#aesch

[witekspicsoldpostcards2]

AESCH -> SWITZERLAND (commemorative post card).

[plushrats]

CLONECEMBER DAY 7: Gingerbread Houses 🏠

[officialpenisenvy]

otototoi spotted in greek class

[musispoedmacarsiv]

12 Aralık 2024 Galatasaray Daikin Sm' Aesch Pfeffingen Maçı

*Burhan Felek Vestel Voleybol Salonu, 19:30.

*CEV Kadınlar Challenge Kupası 8'li Finaller rövanş maçı.

*İlk maç: Sm' Aesch Pfeffingen 0-3 Galatasaray Daikin.

*TRT Spor Yıldız.

*Maç sonucu: Galatasaray Daikin 3-0 Sm' Aesch Pfeffingen.

*1. Set: 25-9.

*2. Set: 25-12.

*3. Set: 25-18.

*Sonuç: Galatasaray Daikin 4'lü Finaller'e yükseldi.

[als-aargauer-unterwegs]

Zum ehemaligen Landessender Beromünster Vollständiger Bericht bei: https://agu.li/278 Statt immer nur unten durch die Täler, einmal oben durch und dabei schöne Panoramen zum Alpenkamm erhalten. Das GPS registrierte 116.7 KIM und 1321 Höhenmeter.

[festering-bacteria]

FANCLONE POSTING!!!

I know i’ve posted soph here but aesch is new so HERE HE IS my ugly ugly son

Baby design and also anotjer thing..third guy in the pic will be revealed once i update his ref..

FOSTER FAMILY STUFFS!! I’ve posted soph’s mom here b4 but for refreshers she’s tje schools art teacher 😇 and then aesch’s parents they are. bad people.

ANND a couple extra doodles. love my baybees even the ugly one

[theoihalioistuff]

Nurses and Caretakers of the Gods. Part II: Ares and Hephaistos.

(As always, if you know any more sourced versions, I'd love it if you let me know!!!) Part I here.

Ares:

A quick overview of versions of his birth: he is almost universally the son of Zeus and Hera both (e.g. Hom. Il. 5.893, Hes. Th. 922–923; Apollod. 1.3.1), though he is also attested as solely born of Hera (in response to the birth of Athena after touching a prodigious flower from Olenos: Ovid. Fast. 5. 255), solely born of Zeus (after drinking the "male begetting" waters of the Nile: Schol. Aesch. Suppliant Women 855–856) or born of Enyo (Schol. Il. 5.156, Cornutus. Greek Theology. 21, see bellow, Enyo is curiously also attested as an epithet of Hera in Tzetzes ad Lycophron 493 and 519, perhaps in an attempt to reconcile both accounts). He is frequently said to have been born and/or raised in Thrace (e.g. Statius Thebaid 4.786). A fragment from a lost play by Aeschylus perhaps intends to paint a picture of his younger days:

DIKE: (...) Hera has reared a violent son whom she has borne to Zeus, a god irascible, hard to govern, an one whose mind knows no respect for others. He shot wayfarers with deadly arrows, and ruthlessly hacked ... with hooked spears ... he rejoiced and laughed ... evil ... scent of blood ... [Two lines unintelligible] ... is therefore justly called ..." (Aeschylus, Fragment 282. The passage likely seeks to etymologises the name Ares from ἀρή [bane, ruin, curse]) the vicious little psycho

1. Nursed by Thero (Beastly): "Of all the objects along this road the oldest is a sanctuary of Ares. This is on the left of the road, and the image is said to have been brought from Colchis by the Dioscuri. They surname him Theritas after Thero, who is said to have been the nurse of Ares. Perhaps it was from the Colchians that they heard the name Theritas, since the Greeks know of no Thero, nurse of Ares." (Paus. 3.19.7-8)

2. Nursed—among other things—by Enyo: "Accounts of Enyo differ; for some she is the mother of Ares, some his daughter, some his nurse" (Cornutus Compendium of Greek Theology, 21). Elsewhere she is also his sister (Quintus. Fall of Troy 424) or his lover, begetting Enyalios (Eustathius on Homer p.944) she is his everything, literally.

