The Smarter Way to Stay Near Barcelona: Rent a Villa in Sitges

Looking for a place to stay near Barcelona? Just 30 minutes away, Sitges combines a gay-friendly beach vibe with easy city access. Here’s why renting a villa in Sitges might be the smartest move for your next trip.

Barcelona gets a lot of love — and rightfully so. It’s a city bursting with culture, creativity and food that makes you want to cancel your return flight. But if you’re planning a trip to this part of Spain and want a slower, more intimate experience without sacrificing access to the city, it’s worth looking just a bit down the coast.

Welcome to Sitges, a seaside town with enough charm to rival its famous neighbor — and a growing reputation as one of the best spots in Catalonia for relaxed, authentic travel.

So Why Sitges?

Sitges sits just 30 minutes from Barcelona by train, but it offers a very different rhythm. With its whitewashed façades, palm-lined promenades, art galleries and hidden beaches, Sitges feels like a Mediterranean postcard come to life. It’s long been a favorite of artists, writers and other creatives, and in recent years, it's become a go-to for travelers seeking a mix of beachside tranquility and cultural flair.

You’ll still find great food (from local seafood to global fusion), a lively LGBTQ+ scene and plenty of opportunity to dance until dawn. But you’ll also find moments of quiet: morning walks by the sea, wine tastings in the hills of Penedès, and long, unhurried lunches.

Why Choose a Villa Over a Hotel?

When most people plan a trip to Spain, they default to hotels or rentals in the city. But Sitges offers a different kind of accommodation — one that’s growing in popularity, especially for longer stays or group travel: private villas.

So, what makes a villa special?

• Space: Villas often come with multiple bedrooms, living areas, private gardens and pools — making them ideal for families, friend groups or even digital nomads seeking more comfort.

• Flexibility: There’s no need to wake up for the hotel breakfast or worry about noisy hallways. You eat when you want, swim when you want, and relax on your own schedule.

• Connection: Villas create a different kind of experience. Cooking together, lounging by the pool, having conversations over wine at sunset — it’s the kind of setting that invites you to truly connect with your travel companions.

What to Look For in a Villa Stay

Not all villas are created equal, of course. Some are better suited for couples, others for large groups or remote workers. If you’re considering this kind of stay in Sitges, here are a few things to keep in mind:

• Location: Some villas are tucked away in the hills with panoramic views, while others are walking distance to the beach or town center. Choose based on your priorities: peace and quiet or easy access to town.

• Amenities: A pool, outdoor dining area, well-equipped kitchen and air conditioning are essentials during summer. Some villas also offer concierge services, bike rentals or yoga sessions.

• Local insight: Booking through platforms that know the area — or local agencies — often gives you access to insider tips that make your stay even better.

Where to Start Your Search for a Sitges Villa

There are plenty of platforms to browse villa rentals, from the big global ones to smaller local specialists. One option worth exploring is Utopia Villas, a Sitges-based company that curates a selection of stylish, well-located properties across the region. They offer villas for different types of travelers and budgets, and can also help organize extras like airport transfers or private chefs.

If your idea of a good trip includes space to breathe, the sound of waves instead of city traffic, and the chance to live more like a local than a tourist, renting a villa in Sitges might be your best move.

It’s a slower, more intentional kind of travel — one where you don’t just visit, but stay. –Sophia Martin

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Sophia Martin is a travel writer who focuses on Mediterranean destinations. She has explored Spain’s coast, from Costa Brava to Sitges, and writes about local culture, food and travel experiences. When not writing, she enjoys wine tasting and sketching seaside towns from a café terrace.

Underrated Weekend Getaways From San Diego

Perfect weather. Gorgeous beaches. Ho hum. From Julian to Baja Wine Country, these underrated weekend getaways from San Diego offer desert stars, mountain cabins, Mexican vineyards, retro pool scenes and all the apple pie you can handle.

Let’s be honest: Living in San Diego is both a blessing and a trap. Sunshine 300 days a year. Fish tacos everywhere. Beaches that make postcards jealous.

So why on Earth would anyone want to leave?

“The thing about living in San Diego is that the constant perfection can start to feel monotonous.

That’s why it’s essential to escape, even if it’s just for a weekend.”

Because perfection gets boring. Eventually, even the world’s most ideal climate starts to feel like a screensaver that won’t turn off. And when that happens, you need to swap your palm trees for pine trees, your surfboard for a road map, and your Baja hoodie for something that actually counts as a jacket.

Here’s how to do that — without joining the crowds in L.A. or pretending Joshua Tree isn’t overrun.

1. Julian (for Pie, Pines and People Who Think Snow Is a Novelty)

An hour east of San Diego, Julian feels like stepping into a parallel universe where the air smells like apples and nobody owns a surfboard. The town sits in the Cuyamaca Mountains, complete with crisp air, gold rush history and a suspicious number of pie shops.

Go in autumn if you can — apple-picking season turns the place into a Hallmark movie, minus the sappy soundtrack. In winter, there’s even snow. Actual snow! For San Diegans, it’s practically witchcraft.

Stay overnight, hike around Lake Cuyamaca, and leave with the smug glow of someone who “did the mountains this weekend.”

2. Borrego Springs (Desert Solitude With Bonus Giant Lizard)

Two hours northeast lies Borrego Springs, the only International Dark Sky Place in California. Translation: The stars are so intense, they look like they’ve been Photoshopped.

By day, explore Anza-Borrego Desert State Park. Think canyons, slot trails and giant metal sculptures scattered through the sand. The 350-foot serpent alone is worth the drive (and the photos).

By night, grab a drink at a local dive, then lean back and watch the Milky Way show off. It’s as close as you’ll get to peace without joining a silent retreat.

3. Palm Springs (Mid-Century, Modern Escape)

Palm Springs isn’t exactly a secret, but it remains one of the easiest transformations you can make in a single afternoon: from San Diego surf rat to martini-sipping poolside minimalist.

The desert heat, the Mid-Century design, the ridiculous pool floats — it all works. Rent a retro Airbnb or book a spa hotel, and spend the weekend pretending you’re in a Slim Aarons photo.

Yes, it’s a bit performative. That’s half the fun.

4. Baja Wine Country (The World’s Most Chill Vineyard Scene)

Cross the border and drive an hour south into Valle de Guadalupe, Mexico’s not-so-secret wine country. It’s Napa … if Napa cost half as much and didn’t take itself so seriously.

You’ll find open-air restaurants, rolling vineyards and boutique hotels built from reclaimed shipping containers. Order a mezcal cocktail you can’t pronounce, and accept that you’ll probably come home with a few extra bottles.

Pro tip: The sunsets here are the kind that make your phone camera give up and say, “Just live in the moment.”

5. Idyllwild (A Forest Hideaway for People Who Still Own Flannel)

Two hours north, tucked into the San Jacinto Mountains, is Idyllwild — a tiny town of artists, hikers and dogs who all seem suspiciously happy. It’s cabin country at its best: pine needles underfoot, jazz bars at night, and trailheads that start behind coffeeshops.

It’s the ideal reset button after a week of traffic, Slack notifications and ubiquitous oceanfront.

The Joy of Leaving Paradise

If you’ve ever thought, “I need a vacation from my vacation city,” you get it. The thing about living in San Diego is that the constant perfection can start to feel monotonous. That’s why it’s essential to escape, even if it’s just for a weekend.

You don’t have to plan it from scratch, either. Here’s a curated list of weekend getaways from San Diego that’ll help you find your next mini-adventure — whether that means soaking in a hot tub with mountain views or eating your body weight in pie.

The trick isn’t leaving San Diego forever; it’s remembering that there’s a whole world beyond your idyllic bubble. Sometimes, stepping into the desert or up into the mountains makes you appreciate the beach even more.

And when you roll back into town, tanlines fading and cooler full of wine, you’ll remember why you live here in the first place.

Just don’t tell the tourists that paradise actually gets old. It’ll ruin the mystique. –Shahroz Yousaf

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How Traveling Opens the Mind and Nurtures Empathy and Innovation

Discover how travel fuels real-world learning and personal growth. Explore how cultural immersion strengthens empathy, creativity and adaptability.

Traveling is more than collecting stamps in your passport. It’s a transformative journey that expands your worldview and deepens your understanding of humanity.

If you’ve ever lived in New York, you might’ve heard of the F-03 practice test for a certification exam firefighters and building safety staff take to prove they can stay calm under pressure and make quick, critical decisions. In a way, travel does something similar for the rest of us. It tests our ability to adapt, think clearly and find our footing in unfamiliar territory. But instead of fire alarms and emergency exits, the challenges come as flight delays, language barriers, and moments that test patience, humility and humor.

Every new city, culture and conversation becomes a lesson in empathy, adaptability and creativity — the kind no written exam can prepare you for.

The Transformative Power of Travel

There’s a reason so many writers, thinkers and entrepreneurs describe travel as the greatest education. When you step into an unfamiliar environment, you engage your brain in deep learning — not just memorizing facts, but decoding culture, language and behavior in real time.

1. Learning beyond the classroom

Traditional education leans on theory and memorization. Travel, on the other hand, is unapologetically hands-on. You’re not just learning about transportation systems — you’re standing in a foreign subway station trying to buy the right ticket. You’re not just reading about customs — you’re living them, and occasionally getting them wrong in the most endearing ways.

2. Building cultural intelligence

Cultural intelligence (CQ) is the ability to relate to and work effectively across cultures — a skill that’s invaluable in an interconnected world. Travel builds CQ by challenging your assumptions and exposing you to unfamiliar norms that broaden your empathy and worldview.

Empathy: The Hidden Gift of Exploration

Empathy is the heartbeat of meaningful connection, and travel is one of its best teachers. Seeing how others live, work and dream reshapes how we interpret our own lives.

• Walking in another’s shoes

  Daily routines can narrow perspective. Travel blows it wide open. You might witness communities thriving despite hardship or traditions preserved against the odds. You come home seeing your own life — and privileges — in sharper focus.

• The psychology of perspective

  When we experience something new, our brains form fresh neural connections, boosting cognitive flexibility. That’s why travelers so often return more open-minded, patient and tolerant.

Innovation Through Exploration

Innovation often blooms where ideas intersect — and travel plants you right in the middle of that cross-pollination.

• Cross-pollination of ideas

  An architect might find inspiration in the Moorish tilework of the Alhambra. A chef might reinvent a recipe after a late-night street food run in Chiang Mai, Thailand. A teacher might reimagine classroom dynamics after observing schools abroad. Travel gives you new lenses for seeing familiar problems.

• Adaptability: the root of creative thinking

  Every traveler knows plans rarely go perfectly. Flights get delayed, directions get lost in translation, and rain shows up uninvited. But those moments — the unplanned ones — build flexibility. And flexibility is the birthplace of creativity.

The Science of Travel and the Brain

Research in cognitive psychology shows that travel enhances neuroplasticity — the brain’s ability to form new connections.

• A boost in creativity

  A study in the Journal of Personality and Social Psychology found that people who live abroad tend to score higher on creativity tests. Immersing yourself in another culture literally rewires your brain to see from multiple perspectives.

• Language learning and cognitive health

  Even attempting to learn a few words in a new language sharpens memory and engages brain regions tied to problem-solving, empathy and self-control. Think of it as a mental workout, but with better scenery.

Experiential Learning in Motion

Educational theorist David Kolb described learning as a cycle of doing, reflecting, conceptualizing and experimenting. Travel is that model brought to life.

1. Doing: Immerse yourself in a new culture, try the food, explore local customs.

2. Reflecting: Consider how these experiences challenge what you thought you knew.

3. Conceptualizing: Connect the dots and uncover the broader lessons.

4. Experimenting: Apply those insights to your next journey — or your next project.

Travel is experiential learning in its purest form: sensory, emotional and transformative.

How Travel Strengthens Communication

In a globalized world, communication skills are gold. Travel polishes them in subtle but lasting ways.

