Game HST Mafia 3 (mafia wins!)

Campaign
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Unwatch
When they were on horseback, weeny they pretty?
When they were on horseback, wernt they gay?
Wernt they pretty when they entered Cork City
And met with their downfall on the fourteenth of May?

Six jolly soldiers to carry their coffins
Six jolly soldiers to march by their side
And it's six jolly soldiers, take a bunch of red roses
Then for to smell them as we march along
 
SinRaven said:
I'm fucking close to going all in on WAD, but frankly all his claimed stuff is holding me back from doing so. His behavior hasn't been all that helpful so far, but fuck...

I could really use an investigative ability :catsweat
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I don't really like this post, it's basically saying "I could be helpful but I won't be".

Also if claims are what's holding you back then you should still go after people that haven't done it yet.

Nighty the Mighty said:
who do u count as inactive?
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If you have reads on people he hasn't mentioned you should post them anyway.

Nighty the Mighty said:
supremekage tbh
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Can you expand a bit on this?
 
Nevan said:
I don't really like this post, it's basically saying "I could be helpful but I won't be".

Also if claims are what's holding you back then you should still go after people that haven't done it yet.
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But I am being helpful.

And that's also what I'm doing. I'm pressuring Alwaysmind and already made my move to the low activity players.

This is like the third time this game you're accusing me of something I ain't doing.
 
Shizune said:
Vote count

WPK - Dr. White
Legend - WPK
Dr. White - SinRaven > WAD > SinRaven
Mr. Waffles - WAD
nfcnorth - Dr. White > Roman
Nevan
Shiny - Legend > SinRaven
Remchu - Lord Genome
Platinum - WAD > nfcnorth
Lord Genome - Stelios
Nighty The Mighty - SinRaven > Dr. White > Roman
Alwaysmind - WAD > Dr. White
White Wolf - SinRaven > Dr. White
Stelios - White Wolf > Platinum > SinRaven > Nighty
Roman - SinRaven > SupremeKage > Dr. White
WAD - SinRaven > Dr. White > SinRaven
SinRaven - Stelios > Dr. White
SupremeKage - Dr. White

Dr. White - 6
SinRaven - 3
Roman - 2
nfcnorth - 1
Stelios - 1
Lord Genome - 1
Nighty - 1
WPK - 1
WAD - 1

Self votes

Nevan

Dr. White (Urahara Kisuke) has been lynched!



Thank you to everyone for an eventful and exciting day 1. I really appreciate the effort from you guys.

Night 1 start. No more posts, no exceptions.​
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Shizune said:
Vote count

1. WPK - White Wolf
2. iwandesu
4. Mr. Waffles - Nighty
5. nfcnorth
6. Nevan
7. Shiny - nfcnorth
8. Remchu - Mr. Waffles
9. Platinum - Alwaysmind
10. Lord Genome - Alwaysmind
11. Nighty The Mighty - Lord Genome
12. Alwaysmind - WAD > nfcnorth > SupremeKage > White Wolf
13. White Wolf - Nevan > Alwaysmind > Shiny
14. Stelios - White Wolf
16. WAD - WPK > Shiny
17. SinRaven - nfcnorth > Alwaysmind > Shiny
18. SupremeKage - nfcnorth

Shiny - 3
White Wolf - 3
nfcnorth - 2
Alwaysmind - 2
Nighty - 1
Lord Genome - 1
Mr. Waffles - 1

Self votes

nfcnorth
Nevan

nfcnorth (Boa Hancock) has been lynched!



Night 2 start. No more posts, no exceptions.​
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First thing I have to ask is...

@Nevan

Why aren't you voting? Is it because you're scum and your team hasa not ever been in danger?

[Change Vote Lynch Nevan]

Secondly, there's a whole lot of bad vote tracking. But in particular:

SK has had finalized votes on townies who got lynched two phases in a row.

I'm curious about you @SinRaven because you've been absent. Dr. White might have been a counter-wagon to you on D1 (and while I pushed it at first, it's possible scum took the opportunity to ride it). And you placed that TERRIBLE vote on NFCnorth which many others took the chance to wagon at first.

Also, I do not come even close to trusting Nighty. And her vote placements have been complete throwaways. Same with LG. Interestingly enough, they've 'suspected' each other.
 
