Posted by: aediculaantinoi | October 8, 2015

A Sneak Peak for Tetrad++ic Geeks!

I wish this was *a post with pictures* but alas, at the moment I don’t have any to share…and that whole “picture or it didn’t happen” is sadly too common a meme on the internet, but you’ll just have to take my word for it, dear friends…

After a long hiatus (when the artist was out of town, and out of the country, on military service), I’ve seen the artist who is going to be doing art for the Tetrad++ books, and likewise some of the art…there would have been more of it if the right notebook was grabbed on the way out of the house for the artist, but alas, that didn’t happen…

However, what I did see…how can I describe it?






I got chills looking at several of them.

The one of Glykon and Chnoubis is breathtaking…

The one of Paneros and Damballah is spectacular…

Panhyle looks AWESOME

The two of Paneris are sexy-as-fuck…

Panpsyche is looking powerful and splendid…

Pancrates is both delightful and searingly strange…

The only one I haven’t seen yet is Panprosdexia, but I think that if these others are anything to go by, They will look great, too.

And, others are to come–I saw a sketch of Vitalis and the very pregnant Set, and that looks like it will be great, too.

So, who knows? Maybe this one will be out sooner than expected…we shall see!

When I have some electronic files of the art to share, I will…and there will be an Etsy shop selling prints of these images, too, which I suspect might be rather popular in some circles! ;)

Posted by: aediculaantinoi | October 7, 2015

An Antinoan Dream…Sort Of…!?!

Just a short post here today, to detail a dream I had earlier today, in one of the last periods of sleep I had this morning/early afternoon before having to go into work. It was the first properly Autumnal day, grey and raining for most of it, and thus I wasn’t awoken with the dawn as I often am; however, it also wasn’t a day that made me want to just get right up and go, either. It’s amazing to me that even if I don’t know it’s been raining and that has occurred, nonetheless I *feel* that, and thus the alarm gets set further and further back as I feel I need just a little bit more sleep…

I’m glad I did on this occasion, though I’m a bit angry that I didn’t make better notes about this dream earlier in the day, because some details of it have now slipped away.

What I certainly remember of it was that I was talking with some unspecified “young person,” and was talking about Antinous. I was recommending a particular book, and then was paging through it backwards (something I often do), looking for the picture of Antinous-Osiris that was at the front of it.

The book seemed to me to be based on Thorsten Opper’s Hadrian: Empire and Conflict exhibit guide, but it was a book strictly about Antinous, rather than having a good chapter dedicated to him (as Opper’s book does). But before I could reach the page I was seeking, I found that a whole bundle of the pages toward the front of the book were uncut (in a way that books with uncut pages are NEVER arranged, incidentally, with the outermost two pages being connected, and then the same within them, but to the length of about 60 or 80 pages, which meant the outermost pages were much wider than the innermost ones in the bundle), and thus I could not proceed further turning page-by-page without getting a knife or some scissors, and I didn’t have one/any. Then more happened, but I can’t remember what.

As to what it all means: who knows? But, I am wondering if this is one of the “three dreams” of Antinous I requested, and if this means that there is one more left before the 24th? Let’s hope so…and that what it ends up being is more significant than this, though this particular one may yet turn out to be something important (hopefully not the parts of it I can’t recall any longer!).

Posted by: aediculaantinoi | October 6, 2015

Gilgamesh: Now With More Regret, Trees, and Monkeys!

Just a short one today, folks…Special thanks to Chas Clifton for making note of this on his blog.

Lines from a previously-unknown portion of the Epic of Gilgamesh have been discovered in Iraq! The oldest epic narrative known to humanity, which contains in its known portions many themes that are of significance here–a homoerotic partnership resulting in the death of one partner who is lamented by the other (a theme known in many ancient and medieval literatures), a quest for immortality, werewolves, a flood myth, and much else–now has some additional lines that take place between previously known episodes added to it, which make it more in line of an “environmental” epic in which the heroes Gilgamesh and Enkidu regret slaying “entrail-faced” Humbaba, lament the cutting down of the trees that rained fragrant resin in Humbaba’s forest, and encounter a monkey (amongst other animals) who were like an orchestra of musicians entertaining Humbaba. The link above not only gives details and photos of this find, but also a direct link to a PDF article on the find, complete with transliteration of the new fragments which are also translated into English.

Check it out! :)

Posted by: aediculaantinoi | October 5, 2015

Infinite Beliefs Podcast–With Some P.S.V.L. In’t!

