The Evil Eye, Polish Fairy Tale by John Theophilus Naake 1874
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There once lived a rich gentleman in a mansion on the banks of the river Vistula. All the windows of this house were in the front overlooking the beautiful river. The long avenue, formed of poplar trees, leading to the porch, was overgrown with grass and weeds—a sign that few of his neighbours visited the resident, and that the old Polish hospitality was little practised there.
The owner of this house had lived in it for seven years. He had come from a distant part of the country, and was little known to his peasants, who avoided him with fear and trembling because of the terrible stories told of his evil eye.
He was born of rich parents on the banks of the river San. At the moment of his birth an unlucky star shone upon him, and he became possessed of an evil eye, a glance from which would cause disease and death to man and beast. If, in an unguarded moment, he looked upon the cattle, they died; whatever he regarded and praised, perished. To complete his misfortunes, his father and mother died broken-hearted. The "Evil Eye," as he came to be called in his native place, where his pernicious glances had caused such destruction, sold all his property and removed to the banks of the Vistula. He there took up his abode in a solitary house, dismissed all the domestics, save only one—an old man-servant, who had nursed him in his infancy, and whom alone the evil eye had no power to harm.
The Evil Eye seldom left home, seeing that desolation and even death followed his looks. Whenever he drove out, his old servant sat by his side, to warn him that they were approaching a village, a town, or human being. The unhappy man would then either close his eyes, or cast them down and look on a bundle of pea-straw, which was always lying at his feet. [It is the common belief that one possessed of an evil eye, by looking on a bundle of pea-straw hurts nobody,—the pea-straw is only more thoroughly dried up. The eyes of the basilisk are said to have the same influence on rue: when this reptile looks on rue it loses its freshness and colour.]
Knowing the baneful power of his eyes, which in spite of himself brought misery and desolation around him, the unfortunate man had his house so arranged that all the windows looked over the river Vistula. He trusted that by this arrangement he should neither hurt his neighbours nor injure his own property. Twice, in an evil hour, he had looked upon his farm houses, and twice they were burnt. But no precaution would fully suffice to this end. Many vessels were wrecked opposite the White House, as it was commonly called; and the boatmen on the river loaded him with imprecations as they pointed with terror to the large windows from which the Evil Eye brought upon them pain and disaster.
One boatman, more courageous than the rest, rowed to the house and demanded to see its master. The old servant, although fearful of the consequences, took him to the room where his master was dining. Annoyed at being disturbed by a stranger, he looked at the intruder with a scowl, who fell immediately into such a state of alarm that he could not speak a word, but fainted at the door.
The old servant, at the desire of his master, carried the man to his boat, gave him some money, and rowed him to the other side of the river. The poor fellow was ill for a long time, and when he recovered a little he gave a terrible account of the White House and of its master the Evil Eye. This greatly increased the terror of his companions; and whenever any of them passed in their boats or barges near the fatal spot, they would turn their eyes away from the White House and pray with fervour to be protected from the influence of the Evil Eye.
II.
Ten years had passed away since the White House became the terror of the boatmen and of the neighbouring inhabitants. No one would visit the Evil Eye. He spent his miserable days in silence and solitude.
The following winter proved to be excessively severe. The wolves collected in herds, and maddened with cold and hunger, howled dismally round the house. The master, silent and gloomy, sat before the hearth, on which a large fire was burning, turning over the leaves of a book. The old servant, having fastened the doors, sat on the other side warming himself and repairing a net.
"Stanislas," said the master, "have you caught many fish to-day?"
"Not many, master; but quite enough to serve us two."
"True," said the master sorrowfully, "Although so many years have passed away, we are still but two. Oh, the unhappy hour that gave me birth!"
Suddenly they heard a human voice in the courtyard crying for help. The master started, for it was a long time since he had heard a stranger's voice. Stanislas ran out of the room, followed by his master, who carried a lamp in his hand.
In front of the door they found a covered sledge, and near it stood an old man calling loudly for assistance. As soon as the stranger saw two men coming towards him with a light, he lifted a lady, his wife, who had fainted, out of the sledge, while old Stanislas assisted a young and beautiful maiden, his daughter, to alight.
Once within doors they piled more wood on the fire, and soon restored the lady to herself. The master of the house, happy to play the host, brought in some good old wine and drank heartily to the health of the father of the young and beautiful girl, and of the two ladies.
The old servant smiled to himself as he looked upon the joyful face of his master, on whose countenance gloom and sorrow had sat almost from his birth.
The visitor, warmed and cheered by the generous wine, told his host how he was overtaken by the storm; how he had lost his way; had for a long time wandered about seeking a refuge in vain; and how, at last, he was met by a crowd of hungry wolves from whose fangs it was with the greatest difficulty he had escaped to, and found shelter in, the courtyard of the White House.
Soon afterwards the fatigued travellers retired to warm and comfortable rooms to seek the rest they so much needed. Silence reigned again in the hall, broken only now and then by the crackling of the wood fire.
III.
The clock on the mantle-shelf in the hall struck one in the morning. Old Stanislas sat before the fire dozing, and now and then putting on some more fuel, when the door leading from the master's apartments was softly opened and the unfortunate man himself entered the hall. The old servant, half asleep, rubbed his eyes and exclaimed, "Why, master, have you not gone to bed yet?"