W said:
Your votes have been throwaways too @RemChu

I would honestly like to lynch Shiny because that way I could feel better about SinRaven if Shiny flips scum, and I would also feel a lot more confident in White Wolf (who is implying that he has knowledge of WPK's innocence, which I can sort of get behind now.)
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I didn't imply this :hm
Read my reply to Waffles.
 
W said:
I'm curious about you @SinRaven because you've been absent. Dr. White might have been a counter-wagon to you on D1 (and while I pushed it at first, it's possible scum took the opportunity to ride it). And you placed that TERRIBLE vote on NFCnorth which many others took the chance to wagon at first.
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I haven't been absent. I've been very active even, especially compared to most of my recent games. Ain't I in like the top 5 active players lol.

Dr. White kinda was a counterwagon yes, but that's because I was pushing it. That doesn't make me scum tho. And of course scum took the opportunity to ride it. Nighty. Alwaysmind. Wolfie. Suspicious players that all were on that wagon.

I placed that vote on NFC, but I was the first and it was curious that many people soon followed before I even explained the vote, which is why I backed off. Honestly though, I still think my reasons for voting him were good (hell NFC even admitted to that).
 
SinRaven said:
Nevan pretty much hinted masons with Shiny...

And you call me absent lol.
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This?

Nevan said:
I can confirm that shiny is 100% town.
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Well, did Shiny say so as well?

Also, if you were cognizant of this...and believe it...then why did you lynch Shiny last phase?

pV3Rv_s-200x150.gif


[Change Vote Lynch SinRaven]
 
RemChu said:
not myself this phase.

I will gladly cull every last one of you pigs. Bathe in your blood, and dance among your entrails. When the clock strikes nine, SMILE WITH ME CORDELIA. FOR I HAVE RETURNED WITH GAZE OF A RAVEN.
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RemChu said:
AND LAMENT WITH ME. I HAVE FALLEN SO LOW WHEN ONCE I SOAR ABOVE ALL. I CURSE YOU ALL.

BEGONE FROM ME THOTS
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RemChu said:
I HATE YOU =[

I WILL NEVER BE ERECT AGAIN AND ITS ALL YOUR FAULT.
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RemChu said:
-sigh- going to go drink and then beat the shit out of my girlfriend.

Sorry guys.
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RemChu said:
p.s we aren't going to win, why even try?

fuck you guys.

Could @SupremeKage give me reads on SinRaven, Wad, and WhiteWolf?
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this is alwaysmind from yesterday all over again :dank


Lord Genome said:
I actually think stelios is mafia cuz he defended me from nights vote, I think town stelios woulda went at me hard for my lack of effort
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I actually left you alone because Nighty was voting for you and I was sus reading her but now that I find her more town you are not a bad choice.
 
@Alwaysmind , @W give me your opinions on WPK:

WolfPrinceKouga said:
What about that post says jester to you?


You're basically boiling down my process to having "don't go for higher tiers" as one of its main components, when it isn't a factor that by itself is considered. I value avoiding doctor protects, keeping mislynches around, keeping town infighting around, not impicating my team and a bunch of other factors. If I can take out a high tier player while satisfying other criteria I will gladly do so.

I do some role hunting as mafia, yet unless a low tier player is obviously a dangerous role I won't off them in the face of better targets.

I think if you actually payed that much attention to me in games, town me is considerably less likely to assign merit to faulty reasoning than scum me.



What did Roman do to make you kill him, LG?

Your ISO on Roman feels like forced contribution. Even if you found something he hinted at, it only makes it slightly more likely that the culprit is someone who would notice that he hinted and off him for it.


So, you're trying to trap him by saying his activity was lacking last phase, then call him scumhunting now off due to having called him out earlier? You talk as if he made a WPKO level post.

What kind of posting from Nevan would have been to your liking?


This kind of response is way too reserved for the BS that WW is pulling.


nintendoomed.gif



You are generally not trying to discredit people left and right though.