1. The art of listening

Understanding someone who speaks another language — or even just a different version of English — requires patience and focus. Travelers become expert listeners, tuned in to tone, gesture and intent.

2. Overcoming barriers

When words fail, creativity steps in. You gesture, you draw, you pantomime — and you connect. Those moments hone emotional intelligence and empathy far better than any workshop.

3. The confidence effect

Each successful exchange builds confidence. Ask for directions, barter at a market, share a laugh with a stranger — every small win expands your social comfort zone and spills into everyday life.

Travel as a Catalyst for Global Citizenship

In a divided world, travel stitches common ground. Experiencing other perspectives firsthand transforms tourists into advocates for empathy, inclusion and respect.

• Appreciation without appropriation

  Real travelers don’t collect cultures like souvenirs; they honor them. Respecting traditions and supporting local communities turns travel from consumption into connection.

• Becoming a storyteller

  Every journey gives you stories worth sharing — the kind that make others see the world differently. When you tell them with honesty and heart, you pass on the empathy travel gave you.

Practical Tips to Learn Deeply While Traveling

1. Stay curious. Ask about people’s lives, not just the landmarks.

2. Engage locally. Visit workshops, markets or community projects.

3. Keep a journal. Write about feelings and insights, not just itineraries.

4. Learn key phrases. A few words can open more doors than a map ever could.

5. Travel slowly. Fewer stops, deeper experiences.

6. Unplug. Let moments settle before you post them.

7. Reflect after you return. What changed in how you see the world — or yourself?

Learning to See With New Eyes

Travel isn’t just an escape — it’s also an education. It reminds us that learning doesn’t stop at graduation; it lives in every border crossed, every story shared, every kindness exchanged.

Just as an F-03 practice test builds focus and mental agility, travel trains both heart and mind to work together in understanding the world. But travel doesn’t hand you a score. It hands you perspective, and that’s the kind of lesson that lasts a lifetime. –Nathan Beja

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RELATED: New Horizons: How Living Abroad Will Challenge and Change You

Samhain Divination: Spooky Ways to See Beyond the Veil

Step into the shadowy world of Samhain divination. Discover the eerie Halloween rituals — candle scrying, mirror gazing and love charms — that promised glimpses of fate and fortune.

On a night when the wind rattled the last leaves from the trees, the Celts gathered in the darkness. Samhain marked the final harvest — the moment the light surrendered to the long shadow of winter. But it was more than the year’s turning. It was the hinge of the seasons, when the Veil between worlds hung loose.

Fires roared on hilltops, and the smoke curled toward the Otherworld. People told stories of ancestors slipping through the mist, of the Fae wandering the fields, of spirits who could be welcomed — or warded off — with the right charms. And under the hush of night, away from the firelight, came the other part of Samhain: the asking.

Would the harvest last the winter? Would love come in the spring? Would danger walk the road ahead? The answers, they believed, could be coaxed from shadows, from flames, from the ripples of dark water. Samhain was a night for feasting and honoring the dead — but it was also a night for seeing what lay beyond.

The Witch’s Hour: Midnight Magic

They called it the hour when the Veil thins to mere threads. Midnight on Samhain wasn’t for the faint of heart — the Celts believed it was when the Otherworld pressed closest, brushing against ours like a shadow across your skin. In later centuries, villagers in Ireland and Scotland would linger by the fire until the clock struck 12, then step outside, breath clouding in the cold, to test fate.

Some set a single candle in the window to draw their ancestors home. Others carried it to the crossroads to ask questions of the night — the flicker and sway of the flame said to be the spirits’ reply. 

Even now, witches and mystics mark the hour with divination: a one-card tarot pull for the year ahead, a pendulum swinging over a bowl of fresh spring water, or a simple candle-flame scrying.

If you try it yourself, remember the old caution: Always open with protection: salt at your threshold, a whispered blessing, a circle of light in your mind. The door you open to seek answers is the same one anything else could walk through.

Mirror Magic

They say a mirror is more than glass; it’s a doorway, polished thin between worlds. On Samhain night, that doorway was thought to swing open, reflecting not just your face but the things that walked beside you. 

In Celtic lands, young women would sit alone in candlelight, staring into the glass to glimpse the man they’d marry. 

In Victorian parlors, Halloween party guests dared each other to walk backward into a darkened room, mirror in hand, to catch a fleeting vision of their future.

But the stories always came with a warning: The mirror will show you what is, not what you wish it to be. And if you look too long, you might not like what gazes back.

To try the old ways, place a candle on either side of a mirror and dim the rest of the lights. Focus on a question, soften your gaze, and wait. Shapes may stir in the shadows. Colors may shimmer at the edge of sight. Or nothing will come — which, on Samhain, might be its own kind of blessing.

If your reflection seems… different when you blow out the candles, remember to cover the glass. Every doorway needs to be shut.

Samhain’s Forgotten Love Spells

Not all Samhain divination was about warning of danger or calling the dead. Some of it was downright flirty — though with just enough edge to keep things interesting. In Ireland and Scotland, young women would peel an apple in one long strip, toss it over their shoulder, and squint at the shape it made on the floor — it was said to be the initial of their future love.

Others tossed two hazelnuts into the hearth fire — one for themselves, one for the person they fancied. If the nuts burned together, the match was true. If they popped apart, the romance was doomed. 

And then there was the mirror trick: Walk backward into a candlelit room holding a hand mirror, and your future spouse’s face would appear over your shoulder. Unless, of course, something else got there first.

These games mixed giddiness with a hint of danger — the thrill of asking the unknown about something as unpredictable as love. On Samhain night, the heart was fair game for the fates.

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MORE: Try these Gypsy love spells

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Haunted Forms of Divination

Some tools are more powerful on Samhain night. The spirit or Ouija board, for example, had its great heyday in the early 1900s, when Halloween parties weren’t complete without one. Hands rested lightly on the planchette, waiting for it to slide toward letters and numbers, spelling out words no one dared to speak aloud. Whether the answers came from the subconscious or something far more sinister, people learned quickly to be careful about the questions they asked.

Others preferred scrying: gazing into a bowl of black water under moonlight until ripples of light and shadow shaped themselves into visions. 

In candle-wax reading, molten drops hit a waiting bowl of water, forming strange shapes said to hold meaning — a ship, a ring, a skull — each one a whisper from the unseen.

These methods carry the same rule the old folk gave for Samhain itself: Open your senses, but guard your spirit. What you invite in to answer may not be in a hurry to leave.

So when the last question has been asked and the candles have burned low, close the door between worlds with these words:

By flame and shadow, moon’s pale light,
I’ve heard the truths that walk the night.
Now shut the door, let silence keep,
And send all spirits back to sleep.

The night has spoken. You’ve seen through the Veil. Now bolt the door… before anything follows you home. –Wally 

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Church of São Domingos: Lisbon’s Beautiful Burnout

Visiting Igreja de São Domingos in Lisbon? Just off Rossio Square, this fire-scarred church turns ruin into reverence.

Once dripping in gold and glory, the Church of São Domingos in Lisbon, Portugal now wears its wounds with pride. A fire-charred interior, a bloody past, and a defiant refusal to hide the damage make it one of the most hauntingly honest churches in Europe.

We’d already been in Lisbon a couple of days when I flipped through a guidebook and saw a photo of São Domingos’ interior, with those scorched terracotta-colored walls and raw stone arches. I stopped mid-page. It didn’t look like any church I’d ever seen; it looked like something that had survived the end of the world. I turned to Duke and said, “We have to find this place.”

“Workers reinforced the structure but left the burn marks as they were, creating an atmosphere that feels halfway between holy and haunted.

It’s not “beautiful” in the traditional sense, but it’s impossible to forget. ”

Imagine our surprise when we realized it was right under our noses — tucked just off Rossio Square in a strangely angled building we’d already walked past several times without noticing. From the outside, São Domingos looks a bit plain, its façade rather unassuming. But step through the doors and it’s like falling through time. Lisbon’s brightest square gives way to one of its darkest, most moving spaces.

Inside Igreja de São Domingos

The first thing you notice inside Igreja de São Domingos isn’t the altar or the statues — it’s the walls. They’re scorched, cracked and blistered like the inside of a volcano. You half-expect to smell smoke. Once upon a time, this was one of Lisbon’s most lavish Baroque churches — all gold leaf, marble and over-the-top devotion. Then, in 1959, fire ripped through it, devouring the splendor and leaving behind something much more human.

Most churches would have been restored to postcard perfection. São Domingos wasn’t. The decision to leave its wounds visible — blackened stone, warped columns, burnt sienna ceilings that look like they still ache — feels radical, especially in a city that prides itself on polished tiles and pastel façades. This one’s not pretending. It’s survived earthquakes, massacres and flames, and it’s still standing — raw, imperfect and more sacred for it.

The fire that ravished São Domingos is believed to have started at the high altar — with, possibly, a candle to blame.

The Fire That Changed Everything

In 1959, a fire tore through São Domingos, leaving only its stone skeleton behind. The blaze gutted centuries of gilded wood and painted ceilings, the kind of gaudy grandeur that Baroque churches specialized in. Parishioners watched in horror as molten gold dripped from the altar and statues melted into unholy puddles. Yet instead of rebuilding it to its former blingy glory, Lisbon decided to do something almost heretical: It left the scars.

The fire broke out on August 13, 1959, just after dawn, starting near the high altar — the very heart of the church. No definitive cause was ever confirmed, though some reports suggested a stray candle or heat rising through an old chimney shaft. 

Within minutes, flames shot through the wooden roof and raced down the nave, feeding on centuries of lacquer, paint and gilt. 

More than 100 firefighters from across Lisbon rushed to the scene, and crowds filled Rossio Square to watch in disbelief and despair. 

Despite the firefighters’ efforts, the roof collapsed, killing two of them and reducing the sanctuary to a molten ruin.

Saint Dominic’s vision of receiving the rosary from the Virgin Mary

Saint Thomas Aquinas, the Dominican Order’s scholar-saint

The losses were staggering. The great pipe organ, centuries of paintings and sacred objects — including a revered 17th century image of Our Lady of the Rosary — were destroyed. 

The heat was so intense that the marble itself split, and the once-golden altars ran like wax. 

For a church that had hosted royal weddings, funerals, baptisms and national ceremonies, the devastation felt almost personal — a wound carved into Lisbon’s collective memory. That same year, São Domingos was declared a National Monument, ensuring that what survived would never again be hidden behind fresh plaster.

Saint Dominic (São Domingos), founder of the Dominican Order, was devoted to truth through study and preaching.

São Domingos, the Saint Who Started It All

It feels poetic — maybe even karmic — that the church dedicated to Saint Dominic, the man who founded the Dominican Order, should end up looking like penance. Dominic was no quiet monk. Born in 1170 in Spain — supposedly on a Sunday (domingo), hence his name — he was a fiery preacher famous for fighting heresy and convincing people through debate rather than violence. At least, that was the idea. His order later became the intellectual arm of the Inquisition — less conversation, more confession under duress. Not quite the legacy he’d hoped for.

Dominic himself, though, was fascinating. Legend says his mother dreamed of a dog carrying a torch in its mouth, setting the world aflame — a symbol of how her son would spread faith like wildfire. (“Dominican,” after all, comes from Domini canes — “the dogs of the Lord.”) 

He died in Bologna, Italy in 1221, apparently of sheer exhaustion from walking and preaching barefoot across Europe. 

Standing inside São Domingos today, it’s hard not to think of that dream — of flames and faith intertwined. 

Saint Joseph (São José), the carpenter stepfather of Jesus and patron of Portugal, gets more reverence here than perhaps any other country.

The Shadow of the Inquisition

For a church that now feels so peaceful, São Domingos has a disturbingly violent past. Long before the fire, before Lisbon’s earthquakes and rebuilds, this was the epicenter of something far darker: the 1506 Massacre of Lisbon’s Jews.