3. Raised and taught the arts of dance and war by Priapos (incredibly enough), a deity originally worshipped in the city of Lampsakos (in the northern Troad), who after spreading throughout the classical world was primarily known as a rustic god with massive genitals:

"According to a Bithynian legend, which agrees well with this Italian institution, Priapos, a war-like divinity (probably one of the Titans, or of the Idaean Dactyls, whose profession it was to teach the use of arms), was entrusted by Hera with the care of her son Ares, who even in childhood was remarkable for his courage and ferocity. Priapos would not put weapons into his hands till he had turned him out a perfect dancer; and he was rewarded by Hera with a tenth part of all Ares’s spoils." (Lucian. On Dance 21)

Hephaistos:

Versions of his birth are more or less split evenly between him being the son of both Zeus and Hera (e.g. Hom. Il. 1.578, 14.338, 18.396. Od. 8.312.) or solely of Hera (Hes. Theog. 929, Apollod. 1.3.5, Hygin. Fab. Praef.), likely in response to the birth of Athena, or else preceeding it due of an unexplained quarrel (Hes. Fragment 343 MW). Regarding detalis of his parthenogenic conception: "Hera, without any man, being lifted up by the wind gave birth to Hephaistos" (Lucian. De sacrificiis 6), and regarding details on the the birth, it's sometimes said to have been from her thigh (Serv. Aen. 8.454). A quaint tale that tries to reconcile both traditions (Schol.bT. Il. 14.296) claims that Zeus and Hera secretly slept together on the island of Samos before they were married. After being oficially given in marriage to Zeus by Okeanos and Tethys, Hera bore Hephaistos, and to conceal their premarital dalliance she pretended that she'd birthed him without need of a father. To finish off, odd genealogies abound which I'm not really going to include, for example Paus. 8.53.5 or Cicero. De Nat. Deor. 3.22.

1. In most accounts he's raised for nine years by Thetis and Eurynome, after being thrown off Olympos at birth by Hera for being lame (main source is Hom. Il. 18.394-405):

"She [Thetis] saved me when I suffered much at the time of my great fall through the will of my own brazen-faced mother, who wanted to hide me for being lame. Then my soul would have taken much suffering had not Eurynome and Thetis caught me and held me, Eurynome, daughter of Okeanos, whose stream bends back in a circle. With them I worked nine years as a smith, and wrought many intricate things; pins that bend back, curved clasps, cups, necklaces, working there in the hollow of the cave, and the stream of Okeanos around us went on forever with its foam and its murmur. No other among the gods or among mortal men knew about us except Eurynome and Thetis. They knew since they saved me." (Trans. Lattimore)

I ship them. Many later accounts confuse both versions of his fall (see below), and so sometimes Thetis and Eurynome recieve him after he's hurled off Olympus by Zeus, presumably as an adult (e.g. Apollod. 1.3.5). Also a variation is found where Hephaestus is raised by Thetis and the rest of the Nereids:

"But my son Hephaestus whom I bare was weakly among all the blessed gods and shrivelled of foot, a shame and disgrace to me in heaven, whom I myself took in my hands and cast out so that he fell in the great sea. But silver-shod Thetis the daughter of Nereus took and cared for him with her sisters: would that she had done other service to the blessed gods!" (Homeric Hymn 3. 311-330)

2. According to the other main variant of his fall, Hephaistos is hurled off Olympos by Zeus after he tries to intervene on his mother's behalf during one of their quarrels (Homer, Iliad 1. 568), presumably to save her from a beating (Plato, Republic 378d), or specifically to free her after she'd been chained and hung from heaven (eg. Apollod. 1.3.5). In this version he falls on the island of Lemnos, and is nursed back to health by the tribe of Sintians (V. Fl. Argonautica. 2.8.5, Hom. Il. 1.590 is quoted below):

"There was a time once before now I was minded to help you [Hera], and he [Zeus] caught me by the foot and threw me from the magic threshold, and all day long I dropped helpless, and about sunset I landed in Lemnos, and there was not much life left in me. After that fall it was the Sintian men who took care of me." (Trans. Lattimore)

As mentioned before both versions were frequently mixed up, being basically doubles of eachother (either Hephaistos is cast out because he's lame or lame because he's cast out), so sometimes he is raised as a child by the Sintians (e.g. Serv. ad. Eclog. 4.62, where he is cast out by Jupiter because Juno rejects him at birth, and so comes to fall on Lemnos).