[Vote Lynch White Wolf]


Nighty has been pretty silent since her Plat-Stelios theory got squshed.
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After an interval of some months or years, and at Phlius, a town of
Peloponnesus, the tale of the last hours of Socrates is narrated to
Echecrates and other Phliasians by Phaedo the 'beloved disciple.' The
Dialogue necessarily takes the form of a narrative, because Socrates has to
be described acting as well as speaking. The minutest particulars of the
event are interesting to distant friends, and the narrator has an equal
interest in them.

During the voyage of the sacred ship to and from Delos, which has occupied
thirty days, the execution of Socrates has been deferred. (Compare Xen.
Mem.) The time has been passed by him in conversation with a select
company of disciples. But now the holy season is over, and the disciples
meet earlier than usual in order that they may converse with Socrates for
the last time. Those who were present, and those who might have been
expected to be present, are mentioned by name. There are Simmias and Cebes
(Crito), two disciples of Philolaus whom Socrates 'by his enchantments has
attracted from Thebes' (Mem.), Crito the aged friend, the attendant of the
prison, who is as good as a friend--these take part in the conversation.
There are present also, Hermogenes, from whom Xenophon derived his
information about the trial of Socrates (Mem.), the 'madman' Apollodorus
(Symp.), Euclid and Terpsion from Megara (compare Theaet.), Ctesippus,
Antisthenes, Menexenus, and some other less-known members of the Socratic
circle, all of whom are silent auditors. Aristippus, Cleombrotus, and
Plato are noted as absent. Almost as soon as the friends of Socrates enter
the prison Xanthippe and her children are sent home in the care of one of
Crito's servants. Socrates himself has just been released from chains, and
is led by this circumstance to make the natural remark that 'pleasure
follows pain.' (Observe that Plato is preparing the way for his doctrine
of the alternation of opposites.) 'Aesop would have represented them in a
fable as a two-headed creature of the gods.' The mention of Aesop reminds
Cebes of a question which had been asked by Evenus the poet (compare
Apol.): 'Why Socrates, who was not a poet, while in prison had been
putting Aesop into verse?'--'Because several times in his life he had been
warned in dreams that he should practise music; and as he was about to die
and was not certain of what was meant, he wished to fulfil the admonition
in the letter as well as in the spirit, by writing verses as well as by
cultivating philosophy. Tell this to Evenus; and say that I would have him
follow me in death.' 'He is not at all the sort of man to comply with your
request, Socrates.' 'Why, is he not a philosopher?' 'Yes.' 'Then he will
be willing to die, although he will not take his own life, for that is held
to be unlawful.'

Cebes asks why suicide is thought not to be right, if death is to be
accounted a good? Well, (1) according to one explanation, because man is a
prisoner, who must not open the door of his prison and run away--this is
the truth in a 'mystery.' Or (2) rather, because he is not his own
property, but a possession of the gods, and has no right to make away with
that which does not belong to him. But why, asks Cebes, if he is a
possession of the gods, should he wish to die and leave them? For he is
under their protection; and surely he cannot take better care of himself
than they take of him. Simmias explains that Cebes is really referring to
Socrates, whom they think too unmoved at the prospect of leaving the gods
and his friends. Socrates answers that he is going to other gods who are
wise and good, and perhaps to better friends; and he professes that he is
ready to defend himself against the charge of Cebes. The company shall be
his judges, and he hopes that he will be more successful in convincing them
than he had been in convincing the court.

The philosopher desires death--which the wicked world will insinuate that
he also deserves: and perhaps he does, but not in any sense which they are
capable of understanding. Enough of them: the real question is, What is
the nature of that death which he desires? Death is the separation of soul
and body--and the philosopher desires such a separation. He would like to
be freed from the dominion of bodily pleasures and of the senses, which are
always perturbing his mental vision. He wants to get rid of eyes and ears,
and with the light of the mind only to behold the light of truth. All the
evils and impurities and necessities of men come from the body. And death
separates him from these corruptions, which in life he cannot wholly lay
aside. Why then should he repine when the hour of separation arrives?
Why, if he is dead while he lives, should he fear that other death, through
which alone he can behold wisdom in her purity?