It started with a miracle gone wrong. A drought had gripped the city, and crowds filled the church, praying for rain. When someone claimed to see Christ’s face glowing on the altar, a man in the crowd dared to doubt it — and was beaten to death on the spot. The frenzy that followed spilled into the streets, egged on by Dominican friars who urged the mob to “cleanse” Lisbon of unbelievers.

For three days, chaos ruled. Jews and New Christians (converted Jews, many forcibly baptized) were dragged from their homes and slaughtered. By the time it ended, an estimated 2,000 people were dead. The king was away; the city, soaked in blood. And São Domingos — that grand, gold-drenched house of God — had become a stage for fanaticism.

Outside the church today, there’s a modest memorial stone, easy to miss unless you’re looking for it. It reads, in both Portuguese and Hebrew: “In memory of the thousands of Jews who were victims of intolerance and religious fanaticism.” A single Star of David rests at its center, quietly defying centuries of silence.

Nearby lies Rossio Square — once the site of Lisbon’s public executions, where the condemned were burned at the stake in the name of faith. The Dominican friars, the same order tied to this church, often presided over those ceremonies, chanting prayers as flames rose.

It’s impossible not to sense the irony: The very order that once helped fuel the Inquisition now prays beneath ceilings blackened by fire. The church that once blessed the flames became a victim of them.

Step inside afterward and the air feels heavier, as if the walls themselves are still atoning. Maybe it’s Lisbon’s way of keeping the story honest — no whitewash, no denial, just stone and ash and memory.

Rebuilding, Remembering, Reclaiming São Domingos

Lisbon has a complicated relationship with ruin. It’s a city that’s burned, crumbled and drowned more times than seems fair — yet it always finds a way to look good doing it. After the devastating 1755 earthquake, much of Lisbon was rebuilt with Enlightenment precision: straight boulevards, orderly plazas, symmetrical façades — all courtesy of the Marquês de Pombal (Marquis of Pombal), who refused to let chaos have the final word. But São Domingos never quite conformed.

When fire tore through the church in 1959, the city could’ve easily restored it to its former Baroque bling. Instead, Cardinal Manuel Gonçalves Cerejeira, the Patriarch of Lisbon at the time, made the startling decision to leave the damage visible. He wanted the church to stand as a monument to survival — a spiritual scar that reminded worshippers of both faith and fragility. 

In the days after the fire, thousands of Lisboetas crowded around the smoldering ruins, stunned by what they saw. The interior that had once hosted royal weddings and state funerals was gone, its marble columns cracked and its altars reduced to cinders. Yet amid the shock, something shifted — the city seemed to accept the ruin as part of itself. When rebuilding began, Lisbon’s leaders chose not to repaint or replaster. The church’s new status as a National Monument cemented that choice, enshrining the damage as a public act of remembrance.

The heat had cracked the limestone, buckled the arches, and scorched the marble into shades of rust and rose. Replastering it would’ve been like putting concealer on a masterpiece.

So the charred stone stayed. Workers reinforced the structure but left the burn marks as they were, creating an atmosphere that feels halfway between holy and haunted. It’s not “beautiful” in the traditional sense, but it’s impossible to forget. The decision echoed another Lisbon landmark: the Carmo Convent, whose roof collapsed in the same 1755 quake and was never rebuilt. It now houses the Carmo Archaeological Museum, a stunning open-air ruin that, like São Domingos, celebrates what survived rather than what was lost.

Both spaces — Carmo’s skeletal Gothic arches and São Domingos’s fire-blistered vaults — speak to the same Lisbon instinct: to remember through ruin. There’s a kind of integrity in that — a refusal to rewrite history with fresh paint. Walk into São Domingos today and you can still see the melted lines where gilding once was, like ghosts of devotion past. 

A Living Testament

Step inside São Domingos on any given morning and you’ll find people lighting candles in front of walls that look like they’ve survived the apocalypse. The soot stains catch the flicker of each flame. Tourists wander in hushed awe, cameras half-lowered as if they’re intruding on something sacred. Locals cross themselves and sit quietly, lost in prayer. 

If you look closely, the worst fire damage still clings to the area around the high altar — the spot where the 1959 blaze began. The marble floor still gleams in places, though time has softened its edges.

There’s a quiet honesty here. In a city famous for azulejos and ornament, São Domingos doesn’t try to impress you. It doesn’t sparkle or hide the damage. It simply endures. That’s its sermon.

A statue of the Virgin Mary as Our Lady of the Rosary

The Church That Refused to Hide Its Pain

Lisbon does polished beautifully — the colorful façades, the shiny blue tiles, the pastry cases that look like art installations. But São Domingos offers something braver. It’s a church that said no to cosmetic miracles, a reminder that survival itself can be sacred.

Maybe that’s what makes it unforgettable. The gold is gone, the glory has burned away, and yet what’s left feels closer to the truth — the raw, cracked heart of a city that refuses to give up. Lisbon rebuilt itself a dozen times over, but here, at São Domingos, it decided to remember instead. 

Visiting São Domingos 

You’ll find Igreja de São Domingos tucked just off Rossio Square, in the Largo de São Domingos, where locals queue for ginjinha (Lisbon’s famous cherry liqueur) right outside its doors. It’s hard to miss — the façade is stately but unassuming, the real drama waiting inside.

Hours: The church is usually open daily from 7:30 a.m. to 7 p.m., and entry is free. Early morning or late afternoon is best if you want to feel the light shifting across the walls. –Wally

Igreja de São Domingos

Largo São Domingos
1150-320 Lisboa
Portugal

 

Timeshares vs. Flexible Travel: Why Modern Nomads Choose Freedom and Adventure

Timeshares lock you in. Flexible travel lets you live free. Explore why expats are saying goodbye to contracts and hello to flexibility. 

In a world where travel has become more accessible than ever, the debate between timeshares and flexible travel options is heating up. Modern nomads value freedom and spontaneity, seeking experiences that adapt to their ever-changing lifestyles. Timeshares, with their fixed schedules and locations, often feel restrictive in contrast to the allure of flexible travel.

As digital nomadism gains traction, many are opting for the freedom to explore new destinations without the constraints of a timeshare commitment. This shift reflects a broader trend toward personalized travel experiences that cater to individual preferences. Understanding why travelers are gravitating toward flexibility reveals insights into the future of vacationing.

“Timeshares provide a consistent getaway for people who prefer routine holiday planning.

In contrast, those who embrace flexible travel typically prioritize adventure and variety. ”

Understanding Timeshares

Timeshares represent a popular option for individuals seeking vacation ownership, where multiple parties share the rights to use a property. Typically, owners purchase a specific time period each year at a designated resort. This model allows access to a pre-selected location, creating a sense of stability and planning for vacations. For those who find this arrangement too restrictive, learning how to cancel my timeshare has become an important step in transitioning to more flexible, experience-driven travel.

What Is a Timeshare and How Does It Work?

Timeshares function primarily through fixed or floating weeks. Fixed weeks assign owners a specific week each year, while floating weeks offer flexibility in choosing dates within a designated season. 

Ownership can be deeded, granting real estate rights, or non-deeded, operating like a lease. Usually, owners pay annual maintenance fees, covering property upkeep and related expenses. This structured approach appeals to many, as it simplifies vacation planning and provides a degree of predictability.

Pros and Cons of Timeshares

Timeshares come with notable advantages as well as downsides. Benefits include guaranteed accommodations, often at lower rates than traditional hotel bookings. 

Owners also enjoy amenities offered by resorts, such as pools and fitness centers. 

Conversely, drawbacks include high upfront costs and ongoing maintenance fees, which may spike over time. Limited flexibility in scheduling can frustrate some owners, making it challenging to adapt travel plans. 

Additionally, selling a timeshare can be difficult, impacting its overall desirability.

The Allure of Flexible Travel

Travelers today cherish the freedom that comes with spontaneity. Many seek experiences that allow them to explore destinations without the constraints of fixed itineraries. This desire to embrace the unknown encourages individuals to make last-minute decisions and pursue unique adventures. 

Flexibility leads to discovering hidden gems, whether it's a quaint café in a bustling city or a serene beach off the beaten path. Travelers can adapt their plans based on personal interests, weather conditions or local recommendations. This dynamic approach makes each journey an embodiment of adventure and self-discovery.

Embracing Spontaneity

Spontaneity characterizes modern travel, appealing to those who reject rigid structures. Individuals relish the opportunity to change direction in their journeys based on newfound inspiration. They often use technology to book accommodations or transportation on the fly, enhancing their ability to seize fleeting opportunities. 

This freedom fosters a sense of empowerment and excitement, with many travelers reporting increased satisfaction from unplanned escapades. Whether hiking a mountain or wandering through local markets, the ability to pivot enhances personal experiences and fuels deeper connections with destinations.

Types of Flexible Travel Options

Numerous flexible travel options cater to diverse preferences. Backpacking allows adventurers to traverse multiple countries with minimal planning, while roadtrips provide the freedom of the open road. Vacation rentals offer customizable accommodations, allowing travelers to tailor their stay according to their needs. 

Digital nomadism promotes a lifestyle where remote work supports ongoing travel, enabling longer stays in various locales. 

Furthermore, short-term rentals and hostels present unique opportunities for social interaction among travelers. Each option reflects the evolving landscape of travel, emphasizing adaptability and individuality.

Freedom: The Modern Nomad's Priority

Flexibility defines the contemporary travel experience. Today's travelers favor personalized adventures that cater to individual preferences. This desire for customization impacts how people approach their journeys, leading to diverse options that allow for spontaneity. Travelers can easily adjust itineraries based on interests or local insights, embracing the unexpected.

Personalization of Travel Experiences

Personalized travel experiences cater to individual preferences, allowing travelers to choose destinations that resonate with them. Less-corporate accommodations, such as boutique hotels and vacation rentals, provide the freedom to explore varied environments, enhancing overall enjoyment. 

And customized itineraries enable travelers to pick activities aligning with their interests, from cultural experiences to outdoor adventures. This level of personalization fosters a sense of ownership over the travel experience, making each trip more tailored and memorable.

Budget Considerations 

Budget plays a significant role in choosing travel methods. Flexible options often present more cost-effective alternatives to traditional vacation packages. Travelers can seek affordable accommodations, local dining experiences and transportation solutions that fit their budgets. This adaptability allows individuals to allocate resources towards activities that amplify their experiences. 

Moreover, last-minute travel deals and off-peak season discounts permit travelers to maximize their spending power, enabling them to enjoy enriching experiences — with minimal financial strain.

Comparing Timeshares vs. Flexible Travel

The distinction between traditional vacation ownership models and adaptable travel options shows a significant shift in consumer preferences. This contrast highlights the varying costs and lifestyle effects associated with each choice.

Cost Analysis

Timeshare ownership often requires a substantial upfront investment, with prices ranging from $10,000 to $50,000. Prospective owners face additional ongoing maintenance fees that usually range from $500 to $2,500 annually. These costs add to the financial burden, particularly for those who may not regularly use the property. 

Conversely, adaptable travel options offer more variety in pricing. Costs vary significantly based on destination, time of year and traveler flexibility. Budget-conscious individuals can often secure affordable accommodations and activities, allowing for cost-effective travel experiences that suit their financial circumstances. This adaptability encourages last-minute bookings and spontaneous adventures, which can lead to overall lower expenses.

Lifestyle Impact

Lifestyle greatly influences traveler choices, with commitment levels differing between ownership and flexibility. Timeshare arrangements provide a consistent getaway experience for families or individuals who prefer routine holiday planning. However, this predictability can also restrict spontaneity, limiting exploration to established locations. 

In contrast, those who embrace flexible travel typically prioritize adventure and variety. They often seek meaningful experiences that foster personal growth and connection to new places. This lifestyle is appealing, as it allows travelers to immerse yourself in local cultures and adapt their itineraries based on personal preferences. 

Ultimately, the choice between ownership and flexibility reflects differing lifestyles, with each option catering to specific travel aspirations and desires.