A few weeks ago, Michelle Stephens recorded episode 4 of her Infinite Beliefs podcast with me,, and it just went live earlier today!

In the hour-plus that we spoke, we talked about Antinous, metagender, and how cats are great! ;)

Go and have a listen, support Michelle’s podcast and work in whatever way you can (i.e. sharing, leaving reviews on iTunes, etc.), perhaps suggest others as guests or volunteer yourself, and let me know what you thought of it here, or comment over there. ;)

Posted by: aediculaantinoi | October 4, 2015

The Blemmyae, and Thoughts On Them…

Here’s a short(ish!) post I’ve wanted to do for a while, but which has taken much more preparation to do, even in this highly abbreviated form, than I had initially expected.

Some of you might be familiar with the Blemmyae from a variety of contexts. They are most frequently known as one of the “Plinian (monstrous) races” that are known from the ancient and medieval worlds, who appear in Isidore of Seville and a variety of other sources, and who are pictured as having faces in their chests and being headless otherwise.


I had heard somewhere–perhaps in John Block Friedman’s The Monstrous Races in Medieval Art and Thought–that the Blemmyae might have been inspired by an African tribe who used large rectangular shields with painted faces on them, which they held in front of their heads and bodies, thus looking from a distance like they may not have had heads and instead their torsos had faces on them. But whatever the inspiration for their acephalous nature (and they are merely one of the most well-known of the Acephaloi, as explained by EsoterX!), and apart from the existence of such beings amongst the Deities–often connected to Bes–invoked in certain PGM spells (connected to the Ephesia Grammata, perhaps, in PGM V!), their name was one given to an actual African population, and their particular nature is interesting, to say the least, given my own varied interests…

You see, these Blemmyae lived in the region known to the Greeks and Romans as Nubia in late antiquity, and were enlisted by one of the attempted usurpers to fight against the eventual Roman Emperor Septimius Severus. They existed in Nubia for well over a millennium, and were especially active in the area of Philae, where they had a temple to Mandoulis that was patronized by the Roman Emperors Augustus and Trajan.

There was also a Blemmyomachia epic in late antiquity, probably written by Olympiodorus of Thebes (likely a pagan) in the early fifth-centruy CE; this poem is referenced/alluded to by, and the works of Olympiodorus generally were probably highly influential on, Dioscorus of Aphrodito, the 6th c. Christian jurist and poet who refers to Antinous and Hadrian approvingly in his extant poetic fragments, and who worked in Antinoöpolis for part of his career. With any luck, a translation of this poem will be available in the next year in a forthcoming volume of Greek epics from imperial (Roman) periods. When that comes out and I’m able to get my hands on it, I’ll let everyone know. While apparently mythologized, the actual Blemmyae people did attack places in Egypt on other occasions in late antiquity, including during the time Dioscorus was writing.

So, given my interest in Memnon (both the hero and the Trophimos), the Nubian Deities (and Bes as one potential example of such), and all of the connections of these with Antinous, as well as with the Plinian races generally and so much else here, you can see why the Blemmyae would be a subject for major curiosity and continued fascination for me! ;)

Posted by: aediculaantinoi | October 3, 2015

A Truce?

I didn’t really think I’d be making this present post now…or ever, for that matter…but nonetheless, here we are.

For a very long time, I’ve held the position that religions which feel the need to proselytize are inherently insecure. If they are so utterly convinced of the “rightness” of their own path, why must they spend so much time and energy trying to convince others of it? While it may be a good training-ground to root out the potential doubts one might be having by giving something to “face off” against for its people–and nothing makes one more entrenched in one’s position than to feel that there is an enemy to lock horns with–it’s also a good technique to distract from whatever the real purposes of the religion are, both positive and negative. I think more often than not, it gets used as a tactic to deflect the possibility of people thinking about their own doubts about their religion too much, as equally as often as it can also become a distraction from doing the works of justice, mercy, and compassion that oftentimes these same religions call their adherents to uphold.

So, that all seems relatively reasonable, I think, and is a great argument for why one shouldn’t proselytize.

But, what about less direct ways of trying to assert that one’s religion is the “best” option? What about criticizing other religions or their viewpoints, their leaders’ actions, or other such things?