Besides, the philosopher has notions of good and evil unlike those of other
men. For they are courageous because they are afraid of greater dangers,
and temperate because they desire greater pleasures. But he disdains this
balancing of pleasures and pains, which is the exchange of commerce and not
of virtue. All the virtues, including wisdom, are regarded by him only as
purifications of the soul. And this was the meaning of the founders of the
mysteries when they said, 'Many are the wand-bearers but few are the
mystics.' (Compare Matt. xxii.: 'Many are called but few are chosen.')
And in the hope that he is one of these mystics, Socrates is now departing.
This is his answer to any one who charges him with indifference at the
prospect of leaving the gods and his friends.

Still, a fear is expressed that the soul upon leaving the body may vanish
away like smoke or air. Socrates in answer appeals first of all to the old
Orphic tradition that the souls of the dead are in the world below, and
that the living come from them. This he attempts to found on a
philosophical assumption that all opposites--e.g. less, greater; weaker,
stronger; sleeping, waking; life, death--are generated out of each other.
Nor can the process of generation be only a passage from living to dying,
for then all would end in death. The perpetual sleeper (Endymion) would be
no longer distinguished from the rest of mankind. The circle of nature is
not complete unless the living come from the dead as well as pass to them.

The Platonic doctrine of reminiscence is then adduced as a confirmation of
the pre-existence of the soul. Some proofs of this doctrine are demanded.
One proof given is the same as that of the Meno, and is derived from the
latent knowledge of mathematics, which may be elicited from an unlearned
person when a diagram is presented to him. Again, there is a power of
association, which from seeing Simmias may remember Cebes, or from seeing a
picture of Simmias may remember Simmias. The lyre may recall the player of
the lyre, and equal pieces of wood or stone may be associated with the
higher notion of absolute equality. But here observe that material
equalities fall short of the conception of absolute equality with which
they are compared, and which is the measure of them. And the measure or
standard must be prior to that which is measured, the idea of equality
prior to the visible equals. And if prior to them, then prior also to the
perceptions of the senses which recall them, and therefore either given
before birth or at birth. But all men have not this knowledge, nor have
any without a process of reminiscence; which is a proof that it is not
innate or given at birth, unless indeed it was given and taken away at the
same instant. But if not given to men in birth, it must have been given
before birth--this is the only alternative which remains. And if we had
ideas in a former state, then our souls must have existed and must have had
intelligence in a former state. The pre-existence of the soul stands or
falls with the doctrine of ideas.

It is objected by Simmias and Cebes that these arguments only prove a
former and not a future existence. Socrates answers this objection by
recalling the previous argument, in which he had shown that the living come
from the dead. But the fear that the soul at departing may vanish into air
(especially if there is a wind blowing at the time) has not yet been
charmed away. He proceeds: When we fear that the soul will vanish away,
let us ask ourselves what is that which we suppose to be liable to
dissolution? Is it the simple or the compound, the unchanging or the
changing, the invisible idea or the visible object of sense? Clearly the
latter and not the former; and therefore not the soul, which in her own
pure thought is unchangeable, and only when using the senses descends into
the region of change. Again, the soul commands, the body serves: in this
respect too the soul is akin to the divine, and the body to the mortal.
And in every point of view the soul is the image of divinity and
immortality, and the body of the human and mortal. And whereas the body is
liable to speedy dissolution, the soul is almost if not quite indissoluble.
(Compare Tim.) Yet even the body may be preserved for ages by the
embalmer's art: how unlikely, then, that the soul will perish and be
dissipated into air while on her way to the good and wise God! She has
been gathered into herself, holding aloof from the body, and practising
death all her life long, and she is now finally released from the errors
and follies and passions of men, and for ever dwells in the company of the
gods.

But the soul which is polluted and engrossed by the corporeal, and has no
eye except that of the senses, and is weighed down by the bodily appetites,
cannot attain to this abstraction. In her fear of the world below she
lingers about the sepulchre, loath to leave the body which she loved, a
ghostly apparition, saturated with sense, and therefore visible. At length
entering into some animal of a nature congenial to her former life of
sensuality or violence, she takes the form of an ass, a wolf or a kite.
And of these earthly souls the happiest are those who have practised virtue
without philosophy; they are allowed to pass into gentle and social
natures, such as bees and ants. (Compare Republic, Meno.) But only the
philosopher who departs pure is permitted to enter the company of the gods.
(Compare Phaedrus.) This is the reason why he abstains from fleshly lusts,
and not because he fears loss or disgrace, which is the motive of other
men. He too has been a captive, and the willing agent of his own
captivity. But philosophy has spoken to him, and he has heard her voice;
she has gently entreated him, and brought him out of the 'miry clay,' and
purged away the mists of passion and the illusions of sense which envelope
him; his soul has escaped from the influence of pleasures and pains, which
are like nails fastening her to the body. To that prison-house she will
not return; and therefore she abstains from bodily pleasures--not from a
desire of having more or greater ones, but because she knows that only when
calm and free from the dominion of the body can she behold the light of
truth.