From Ownership to Adventure: A New Way to See the World

The shift toward flexible travel signals a new era for modern nomads who value freedom and spontaneity. As travelers increasingly seek personalized experiences that cater to their unique interests, the rigid structure of timeshares falls short. Flexible travel options not only accommodate diverse preferences but also offer budget-friendly solutions that align with today’s dynamic lifestyle.

This transformation in travel preferences reflects a broader desire for adventure and adaptability. The future of travel is undoubtedly leaning toward flexibility, empowering individuals to create memorable journeys on their own terms. –Vivek Singh

Controversial Theories of Sodom and Gomorrah, Lot’s Wife and His Daughters’ Incest

Long held up as a reason God hates gays, the Bible’s tale of Sodom and Gomorrah is soaked in fire, lust and cruelty — and its true meaning might not be what you expect.

The tale of Sodom and Gomorrah is so disturbing, I have to imagine it’s skipped over in Sunday school.

We read parts of the Bible as literature in my Honors English class (it was the ’80s, and it was in California). I couldn’t believe what I was reading: attempted gang rape of a couple of angels, a father offering his daughters to be raped instead, a city wiped out by fire from heaven, and a woman killed in a bizarre fashion for daring to look back on the destruction of her city. And all that’s before the insane incest episode.

If the men of your town want to gang rape a couple of angels, you could offer up your virgin daughters instead, like Lot did.

The Story of Sodom and Gomorrah Retold

The tragic tale of Sodom and Gomorrah begins with Abraham receiving three visitors near his tent (Genesis 18:1–2). One is presented as the Lord himself, the others as angelic messengers. (Follow the link if you’re curious about what God looks like, according to descriptions in the Bible.)

After announcing that Abraham’s barren wife Sarah will bear a son, the conversation shifts:

“Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me” (Genesis 18:20–21).

It’s Noah’s Ark and the Flood all over again.

But Abraham does something no one expects: He bargains with God. “Will you indeed sweep away the righteous with the wicked?” he demands. Starting at 50 innocents, Abraham haggles down, until God finally agrees that if 10 righteous people can be found, the cities will be spared. Spoiler: It’s not looking good.

Two angels arrive at Sodom in the evening. Lot, Abraham’s nephew, sees them at the city gate and insists they stay at his house. Hospitality is a sacred duty in the ancient world — it involved food, shelter and protection for strangers.

RELATED: What did angels and monsters of the Bible actually look like?

But soon the men of the city surround Lot’s house and demand, “Bring them out to us, that we may know them” (Genesis 19:5). The Hebrew verb yadaʿ (“to know”) can mean simply “to be acquainted,” but this is unmistakably a sexual context: The crowd is demanding sexual access to the strangers — in plain terms, a gang rape.

Lot steps outside and does the unthinkable. “I beg you, my brothers, do not act so wickedly. Behold, I have two daughters who have not known any man; let me bring them out to you, and do to them as you please” (Genesis 19:7–8). In protecting his guests, Lot offers his own innocent daughters to the mob. It’s one of the Bible’s most horrifying moral reversals: The sacred code of hospitality is upheld by sacrificing family.

The crowd surges forward, but the angels intervene. They strike the men blind and warn Lot: Gather your family, because the city is about to be destroyed. Lot hesitates, so the angels drag him, his wife and his daughters outside the city and command them not to look back.

Then comes the fire and brimstone:

“The Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven. And he overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground” (Genesis 19:24–25).

As they flee, Lot’s wife can’t help herself; she looks back — and she is instantly turned into a pillar of salt. The text doesn’t explain why. We’ll get into that later.

By morning, Abraham looks down and sees the aftermath: The cities are ash. The people have been slaughtered.

Was the sin of Sodom actually not homosexuality, but inhospitality? That’s what a prophet states in the Bible.

What Was the Sin of Sodom, Really?

Ask most people what Sodom and Gomorrah were destroyed for, and you’ll get one answer: homosexuality. The very word sodomy was coined from this story. For centuries, preachers and politicians alike have pointed to Genesis 19 as God’s final word on same-sex relations.

But here’s the problem: The text itself is more complicated — and so is the Bible’s own commentary on it. Let’s break down the main theories.

1. The homosexuality reading

On the surface, it seems straightforward. The men of Sodom demand Lot’s guests be brought out so they can “know” (rape) them (Genesis 19:5). For traditional interpreters, this sealed the case — Sodom was destroyed because of same-sex desire.

This reading has dominated Christian tradition for centuries. Theologians from Augustine to Aquinas hammered it home. English law codified it: “Sodomy” became shorthand for outlawed sexual acts, especially between men. Even today, when someone thunders about “the sin of Sodom,” they usually mean homosexuality.

2. Inhospitality and cruelty

But later prophets in the Bible revisit the story — and they say something else entirely. Ezekiel, writing in the 6th century BCE, names Sodom’s real guilt:

“This was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy” (Ezekiel 16:49).

For Ezekiel, the problem isn’t sex. It’s arrogance, greed and cruelty to outsiders. Rabbinic tradition runs with this, imagining Sodom as a place where feeding the poor was a crime, and where cruelty to strangers was institutionalized. Michael Carden, author of Sodomy: A History of a Christian Biblical Myth, calls this the “counter-myth”: Sodom as the anti-charity city, not the gay city.

3. Sexual violence, not orientation

Another line of argument: The story isn’t about homosexuality at all, but about rape. The mob’s demand to “know” the strangers isn’t a request for consensual intimacy — it’s the threat of gang rape as a weapon of humiliation. In the ancient world, raping a man wasn’t about desire; it was about domination.

Scholars like Daniel M.G. Peterson (Journal of the Evangelical Theological Society, 2016) argue that Genesis 19 is about violent abuse of guests, not a blanket condemnation of same-sex relations. Todd Morschauser (Journal for the Study of the Old Testament, 2003) adds that the real violation here is against the sacred duty of hospitality — a core social law in the ancient Near East.

4. Angelic lust and “strange flesh”

And then there’s Jude 7, one of the New Testament’s strangest verses. It says Sodom and Gomorrah “indulged in sexual immorality and pursued strange flesh.” What’s “strange flesh”? Some scholars, like Richard Bauckham, argue it means the townsmen were lusting after non-human beings: the angels. This ties Sodom’s sin to another bizarre biblical episode, Genesis 6, where “sons of God” mated with human women. In this reading, Sodom’s crime is literally interspecies sex. Philo and Josephus, Jewish writers of the 1st century CE, leaned into the same interpretation.

So which is it?

Here’s the uncomfortable truth: The Bible itself doesn’t give a single answer. Genesis suggests violent sexual intent. Ezekiel condemns arrogance and neglect of the poor. Jude hints at lust for angels. And later interpreters layered centuries of theology on top.

The result? Sodom has been weaponized in debates over everything from sexual orientation to social justice to migration. Which makes the story less about what really happened in some desert city, and more about what every generation wants it to mean.

Did a Meteor Destroy Sodom and Gomorrah?

Modern scientists have even tried to explain this “fire from heaven” literally. In 2021, archaeologists at Tall el-Hammam in Jordan argued the site was destroyed by a cosmic airburst — a meteor exploding in the sky with the force of a nuclear bomb. They pointed to melted pottery, “shocked quartz” (minerals only formed under extreme heat), and destruction debris. The resemblance to Genesis 19 was uncanny: an entire city leveled in an instant.

But in 2025 the journal Scientific Reports retracted the paper, citing flaws in methodology and dating. Critics warned the evidence could just as easily be explained by conventional fire. Still, the idea isn’t so far-fetched. Events like Tunguska in 1908 prove that airbursts can flatten cities. If something like that happened near the Dead Sea, it’s easy to see how storytellers would remember it as divine fire raining from the sky.

Don’t look back. You might get turned into a pillar of salt like poor Lot’s unnamed wife.

Lot’s Wife: Punished, Petrified or Politicized?

When fire rains down on Sodom, Lot’s family flees into the hills. The angels warn them not to look back. But then comes the infamous moment:

“But Lot’s wife, behind him, looked back, and she became a pillar of salt” (Genesis 19:26).

No explanation. No name. Just a glance — and she’s erased.

This hauntingly brief verse has spawned centuries of speculation, interpretation and flat-out weirdness.

1. The moralistic reading

Most traditional commentators take it at face value: Lot’s wife was punished for disobedience. The church fathers doubled down on this, making her the ultimate warning against nostalgia for a sinful past. Augustine in City of God saw her as an allegory for those “who set their heart upon the things they left behind.” In Christian sermons she becomes a cautionary tale: Look back, and you’ll turn to salt, too.

But this interpretation is shaky. Genesis doesn’t say she disobeyed an explicit command not to look back (only that the family should “not look behind you” in Genesis 19:17). Was one backward glance really enough to justify obliteration?

2. The misogynist scapegoat theory

Feminist scholars point out that Lot escapes with impunity despite offering his daughters to a mob, yet his wife is destroyed for… turning her head. Phyllis Trible, in Texts of Terror, argues the story reflects a patriarchal worldview, where women’s bodies and choices are more heavily policed than men’s. Her erasure is less about sin than about the text’s need to silence her.

3. Geology and topography

Mount Sedom is a giant salt diapir (an underground dome of salt pushed up by tectonics) that produces natural pillars as it erodes. One pillar, still standing today, is even called “Lot’s Wife.”

Geologist Amos Frumkin has studied the region extensively, showing how the salt formations collapse and reform over time. In 2019, researchers mapped Malham Cave beneath it — the world’s longest salt cave, stretching more than six miles. This landscape generates what might be considered women of salt. The biblical story may have been a myth grafted onto a strange geological reality.

4. Josephus and the “I saw it myself” school

The Jewish historian Josephus (Antiquities 1.203) claimed he personally saw her salt statue near the Dead Sea: “I have seen it, and it remains at this day.” He wasn’t alone — later pilgrims also reported a “Lot’s Wife” pillar, treating her as a literal tourist attraction.

But note: Josephus is writing centuries after the supposed event. Was he describing an actual salt formation — one of many human-shaped columns along Mount Sedom — or simply playing into readers’ appetite for proof?

5. The metamorphosis theory

Others see the salt transformation not as punishment but as mythic metamorphosis, a trope familiar in Greek and Mesopotamian stories, where humans turn into stone, trees, stars or other objects. Scholar Tikva Frymer-Kensky points out that in the ancient world, such transformations were ways to explain uncanny natural features. Lot’s wife isn’t so much executed as fossilized into story — the Bible’s version of a myth explaining why a salt pillar looks like a woman.

Why the Story of Lot’s Wife Still Shocks Us

Lot’s wife lingers because she’s the most human character in the tale. Who wouldn’t look back as your entire world burns? Yet the text freezes her into silence, her memory crystallized in salt. Whether you read her as a moral lesson, patriarchal scapegoat or geological metaphor, she embodies the story’s strangest truth: Sometimes the Bible isn’t about justice at all, but about the terrifying cost of looking back.

What do you do when you think you’re the last survivors of an apocalypse? If you’re Lot’s daughters, the answer is as twisted as it gets: Get your father drunk, seduce him, and call it saving the human race.

Lot’s Daughters: Desperate Survival or Smear Campaign?

The story doesn’t end with fire or a wife turned to salt. It takes an even darker turn. In a cave outside of town, Lot’s daughters are some of the most intriguing women of the Bible. They believe they’re the last people alive and decide they must preserve humanity. Their shocking solution? Get their father so drunk that he won’t know what’s happening, then sleep with him on successive nights to conceive children. As disturbing as it sounds, the plan works:

“Thus both the daughters of Lot became pregnant by their father. The firstborn bore a son and called his name Moab… The younger also bore a son and called his name Ben-Ammi” (Genesis 19:36–38).

Why is this story here?

On the face of it, this is a grotesque act of survival — women convinced that humanity has been annihilated, preserving the family line at any cost. But as most scholars point out, this is less about family drama and more about national smear.

1. A political insult
These names could be construed as insults in Hebrew: Moab = “From Father,” Ben-Ammi = “Son of My Kin.” The text is inventing an incestuous origin story for Israel’s neighbors, the Moabites and Ammonites. 