"Do not make a noise, my dear old Mend," said the master in a pleasant tone of voice; "I feel so happy today that I cannot close my eyes." And he sat down in a large chair before the fire,, smiling to himself, joyful even unto tears.
"Ah, cry! poor master, cry!" thought Stanislas. "Perhaps you will cry away your evil eye!"
"If heaven would but grant me what I wish," said the master, "I would ask for nothing more. I have lived for thirty years alone, like a hermit or a criminal, and yet I have committed no crime nor wilfully injured a living creature. And all through my unhappy eyes!"
His face, so smiling a moment before, assumed its usual expression of sorrow; but it soon passed away, as a ray of hope again lighted up the gloom.
"My dear old friend," he began, and Stanislas looked up at his master as he spoke, "it is possible that even I may marry."
"Heaven grant it!" cried the old servant joyfully. "But where are we to find our mistress?"
The master rose, went on tiptoe to the door leading to the travellers' apartments, and pointing with his finger, said in a whisper, "There!"
Stanislas nodded his head approvingly as he put some last logs of wood on the fire for the night. The master, deeply occupied with thought, went to bed. The old servant muttering to himself, "Heaven grant it may come to pass; but I am afraid that pears will never grow on a willow-tree," soon fell fast asleep.
IV.
In the morning, when the travellers arose, they found they could not continue their journey on account of the elder lady's illness. The master of the house heard with pleasure that they were likely to stay for a few days longer. Stanislas began to think that it was possible that pears might grow on a willow-tree.
The visitor was a gentleman in comparatively easy circumstances. It is true he was not rich, but he had means, and was upright and independent. He was pleased with the hospitable master of the house, and after a week's stay he said to his wife, whose health had greatly improved,—
"Maggie, do you know that I begin to think our kind host is rather stricken with our Mary; and she, so far as I can see, has no disinclination to his suit. For my part, I should have no objection to the match, provided always that everything else is satisfactory."
"It is only your fancy," answered his wife. She was, however, glad that her husband did not object to what she herself heartily desired.
"He seems to be a very amiable man, well conducted, and to have sufficient means to live upon," continued the father as he walked about the room. "Our daughter, too, is old enough now to enter into the holy state of matrimony."
After supper, the visitor, having partaken of the generous wine of his host, listened with a smiling face to the offer which the master of the house, in a modest manner, made for the hand of his daughter Mary. The father, having considered a little, said,—"I am much pleased with you and your kind proposal. Since you have enough to live upon, and ask for no dowry, I am willing that my daughter should become your wife. May you be happy and blessed in your children."
Three months afterwards the Evil Eye wedded his beautiful wife. The grass and weeds disappeared from the long avenue of poplar trees leading to the house, trodden down by the horses and carriages of the friends of the bride. But when in a little while all the visitors had departed, the grass and weeds began to grow before the White House as before.
V.
Another winter was approaching, and the inhabitants of the White House had been increased by one person only—its mistress. Most of the numerous servants who were engaged at the marriage, soon ran away in terror, on hearing that their master had an evil eye. The few who remained, having suffered greatly from illness, finally left the house also. Its young and beautiful mistress was deserted; and in the hour of her distress lay alone—forsaken by her friends—on the costly bed. Her husband only was present, his face turned away from her, as he held her cold, damp hand in his own. She knew the terrible effect of his evil eye; she knew that each time he glanced at her, he but added to her pain and sorrow, yet, in her affectionate nature, and loving him, she begged that he would look upon her at least once more.
"Oh, Mary!" cried the unhappy man, with a deep sigh, "I know I can never be happy with you so long as I have my sight. Here is a knife—cut out my eyes! Done by your dear hand the act will lose its pain and anguish."
The poor wife trembled with horror at the proposal, and her husband, seeing that he could not prevail upon her, sank in a chair, and shed bitter tears.
"Of what value to me is this heavenly gift—the gift of sight!" he exclaimed. "At every glance I bring destruction and misery about me! No wonder, dearest Mary, that your pain is great: a tree would wither as I looked at it. But take courage, love; I will not look upon our child. Him at least my eyes shall not injure."
The suffering woman answered him only with a groan. He called the old servant in, and left her. Soon afterwards two cries, unlike in their sound, were heard in the house. The one—the joyful cry of a new-born infant, as it first saw the light; the other—the agonised cry of a man, the infant's father, as he parted with sight for ever! His eyes, glittering like two diamonds, lay on the ground by the side of a blood-stained knife.
VI.
Another six years had passed away. Windows had been made on the side of the White House from which a beautiful view of the village and fields could be obtained. The boatmen now often stopped near the house to rest. Its mistress was well and happy: blessed in a beautiful daughter, who was the guide of her blind father. The peasants no longer ran away at the sight of their master. The former silence reigned no more at the White House, numerous servants were in attendance, and the whole place was full of life and bustle.
Old Stanislas, who had buried his master's eyes at the time of the self-sacrifice, was now bent with age. One day, curious to know whether they had perished or not, he dug for them in the ground. Suddenly they glared upon him like two live coals. As soon as their baneful light shone upon his wrinkled face, the old man shivered, fell down, and died.
This was the first and last time that the evil eye exercised its power for harm upon the old servant. For as the master loved him dearly, so his heart counteracted the effect of his eye; but now the eyes, long buried in the ground, and freed from the influence of the heart of their master, had acquired additional strength for evil, and killed the poor old man.