3. Finally, there is a version where he is entrusted by Hera to the obscure Kedalion, a daimon who had his workshop on the island of Naxos. Hephaistos apprenticed and learnt to work bronze under his tutelage (Eustathius ad Homer, Il. 14.296a). Elsewhere Kedalion is an assistant in Hephaistos' workshop, who is given as a guide to the blind giant Orion so that, standing on his shoulders, he may lead him to the Sun and be healed (Serv. Aen. 10.763, Ps. Eratosthenes. Catast. fr. 32, Orion = Hes. Ast. fr 4, Hyg. Ast. 2.34.3, Sophocles also told this tale in a lost satyr play that bore Kedalion's name).

4. (Edit) Not necessarily raising, but I thought the detail of the Kyklopes teaching him and Athena "all crafts, as many as the skies contain" is really cute (Orphic Fragment 179 Kern)

[brimo5]

The Other Zeus

To you, ruler of all—whether you favour the name Zeus or Hades

Finally, I finished my first draft about syncretism of Zeus and Hades.

Let's start with the most important reference to Triple Zeus in the sources, which comes from Pausanias, who cites Homer and Aeschylus to corroborate his view without mentioning Orpheus at all. In fact, he known Orpheus' poetry(1.14.3) but he didn't think the idea came from Orpheus.

The reason for its three eyes one might infer to be this. That Zeus is king in heaven is a saying common to all men. As for him who is said to rule under the earth, there is a verse of Homer which calls him, too, Zeus: "Zeus Katachthonios (of the underworld), and the august Persephonea." The god in the sea, also, is called Zeus by Aeschylus, the son of Euphorion. So whoever made the image made it with three eyes, as signifying that this same god rules in all the three "allotments" of the universe, as they are called. (Pausanias, Description of Greece 2.24.4)

As Pausanias says, "Zeus of the underworld (Ζεύς τε καταχθόνιος)" is a title that dates back to Homer (9.457). In Hesiod's Work and Hours (465) , we can find "chthonian Zeus (Διὶ χθονίῳ)". Also, "Zeus of the departed" and "the other Zeus" in Aeschylus' play (Aesch. Suppl. 156–57, 231).

A fragment of Euripides ,points more directly to a god who can be called both Zeus and Hades and rule over heaven and underworld:

To you, ruler of all—whether you favour the name Zeus or Hades—I bring fresh greenery and liquid meal; accept, I beg you, this unburned offering of all kinds of produce, poured forth in abundance. For you wield the sceptre of Zeus amongst the gods of heaven, and also share with Hades the rule of those within the earth. Send into the light the souls of the dead for those who wish to learn the trials awaiting them—whence they have grown, what is the root of their woes, which of the gods they should appease with sacrifice and so find respite from their tribulations. (Euripides, fr.912 loeb=Clement of Alexandria, Stromata, 5.11.70=P. Oxy. 9.1176)

On the reign of Ptolemy I, a "new" god was introduced to the Greeks. His image is the most widely recognized image of Hades nowadays. Befor the essential identity of Sarapis and Osiris received wide acceptance among Greeks and Egyptians, according to Diodorus, the question of the identity of this Greek god with an Egyptian influence was complex.

Osiris has been given the name Sarapis by some, Dionysus by others, Pluto by others, Ammon by others, Zeus by some, and many have considered Pan to be the same god; and some say that Sarapis is the god whom the Greeks call Pluto. (Diodorus Siculus, Library, 1.25.1)

In the origin myth of Sarapis, we can see a continuation of Zeus and Hades syncretism. In Tacitus' version, the origin of Sarapis is linked to Iovis Ditis, who was the company of Proserpina and father of Apollo.

