phrygia (...) – Apostolos N. Athanassakis and Benjamin M. Wolkow (2013)

I call on law-giving Dionysos, who bears the fennel wand, much remembered and many-titled seed of Eubouleus and on the holy, sacred, queen Mise, ineffable, with two natures, female and male, the liberating Iakchos. Whether you rejoice in your perfumed temple in Eleusis, or whether you perform your mysteries in Phrygia with the Mother (...) – Patrick Dunn (2018)

As you say Iacchos was frequently a separate deity, but his identification with Dionysos was also quite commonplace. Considering that when several names are listed together in the other hymns they're referring to a single invoked deity (and the orphic obsession of syncretising anyone and everyone with everything and their grandma), it's most likely that Dionysos, Mise and Iacchos are considered the same entity in this context.

Mise is an obscure figure to say the least. Appart from her hymn we only have (as far as I'm aware):

A dictionary entry in Hesychios s.v. [Μισατίς] Μίση: "One of those next to the Mother, whom they also swear by". Radcliffe Edmonds' Redefining Orphism would also see a reference to her in the entry for μισήτην: "They call misētēn the ones who are insatiable; 'and the misētēn women will use dildos' (Cratinus, fr. 316), and some simply call 'misēton' the one who is insatiable for food."

A reference in Herodas Mimes 1.56 that mentions a boy who spies a girl "at the Descent of Mise", referring to a festival or another cultic context.

Two inscriptions in Pergamon, one of which (IJSK 5.38) is the dedication of an altar "to Mise Kore" by the priestess Anthis.

An Orphic fr. 391 mentions Dysaules and Baubo as parents to Protonoe and Nisa. Some would correct the last name to Misa.

I've seen theories that range from claiming she's originally an Anatolian goddess, to claims that she's not a specific entity, but a generic divine stand in for the initiates (μῠ́στης).