The blind master deeply lamented his faithful servant. In memory of his fidelity he erected a handsome cross over his grave, beneath which the boatmen often prayed.
Monday, July 25, 2016
Early Socialist Communities by John A. Ryan (The Catholic Encyclopedia) 1913
Socialistic Communities by John A. Ryan (The Catholic Encyclopedia) 1913
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This title comprehends those societies which maintain common ownership of the means of production and distribution, e. g., land, factories, and stores, and also those which further extend the practice of common ownership to consumable goods, e. g., houses and food. While the majority of the groups treated in the present article are, strictly speaking, communistic rather than socialistic, they are frequently designated by the latter term. The most important of them have already been described under Communism. Below a more nearly complete list is given, together with brief notices of those societies that have not been discussed in the former articles. At the time of the Protestant Reformation certain socialistic experiments were made by several heretical sects, including the Anabaptists, the Libertines, and the Familists; but these sects did not convert their beliefs along this line into practice with sufficient thoroughness or for a sufficient length of time to give their attempts any considerable value or interest (see Kautsky, "Communism in Central Europe at the Time of the Reformation", London, 1897).
The Labadists, a religious sect with communistic features, founded a community in Westphalia, in 1672, under the leadership of Jean de la Badie, an apostate priest. A few years later about one hundred members of the sect established a colony in Northern Maryland, but within half a century both communities ceased to exist.
The Ephrata (Pennsylvania) Community was founded in 1732, and contained at one time 300 members, but in 1900 numbered only 17.
The Shakers adopted a socialistic form of organization at Watervliet, New York, in 1776. At their most prosperous period their various societies comprised about 5000 persons; to-day (1911) they do not exceed 1000.
The Harmonists, or Rappists, were established in Pennsylvania in 1805. Their maximum membership was 1000; in 1900 they numbered 9. Connected with this society is the Bethel Community, which was founded (1844) in Missouri by a group which included some seceders from Harmony. In 1855 the Bethel leader, Dr. Keil, organized another community at Aurora, Oregon. The combined membership of the two settlements never exceeded 1000 persons. Bethel dissolved in 1880 and Aurora in 1881.
The Separatists of Zoar (Ohio) were organized as a socialistic community in 1818, and dissolved in 1898. At one time they had 500 members.
The New Harmony Community, the greatest attempt ever made in this form of social organization, was founded in Indiana in 1824 by Robert Owen. Its maximum number of members was 900 and its length of life two years. Eighteen other communities formed by seceders from the New Harmony society were about equally short-lived. Other socialistic settlements that owed their foundation to the teachings of Owen were set up at Yellow Springs, Ohio; Nashoba, Tennessee (composed mostly of negroes); Haverstraw, New York; and Kendal, Oregon. None of them lasted more than two years.
The Hopedale (Massachusetts) Community was organized in 1842 by the Rev. Adin Ballon; it never had more than 175 members, and it came to an end in 1857.
The Brook Farm (Massachusetts) Community was established in 1842 by the Transcendentalist group of scholars and writers. In 1844 it was converted into a Fourierist phalanx; this, however, was dissolved in 1846.
Of the Fourieristic phalanges two had a very brief existence in France, and about thirty were organized in the United States between 1840 and 1850. Their aggregate membership was about 4500, and their longevity varied from a few months to twelve years. Aside from the one at Brook Farm, the most noteworthy were: the North American phalanx, founded in 1843 in New Jersey under the direction of Greeley, Brisbane, Channing, and other gifted men, and dissolved in 1855; the Wisconsin, or Cresco, phalanx, organized in 1844, and dispersed in 1850; and the Sylvania Association of Pennsylvania, which has the distinction of being the earliest Fourieristic experiment in the United States, though it lasted only eighteen months.
The Oneida (New York) Community, the members of which called themselves Perfectionists because they believed that all who followed their way of life could become perfect, became a communistic organization in 1848, and was converted into a jointstock corporation in 1881. Its largest number of members was 300.
The first Icarian community was set up in Texas in 1848, and the last came to an end in 1895 in Iowa. Their most prosperous settlement, at Nauvoo, numbered more than 500 souls.
The Amana Community was organized on socialistic lines in 1843 near Buffalo, New York, but moved to Amana, Iowa, in 1845. It is the one communistic settlement that has increased steadily, though not rapidly, in wealth and numbers. Its members rightly attribute this fact to its religious character and motive. The community embraces about 1800 persons.
A unique community is the Woman's Commonwealth, established about 1875 near Belton, Texas, and transferred to Mount Pleasant, D. C., in 1898. It was organized by women who from motives of religion and conscience had separated themselves from their husbands. As the members number less than thirty and are mostly those who instituted the community more than thirty-five years ago, the experiment cannot last many years longer.
The most important of recently founded communities was the Ruskin Co-operative Colony, organized in 1894 in Tennessee by J. A. Wayland, editor of the socialist paper, "The Coming Nation". While the capital of the community was collectively owned, its products were distributed among the members in the form of wages. Owing to dissensions and withdrawals, the colony was reorganized on a new site in 1896, but it also was soon dissolved. About 250 of the colonists moved to Georgia, and set up another community, but this in a few years ceased to exist.