The origin of this God Serapis has not hitherto been made generally known by our writers. The Egyptian priests give this account...Timotheus, questioning persons who had found their way to Pontus, learnt that there was there a city Sinope, and near it a temple, which, according to an old tradition of the neighbourhood, was sacred to the infernal Jupiter(Iovis Ditis), for there also stood close at hand a female figure, to which many gave the name of Proserpine...Ptolemy then gave directions that an embassy should be despatched with presents to king Scydrothemis, who at that time ruled the people of Sinope, and instructed them, when they were on the point of sailing, to consult the Pythian Apollo.Their voyage was prosperous, and the response of the oracle was clear. The God bade them go and carry back with them the image of his father, but leave that of his sister behind. (Tacitus, Histories 4.83ff)

Plutarch recounts the same one in the story, but he explicitly identifies Sarapis as Plouton. This is confirmed by the Athenian Timotheus on the basis of the features of the statue, he was from the priestly family of Eleusis, which was the stronghold of the worshipping of Plouton.

There, when they came to offer the usual sacrifices for their safe landing, they came to understand that, of two statues which were in the place, they were to take that of Pluto and carry it along with them; but as for that of Proserpina, they were only to take the mould and leave the statue itself behind. (Plutarch, Which Animals Are the Craftiest, 36)

When therefore it was conveyed thither and viewed, Timotheus the expositor and Manetho the Sebennite, concluding from the Cerberus and serpent that stood by it that it must be the statue of Pluto, persuaded Ptolemy it could appertain to no other God but Serapis; for he had not this name when he came from thence, but after he was removed to Alexandria, he acquired the name of Serapis, which is the Egyptian for Pluto. (Plutarch, Of Isis and Osiris, Moralia, 28)

However, Sarapis isn't confined to the role of Plouton for long, in addition to agriculture and death, he is the lord of the universe, in charge of marine navigation, healing, prophecy, the sun, and so on.

It will be clear that he was connected in some fashion with Pluto, Osiris, Dionysus, Asclepius, and Apis within a hundred years of Alexander the Great's death in 323 B.C., and that in the following years his syncretistic divinity was extended to include Helius and Zeus.(p6) The phrase "Zeus Helius Great Sarapis" was an exceedingly common formula in the second and third centuries A.D.(p79) (John E. Stambaugh, Sarapis under the Early Ptolemies)

Ultimately, we find in the book of Macrobius the hymn that are consigned to the name of Orpheus:

One Zeus, One Hades, One Helios, One Dionysus (Macrobius, Saturnalia, 1.18.17=OF 239. cf. Julian, Hymn to King Helios, 137)

The divinity of Hades is undoubtedly associated with Zeus, he is the underworld reflection of Zeus, the eternal semblance of Zeus, and has grown in stature over the course of history. The closeness of Hades and Zeus in mythology is not just a narrative preference, but a true reflection of religion and traditional culture.

Bonus: Before the One descended into the underworld, the Lord of the Underworld remained by his brother's side.

The Zeus turned to his brother Serapis, and pointing to Vespasian said, Send this niggard from Egypt forthwith to extinguish the flames.  (The Caesars, 311)

[garland-on-thy-brow]

So I am reading in Nikos Manousakis, Aeschylus’ Actaeon: A Playboy on the Greek Tragic Stage?, about how the earliest source for the version "Actaeon was killed because his boasting offended Artemis" is The Bacchae itself. 

It seems quite likely to me that Semele's sisters and Pentheus are intentionally promoting their own version about Actaeon the same way they promote their own version about Semele. (In earlier treatments of the story Actaeon's death is brought about by him being betrothed to and/or attempting to assault Semele, which offends Zeus).

Because Semele's sisters and nephew are denying that she slept with Zeus, it is in their interest to present the deaths of Actaeon and Semele as unrelated (one killed by Artemis for his boasting, and the other by Zeus for her lying).

In at least one of the predesessor plays featuring Actaeon, Aeschylus' lost *Archer Women*, Actaeon does boast of being good at hunting, wherein hunting could be an innuendo for pursuing sex. [So Nikos Manousakis, Aeschylus’ Actaeon: A Playboy on the Greek Tragic Stage?, p. 15 and onwards, contextualizing Aesch. fr. 241 Radt].

Cf. the use of hunting metaphors in The Bacchae in the expressions such as "hunting Aphrodite".

It might be that Actaeon's backstory in The Bacchae featured a similar boast - perhaps that he excelled in this particular type of hunting, unlike Artemis. In which case the family is not exactly lying about the root cause of Actaeon's demise - they are just pretending to take literally a statement that was metaphorical.