2. Echoes of trauma and survival

Some feminist and trauma theory interpreters argue the daughters’ actions should be read less as villainy and more as desperation. Trible calls them “victims turned perpetrators,” noting the way the text frames women as responsible for preserving lineage in a collapsing world. The fact that Lot is passed out drunk — silent, passive — makes him more of a tool than a father. In this reading, the daughters are both condemned and heroic, doing what’s necessary when the men fail.

3. Lot’s moral collapse
Readers often notice the contrast: Lot, once rescued by angels, is reduced to a drunken vessel of incest. He who offered his daughters to a mob now unknowingly fathers their children. It’s as if the text is saying: This man is no patriarch. His line doesn’t produce Israel but its despised neighbors instead.

4. Comparative myth: drunken fathers and cursed sons

Scholars like Frymer-Kensky point out that stories of drunkenness leading to shameful sex or exposure appear elsewhere in the Bible (think Noah and Ham in Genesis 9). 

Even in a book filled with violence and betrayal, this story stands out. Incest, intoxication, national insult — it’s as messy as myth gets. And that’s the point. For Israel’s storytellers, the worst thing you could say about your enemies was that their ancestors were born of drunken incest in a cave. For modern readers, it’s a reminder that not all Bible stories are morality tales. Some are propaganda with a razor’s edge.

Have archeologists found evidence of an actual city of Sodom?

Did Sodom Exist? The Archaeology Wars 

It’s one thing to read about sulfur raining from heaven. It’s another to try to find the ruins. For over a century, archaeologists and Bible-believers alike have gone hunting for the “cities of the plain.” The results? Charred ruins, wild theories and even a retracted scientific paper.

1. The southern Dead Sea theory
Back in the 1970s and ’80s, excavations at Bab edh-Dhrāʿ and Numeira, sites along the southeastern shore of the Dead Sea, revealed Bronze Age cities suddenly destroyed by fire. Ash and collapsed buildings looked like a smoking gun. Scholars like Paul Lapp and later Bryant Wood suggested these were Sodom and Gomorrah.

The problem? The dating doesn’t quite line up with when Genesis was written. These cities were destroyed around 2350 BCE, more than a thousand years before Israel’s storytellers put pen to papyrus. Still, for many, the fit was too good to ignore: real ruins for a fiery legend.

2. The Tall el-Hammam explosion

Fast forward to the 2000s. Archaeologist Steven Collins began excavating Tall el-Hammam, a massive mound in Jordan northeast of the Dead Sea. He argued this was the real Sodom — and in 2021, his team published a blockbuster paper in Scientific Reports.

The claim? Around 1650 BCE, Tall el-Hammam was obliterated by a cosmic airburst — basically, a meteor exploding in the sky with the force of a nuclear bomb. The story went viral: The Bible was right all along, and Sodom was nuked from the heavens.

3. The retraction bombshell
But science, unlike myth, has peer reviews. In 2025, the Scientific Reports editors retracted the paper after a wave of criticism. Other archaeologists pointed out flaws in dating, methodology and interpretation. Was there a destructive event? Probably. Was it a meteor? The evidence was inconclusive. And was it Sodom? That was wishful thinking.

In the end, the shovel hasn’t solved what the story means. Archaeology can uncover ash and ruin. But it can’t make the leap from disaster to divine fire.

Gomorrah barely gets its own story — it’s lumped in with Sodom, doubling the body count and amping up the horror.

Burning Questions About Sodom and Gomorrah

Taken as a whole, the story of Sodom and Gomorrah is one of the most unsettling in the Bible. Abraham bargains with God, only to watch the city go up in flames. A mob demands to rape angelic visitors, and Lot offers his virgin daughters instead. His wife is erased for a single glance. His daughters seduce him in a cave and give birth to Israel’s future enemies. And hovering over it all is the question: What, exactly, was the sin that brought fire from heaven?

For centuries, most Christians have answered: homosexuality. Yet the Bible itself offers multiple interpretations — violent inhospitality, arrogance and greed, even lust for angels. 

What Sodom shows us is not divine clarity but interpretive chaos. The story has been a weapon, a warning, a myth to explain geology, a national insult and a theological Rorschach test. Every generation has found in it what it fears most: sex, strangers, arrogance, outsiders, women, enemies.

And maybe that’s the real controversy. Not whether sulfur actually fell from heaven, or whether a salt pillar still stands along the shores of the Dead Sea — but the way this story keeps being recycled to serve human agendas. The text itself smolders with a fire that never quite goes out. –Wally

MORE: Read controversial theories about the Tower of Babel

Aging Abroad: What Happens When Wanderlust Meets Healthcare Reality?

Dreaming of retiring overseas? Just don’t forget the part where healthcare abroad can make or break the adventure.

Picture it: a cocktail in hand, sea breeze in your hair, and the smug glow of knowing your rent costs less than a latte back home. Retiring overseas is no longer a pipe dream — it’s a lifestyle choice gaining traction. Some chase affordability, others crave warmer climates, slower living, or cultures that actually value elders rather than treating them as invisible.

There’s also the undeniable thrill of slipping out of old routines — endless medical bills, icy driveways, and cookie-cutter schedules. Aging abroad feels like a second adolescence, only this time with better wine and an expat WhatsApp group. But while the sunsets are real, so are the shadows. And the biggest one? Healthcare.

When Health Complicates the Journey

A sprained ankle in your 30s is a funny travel story. A sprained ankle in your 70s can derail the whole adventure. Suddenly those cobblestoned streets aren’t charming — they’re a liability. Even with good insurance, medical care abroad is a maze. Some expats luck into private clinics with glossy waiting rooms. Others meet Kafka in scrubs: long waits, opaque procedures, and paperwork that makes taxes look fun.

And if independence starts slipping — dementia, chronic pain, mobility loss — distance from family can morph from liberating to isolating. The dream of freedom abroad can curdle into the nightmare of facing it all alone.

Elder Care: A Global Comparison

Here’s the truth: no country has cracked the code on perfect elder care.

• Japan: robust policies, but family caregiving still carries much of the load.

• Sweden: enviable systems, but coverage depends on region.

• Latin America & Southeast Asia: private care may be affordable, but it’s often unregulated.

• U.S.: many lean on nursing homes — structured, yes, but not risk-free. Understaffing and neglect have made more than a few families call a trusted nursing home abuse lawyer to fight for loved ones’ dignity.

The global patchwork is evolving, but consistency remains elusive. For expats, the question is less “Will care be available?” and more “Will it be available for me?”

Expat Vulnerabilities: No One Plans to Need Help

Living abroad comes with a seductive aura of independence. But aging can puncture that bubble fast. Falls, misdiagnoses, or slow-creeping memory loss all carry heavier consequences when there’s no family nearby to intervene.

And let’s be blunt: non-citizens aren’t always top of the priority list in public health systems. Residency status, language barriers, and red-tape legalities can turn an ER visit into a bureaucratic endurance test. Even fluent speakers get tripped up on medical jargon. And in cultures where elder care is expected to be family-driven, expats may find themselves dangling without a safety net.

These quiet risks don’t make glossy Instagram posts — but they’re part of the full picture, as this reflection on the deeper challenges of expat life reminds us.

Planning for the “What-Ifs”

The antidote to uncertainty? A plan — preferably before things get messy. That means:

• Legal documents: local wills, power of attorney, medical directives.

• Healthcare intel: know what’s included, what isn’t, and how private options stack up.

• Residency requirements: some countries restrict benefits to permanent residents, others mandate proof of insurance.

• Provider prep: research elder care facilities and caregivers now, not in crisis.

• Social scaffolding: build strong community ties; they’ll matter more than you think.

As one account of how living abroad reshapes people over time suggests, optimism alone doesn’t cut it — perspective and preparation do. For a bigger-picture view, the World Health Organization’s global strategy on aging and health lays out how nations are trying (and sometimes failing) to meet the needs of their graying populations.

The Bottom Line on Aging Abroad

Aging abroad can be dazzling — full of freedom, discovery, and a life less ordinary. But it isn’t a fairy tale. It’s a story that requires honesty about frailty, foresight in planning, and the right community around you.

Preparation doesn’t diminish the dream. It sustains it. With the right groundwork, expats can age not with fear, but with clarity — knowing the sunsets and slow mornings will keep coming, even when health takes a turn. –Shahroz Yousaf

Savannah’s Telfair Academy: Classical Casts, Impressionism and the Bird Girl

Housed in an 1818 Regency-style mansion, the Telfair Academy is the oldest art museum in the South. A can’t-miss stop in Savannah for art lovers, history buffs and fans of Midnight in the Garden of Good and Evil.

The Telfair Academy sits on the east side of Telfair Square, and is a short walk from West Broughton Street.

There’s just something about Savannah, Georgia: the moss-draped live oaks, the historic squares, and the beautiful architecture always draw us back. It’s a living, breathing city that honors its past while still looking toward the future.

Wally and I had visited Savannah many times before — wandering through the artsy, emerging Starland District, strolling up and down Broughton, and popping into the SCAD gift shop more than once. This time though, we decided to visit the Telfair Museums, which included the Telfair Academy and the Owens-Thomas House & Slave Quarters. 

When we arrived at the Telfair Academy of Arts and Sciences, we were greeted by the towering sculptures of Phidias, Michelangelo, Raphael, Rembrandt, and Rubens. Hewn from limestone by Austrian sculptor Viktor Tilgner, each figure stands seven feet, six inches tall. Their commanding presence at the entrance to the stately edifice set the perfect tone for what awaited us inside.

We ascended the steps of the central porch and purchased our tickets at the museum gift shop, which included admission to all three museums: the Telfair Academy, the Jepson Center & Telfair Children’s Art Museum , and the Owens-Thomas House.

Portrait of Dr. George Jones by Rembrandt Peale, 1834

The History of the Telfair Academy of Arts and Sciences

The story of the South’s oldest public art museum begins with the death of Mary Telfair, the last surviving member of one of Savannah’s most prominent antebellum families. When she passed away on June 2, 1875, at the age of 84, she entrusted her Regency-style residence and its contents, along with a generous portion of her personal fortune, to the Georgia Historical Society. Her will stipulated that the home be converted into an institution dedicated to introducing art and culture to the public.  

Fun fact: Mary Telfair’s bequest establishing the Telfair Academy preceded the idea for New York City’s Metropolitan Museum of Art by just one month, which was conceived by a group of men in Paris on July 4, 1866.

But instead of opening its doors, the house stood silent, caught in legal limbo for nearly a decade. Distant relatives challenged her will, alleging that she was not of sound mind. The dispute dragged on until it reached the U.S. Supreme Court, which ultimately upheld her wishes in Jones v. Habersham in 1883.

With the legal hurdles cleared, the Society’s board appointed the academically trained Carl Ludwig Brandt as the museum’s first director. A German-born painter who had crossed the Atlantic in 1852, Brandt was a trusted friend of Mary’s younger sister, Margaret Telfair Hodgson. In 1874, she commissioned him to paint a portrait of her late husband, William Brown Hodgson. That painting was unveiled at the 1876 dedication ceremony for Hodgson Hall, which Margaret had built in her husband’s memory to house the Society’s collections and library.  

Perhaps it was this connection that convinced the board, and Brandt found himself tasked with the daunting job of converting the home into a cultural institution. He was given $20,000 (about $640,000 today) and passage across the Atlantic to procure works that would shape the museum’s permanent collection: engravings, oil paintings, full-scale plaster replicas of classical statuary, and casts of the Parthenon frieze and east pediment.

When Brandt returned, the board brought on architect Detlef Lienau to enlarge and adapt the home for its new purpose. Lienau removed the original staircase, raised the roofline, expanded the skylight, and effectively doubled the building’s size. Where the garden and former slave quarters once stood, he added a sculpture gallery at street level, topped by a rotunda to showcase the works Brandt had acquired in Europe.