A number of other communities have been formed within recent years, most of which permit private ownership of consumption-goods and private family life. As none of them has become strong either in numbers or in wealth, and as all of them seem destined to an early death, they will receive only the briefest mention here. Those worthy of any notice are: The Christian Commonwealth of Georgia, organized in 1896, and dissolved in 1900; the Cooperative Brotherhood, of Burley, Washington; the Straight Edge Industrial Settlement, of New York City; the Home Colony in the State of Washington, which has the distinction of being the only anarchist colony; the Mutual Home Association, located in the same state; the Topolambo Colony in Mexico, which lasted but a few months; and the Fairhope (Alabama) Single-Tax Corporation, which has had a fair measure of success, but which is neither socialistic nor communistic in the proper sense.
- Reviewing the history of socialistic experiments, we perceive that only those that were avowedly and strongly religious, adopting a socialistic organization as incidental to their religious purposes, have achieved even temporary and partial success. Practically speaking, only two of these religious communities remain; of these the Shakers are growing steadily weaker, while the Amana Society is almost stationary, and, besides, is obliged to carry on some of its industries with the aid of outside hired labor.
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# If you are not outraged you are not paying attention – Unknown
# Socialists like to tout their confiscation and redistribution schemes as noble and caring, but we should ask if theft is ever noble or caring. – Robert Hawes
# The greatest gift of freedom is that it allows us to govern ourselves, and the greatest burden of freedom is that it requires us to govern ourselves. – Robert Hawes
# A great danger that we face in our modern world is to get so caught up in the pursuit of the blessings that freedom has given us that we come to take freedom itself for granted, and thus fail to see to its maintenance. – Robert Hawes
# Everyone is entitled to his own opinion, but not his own facts. – Daniel Patrick Moynihan
# The Constitution was made to guard the people against the dangers of good intentions. – Daniel Webster
# Profit is a signal that valuable services are being rendered to people on a voluntary basis. – Lew Rockwell
# Subsidies create more of whatever is being subsidized. – Lew Rockwell
# 98% of Americans support the use of mass transit by others. – The Onion (satire newspaper)
# You don’t need a degree in political science to know what freedom is. – Andrew Wiegand
# Eternal vigilance is the price of liberty. – Thomas Jefferson
# As our rights fade out, we accept perpetual war for perpetual peace, the two parties fuse into one, and the government becomes more powerful than at any time in our history. – Kevin Maley
# Even the lion has to defend himself against flies. – Anonymous
# The fact is that the average man’s love of liberty is nine-tenths imaginary, exactly like his love of sense, justice and truth. Liberty is not a thing for the great masses of men. It is the exclusive possession of a small and disreputable minority, like knowledge, courage and honor. It takes a special sort of man to understand and enjoy liberty – and he is usually an outlaw in democratic societies. – H.L. Mencken, Baltimore Evening Sun, Feb. 12, 1923
# Expecting the government to fight the deficit is like expecting the Mafia to fight crime. – Anonymous
# Freedom is still the most radical idea of all. – Anonymous
# At the day of judgment we shall not be asked what we have read but what we have done. – Thomas A Kempis
# Have no fear. The next President will promise not to raise taxes. – Anonymous
# Old MacDonald had an agricultural real estate tax abatement. – Anonymous
# Space has no beginning or end and goes on to infinity with no limits! Like taxes, but on a much smaller scale. – Anonymous
# Syntax? Why not, they tax everything else. – Anonymous
# Taxes are not for the benefit of the taxed. – Anonymous
# Taxpayers don’t have to take a civil service exam to work for the government. – Anonymous
# The chief purpose of government it to perpetuate the government. – Anonymous
# The politicians’ three R’s: this is Ours, that is Ours, everything is Ours. – Anonymous
# Things happen the day you decide you’re going to make them happen. – Pam Lontos
# Under capitalism man exploits man; under socialism the reverse is true. – Anonymous
# Why does a slight tax increase cost you two hundred dollars and a substantial tax cut save you thirty cents? – Anonymous
# Publics schools are institutions of coercion. Students are coerced to attend them. Parents are coerced to pay for them. – Gary Reed