On the one hand, if one is representing a new or different religious viewpoint, in understanding it people often want to know how it differs from another religion, which is what we get asked a lot as polytheists in terms of more widespread forms of paganism. I think it is possible to phrase such matters of practical and theological difference in ways that do not denigrate the viewpoints which are different from one’s own, but I think it’s been rare–and I’ll speak for myself in this–that such a lack of negativity has always accompanied such expressions of contrast. We can and should do better than this in delineating differences in the future, and I would like to commit to that now. Likewise, if someone delineates a difference between their own religions viewpoint and one’s own religion, we should try our hardest not to hear or read such delineations of difference as attacks. Too often that is the gut-level reaction, which is understandable when one’s viewpoints (or other aspects of one’s life or identity) are not mainstream and have been deprived of privilege. Those without privilege are often forced into a position of insecurity as a default, and while it is understandable and something that I think all of us can and should have compassion for, we should also try not to be automatons in the face of such reactions and simply lash out or be hostile as a default whenever possible. When genuine and actual attacks, slights, or disrespect are involved, confronting such actions and statements should be done with courage and can be done rightly and morally; but where no offense is either intended or expressed, and nothing other than pointing out a difference occurs, then it should simply be left at that.

The Polytheist movement has been gaining momentum over the last few years, and a large part of that has been to clearly distinguish itself from mainstream paganism. Not unlike the often adversarial relationship which paganism has had in the past with Christianity, likewise in some discussions of polytheism there has been an adversarial relationship with more mainstream forms of paganism (like Wicca) as well as with recently emergent varieties of paganism (like atheopaganism and humanistic paganism). I am certainly not outside of the group of polytheists who have often vehemently and viciously attacked those viewpoints, and often my intent has not been to attack at all, but instead to simply delineate the differences between my own viewpoints on religious matters and theirs. I’ve failed very badly in that, I realize, on many occasions, and I am very sorry for the difficulties and offenses which I’ve caused in that regard. I’ve tried to maintain respect for the individual persons involved, even when their viewpoints are diametrically opposed to my own, and even when I think I’ve been able to achieve an understanding of their positions, I have not likewise extended the hand of compassion to them as individuals with human dignity and respect in the process. That’s a serious violation of my own personal standards of conduct, which are inspired by my Deities and in Whose service I have been deeply committed. Because They have much higher demands of me than I’ve been able to attain on many occasions, it’s necessary that I apologize and make this statement now.

And, to be blatantly honest, I am very sick of the arguments that have been going on. It’s no secret that I like a good argument, and that I can in many cases be an argumentative person. I am not in any way interested in living in an echo chamber, and even if I don’t agree with someone, have a conversation with them and come to an understanding of their viewpoint, but still don’t agree with them (which happens with me and pretty much EVERYONE I’ve ever met, not only on religious matters but on any number of other things as well!), I hope to be able to maintain respect for them. I do find ideas and systems that are different from my own interesting; I am a student and a scholar of world religions, and even when I find things disagreeable to the point of being repulsive to me, nonetheless it’s interesting to me that such things exist. I may argue until my dying breath about the injustice or in some cases stupidity of some things that exist religiously–including and especially those which result in violence toward others, discrimination against entire groups of humans, and so forth–and if it comes down to it, I’d likely even do more than argue in many cases. But if it is simply a matter of disagreeing on basic theological premises, and there is no possibility of harm resulting from either my particular viewpoint or the other person’s, there’s no need to result to hyperbolae or any kind of venomous attacks and endless debates when there’s a lot more useful things that could be going on.

Now to the point of the “truce” that I’ve alluded to in the subject line of this post. It doesn’t get very much more different in terms of theological opinion than myself and John Halstead–yes, indeed, I said/wrote his name…it’s not like he’s Volemort or something, after all (!?!)–and over the years, we’ve had many disagreements. We are quite different people in almost every respect, and yet we also have many similarities, and our viewpoints on certain issues outside of theology are relatively parallel. While I am not changing my viewpoint on my own theology anytime soon, nor is he, it’s rather lamentable that we have not spent more time having nice discussions as humans with one another rather than arguing, or using “wanting to understand better” as a pretext for arguing while appearing to be civil (something I’m guilty of quite often, I readily admit, to my detriment). I could debate on the utility of spending more time discussing common human interests with him (or anyone else), but given that I come into virtual and actual contact with him more than I do with other people who I have less in common with and yet have been far more civil towards is an appalling stain on my own character, I think. Especially since John assisted me in my campaign to attend the World Parliament of Religions, I’ve been questioning my overall approach to him and to atheopagans in general.