On May 3, 1886, the former family residence officially reopened as the Telfair Academy of Arts and Sciences, marking a bold new chapter in Southern cultural history as the first museum in the United States to be founded by a woman.

Entrance Hall and Octagon Reception Room

The entrance hall of the Academy bears little resemblance to the original house. Lienau replaced the pine floors with marble and widened the passage to allow guests to move freely through what had once been a private residence. Today, the central corridor displays a range of works — from Harriet Hyatt Mayor’s 1915 bronze sculpture Art and Science to notable examples of 20th century American and French Impressionism and beyond.  

Three Shack Landscape by Hughie Lee-Smith, 1947

Hughie Lee-Smith’s haunting surrealistic painting Three Shack Landscape depicts three weathered shacks — one dark brown, one red and one green — standing along a desolate, rocky shoreline beneath heavy blue and gray clouds. A burst of light cuts through, illuminating the dunes and stones around them, while in the foreground a lone pole with a twisted wire juts toward the sky, heightening the sense of isolation.

Lee-Smith was born in Eustis, Florida in 1915 and spent part of his youth in Atlanta before moving to Ohio, where he graduated from the Cleveland School of Art in 1938. After a brief stint in the Navy stationed on the Great Lakes Naval Training Center during World War II, he briefly taught art in South Carolina before settling in Detroit, where economic opportunities for African Americans were more abundant. 

Lee-Smith moved to New York City in 1958, where he taught at the Art Students League. In 1967, he reached a milestone as the second Black artist to be elected to full membership in the National Academy of Design.

Le port de la Rochelle by Gaston Balande, 1949

French impressionist painter Gaston Balande’s Le port de la Rochelle captures a lively view of the harbor in La Rochelle, a historic seaport on France’s Atlantic coast. Painted around 1949, the piece reflects the influence of Paul Cézanne, particularly in his exploration of color, line, and form. Rather than relying on traditional perspective and chiaroscuro, light and shade techniques that defined Western art since the Renaissance, Balande used these elements to create depth and solidity. 

Marketing by Robert Gwathmey, 1943

Robert Gwathmey was an American social realist painter known for his depictions of rural life in the American South, particularly the plight of African American sharecroppers. Born in Richmond, Virginia, in 1903, Gwathmey was deeply influenced by his experiences and observations of the South. In 1944, he spent time working alongside sharecroppers in Rocky Mount, North Carolina, to better understand their lives and challenges. 

Like his contemporaries Jacob Lawrence and Ben Shahn, Gwathmey developed an abstracted figurative style. He utilized bold geometric shapes, flat planes of vibrant color, and minimal shading to convey his social commentary. This approach emphasized form and composition over naturalistic detail, giving his works a powerful and visually striking impact. 

Jerry by Emma Cheves Wilkins, 1944

Octagon Reception Room

At the front of the Academy is the Octagon Reception Room. Once a traditional period room, it’s been reimagined to host the exhibition One Museum, Many Facades: Telfair Through the Ages. The walls still feature a rare, surviving example of early 19th century trompe-l'œil wood graining, a highly realistic, illusionistic painting technique that was popular when the mansion was built in 1818. 

The room’s sparse décor makes the portrait of Jerry Dickerson above the fireplace mantle all the more special. Savannah artist Emma Cheves Wilkins painted it around 1942, shortly before Dickerson’s retirement after more than 25 years as a janitor at the Academy. This work captures him in his recognizable work attire: a collared shirt, tie, pin, apron and feather duster in hand. He lived in the basement offices, the former slave quarters and carriage house for the mansion.

After leaving the Octagon Reception Room, we passed the former Dining Room, which was undergoing restoration. Continuing down the hall, we came upon a set of staircases with ornate iron railings.

The view of the Sculpture Gallery from the top of the stairs reveals a subtle distinction in the flooring. The lighter-colored area on the marble floor marks the spot once occupied by a fountain installed in 1966 and removed in 1973. 

The Sculpture Gallery

One set of stairs leads to the upper level, while the other descends into the Sculpture Gallery. We took the latter, and the moment we entered, my eyes were drawn to the dramatic plaster cast of Laocoön and His Sons — a copy of the famous Hellenistic masterpiece, which dominates the center of the gallery. Discovered in Rome in 1506 and now housed in the Vatican Museums, the sculpture depicts the Trojan priest Laocoön and his sons, Antiphantes and Thymbraeus, locked in a desperate struggle against deadly sea serpents.

When it first opened, the gallery displayed more than 70 plaster cast reproductions of classical sculptures, including the colossal Toro Farnese, which depicts the myth of Dirce, a cruel queen who was tied to a wild bull and dragged to her death by Amphion and Zethus for their mistreatment of their mother, Antiope.

There’s an unverified rumor that sometime in the 1970s, an Academy curator hosted a “sledgehammer party,” where guests were invited to destroy several of the institution’s large plaster casts. While it makes for a colorful story, there’s no proof to support it.

What almost certainly did happen is less dramatic: artistic tastes changed, and as the museum acquired more original works, the collection was gradually reduced, and in some cases destroyed, due to the high cost of maintaining them.

Pudicita, 1st century BCE (cast made before 1893)

Many of the works now displayed on the walls of the Sculpture Gallery were acquired through the efforts of Julius Garibaldi “Gari” Melchers, an American artist who served as the Academy’s fine arts advisor after Brandt. During his tenure, he acquired more than 70 works for the permanent collection, including many of the museum’s most treasured American Impressionist and Ashcan School paintings.

Stuyvesant Square in Winter, by Ernest Lawson, 1907

Brooklyn Bridge in Winter by Childe Hassam, 1904

After returning from Paris in 1889, American Impressionist painter Childe Hassam frequently turned his attention to New York City as a subject of his art. The city’s dynamic urban life provided ample inspiration for his work. In Brooklyn Bridge in Winter, Hassam employs pastel colors, a high vantage point, and broken brushstrokes — formal elements characteristic of Impressionism. This style, which he adopted during his time studying in Paris, emphasizes capturing the fleeting effects of light and atmosphere. Like the French Impressionists, Hassam was committed to portraying contemporary subjects drawn from daily life, and New York’s vibrant streets offered him endless material.

Vespers by Gari Melchers, 1892

Vespers contains all the hallmarks of  Melchers’s early work: rural Dutch subject matter, a vibrant and colorful palette, and a keen interest in decorative pattern and texture. In this painting Melchers portrays Dutch villagers as hardworking, strong, and devout, tapping into a nostalgic yearning for traditional rural life during a time of rapid industrialization. The painting was originally owned by Walther Rathenau, an industrialist, writer and politician from Berlin who helped found the German Democratic Party.

Landscape grouping, with Shaghead by George Wesley Bellows and By the River by István Boznay, 1913 

Lingering Snows by Willard Leroy Metcalf, 1924

In this panoramic view of mountains and a stream, Willard Leroy Metcalf captures the serene beauty of a New England spring. The painting showcases his signature Impressionist style, characterized by subtle harmonies of green and purple tones that evoke the gentle light of the season. This relatively large canvas was likely painted on site in Woodstock, Vermont, on the Ottauquechee River. Metcalf employs quick, textured brushstrokes, allowing the canvas to show through, to define the trees and left shore. Thicker paint applied with a palette knife in a blend of salmon and lime represents the sky, while soft, lightly mottled colors depict the river, the right shore, and the deep blue mountain shadow. Most striking is the irregular patch of snow resting in the upper right mountain dale, its whiteness matched only by the reflected white clouds in the river.

The Rotunda Gallery

We made our way back up the stairs and into the Rotunda Gallery: a breathtaking, spacious two-story room designed by Brandt and Lienau to emulate the grandeur of a 19th century European salon. Artworks in this style are hung close together on the walls, as opposed to being spaced out individually. 

Grouping featuring works by Adolf Lüben, Robert Seldon Duncanson, George Majewicz and Guido Von Maffei

Look up, and you’ll see four paintings by Brandt positioned at the cardinal points of the gallery. Each work depicts a master of one of the four primary art forms, according to his view: Apelles for painting (west), Iktinos for architecture (north), Praxiteles for sculpture (east), and Albrecht Dürer for printmaking (south). The inclusion of three Ancient Greek artists reflects the late 19th century reverence for classical art and culture.

The Black Prince at Crécy by Julian Russell Story, 1888

Brandt purchased the impressive The Black Prince at Crécy from the artist Julian Story in 1889. Brandt acquired the painting with his own funds and donated it to the museum upon his death. The dramatic work portrays the aftermath of the Battle of Crécy during the Hundred Years’ War, and contrasts the historic figure of the Black Prince (the Prince of Wales) with the lifeless body of the fallen King John of Bohemia, highlighting the clash of heroism and tragedy on the battlefield.

La Parabola by Cesare Laurenti, 1895

Cesare Laurenti was born near Ferrara, Italy, but spent most of his life in Venice — the setting of La Parabola. In Laurenti’s day, German artists nicknamed the work Lebensbrücke, or Bridge of Life. 

In a letter to Brandt, Laurenti explained that the painting was meant to reflect the course of human life, “the race toward pleasure, until clouds of weighty thoughts and sorrow come to disturb the serenity of the young soul.” 

The first part of the scene is a lively celebration: two young men invite a group of young women to join in songs and laughter. At a doorway, a suitor representing Love kisses a girl’s cheek as she steps inside. 

But the mood soon darkens. The same girl, now pensive, appears behind a window, her youth already fading. The scene then shifts to the entrance of a church, where “poor suffering souls seek relief.” Here, Laurenti wrote, “one can see the man, who, clad in priestly garments, represents Faith.”

Jour de régates, Menton (Regatta Day, Menton) by Alfred E. Stevens, 1894

A view of the upper gallery, with a plaster casting of part of the frieze from the Parthenon in Athens, Greece

Second Floor Galleries 

Upstairs, the rooms that once served as the Telfair family’s bedrooms were converted into galleries and feature works from the Academy’s permanent collections as well as temporary exhibitions. To make space for hanging art, original features like windows and fireplaces were covered up, leaving wide, uninterrupted walls for display.

The first two galleries held the ongoing exhibit Craft Along the Coast and included works from Telfair’s permanent collection that date from the 18th to the late 20th centuries. The first gallery presents examples of woodworking, ceramics and painting, while the second focuses on Savannah’s silversmithing traditions. Both galleries tell stories of markets and craft legacies, helping to draw lines of continuity through a dynamic history.

Old City Market by Augusta Denk Oelschig, 1950

Savannah native Augusta Denk Oelschig painted Old City Market, a lively portrayal of the City Market building that occupied Ellis Square from about 1872 to 1953. In the scene, the market pulses with life: Shoppers, vendors, produce stands and even animals are in motion across the square. 

When the building was razed in 1954, the loss galvanized the community, and helped spark the creation of the Historic Savannah Foundation the next year, which continues to protect and preserve the city’s historic architecture. 

In 1947, during a trip to Mexico, Oelschig met muralists Diego Rivera and José Clemente Orozco, whose work left a lasting impression on her. Inspired by the political and social themes in their art, she returned to Savannah with plans for a mural depicting the history of Georgia. Intended for the Savannah High School, her drafts included imagery of Ku Klux Klan members whipping African Americans and a reference to a politician later associated with the the Klan. Unsurprisingly, the school’s conservative officials rejected the proposal.

Savannah by Andrée Ruellan, 1942

In Savannah, Andrée Ruellan captures the view of the river seen between buildings and down a cobblestone ramp that leads to the wharves. The painting’s small figures (including a man with a cane and a vendor with children) evoke the quiet, everyday life of the waterfront rather than a bustling port. 

Savannah’s riverfront historically relied on ramps (Barnard, Bull, Abercorn, Lincoln, etc.) down to River Street and its wharves, which is exactly the kind of setting Ruellan sketched. The waterfront was also a center for local craft traditions; Savannah has a documented history of woodcarving and walking-stick makers.  