# A proliferation of new laws creates a proliferation of new loopholes.
# A thing is not necessarily true because a man dies for it. – Oscar Wilde
# Any system that takes responsibility away from people, dehumanizes them.
# Bad law is more likely to be supplemented than repealed.
# Being right is seldom enough. Even the best ideas must be packaged and sold.
# What the government is good at is collecting taxes, taking away your freedoms and killing people. It’s not good at much else. – Tom Clancy on Kudlow and Cramer 9/2/03
# The majority of Americans get their news and information about what is going on with their government from entities that are licensed by and subject to punishment at the hands of that very government. – Neal Boortz
# What the government gives, it must first take away. – John S. Coleman
# With respect to the words “general welfare,” I have always regarded them as qualified by the detail of powers connected with them. To take them in a literal and unlimited sense would be a metamorphosis of the Constitution into a character which there is a host of proofs was not contemplated by its creators. – James Madison
# You can no more win a war than you can win an earthquake. – Jeannette Rankin
# I don’t know the key to success, but the key to failure is trying to please everybody. – Bill Cosby
# Any intelligent fool can make things bigger, more complex, and more violent. It takes a touch of genius – and a lot of courage – to move in the opposite direction. – E. F. Schumacher
# We can’t all be heroes because somebody has to sit on the curb and clap as they go by. – Will Rogers
# The whole problem with the world is that fools and fanatics are always so certain of themselves, but wiser people so full of doubts. – Bertrand Russell
# Well, if crime fighters fight crime and fire fighters fight fire, what do freedom fighters fight? They never mention that part to us, do they? – George Carlin
# The problem with political jokes is they get elected. – Henry Cate VII
# Those who corrupt the public mind are just as evil as those who steal from the public purse. – Adlai E. Stevenson
# No snowflake in an avalanche ever feels responsible. – Stanislaw J. Lec
# A problem well stated is a problem half solved. – C.F. Kettering
# I don’t have any solution, but I certainly admire the problem. – Ashleigh Brilliant
# The issue today is the same as it has been throughout all history, whether man shall be allowed to govern himself or be ruled by a small elite.” – Thomas Jefferson
# The system of private property is the most important guaranty of freedom, not only for those who own property, but scarcely less for those who do not. – Friedrich A. Hayek, in “The Road to Serfdom”
# The fatal flaw in socialism is twofold: first, the conceit inherent in the desire to plan the lives of others; second, the force necessary to impose that plan on unwilling subjects. This is not a formula for freedom but for tyranny. – Jim Peron in The Ideals of Tyranny
# Remember that the key words in the sentence “I want to help you” is “I want”. – G James
# Liberty is born of self-interest. It effects goodwill to all through its practice, and it generates goodwill in everyone as a consequence. – Richard Rieben
# If voting made a difference, they would make it illegal. – Donal Scannell, at the Conference on World Affairs, Boulder CO, 4/6/04
# In almost all matters, the real question should be: why are we letting government handle this? – Harry Browne
# The root source of wealth is human ingenuity. This has no known bounds, so the amount of wealth in existence can always be increased. That’s why capitalism is called “making money”. – Marc Geddes
# I’d rather live free with some peril than be a protected slave of government. – Dave Duffy
# Democracy is not a system of liberty, but a form of tyranny: the tyranny of the majority. – Robert Garmong
# A hallmark of democracy is pressure-group warfare, as each group seeks to claim the status of a majority and exploit all the rest. – Robert Garmong
# It makes no difference, in principle, if this “collective will” is divined by the edicts of a dictator or by majority vote – so long as the rights of the individual may still be sacrificed. – Robert Garmong
# Individualists unite! – Treveor Sutherland, Hamilton County TN LP Chairman
# The government that we gave limited power to – to protect our rights – has grown into a hideous behemoth that continually increases its power and now enslaves the people, and causes strife throughout the world. – Tom Parker
# Those are my principles. If you don’t like them, I have others. – Groucho Marx
# Many say that since all the signers of the Constitution were Christian, this is a Christian country. However, they were all white males as well. Are we a White Male Country? – “bostnfound”, in a Free State Project forum, 7/04
# Nothing gives one person so much advantage over another as to remain always cool and unruffled under all circumstances. – Thomas Jefferson
# Most people … aren’t just ignorant or stupid: they genuinely prefer government control of their own and their neighbors’ lives. We can hand out flyers for the rest of our lives, publish as many books as we like, make speeches until we’re blue in the face, and most of them aren’t going to change their minds. While they disagree among themselves about the details, authoritarians of one sort or another constitute an overwhelming majority. – Max Orhai, Liberty Magazine, 6/04, page 23
# Benevolence comes from within as a reflection of our personal, individual sense of well-being. To force it, externally – through moral intimidation (altruism), social intimidation (duty), or at the point of a gun (legislation) – debilitates our personal sense of well-being and negates the source of benevolence. – Richard Rieben (4/7/04)
# It is our true policy to steer clear of entangling alliances with any portion of the foreign world. The great rule of conduct for us in regard to foreign nations is, in extending our commercial relations, to have with them as little political connection as possible. – George Washington
# I can now comprehend the fact that there is no possibility of freedom in this Country. It’s too late. Call me a bad American, but I am ashamed and hang my head low when I think of what America has become. … The experiment is over, freedom lost, tyranny won. – Mike Wasdin, 9/7/04
# Do not separate text from historical background. If you do, you will have perverted and subverted the Constitution, which can only end in a distorted, bastardized form of illegitimate government. – James Madison
# Unlike the world of free-markets, in political government when some individuals win, other individuals lose. – Robert Klassen, 10/3/02
# When a majority rules, a minority is ruled. – Robert Klassen, 10/3/02
# The price of a “free” public education is freedom. – Capitalism.org
# All wars are fought over one premise; my god is better than yours. – Mike Wasdin
# Borrow, spend, tax and … promise, promise, promise is the formula for a long and successful political career. – Hal O’Boyle
# We get to go to the polls every couple of years and choose between two flavors of the same gruel. The inmates get to elect the guards. Then, having exercised our rights as free citizens of a great social democracy, we go back to obeying orders. – Hal O’Boyle