Simmias and Cebes remain in doubt; but they are unwilling to raise
objections at such a time. Socrates wonders at their reluctance. Let them
regard him rather as the swan, who, having sung the praises of Apollo all
his life long, sings at his death more lustily than ever. Simmias
acknowledges that there is cowardice in not probing truth to the bottom.
'And if truth divine and inspired is not to be had, then let a man take the
best of human notions, and upon this frail bark let him sail through life.'
He proceeds to state his difficulty: It has been argued that the soul is
invisible and incorporeal, and therefore immortal, and prior to the body.
But is not the soul acknowledged to be a harmony, and has she not the same
relation to the body, as the harmony--which like her is invisible--has to
the lyre? And yet the harmony does not survive the lyre. Cebes has also
an objection, which like Simmias he expresses in a figure. He is willing
to admit that the soul is more lasting than the body. But the more lasting
nature of the soul does not prove her immortality; for after having worn
out many bodies in a single life, and many more in successive births and
deaths, she may at last perish, or, as Socrates afterwards restates the
objection, the very act of birth may be the beginning of her death, and her
last body may survive her, just as the coat of an old weaver is left behind
him after he is dead, although a man is more lasting than his coat. And he
who would prove the immortality of the soul, must prove not only that the
soul outlives one or many bodies, but that she outlives them all.

The audience, like the chorus in a play, for a moment interpret the
feelings of the actors; there is a temporary depression, and then the
enquiry is resumed. It is a melancholy reflection that arguments, like
men, are apt to be deceivers; and those who have been often deceived become
distrustful both of arguments and of friends. But this unfortunate
experience should not make us either haters of men or haters of arguments.
The want of health and truth is not in the argument, but in ourselves.
Socrates, who is about to die, is sensible of his own weakness; he desires
to be impartial, but he cannot help feeling that he has too great an
interest in the truth of the argument. And therefore he would have his
friends examine and refute him, if they think that he is in error.

At his request Simmias and Cebes repeat their objections. They do not go
to the length of denying the pre-existence of ideas. Simmias is of opinion
that the soul is a harmony of the body. But the admission of the pre-
existence of ideas, and therefore of the soul, is at variance with this.
(Compare a parallel difficulty in Theaet.) For a harmony is an effect,
whereas the soul is not an effect, but a cause; a harmony follows, but the
soul leads; a harmony admits of degrees, and the soul has no degrees.
Again, upon the supposition that the soul is a harmony, why is one soul
better than another? Are they more or less harmonized, or is there one
harmony within another? But the soul does not admit of degrees, and cannot
therefore be more or less harmonized. Further, the soul is often engaged
in resisting the affections of the body, as Homer describes Odysseus
'rebuking his heart.' Could he have written this under the idea that the
soul is a harmony of the body? Nay rather, are we not contradicting Homer
and ourselves in affirming anything of the sort?

The goddess Harmonia, as Socrates playfully terms the argument of Simmias,
has been happily disposed of; and now an answer has to be given to the
Theban Cadmus. Socrates recapitulates the argument of Cebes, which, as he
remarks, involves the whole question of natural growth or causation; about
this he proposes to narrate his own mental experience. When he was young
he had puzzled himself with physics: he had enquired into the growth and
decay of animals, and the origin of thought, until at last he began to
doubt the self-evident fact that growth is the result of eating and
drinking; and so he arrived at the conclusion that he was not meant for
such enquiries. Nor was he less perplexed with notions of comparison and
number. At first he had imagined himself to understand differences of
greater and less, and to know that ten is two more than eight, and the
like. But now those very notions appeared to him to contain a
contradiction. For how can one be divided into two? Or two be compounded
into one? These are difficulties which Socrates cannot answer. Of
generation and destruction he knows nothing. But he has a confused notion
of another method in which matters of this sort are to be investigated.
(Compare Republic; Charm.)