The iconic Bird Girl. Her outstretched arms don’t actually symbolize the weighing of good and evil — the shallow bowls in her upturned hands were intended to hold water and birdseed. 

The Bird Girl of Midnight in the Garden of Good and Evil Fame

I was especially intrigued by the gallery featuring Before Midnight: Bonaventure and the Bird Girl. It showcases artwork from Bonaventure Cemetery, including the famous statue. 

Created in 1936 by Sylvia Shaw Judson, a sculptor from Lake Forest, Illinois, Bird Girl was first exhibited in 1938 at the Art Institute of Chicago under the title Girl With Bowls. Judson originally cast six versions, one in lead and five in bronze, but later stated that only four bronze casts were ever made. 

One of the original bronzes was purchased by Savannah native Lucy Boyd Trosdal and installed in her family’s plot in Bonaventure Cemetery, where it was affectionately nicknamed “Little Wendy.”

For decades, the statue remained largely unnoticed — until photographer Jack Leigh captured its haunting image at dusk for the cover of John Berendt’s bestselling nonfiction novel Midnight in the Garden of Good and Evil, thrusting “Little Wendy” and the city into the national spotlight. Concerned about the crowds it began to attract, Trosdal removed the statue from the cemetery and loaned it to the Academy, ensuring it would be protected for future generations.

Fun fact: Jim Williams, the central figure in Midnight in the Garden of Good and Evil, wasn’t just a successful antiques dealer and historic preservationist — he also served as president of the Telfair Academy.

An iron gate fragment from Bonaventure Cemetery hangs on the wall. 

Bonaventure by Louis Bouché, 1969

Bonaventure Cemetery by Henry Clernewerck, 1860

Plaster bust of the Academy’s first director, Carl Brandt, by John Walz, 1891

Stay Awhile: Interiors in Art 

The last gallery featured a selection of paintings from the Academy’s permanent collection that focused on interior settings. 

Rather than emphasizing a specific narrative, the labels beside each painting encouraged visitors to form their own interpretations of the works. 

The Lacemakers by Walter MacEwen, 1900

In The Lacemakers, three seated Dutch women are engaged in tatting the edges of a large piece of white fabric. Behind them, a man stands by a window, smoking a pipe and staring at the woman on the left, who seems lost in thought. The palette is dominated by muted, silvery tones, enlivened by the bright red bodices of two of the women and the tiny potted flowers on the windowsills.

A native of Chicago, Walter MacEwen had originally planned to pursue a career in business, but an unexpected event changed the course of his life.

When a destitute painter asked MacEwen for a small loan, the artist left his paint and brushes as collateral. He never returned to collect them, and MacEwen began to experiment with the abandoned materials.

By 1877 he had departed for Europe, where he studied under Frank Duveneck at the Royal Academy in Munich, and later at the Académie Julian in Paris. By the mid-1880s, MacEwen had established studios in Paris and Holland spending sixty years in Europe before returning to the United States in 1939. 

Café Fortune Teller by Mary Hoover Aiken, 1933 

The style of Café Fortune Teller evokes elements of American scene painting, characterized by its focus on everyday life and its narrative quality. The work was completed on the island of Ibiza prior to the outbreak of the Spanish Civil War and depicts the artist reading her own fortune amidst the bustle of a café. In 1936, Mary Hoover met the Savannah-born poet Conrad Aiken, whom she married in 1937. Her later works included portraits of famed author T.S. Eliot and British painter Edward Burra, and she also had solo exhibitions at the Telfair in 1964 and 1975.

Wally and I visited on a weekday and spent about 90 minutes exploring the galleries and browsing the gift shop. Admission for adults was $30, valid for seven days from the date of purchase and offers access to all three museums. –Duke

Telfair Academy Visitor Information

Hours of Operation

Open Wednesday through Monday, 10 a.m. to 5 p.m.  
Closed on Tuesdays  

Admission Fees

Tickets grant unlimited access to all three Telfair museums (Telfair Academy, Jepson Center and Owens-Thomas House) for seven days from the date of purchase. 

Adult: $30  
Senior (65+): $27  
Active military (with ID): $27  
Student (ages 13 to 25, with ID): $20  
Child (ages 6 to 12): $10  
Child (5 and under): Free  

Accessibility and Visitor Services

Wheelchair accessible: Yes. Entrance is on the south side facing President Street (with nearby accessible parking and elevator access).  

Sketching: Allowed with pencil only; sketchbooks no larger than 8½ by 11 inches. No easels or sitting on the floor.  

Photography: Non-flash photography is permitted for personal use unless otherwise posted. Tripods, selfie sticks, lights and other gear are prohibited.  

Checkroom policy: Bags larger than 11 by 14 inches must be checked. Laptops and luggage are not accepted.  

Strollers: Restricted in the historic Telfair Academy and Owens-Thomas House but welcome at the Jepson Center.  

Why You Should Visit the Telfair Academy

Historical significance: Established in 1886, it’s one of the first public art museums in the U.S. and the first in the South.  

Architectural beauty: A Regency-style mansion designed by English architect William Jay (built 1818 to 1820).  

Collections and highlights: 19th and 20th century American and European art, restored period rooms, decorative arts and the famed Bird Girl statue.  

Telfair Academy 

121 Barnard Street 
Savannah, Georgia 31401
USA

 

The Enchanting and Perilous World of the Fae

Explore the hidden world of fairies — from pixies and brownies to elves and gnomes. Discover why these mysterious beings captivate imaginations … and what secrets lie just beyond the mortal realm.

The Seelie Queen on her thornwood throne

There are places in this world where the veil between realms grows thin: a lonely stretch of moorland, a glade deep in the woods, a ring of mushrooms. 

But beware, for the Fae are not the charming, glitter-winged sprites of modern fairy tales. They’re older than memory, creatures of wild magic, bound to no human morality. They can bless you with impossible luck or curse you with misfortune that lingers for generations. Some are beautiful beyond compare — slender and radiant, with eyes like moonlit pools. Others are twisted things, hunched and sharp-toothed, watching from the shadows.

To stumble upon the Fae is to risk losing yourself. Accept their gifts, and you may find they come at a terrible price. Eat their food, and you may never leave their world. Speak too freely, and they may steal your name, your shadow or your very soul. And if you are very unlucky or unwise — if the music lures you in, if the golden-haired stranger takes your hand — you may wake to find a hundred years have passed while you danced, and everyone you once knew is dust.

Yet still, we seek them out. We leave out offerings of milk and honey at Beltane, Litha and Samhain, whisper our wishes into the wind, and step just a little too close to the edge of the veil, hoping for a glimpse of something otherworldly.

Across the globe, countless myths and legends speak of these elusive beings, each culture shaping its own version of the Fae. Some are noble, some monstrous, some little more than a trick of the light. But one truth remains: The Fae are watching. And if you’re not careful, they may just take notice of you.

Fairy Folklore Around the World

In different cultures, stories of the Fae take many forms — some enchanting, some terrifying, all captivating. Whether they’re the luminous Sidhe of Ireland, the cunning yōkai of Japan, or the water-dwelling rusalki of Slavic lore, fairies defy easy categorization. They’re both protectors and tricksters, wise beings and dangerous predators, granting favors with one hand and snatching them away with the other.

Let’s step into the shadowy glens and moonlit crossroads where the Fae linger, exploring how different cultures have imagined these otherworldly creatures — and where you might still find traces of them today.

The Tuatha Dé Danann, or Sidhe, riding their spectral horses

The Tuatha Dé Danann and Irish Fairies

Beneath the rolling green hills of Ireland, hidden within ancient mounds and hollowed-out trees, dwell the Sidhe (pronounced “Shee”), the Shining Ones. These are no fluttering pixies, but tall, radiant beings, their beauty almost painful to behold. Clad in shimmering garments, their eyes hold the weight of centuries, and their voices carry the echoes of forgotten songs.

The Tuatha Dé Danann, Ireland’s old gods, were said to have retreated into the earth after their defeat, becoming the Sidhe of legend. They ride out on spectral horses, sweeping mortals away in a fever dream of music and revelry. Some who enter their world return, forever changed; others vanish without a trace.

Not all Irish fairies are so regal. The púca, a shapeshifter, appears as a sleek black horse with burning eyes, a rabbit, or even a goblin-like creature with long fingers and an unsettling grin. 

The banshee, with her silver hair and wailing cries, is a harbinger of death, while changelings — sickly, eerie children left in place of stolen human babies — are a reminder of the Fae’s more sinister tendencies.

A banshee’s wail means someone you love is about to die.

Irish Fae in Popular Tales

• The Stolen Child by W.B. Yeats captures the allure of the fairies, calling children away to a land of “waters and the wild.”

• In The Call by Peadar Ó Guilín, modern teenagers are abducted into the Grey Land of the Sidhe, where they must survive deadly hunts.

• Jonathan Strange & Mr Norrell by Susanna Clarke presents a version of the Fae as manipulative and powerful, with the Gentleman with the Thistledown Hair embodying their eerie and unpredictable nature.

The Unseelie Court is home to the more malevolent fairy folk.

Scottish Fairy Lore and the Seelie and Unseelie Courts

In Scotland, the fairy realm is split into two factions: the Seelie Court, filled with fairies who are mischievous but not entirely malevolent, and the Unseelie Court, where malevolence runs rampant.

Seelie fairies might grant favors to those who respect them, though their “gifts” often have unintended consequences. The Unseelie, however, are another matter entirely. These fairies lurk at crossroads and lonely moors, hunting in packs and carrying off travelers who wander too close to their domain.

Among them are the redcaps, murderous goblins that dwell in ruined towers, their caps stained with the blood of their victims. 

The kelpies, sleek black water-horses, lure riders onto their backs before dragging them into the depths. 

And the brownies, small, shaggy-haired house spirits, help with household chores — so long as they are respected and well fed.

A helpful brownie

Scottish Fae in Popular Tales

• Tam Lin, a classic Scottish ballad, tells of a mortal man, stolen away by the Fairy Queen, who can only be rescued through a terrifying midnight ritual.

• In The Falconer by Elizabeth May, Scottish fairies are reimagined as deadly creatures warring against humans.

• The Unseelie Court’s dangerous and dark magic is woven into Holly Black’s The Cruel Prince series, where the Fae are as beautiful as they are treacherous.

A plague of pesky pixies

English and Welsh Fairies: Tricksters, Ghosts and the Wild Hunt

In the misty forests and moors of England and Wales, the fairy folk take on many forms — some charming, some terrifying, all deeply tied to the land.

The pixies of Devon and Cornwall are small, impish creatures with pointed ears and mischievous grins, known for leading travelers astray with will-o’-the-wisps or tangling horses’ manes into fairy knots. Unlike their Irish or Scottish counterparts, they’re more playful than malicious, though they can still cause trouble if insulted. 

But the Fae of England aren’t all harmless. The Wild Hunt, a spectral procession of ghostly riders led by a dark figure — sometimes the Devil himself, sometimes the mythic Herne the Hunter — thunders across the sky, sweeping up any mortal unlucky enough to cross its path. 

Meanwhile, the Green Children of Woolpit, a medieval legend, tell of two strange, green-skinned kids who appeared in a village, speaking an unknown language and claiming to be from an underground world. Were they lost fairies?

Even the land itself is said to be enchanted. The Fairy Paths, invisible roads used by the Fae, must never be obstructed by buildings, or bad luck will follow. 

The Fairy Godmothers of later fairy tales may have originated from old beliefs in household fairies, protective spirits who could bestow gifts or curses on infants.

British Fae in Popular Tales

• Susanna Clarke’s The Ladies of Grace Adieu reimagines English fairy lore with eerie and elegant storytelling.

• Terry Pratchett’s Lords and Ladies features fairies that are predatory and cruel, a nod to their older, darker origins.

• The legend of the Wild Hunt plays a major role in Katherine Arden’s The Winter of the Witch and Hellboy comics. 

• Pixies show up in the Harry Potter series and the game Harry Potter: Wizards Unite. 