Much of the present post was inspired due to his discussion of the header image on his blog. As a child of Qadesh, I am personally offended by the image he uses, and even despite the explanation of it he has given–which I understand falls into the realm of sacredness for him–and me understanding and sympathizing with that explanation, nonetheless it remains offensive to me. I do not think that those who have particular connections to certain Deities should be silent when their Deities are degraded, and I do find the idea that “my Deities don’t need me to fight their battles for them” to be rather cowardly and gutless, as I’ve said elsewhere. But, as someone who is also dedicated to freedom of speech, and who knows that it goes every-which-way, I have to learn to be comfortable with the fact that not everyone is going to be as respectful toward my Deities, or toward me, as I would hope. Indeed, in the long history of Antinous in the Western world, there has almost been more written about him that has been negative in the ancient world (by Christians as well as by other polytheists) than there was positive. I’ve often quoted Adam Phillips on the necessity of granting others the freedom to hate oneself if one dedicates oneself to being as authentic as possible, and this is true in religious matters as much as anything. I would not have any polity of which I’m a part adopt a viewpoint in which others are prevented from expressing whatever-the-fuck-they-want. I do not have to like what I see as disrespectful statements, or even sacrilege and blasphemy on the part of others (and a good deal of what is being done to the earth, to indigenous peoples, and to sacred sites worldwide by corporations, corrupt colonizing governments, and fanatical religions is blasphemy to me), and I can say whatever I like against such actions, but I would be no better than the adherents of those fanatical religions if I wished that all such individuals were silenced or wiped off the face of the earth. (In some cases, where horrific violence and injustices are proliferating due to the actions of such individuals, then yes, my opinion will be stronger and my support of actions to remove them from the biosphere would be definite–but John Halstead and friends are clearly not in that category, and to place them in it by inference is unnecessary and inappropriate.)

I had a post in my drafts folder that I was debating when I’d complete, which was called “Atheopagans and Cultural Appropriation.” Given that cultural appropriation has been a hot topic of debate elsewhere in the pagan blogosphere recently, it would have been a *really bad idea* to have written that one now, needless to say. I discussed this matter, briefly, but in exactly those terms, with several people at Many Gods West, and all of them pretty much agreed that it was an important thing to talk about. I also heard a great deal of outright hatred expressed for John Halstead, which somewhat disappointed and disturbed me, and in some cases surprised me: while I can understand finding someone who expresses viewpoints different from one’s own in a hostile manner being distasteful to oneself, “hatred” is another matter entirely, and is not something to be spread around casually, nor is the word to be used lightly, I think. So, while it still confuses the fuck out of me why many atheists are interested in being a part of paganism–something that, whether anyone else agrees with me on this or not, I’ve always thought of as a religious marker and identity more than anything else–and it also has often dumbfounded me that some parts of paganism that are not explicitly humanist or atheist (etc.) in orientation seem to be utterly welcoming of atheists, and infinitely further matters of theology, of practice, and of discourse around these issues…my confusion is *my problem* and no one else’s, and I should try my best to make sure it stays my problem and no one else’s. As a result of that admission, I’ve ditched that post, and will not be writing it: now, in the near future, or ever.

Polytheism and mainstream paganism are different religions, and as much as realizing this might hurt many people, it’s a dawning reality for many more of us that can no longer be denied. The “divorce,” so to speak, is going to hurt, and has hurt many folks in various ways and for various reasons, myself included. But, acting like it doesn’t exist or hasn’t happened only prolongs the hurt, I think, and not in any way that is useful or productive of anything other than further resentment, misunderstanding, and vicious argument. Over the last few years, I’ve tried–as a result of the above realization–to talk less and less about general paganism, and likewise not to speak of it in any way that indicates I have any investment with it. Doing so is as useless as talking about all of the internal theological and practical problems in, let’s say, the Methodist church, because I’m not a part of that organization and never will be, and thus while its struggles may be of intellectual interest to me at some point or another, it’s not of any great personal relevance, and thus shouldn’t rank as high in my own priorities of things that must be discussed. I’ve failed in this regard with general paganism (and with other religions, too, including recently–e.g. Catholicism!), but I’m going to try harder with that in the future.

But that’s not the main “point” of the truce I’m proposing here.

As I think will be more and more apparent in the future, atheopaganism and humanistic paganism (whether they are two names for the same thing or are entirely different movements) are going have to be differentiated from the larger “pagan umbrella” to a much greater extent as well, not because general paganism is not welcoming toward them (although sometimes it isn’t, I think–which means it has something in common with polytheism in that regard!), but because it will no longer be useful to have there be any confusion between the more mainstream loosely theistic forms of paganism and those which have no theistic outlooks. These are different religions, not only to polytheism but to each other as well, and thus having arguments with atheopagans over matters of theology and practice is pretty useless, and a waste of both of our factions’ time, energy, and attention. We all have movements to be building, and any time spent that is a distraction from that purpose (no matter how much any of us may like a good scrap!) is wasted time.