# The government says: You are free to do anything we want. – Anonymous
# The political ballot box stands for – willingness to be ruled by somebody other than yourself. – Alvin Lowi, Jr.
# If voting could change things, it would be illegal. – Unknown
# Intaxication: Euphoria at getting a refund from the IRS, which lasts until you realize it was your money to start with. – Unknown
# The next time some academics tell you how important “diversity” is, ask how many Republicans there are in their sociology department. – Thomas Sowell
# To protect us from terrorists our government treats us like terrorists. Hal O’Boyle
# Government failure is always used as an excuse for government expansion. Government thrives on crisis and incompetence. – Jim Babka of DownsizeDC.org
# Politics is a strife of interests masquerading as a contest of principles. – Ambrose Bierce
# If we all stop voting, will they just go away? – Bumper Sticker
# The price of empire is terrorism. – Greenbacks
# We have been living amidst one of the great revolutions of human history, and we hardly know it: the penetration of the State into every aspect of human life and society. Some people regard this as good and “progressive,” others regard it as tyrannical; but either way, it’s a fact, a transformation as great as, say, the Industrial Revolution. Absolutely nothing is now beyond the scope of State power. – Joseph Sobran
# A limited government is a contradiction in terms. – Robert LeFevre, The Fundamentals of Liberty
# The most destructive thing governments do is divide people against each other, all in competition over the reins of the state. – Anthony Gregory
# The war on “terror” will never be over, it will just change locations. Like the war on drugs, prostitution, pornography, and the many others that will follow, it is a war on humanity. These wars will never be won; the State will just keep creating new boogiemen to frighten us with. The sheep will anxiously anticipate the next fall guy the State offers up as a sacrifice for the war on whatever happens to be next. Be careful, the next pawn could be me or you. – Mike Wasdin
# Vows made in a storm are forgotten in calms. – Old English saying
# If the Tenth Amendment were still taken seriously, most of the federal government’s present activities would not exist. That’s why no one in Washington ever mentions it. – Thomas E. Woods, Jr. in The Policitally Incorrect Guide to American History
# A country that goes out of its way to imprison the innocent has no business preaching democracy to the world. – Paul Craig Roberts
# The problem is that democracy is not freedom. Democracy is simply majoritarianism, which is inherently incompatible with real freedom. Our founding fathers clearly understood this. – Rep. Ron Paul in Democracy Is Not Freedom
# Popular suffrage is in itself no guarantee of freedom. People can vote themselves into slavery. – Frank Chodorov
# There’s small choice in rotten apples. – William Shakespeare
# How to obtain freedom has been, and is, mankind’s most important quest. – John A Pugsley, intro to “None of the Above”.
# A democracy is rule by the majority; a republic is the rule of law. This is a very critical distinction. – Steven LaTulippe
# Voting is the opiate of the masses. – Steven LaTulippe
# As the state grows, one’s sense of self-ownership is destroyed, liberty is traded for “security,” the human spirit diminishes, and the citizenry increasingly thinks and behaves like dependent children. – Eric Englund in Income Taxes, Obesity, and Other Maladies of Nanny Statism
# To shackle future generations, with such monstrous debt and liabilities [$50 trillion+ of unfunded federal liabilities], is tantamount to selling them into tax slavery. – Eric Englund in Income Taxes, Obesity, and Other Maladies of Nanny Statism 2/28/05.
# We cannot restore traditional American freedom unless we limit the government’s power to tax. No tinkering with this, that, or the other law will stop the trend toward socialism. We must repeal the Sixteenth Amendment. – Frank Chodorov in The Income Tax: Root of all Evil
# Government is force, and politics is the process of deciding who gets to use it on whom. This is not the best way to solve problems. – Richard Grant, The Incredible Bread Machine, 1999
# The good governor should have a broken leg and keep at home. – Cervantes
# A man is none the less a slave because he is allowed to choose a new master once in a term of years. – Lysander Spooner
# People do not walk barefoot because there are no government shoe factories. – Anonymous
# What difference is it to me if a decision is forced upon me by a dictator or by half of my neighbors? Either way my right to free, peaceful action has been nullified. – Stephen H. Foerster
# An anarchist is anyone who believes in less government than you do. – Robert LeFevre
# You don’t need a treaty to have free trade. – Murray Rothbard
# Public schools are government-established, politician- and bureaucrat-controlled, fully politicized, taxpayer-supported, authoritarian socialist institutions. In fact, the public-school system is one of the purest examples of socialism existing in America. – Thomas L. Johnson
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A Canadian Ghost Story by Rev. Herbert H Gowe 1893
A Canadian Ghost Story by Rev. Herbert H Gowe 1893
See also The Paranormal and Supernatural - 400 Books on DVDromand Forgotten Tales of Ghosts and Hauntings - 100 Books on CDrom
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I.
A Ghost story in a new country ! Not a very likely thing, and, certainly, when I went to Canada from England for a few weeks' pursuit of health, ghost stories were about the last things I expected to hear.
Yet there was no mistaking the seriousness with which the Dean asked me, "Would you like to hear a ghost story, of which this is the very scene?"
I had been staying for a few days at the city of K___, in one of the snowiest parts of the country, and was so charmed by the winter beauties of the place, I expressed myself quite enthusiastically on the subject to the Bishop, to whom I had been introduced on the Sunday morning.
"Take him out, Mr. Dean," he replied, "to see some country work, and if you can manage to pitch him into a snow-drift, perhaps he will change his mind."
So it was settled that I should accompany Mr. Arthur every afternoon on his weekly journey to Mooseland, a small settlement nine or ten miles from the city.
It was a glorious drive. I had by this time got quite to revel in the delight of a long sleigh-ride. The tinkling of the bells seemed to me the pleasantest sound in Canada, and I had often gone on the river, where the ice was some three feet in thickness, jumped upon the first sleigh that I spied, and gone on for several miles until I saw a suitable vehicle in which to make the return journey. At night it was especially enchanting. The air was intensely clear, the sky spangled with innumerable stars—at least twice as many as I had ever seen in England—the vast sheet of ice shimmered with faint light, and the dark woods crowning the hills a quarter of a mile away on either side, gave a weirdness to the scenery which quite prepared my imagination for the howling rush of a pack of wolves. Moreover, there was the thought of the vanished races of this old, new land. In those woods I could feel
"My footsteps press, where centuries ago, The red men fought and conquer'd, lost and won!