The Álfar, tall, luminous, godlike entities, influenced the elves of Tolkien and D&D.

Norse and Germanic Fairies: Elves, Forest Spirits and the Nachtmahr

Long before fairies flitted through English gardens, the Norse and Germanic peoples told of the Álfar, or elves: tall, eerily beautiful beings who lived in hidden places and wielded great magic. Unlike later fairies, these elves were closer to minor gods, capable of both great kindness and great wrath. In some sagas, they were luminous, golden-haired beings; in others, they were pale and unsettling, dwelling in mist-shrouded groves and demanding offerings.

But not all the hidden folk were so noble. The nachtmahr, a twisted shadow spirit, crept into homes at night, sitting on the chests of sleepers and filling their dreams with terror; our word nightmare comes from this legend. 

The erlking, a malevolent woodland fairy, lured children to their doom with whispered promises, immortalized in Goethe’s haunting poem.

Then there were the kobolds, household spirits that could be either helpful or destructive. Resembling small, gnome-like figures, they lived in homes and ships, protecting the inhabitants if treated well, but turning mischievous or even vengeful if neglected. Some German miners believed kobolds lived in the mines, warning workers of cave-ins — or causing them.

The helpful kobolds of folklore and much different from the lizard-like monsters from D&D.

Norse and German Fae in Popular Tales

• The erlking appears in literature from Goethe’s poetry to Jim Butcher’s Dresden Files, always as a chillingly powerful figure.

• Tolkien’s elves, with their captivating beauty and ancient wisdom, owe much to Norse and Germanic fairy lore.

• Neil Gaiman’s Norse Mythology explores the strange, otherworldly side of the Álfar. (Learn more about the Norse gods.)

A rusalka, the spirit of a drowned young woman, wants men to share her fate.

Slavic Fairies and the Rusalka: Spirits of Water and Wood

Slavic folklore is thick with spirits, many of whom blur the line between fairy, ghost and demon. The rusalka is one of the most haunting: a drowned maiden with pale, luminous skin and long, green-tinted hair, she lingers near lakes and rivers, singing to lure men into the depths. Some legends say she’s vengeful, dragging victims under; others say she’s  simply lonely, forever searching for a lost love.

Then there are the domovoi, small, hairy house spirits with glowing eyes. Unlike the trickster fairies of the British Isles, a domovoi was a family guardian, keeping the household safe — so long as it was honored with milk, bread and respect. A neglected domovoi could become vengeful, making life miserable for the home’s inhabitants.

In the dark forests, the leshy reigns: a towering, moss-covered figure with bark for skin and eyes like glowing embers. He’s the master of the woods, able to shift size at will. Travelers who fail to pay their respects may find themselves lost for days, their paths twisting back on themselves under the leshy’s watchful gaze.

The leshy, shapeshifting master of the woods

Slavic Fae in Popular Tales

• The Bear and the Nightingale by Katherine Arden weaves Slavic fairy spirits like the domovoi and rusalka into a lush historical fantasy.

• The leshy appears in numerous Russian fairy tales and in modern fantasy, including The Witcher series.

• The eerie, dreamlike world of the rusalka is captured in Alexander Pushkin’s poetry and Dvořák’s opera.

The diwata and engkantos of the Philippines can be kind or cruel, depending on how you treat them.

The Fairies of Other Cultures

Fairy-like beings exist worldwide, often blending nature spirits, ancestral ghosts and mischievous tricksters.

Tengu love to mess with overly proud samurai — creating illusions, stealing weapons or dragging them into duels they can’t win. I

Japanese Yōkai: Creatures like kodama, tree spirits that live in ancient forests, or tengu, bird-like beings who trick travelers and test warriors, share many fairy-like qualities.

Filipino Diwata and Engkantos: Often compared to elves, these spirits of the forests and mountains can be either generous or cruel, depending on how they’re treated.

African and Caribbean Spirits: Figures like the tokoloshe in South Africa — a small, goblin-like trickster — bear similarities to European goblins and sprites.

The trickster tokoloshe from South Africa

Fae From Around the World in Popular Tales

• Spirited Away, the Studio Ghibli film, is a masterful portrayal of Japanese fairies and spirits.

• The Girl From the Well by Rin Chupeco draws on Japanese and Filipino ghost fairy traditions.

• Nalo Hopkinson’s Brown Girl in the Ring weaves Caribbean folklore into a dystopian fairy tale.

Fairy Rings, Time Distortion and Other Fae-Related Mysteries

Step carefully, traveler. A ring of mushrooms in the forest, a strange circle of scorched grass on the moors, an ancient oak with a hollow just large enough for a child to crawl through — these are signs that the Fae have been here. And if you cross into their domain, you may never leave the same.

The Danger of Fairy Rings

Fairy rings are among the most famous — and most feared — phenomena in fairy lore. These naturally occurring circles of mushrooms or oddly vibrant grass are said to be the sites of fairy gatherings. Some legends claim that at night, the Fae emerge from their hidden realm to dance under the moonlight, weaving enchantments into the earth.

Stepping into a fairy ring, however, is a terrible mistake. Some say you’ll be forced to dance until you collapse from exhaustion, your mind lost in a delirium of music and light. Others warn that time within the ring doesn’t match the world outside. What feels like minutes to you might be years, decades, even centuries beyond the circle’s edge. Many a mortal has stepped inside, only to return as a withered husk or crumble into dust as soon as they leave.

Even outside of fairy rings, the Fae’s ability to warp time is well known. Travelers who accept a fairy’s hospitality — feasting in their halls, drinking their wine — often find that what seemed like a single evening was, in truth, a hundred years. The legend of Oisín, the Irish warrior who rode away with a fairy queen and returned to find his homeland changed beyond recognition, is one of the most haunting examples.

Never Accept a Fairy’s Gift

The Fae are infamous for their tricks, and one of their cruelest is the giving of gifts. A fairy’s boon may seem like a blessing — a pouch of gold coins, an enchanted flute, a charm of protection — but such gifts always come with a price. Some mortals find their gold turns to dead leaves as soon as they step out of the fairy realm. Others find themselves bound by invisible contracts, compelled to serve the Fae for eternity.

I don’t care how hungry you are — never eat anything in fairlyland.

Then there’s the matter of fairy food. It’s a well-known rule that no mortal must ever eat in the land of the Fae. To do so is to bind yourself irrevocably to their realm. Countless legends tell of mortals who took a single bite of fairy bread, only to find themselves unable to leave, their very souls woven into the fabric of that otherworldly place.

The Power of Fairy Music

Fairy music is unlike anything mortal ears have ever heard. It’s haunting, beautiful, impossible to resist. It can put a man into a trance, make a woman dance nonstop until dawn, or lull an entire village into a deep, dreamless sleep. Fiddlers and harpists in Celtic legend often claimed to have learned their skill from the Fae. But such a gift always came with a cost — many returned changed, unable to hear ordinary music without longing for the songs of the otherworld.

One of the most famous tales of fairy music is that of the Pied Piper of Hamelin, who lured away the town’s children with a tune so enchanting the kids followed him into the hills, never to be seen again. Was he simply a vengeful man — or something far older, a fairy trickster leading the children to another world?

How to Protect Yourself From the Fae

The Fae aren’t easily thwarted, but old wisdom offers a few tried-and-true defenses.

1. Iron is your best friend.

Iron is anathema to fairies, burning them like fire. A horseshoe over the door, iron nails driven into the threshold of a home, or even a simple iron key in your pocket can keep them at bay. Many believe that the industrial age — full of iron railways and steel buildings — was what finally drove the fairies into hiding.

2. Keep salt, rowan and red thread handy. 

A circle of salt around your home is said to keep fairies from crossing the boundary. Rowan wood, especially in the form of a staff or cross, is a sacred protector against fairy mischief. And red thread tied around your wrist or doorknob prevents enchantments and bewitchment.

3. Never give your name.

Names have power. If a fairy learns your true name, they can control you, call you to their realm at will, or steal your identity altogether. If you must interact with the Fae, use a false name, a nickname, or no name at all.

4. Watch what you say.

Forget those good manners instilled in you as a kid. Thanking a fairy is dangerous — it implies that a debt has been repaid, and fairies despise that. If a fairy grants you a favor, say, “This is well done” or “You have my respect,” but never, ever say “thank you.”

5. Avoid liminal spaces.

Fairies are strongest at twilight, dawn, and during the turning of the seasons (Beltane, Samhain, Midsummer). Crossroads, hollow hills and standing stones are all places where the veil is thin. Step too close, and you may step into their world without even realizing it.

How to Attract Fairies

Not all fairies are malevolent. Some are simply mischievous, while others may be persuaded to lend a little magic to those who honor them properly.

1. Leave offerings.

Fairies appreciate small gifts: bowls of milk, honey, fresh-baked bread or mead. Leave these in a quiet outdoor space, particularly near a fairy ring, a tree hollow or a stream. But never check to see if they’ve been taken; that breaks the spell.

2. Keep a wild garden.

The Fae love untamed beauty. Gardens filled with wildflowers, overgrown ivy and hidden nooks are far more likely to attract them than neat, orderly beds. Plants like foxglove, lavender and thyme are said to be especially beloved by fairies.

3. Speak in riddles and poetry.

The Fae enjoy cleverness. Those who speak in riddles, offer playful banter or recite poetry may find themselves in their favor. Beware, though: If a fairy challenges you to a game of wits and you lose, the consequences will be strange, and sudden — and never fair.

4. Wear silver or bells.

Silver is associated with moonlight and magic, and fairies are drawn to it. Small bells, often worn on clothing, were once thought to please the Fae (though some say they keep trickster spirits away).

5. Celebrate Beltane and Samhain.

These two festivals are when the Fae are closest to the mortal world. Dancing, feasting and lighting candles in their honor may win their favor. Just be careful not to invite the wrong kind.

A Spell to Connect With the Fae

If you wish to invite the presence of the Fae — gently, respectfully and understanding the risks involved — this simple spell will help you call upon their magic.

You’ll need:

• A small bowl of milk and honey (a traditional fairy offering)

• Fresh wildflowers (such as daisies, foxglove or lavender)

• A silver coin

• A candle (preferably green or white)

• A quiet place in nature, preferably near a tree, stream or fairy ring

The Ritual

As twilight falls, take your offerings to a secluded, peaceful spot where you feel a connection to nature.

Arrange the wildflowers in a small circle and place the bowl of milk and honey in the center.

Set the silver coin beside the bowl as a token of respect.

Light the candle and focus your intent on reaching out to the Fae — not to command, but to invite.

Recite the following incantation:

O spirits fair, of earth and sky,
By moon’s soft glow and stars on high,
With gift of sweet and silver bright,
I call thee forth this sacred night.

If friend ye be, then come in grace,
With laughter light and wisdom’s trace.
No harm, no trick, no ill intent,
But blessings true and magic sent.

Let the candle burn for a few moments while you listen to the sounds of the evening. If the wind stirs, if a sudden hush falls, or if you feel a shift in the air — know that the Fae may be near.

Thank them silently, then leave the offerings behind as you depart. Never look back.

A final caution: The Fae don’t grant favors lightly, nor do they take kindly to broken promises. If you feel their presence, treat them with respect. If you receive a sign — a feather, a leaf falling on you, a strange dream — consider it a gift, not a debt to be repaid.

Tread Carefully in the Land of the Fae

The Fae are as fickle as the wind, as ancient as the stones, and as unpredictable as the tide. They’re neither wholly good nor wholly evil, existing in a realm beyond human morality. They can bring fortune or misfortune with a careless flick of a hand, charm you with laughter, or steal you away in a dance that never ends.

Yet still, we seek them. We whisper our wishes into the night, leave offerings on our windowsills, and tell their stories in hushed voices. Perhaps it’s because we, too, long for the hidden places, for the unseen world just beyond our reach.

But if you hear laughter from the trees when no one’s near, or see a flicker of light dancing in the mist, remember: Step lightly, choose your words carefully, and never, ever eat the food. –Wally