Then he heard some one reading out of a book of Anaxagoras, that mind is
the cause of all things. And he said to himself: If mind is the cause of
all things, surely mind must dispose them all for the best. The new
teacher will show me this 'order of the best' in man and nature. How great
had been his hopes and how great his disappointment! For he found that his
new friend was anything but consistent in his use of mind as a cause, and
that he soon introduced winds, waters, and other eccentric notions.
(Compare Arist. Metaph.) It was as if a person had said that Socrates is
sitting here because he is made up of bones and muscles, instead of telling
the true reason--that he is here because the Athenians have thought good to
sentence him to death, and he has thought good to await his sentence. Had
his bones and muscles been left by him to their own ideas of right, they
would long ago have taken themselves off. But surely there is a great
confusion of the cause and condition in all this. And this confusion also
leads people into all sorts of erroneous theories about the position and
motions of the earth. None of them know how much stronger than any Atlas
is the power of the best. But this 'best' is still undiscovered; and in
enquiring after the cause, we can only hope to attain the second best.

Now there is a danger in the contemplation of the nature of things, as
there is a danger in looking at the sun during an eclipse, unless the
precaution is taken of looking only at the image reflected in the water, or
in a glass. (Compare Laws; Republic.) 'I was afraid,' says Socrates,
'that I might injure the eye of the soul. I thought that I had better
return to the old and safe method of ideas. Though I do not mean to say
that he who contemplates existence through the medium of ideas sees only
through a glass darkly, any more than he who contemplates actual effects.'

If the existence of ideas is granted to him, Socrates is of opinion that he
will then have no difficulty in proving the immortality of the soul. He
will only ask for a further admission:--that beauty is the cause of the
beautiful, greatness the cause of the great, smallness of the small, and so
on of other things. This is a safe and simple answer, which escapes the
contradictions of greater and less (greater by reason of that which is
smaller!), of addition and subtraction, and the other difficulties of
relation. These subtleties he is for leaving to wiser heads than his own;
he prefers to test ideas by the consistency of their consequences, and, if
asked to give an account of them, goes back to some higher idea or
hypothesis which appears to him to be the best, until at last he arrives at
a resting-place. (Republic; Phil.)

The doctrine of ideas, which has long ago received the assent of the
Socratic circle, is now affirmed by the Phliasian auditor to command the
assent of any man of sense. The narrative is continued; Socrates is
desirous of explaining how opposite ideas may appear to co-exist but do not
really co-exist in the same thing or person. For example, Simmias may be
said to have greatness and also smallness, because he is greater than
Socrates and less than Phaedo. And yet Simmias is not really great and
also small, but only when compared to Phaedo and Socrates. I use the
illustration, says Socrates, because I want to show you not only that ideal
opposites exclude one another, but also the opposites in us. I, for
example, having the attribute of smallness remain small, and cannot become
great: the smallness which is in me drives out greatness.

One of the company here remarked that this was inconsistent with the old
assertion that opposites generated opposites. But that, replies Socrates,
was affirmed, not of opposite ideas either in us or in nature, but of
opposition in the concrete--not of life and death, but of individuals
living and dying. When this objection has been removed, Socrates proceeds:
This doctrine of the mutual exclusion of opposites is not only true of the
opposites themselves, but of things which are inseparable from them. For
example, cold and heat are opposed; and fire, which is inseparable from
heat, cannot co-exist with cold, or snow, which is inseparable from cold,
with heat. Again, the number three excludes the number four, because three
is an odd number and four is an even number, and the odd is opposed to the
even. Thus we are able to proceed a step beyond 'the safe and simple
answer.' We may say, not only that the odd excludes the even, but that the
number three, which participates in oddness, excludes the even. And in
like manner, not only does life exclude death, but the soul, of which life
is the inseparable attribute, also excludes death. And that of which life
is the inseparable attribute is by the force of the terms imperishable. If
the odd principle were imperishable, then the number three would not perish
but remove, on the approach of the even principle. But the immortal is
imperishable; and therefore the soul on the approach of death does not
perish but removes.