Whole tribes and races, gone like last year's snow,
Have found the eternal hunting grounds, and run
The fiery gauntlet of their active days,
Until few are left to tell the mournful tale."
But I am wandering from the Sunday drive on which my tale opens.
Owing to the late period of the winter—it was now March—the pleasures of sleigh-driving were getting rather uncertain. In some places the road was through pools of water, which reached almost to the floor of the "pung," as our peculiar species of sleigh was termed. Then we would traverse for a time a road of soft, yielding snow, in which the poor horse would sink at every step up to his knees. This was, of course, slow work, and the unevenness of the road produced plenty of bumping, or as it is here called technically, "Thank'ee mums."
But as we got further from the town, the road became harder and smoother, and for a mile at a time we were able to dash along like the wind. Here the snow, in the snowy winter referred to, was many feet in depth, considerably over the tops of the fences, and it was curious to see the tops only of the low fir trees projecting from the snow. Woe betide the unlucky traveller who went one foot out of the beaten track. He would soon find himself in a perilous fix. To enable travellers to keep the road, small fir-trees are stuck in the snow along either side. This had been done since the first fall of the winter's snow, and so each layer had been firmly trodden down, and a beaten track made, itself of a considerable depth. At one point we were enabled to see the depth of the snow at a settlement where the folks had been digging up the meat put there at the beginning of the winter. The pit which formed this natural refrigerator was fully nine feet in depth.
In other parts there was less snow, and the dark forests on either side, of spruce, pine and fir, rising out of a carpet of the purest white, were very impressive in the solitude. The settlements themselves seemed indeed but very small slices cut out of the primeval wood. There were settlements of all degrees of cultivation. Here a mere log-house, surrounded by a few blackened stumps, which a year ago were flourishing giants of the forest; here a frame house, with outhouses and barns, where more than one generous harvest had been stored; here a prosperous farm, where the very stones and stumps had been removed, and the land broken up by the plough.
But these signs of civilization only made the virgin forest more awe-inspiring and gloomy; and it was at one point where the gloom was especially deep that the Dean almost involuntarily drew rein, and addressed to me the question I have written above:
"Would you like to hear a ghost story, of which this is the very scene?"
He did not speak lightly, as I had so often heard ghost tales spoken of, and his eyes had a strange light in them, which made me feel the slightest possible hair-stirring pass over me for a moment.
I said I should like to hear it very much; but, to my surprise, he said no more on the subject, and went back to the company of his own thoughts.
We got to Mooseland soon after this, had our service, which was as bright and hearty as Canadian country services generally are, and then started out on the homeward journey. We had been talking of various matters suggested by the service, till we arrived again at the dark pass of timber, when my companion suddenly stopped, seemed to hesitate for a moment or two, and then plunged into the following recital:
"You know," he said, "that since the making of this road, I have, as a rule, taken the journey to Mooseland every Sunday afternoon, and I have had, in the time, some strange experiences.
"One Sunday the wind blew away my buffalo robe, and I had to wade breast high through the snow to get at it, while the horse continued his way along the road, and I had the very narrowest squeak of being left to perish in the snow. Another time I found the forest burning on each side of the road, and I had to urge the horse frantically through the fiery avenue, emerging half-dead with suffocation on the other side. But these are ordinary Canadian experiences, and what I am now going to tell you is a little out of the ordinary.
"One Sunday afternoon, just over a year ago, I was driving along as usual, thinking of my sermon, when I was suddenly startled by seeing the figure of a man on the edge of the wood, some distance in advance. It would have been strange enough to see a man here at all, but this man—! How shall I describe him? In fact, I can't describe him, as I never saw his face. He was standing with his back half-turned towards me, and I noticed especially, though he seemed erect and young, he was dressed in a style which has certainly gone out of fashion for a generation or more. However, I said to myself, 'Some wayfarer about to ask for a lift to the next settlement!' and saying this, I slackened speed to give the stranger a chance of jumping into the sleigh. To my astonishment he took no notice of this whatever, but still keeping his face turned from me, slowly crossed the snow-road and disappeared into the forest on the other side. At the time I never thought what an impossible feat this was, but after service I felt a curious half fear as I approached the place. Nothing further, however, happened, nor all through the summer, but some months ago, soon after the first deep fall of snow, at the same place, in exactly the same position, and in the same odd dress, I saw the man again. This time I called out as I approached him, but he was as one that heard not; only again slowly crossing my path, he disappeared in the same mysterious fashion. My curiosity this time got the better of my fears, and I got out of the sleigh, to discover—not altogether to my surprise—that there was not the slightest trace of a footstep in the snow, which lay around as smooth as a sheet and perfectly undisturbed. As far as I dared, I examined the woods on either side, but there was no sign of the presence of any human creature. I called out till the echoes made me afraid, and then I went back to the sleigh, feeling that I must have been dozing on my journey, or that my mind was giving way to the strain of my work. For this reason, chiefly, I repressed a natural temptation to mention the apparition in the settlement, though perhaps there might have been some one to have thrown some light on the matter.