If any of us are to have mature religious viewpoints which are not inherently insecure, and can trust that people will seek and find our particular viewpoints of their own accord because they have had thoughts or experiences consonant with them, then it would be better for all of us to have our public presences on the internet be full of messages that are good and positive and that build up our own viewpoints rather than tearing those of others down.

So, here’s the truce I’m proposing:

1) In my own blog and my polytheist writings elsewhere, I won’t argue or disagree with things that atheopagans, humanist pagans, and so forth have written or said; I won’t refer to their writings directly with links or obliquely and by inference simply to critique them.

2) If I do read their blogs or other writings, I won’t comment on them to start arguments or to prolong them. Beyond “that’s interesting” or agreeing with things that are not of an explicitly theological nature, I won’t comment at all.

3) Studies in contrast might be useful on occasion, but sparingly so, and only if they are not personal attacks, and do not denigrate or disrespect the viewpoints of the others involved.

If anyone else would like to agree to this truce, which I hope is permanent (though open for re-negotiation and revision), feel free to do so; if anyone in the atheopagan and humanist pagan groups, and John Halstead himself, would like to agree as well, or come up with their own alternatives worded to better suit their views, they’re free to do so as well. If they don’t, that’s also fine–it’s not my job to regulate their conduct.

And, if you have any thoughts on these matters, I’m interested in hearing/reading them, most certainly, so go on and comment below to your hearts’ content. :)

Posted by: aediculaantinoi | October 3, 2015

An Important Post on Disability and Justice

I have not quite had the spoons for an extended post recently, which is why there have been so many short ones over the last few days. That may continue for the next few days, alas…but, occasionally, verbal brevity is a virtue, I suppose. ;)

A recent post on Gods & Radicals has been an exceptionally important one to consider, and I suggest everyone go and read it.

It is by Naomi Jacobs (Léithin Cluan), and concerns disability and the issue of justice. In a great deal of paganism, there are ableist assumptions all over the place, and even when they are not outright stated, they cannot be ignored by those who are in various ways unable to fully participate under the terms and conditions that have been deliberately created by those creating events. While I cannot claim that I’ve been “perfect” in this regard, nonetheless I try my damnedest to be responsive when a ritual, procedure, or presentation doesn’t accommodate everyone who might wish to be present.

The matter of “well, we’ll make accommodations for the disabled when they decide to show up” where planning events and such is concerned is really a poor approach to the matter; often, what should be asked is “what about how we’re doing things currently makes disabled people less likely to want to show up?” Getting people to understand this has been an uphill battle in my experience, including recently. It’s a similar issue to “why aren’t there any People of Color at our events?” that I think a lot of people are just uncomfortable having to ask themselves under many circumstances.

So, go and read it and really take on board what Léithin Cluan is saying. It’s important stuff, and thank you to her for making it that much clearer to those who may not have received the message thus far.

Posted by: aediculaantinoi | October 2, 2015

And, in Other Religious Text’s Translational News…!

While this is not directly relevant to polytheism or to Antinous, nonetheless, because this particular myth is so important in several other dominant religions and their mythologies, which have been pervasively influential on American culture (and other Western cultures), this might be of great interest to some readers of this blog.

We all know the story of Adam and Eve, and how the Iao (for it was him, not the Elohim of Genesis 1) created Eve from Adam’s rib, right? That may not be correct, after all…

No, Iao made Eve out of a different bone that Adam used to have. And when I say “bone,” I mean bone in both the literal and the figuratively vulgar sense.

Yes, Adam–like most mammals–used to have a baculum, a “penis bone.” Jewish tradition has always been clear that the biological reality is that male and female humans have the same number of ribs, and always have. The bone that seems to be “missing” in male humans, unlike other male animals they were familiar with, is the baculum. And, it is that theorized “missing” bone that they suggested Eve was made from by Iao.

That Iao: what a dick, right? ;)

In any case, this is the cover story in the September/October issue of Biblical Archaeology Review, which may still be available on some newsstands and in bookstores near you. It also appears in a book by the same author. It’s kind of a wacky idea, and has all sorts of things to say about what the Jewish tradition thinks about gender (however flawed and even ridiculous it might be), but it’s also just superlatively *weird*, don’t you think?