Thus all objections appear to be finally silenced. And now the application
has to be made: If the soul is immortal, 'what manner of persons ought we
to be?' having regard not only to time but to eternity. For death is not
the end of all, and the wicked is not released from his evil by death; but
every one carries with him into the world below that which he is or has
become, and that only.

For after death the soul is carried away to judgment, and when she has
received her punishment returns to earth in the course of ages. The wise
soul is conscious of her situation, and follows the attendant angel who
guides her through the windings of the world below; but the impure soul
wanders hither and thither without companion or guide, and is carried at
last to her own place, as the pure soul is also carried away to hers. 'In
order that you may understand this, I must first describe to you the nature
and conformation of the earth.'

Now the whole earth is a globe placed in the centre of the heavens, and is
maintained there by the perfection of balance. That which we call the
earth is only one of many small hollows, wherein collect the mists and
waters and the thick lower air; but the true earth is above, and is in a
finer and subtler element. And if, like birds, we could fly to the surface
of the air, in the same manner that fishes come to the top of the sea, then
we should behold the true earth and the true heaven and the true stars.
Our earth is everywhere corrupted and corroded; and even the land which is
fairer than the sea, for that is a mere chaos or waste of water and mud and
sand, has nothing to show in comparison of the other world. But the
heavenly earth is of divers colours, sparkling with jewels brighter than
gold and whiter than any snow, having flowers and fruits innumerable. And
the inhabitants dwell some on the shore of the sea of air, others in
'islets of the blest,' and they hold converse with the gods, and behold the
sun, moon and stars as they truly are, and their other blessedness is of a
piece with this.

The hollows on the surface of the globe vary in size and shape from that
which we inhabit: but all are connected by passages and perforations in
the interior of the earth. And there is one huge chasm or opening called
Tartarus, into which streams of fire and water and liquid mud are ever
flowing; of these small portions find their way to the surface and form
seas and rivers and volcanoes. There is a perpetual inhalation and
exhalation of the air rising and falling as the waters pass into the depths
of the earth and return again, in their course forming lakes and rivers,
but never descending below the centre of the earth; for on either side the
rivers flowing either way are stopped by a precipice. These rivers are
many and mighty, and there are four principal ones, Oceanus, Acheron,
Pyriphlegethon, and Cocytus. Oceanus is the river which encircles the
earth; Acheron takes an opposite direction, and after flowing under the
earth through desert places, at last reaches the Acherusian lake,--this is
the river at which the souls of the dead await their return to earth.
Pyriphlegethon is a stream of fire, which coils round the earth and flows
into the depths of Tartarus. The fourth river, Cocytus, is that which is
called by the poets the Stygian river, and passes into and forms the lake
Styx, from the waters of which it gains new and strange powers. This
river, too, falls into Tartarus.

The dead are first of all judged according to their deeds, and those who
are incurable are thrust into Tartarus, from which they never come out.
Those who have only committed venial sins are first purified of them, and
then rewarded for the good which they have done. Those who have committed
crimes, great indeed, but not unpardonable, are thrust into Tartarus, but
are cast forth at the end of a year by way of Pyriphlegethon or Cocytus,
and these carry them as far as the Acherusian lake, where they call upon
their victims to let them come out of the rivers into the lake. And if
they prevail, then they are let out and their sufferings cease: if not,
they are borne unceasingly into Tartarus and back again, until they at last
obtain mercy. The pure souls also receive their reward, and have their
abode in the upper earth, and a select few in still fairer 'mansions.'

Socrates is not prepared to insist on the literal accuracy of this
description, but he is confident that something of the kind is true. He
who has sought after the pleasures of knowledge and rejected the pleasures
of the body, has reason to be of good hope at the approach of death; whose
voice is already speaking to him, and who will one day be heard calling all
men.