These thoughts are inspired by reading the lines 1290-1 (trans. Emily Wilson)

"AGAVE: What? Where did he die? At home, or where? CADMUS: Where once the hounds ripped Actaeon between them."

as indicating an intertext (Actaeon and Pentheus die not only on the same Cythaeron but also off the same stage).

[beluosus]

« ἰὼ πόνοι πόνοι πόλεος ὀλομένας τὸ πᾶν. »

Aesch. Ag. 1167

[babamarkdoctor]

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[sonocosindiee]

Vabbè, proviamoci

8 marzo, 2025

È sera. Non è il massimo stare qui a scrivere di sabato sera, molto probabilmente ci sarebbero cose più interessanti da fare. E invece... Direi che abbia senso, come prima cosa, contestualizzare la mia vita in questo momento. Pertanto, questo - ed in caso i prossimi - serviranno più come recap degli ultimi tempi. Ovviamente non avrebbe senso entrare nei dettagli di ogni singola cosa nel momento in cui la menziono. Cercherò quindi di rimanere vago fintanto che la cosa non serva per altre analisi.

Bene, cominciamo.

Ha senso iniziare con il riportare cos'ho combinato durante la giornata. Penso possa essere un buon modo per tenere conto di cosa faccio, data la mia scarsa memoria. Dopo una sveglia relativamente presto al mattino, sono scappato in università per fare un campionamento al processo in corso. Sono molto contento di questo esperimento, penso di star dando un contributo notevole al progetto. So che fa schifo andare a lavoro anche di sabato ma mi appaga il silenzio e la quiete che si trova in questo luogo in un giorno di riposo. È quasi rilassante. Quindi, dopo aver preso il pc da lavoro e aver dato un'ultima occhiata al reattore, sono tornato verso casa. Una volta arrivato, dopo uno dei soliti messaggi del coinquilino T. sul fatto che lascio sporco, ho deciso di darmi una svegliata (non lascio sporco) e pulire camera (questa sì). L'ho rassettata piuttosto bene e riconosco che, seppur una palla, dà soddisfazione vedere pulito un posto che era nel caos poco prima. Mangiato un brunch non banale per pranzo, con uova, salmone, avocado e pomodorini, nel primo pomeriggio, mentre sorseggiavo una tazza di caffè allungato con latte, ho iniziato a lavorare su alcune slide che servono per lunedì mattina. Rilassato per la bella giornata di sole, decido di staccare un po' intorno le 16. Avevo in mente infatti di andare a leggere 21 Lessons for the 21st century di Yuval Noah Harari, libro prestatomi da D., tesista di J., lungo le sponde del Bris. Interessante sì, ma in inglese è rognoso, soprattutto per la lentezza di lettura che ho. Passata un'oretta, decido di tornare ad ultimare le slide. Sulla via del ritorno, sapete cos'è successo (cfr post precedente). Tornato, finisco le slide, mando al prof ed è ora di cena. Una pasta al volo e qualche episodio di Avatar - La leggenda di Aang. "Un cartone per bambini?!" penserete. Sì, mi ricorda quando lo vedevo da piccolo ed è votato 9.3 su iMDB. Docciato e letto rifatto, mi metto nel letto a scrivere. Sento il mio coinquilino discutere con la ragazza, questa volta peggio del solito: lei è anche uscita fuori in strada mentre parlavano. Poi è rientrata, piangendo. Ora, non ho idea di dove siano. Cercherò di riassumere sempre le giornate, magari più sinteticamente.