Posted by: aediculaantinoi | October 1, 2015

And speaking of the Calendar…

…I’ve been meaning to share this for a week or two, but just haven’t had the right angle, so to speak, to make it relevant.

Well, I mentioned the Calendar earlier, so that slight and silly thought is what will have to suffice. ;)

The Digital Hadrian’s Villa Project has been doing some interesting things for the last few years, but here’s a video I saw on YouTube that shows what the interactive version of the project can do, and some of what results from it, which can entail actual archaeological discoveries!

I am really looking forward to the opportunity to engage with this project directly, which I understand (from comments on YouTube videos) will be a possibility for the general public in the next couple of months!

Now, that having been said, there are a few methodological problems here, too.

The Antinoeion at Hadrian’s Villa was not built until c. 134 CE, and yet the dates they have for the sunrise/sunset position tracker is for the year 130 CE. While that is probably “close enough” in certain respects, it likely doesn’t approximate things as closely as they might prefer. Thus, the July 20th date they suggest might not be *quite right* for that particular alignment of the Obelisk with the central shrine area…but, who knows?

On our current Calendar, July 20th is the date of Alexander the Great’s birth (and the burning of Artemis of Ephesus’ temple), but it isn’t a major event, so to speak; July 25th is more of what they’re talking about, however, as the “new year” according to Egyptian tradition.

All of that taken into account, though, I wonder: would it be good to have an Antinoeion and Obelisk of Antinous festival on that particular day, perhaps? What do those of you who are devoted to Antinous, and who would be likely to mark such a day with a ritual of some sort or other, think about that suggestion?

Posted by: aediculaantinoi | October 1, 2015

Welcome, October!

For those who are ardent followers of our Calendar, October is one of the most important months that we have, as the bulk of the Sacred Nights of Antinous take place within it. However, things don’t really start kicking off in a major way until the 11th, which means there may be time for some topical matters to be addressed as well. That’s good, as I am still catching my breath on certain matters, and have a great deal to prepare for in the coming weeks…

I have over 10 post drafts still in the bin, which I hope to make at least some dent in by the 11th. With any luck, all will be done by no later than December 31st. It’s nice to go into the new calendrical year with a clean slate, at least in that regard! ;)

I am hoping the (mostly) final bits of my shrine room will be coming together before the Sacred Nights officially begin on the 24th, and I think that is very do-able. Some major bits might even be done by the end of this weekend, with any luck…

One thing I’m dreading somewhat is the fact that for the Sacred Nights of Antinous, I only have one piece of fiction that I can think of off the top of my head, and it’s a *weird* one. I also don’t have any major definite plans at present for a *big* bit of devotional writing for Foundation Day itself; there are a few potential candidates, but I don’t know if they’re quite right, either…divination is going to have to be done on many of these things.

And, in the meantime, there’s the World Parliament of Religions to prepare for. My thoughts for that have been relatively set for months, but it’s just a matter of getting them on PowerPoint and trying to make them take less than a half hour to forty minutes to present orally. We shall see…

October isn’t off to the best start for me, though, I must admit. I didn’t feel like getting up as early as I set my alarm today (despite getting close to eight hours of sleep when it did go off), and then after re-setting it multiple times, I then overslept, and had about 25 minutes to get ready and get the last possible bus before I’d be late for college. While I made that with some time to spare, because they were late and going very slow today, I missed the connection (even though I tried to get the driver to call the other bus), but luckily he got the other one to stop and drove us down the road to meet it…three other people on my bus also wanted that connecting bus, but didn’t speak up, and as a result we all got to catch it, which saved them a two-hour wait or a long walk. In the less-than-half-hour that remained, I was able to do some quick e-mail checking, revise and print out the week’s quiz for one of my classes, and get a caffeinated beverage so that I could actually be conscious for the class period to follow! And, nearly everyone did very well on this first quiz, so that’s good. I then was able to collect a prescription that I ordered a few days ago from the pharmacy. But, there are various other errands that are way overdue that I need to try and get done tomorrow, and since I don’t have to go into college at all, that’s good…I still have online grading to do, though.

With any luck, some writing projects will also take place this weekend. If I can get 2-4 of them done, I’ll be in good shape, and I think that I can get at least 2 done. I have five that are due by the end of the month.

But at the moment, I still haven’t had dinner! Ugh! I’m going to have to go shopping this weekend, too…but, if things work out really well, I might also go see a musical. Who knows?

I won’t say definitively that October is the “Most Wonderful Time of the Year” when you’re an Antinoan, but it kind of ranks pretty high up there! ;)

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