The hour has come at which he must drink the poison, and not much remains
to be done. How shall they bury him? That is a question which he refuses
to entertain, for they are burying, not him, but his dead body. His
friends had once been sureties that he would remain, and they shall now be
sureties that he has run away. Yet he would not die without the customary
ceremonies of washing and burial. Shall he make a libation of the poison?
In the spirit he will, but not in the letter. One request he utters in the
very act of death, which has been a puzzle to after ages. With a sort of
irony he remembers that a trifling religious duty is still unfulfilled,
just as above he desires before he departs to compose a few verses in order
to satisfy a scruple about a dream--unless, indeed, we suppose him to mean,
that he was now restored to health, and made the customary offering to
Asclepius in token of his recovery.

http://www.fulltextarchive.com/page/Phaedo1/
 
I realized that I forgot to clarify how I'm processing actions this game, so to avoid potential confusion I'm amending the rules to include the following:

6. Roleblocks are processed first and disable defensive passive abilities, unless the passive ability protects against roleblocks. For example, roleblocks can be redirected by passive abilities. Kills are processed last, allowing the victim to complete their action that night.​
 
Day 3 - Lord Genome (Tayuya) is lynched
  • Index
    • Vote count

    1. WPK - Lord Genome
    2. iwandesu - Nighty
    4. Mr. Waffles - Lord Genome
    6. Nevan - Lord Genome
    8. Remchu - Lord Genome > SupremeKage
    11. Nighty The Mighty - SinRaven
    12. Alwaysmind - SupremeKage > Lord Genome
    14. Stelios - White Wolf > Lord Genome
    16. WAD - SinRaven > Nevan > SinRaven > SupremeKage > Lord Genome
    17. SinRaven - Alwaysmind

    Lord Genome - 6
    SupremeKage - 1
    SinRaven - 1
    Nighty The Mighty - 1
    Alwaysmind - 1


    Self votes

    Shiny
    Lord Genome
    White Wolf
    SupremeKage

    Lord Genome (Tayuya) has been lynched!

    Shizune said:
    w6iRqhf.png


    Tayuya 多由也
    The North Gate
    wincon: eliminate all threats to the town

    "In order to gain something, you must throw something away."

    [One Shot Passive - The Third Doki] - Tayuya keeps one of her demons at her side to block the first kill attempted against her. Tayuya cannot block superkills.

    [Active - Doki] - Each day Tayuya can send her demons to attack 2 people. That night Tayuya can roleblock one or both of them.
    Click to expand...
    ​

    Night 3 start. No more posts, no exceptions.​
     
    Day 4 start
  • Index
    • I'm sorry for being late. I hope everyone is enjoying the holiday.

    The HST Mafia superkilled WAD (Monkey D. Luffy).

    Shizune said:
    Monkey D. Luffy モンキー・D・ルフィ
    The Strawhat Pirate
    wincon: eliminate all threats to the town

    "An island from a dream within a dream? I could never pass up a great adventure like this!"

    [One Shot Active - The Strawhat Crew] - On even numbered night phases, Luffy can invite someone to join his crew. Luffy can communicate with his crewmates outside the thread, and they will scan guilty to investigations. If Luffy's target isn't part of the town, they will kill him.

    [Passive - The Worst Generation] - Luffy is an infamous pirate who scans guilty to investigations.

    [Passive - Gomu Gomu no Mi] - Luffy's rubber body cannot be lynched.
    Click to expand...

    WolfPrinceKouga (Ms. Wednesday) died from poisoning.

    Shizune said:
    tumblr_nh13h5qB9n1siw0qwo4_500.png


    Ms. Wednesday ミス・ウェンズデー
    The Desert Princess
    wincon: eliminate all threats to the town

    "I've had a little adventure. It was a journey in search of despair, crossing dark seas. The ocean I saw away from home was enormous... there are many islands out there."

    [One Shot Passive - Alabasta Kingdom] - When all other Baroque Works agents are dead, Vivi's identity will be revealed by the moderator and she will gain +2 voting power.

    [Active - Double Agent] - Vivi infiltrated Baroque Works to gather information. Each night she can investigate another player to learn their alignment.
    Click to expand...

    With less than half the town alive, the HST Mafia has activated a debilitating poison. Those of you who have already been infected have lost your abilities. You must find the antidote.

    Day 4 start. You may now post.

    @iwandesu @Mr. Waffles @Nevan @Shiny @RemChu @Nighty the Mighty @Alwaysmind @White Wolf @Stelios @SinRaven @SupremeKage     ​
     
    Shizune

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