Tornando a noi... Innanzitutto partiamo da cosa sto facendo della mia vita. Dire un cazzo sarebbe troppo facile, e a me le cose facili non danno soddisfazione. Se dovessimo essere realisti, sto ultimando un percorso di dottorato in ingegneria chimica. Infatti, dopo essermi laureato il 28 aprile 2022, ho iniziato un breve tirocinio fino ad ottobre dello stesso anno, per poi iniziare a novembre l'effettivo percorso. Sono rimasto nello stesso laboratorio della tesi ed il progetto si focalizza sullo sviluppo di processi in continuo per produzione di acidi nucleici tramite fermentazioni batteriche. Una figata, direte voi. Beh, in parte sì, in parte no. Ma sorvoliamo per ora. Sto per entrare nel secondo semestre dell'ultimo anno. In questo momento mi trovo all'estero per un periodo di ricerca in un'università svizzera. In particolare, lavoro presso la FHNW di Muttenz, una città vicino Basilea, nel gruppo del professore T.V. Anche qui, progetto molto interessante, collega con cui collaboro (a tratti) un coglione. Mi ritrovo quindi a vivere ad Aesch, paesotto sempre nella campagna basileese, insieme a T., ragazzo con madre friulana e padre tedesco (?). Parla bene l'italiano, è apposto, ma secondo me nasconde un passato un po' turbolento. La vita qui scorre lenta e quieta. I colleghi sono simpatici. Principalmente sono svizzeri, quindi alcune volte parlano tra di loro e chi li capisce. Non organizzano molte uscite o simili, ma le pause caffè sono un buon modo per stare insieme. Dopo il pranzo, tutto il gruppo si riunisce intorno ai tavolini e sui divenenti fuori dal sesto piano. Si passa quella mezz'ora buona a scherzare, parlare, o semplicemente ad ascoltare. Nota negativa: qui pranzano alle 11:30. È sicuramente diverso ma alla fine mi ci sono abituato. Le persone con cui ho legato maggiormente sono J., dottoranda, D., suo tesista, L., dottorando francese, e S., ora post-doc di origini indiane. J. è stata la prima che ho conosciuto: era venuta infatti ad una conferenza organizzata dal mio advisor ad ottobre 2024. D. è simpatico e scherzoso, ci prendiamo sempre in giro ed ha un buon gusto per i libri. L. mi ricorda me, ma più grande. È sposato e ha due gatti, alternativo ma non troppo. Con S. invece ci si chiacchiera e scherza facilmente, anche se è quella di cui mi fido meno. Chissà, magari mi sbaglio. Gli altri sono ok, chi più chi meno. Rimarrò quindi fino a fine aprile, quindi mi aspettano ancora un po' di settimane. La strada è ancora lunga, ma è più breve di quanto non si credi.

[plushrats]

CLONETOBER DAY 23: Personality Swap 🔀

[musispoedmacarsiv]

27 Kasım 2024 Sm' Aesch Pfeffingen Galatasaray Daikin Maçı

*Löhrenacker Çok Amaçlı Salonu'nda saat 21:30'da başlayacak olan CEV Kadınlar Challenge Kupası 8'li Finaller ilk maçı. Avrupa serüvenine devam eden Cimbom'un sıradaki durağı İsviçre. Güzel bir neticeyle evimizdeki rövanş için avantajı kapalım. Yürekten başarılar diliyoruz ekibimize.

*İlk set 25-18 ile bize geldi ve Cimbom 1-0 öne geçti. Çok rahat bir oyun sergileyip erkenden uzaklaştık. Çift haneleri hemen gördük. Belki çok daha erken bitecekti. 23-12'den sonra İsviçre ekibi 5 sayılık seri yaptı. İş biraz uzasa da ihtiyacımız olan 2 sayıyı alarak ilk adımı attık.

*İkinci sete 25-13'lük skorla imza attık ve 2-0 yaptık. Yine baştan sona üstün bir görüntü ile bitirdik. Üstelik bu sefer setin sonunda tamamen rahatlayarak hallettik. Şimdi daha fazla uzatmadan diğer seti de kapatmaya bakalım.

*Üçüncü seti 25-17 kazandık ve maçtan 3-0 galip ayrıldık. Aynı senaryo yaşandı ve genel olarak çok rahat bir akşamın ardından evimizdeki rövanş için büyük avantajı sağladık. Tebrikler takımımıza.

[altinbilgiler]

Galatasaray, Sm’ Aesch Pfeffingen'e set vermedi

Galatasaray Bayan Voleybol Grubu CEV Challenge Kupası 8’li Finaller Tipi rövanş maçında İsviçre’nin Sm’ Aesch Pfeffingen ekibi konuk etti. Sarı-kırmızılı kadro İsviçre’de oynanan birinci maçı 18-25, 13-25 ve 17-25’lik setlerle 3-0 kazanarak avantaj elde etmişti. GALATASARAY TURLADI Maça uygun başlayan Galatasaray birinci seti 25-9 üzere farklı bir skorla geçmeyi bildi. 2’nci seti de başarılı…