"That the appearance was not a creation of my own brain, however, I soon had substantial proof. About a month later, I had a young man named Peter Glynn with me in the "pung," and, as he was driving, I resigned myself to my usual meditations, and (I am afraid) soon fell fast asleep. From this I was awakened by the sudden pulling up of the sleigh. I heard a sharp cry of amazement from my companion, and awoke to hear:—
"'Who's that old chap ahead? He looks as if he had been buried and come out of his grave.'
"I said nothing, but followed with my eyes—now wide awake—the same dumb show I had seen on the two previous occasions. When the apparition had finally disappeared, I said aloud:
"'Now we must look into this. This is getting serious.'
"Glynn looked at me, as if not quite sure of my meaning, but we both got down. He took one side, and I the other, and, as long as we dared to stay—for it wanted not more than half an hour to service time—we made as thorough a search as it is possible for mortals to make in the realm of the apparently supernatural. Suffice it to say, that no footprint rewarded our exploration, no voice answered our shouts, and the wood seemed as though man had never broken its complete solitude. So we went on our way, and that is the last time the uncanny thing has crossed my path ; but though there seemed no disposition on the part of the ghost to speak to me, or to hear anything from me, I live in a weekly fear that all is not yet seen or heard, and that I may find myself some time or other in the midst of a strange and ugly story. Perhaps I ought to have followed my impulse, and made known the story in Mooseland, but the folks there were nearly all new settlers, and could hardly know anything of the traditions of the place."
That is the story, just as I was told it; and the narrative occupied the rest of the home journey. We reached home just after dark, and I confess I felt relieved that the darkness did not come on till we were well out of the wood.
II.
As I thought of the story afterwards,, it seemed rather a meaningless one, after all; or at least it required another revelation to explain its meaning, and the few to whom I told the story smiled at it, and said that, even if they were accustomed to put faith in ghost stories, they would expect the ghost to behave in a rational manner (at least, rational for a ghost), tell its story, wring its hands, or display, in grim pantomime, the method by which its ghosthood was attained.
To all this, I had no answer to make, but I felt that a sequel was not impossible, and that some time or other I should hear that which would put a new light on the story.
In this hope I have not been disappointed. I am not a good correspondent, and so did not keep up the communication I ought to have had with my friends in Canada, but every now and then I did have a letter from the Dean, and one day I found a more than usually bulky one, with the Canadian postmark, and almost before I opened it, I had the apprehension that it related to the forest ghost.
It is this letter which enables me to give the following addition to the story, an addition sufficient to show that there probably was, after all, a reason for the strange way in which the restless spirit haunted the scene of his untimely death. A few things are still problematical to me,—especially have I always been puzzled to imagine why the ghost appeared three times to Mr. Arthur. Perhaps, had he spoken of what he had seen in Mooseland, there was an old woman among his hearers who would have found her rest a little sooner.
After I left K__, the ghost was seen once more, or rather twice, although of this there is no very direct evidence.
The first of theso occasions was as follows: It was summer time, and the woods were full of flowers and fast-ripening berries, tempting the children on their way to and from school to wander from the main roads and make more lengthy paths than actual necessity demanded.
Thus, when a child named Alice Graham was one day three hours late home from school, there was little doubt where she had been. But she brought no flowers or fruit—only a pale, ashy face, which frightened those who saw it, and puzzled them, too, till, after a long silence, succeeded by a passionate flow of tears, they got from her that she had seen the figure of a man first of all crossing the road, and then moving among the trees, silent, yet restless. She had lost herself, and went to ask him the way home, but what she saw struck her dumb with fright, though she could not tell what she saw, and, after a time of blankness, she had run all the way home by mere animal instinct, without knowing or thinking of the road.
People laughed at her, comforted her, pitied, questioned her, not without tremor themselves, in spite of their skepticism, but the only further grain of information they extracted was that the figure looked hither and thither, and seemed like one waiting very wearily.
"Ay, God in heaven, maybe he's waiting, too!" said old Janet, from the corner of the log-house.
The little knot of neighbors turned and looked at her, for her words seemed the fruit of a sudden awakening, and when they looked, they saw an awakening in her face, too.
Poor old Janet had had a strange history,—a fruitful theme to the gossips, though few knew very much about her. A poor, lone, silent old woman, so dull and stupid that half the neighbors set her down as bereft of her senses, and generally called her, "Puir Janet"—a woman now past the threescore and ten years of the Psalmist, and with all human beauty dead, yet she made the remark, "Maybe he's waiting, too," in such a tone that a whole life's history seemed to be stirring the soil of its grave, and her face betokened a sudden interest, such as had only been betrayed years and years ago. A strange old woman she was, indeed, who would sit in her corner day after day without stirring, or speaking, or doing anything, if only to make the hours fly faster. Consequently, this sudden resurrection from her habitual death in life startled those who now heard her exclaim, "Maybe he's waiting, too!" But she soon relapsed, or seemed to relapse, into her usual apathy, and the light faded from her face, as a brilliant sunset fades into the night gloom. Alice, too, was soon her former self again, though very quiet, and the neighbors went their various ways, to recount, with such additions as gossips love, their afternoon's experience.
Old Janet had no relative in the settlement,—or anywhere else, so far as it was possible to learn,—but she had lived there from the time that the first clearing had been made, and was far and away the oldest inhabitant. For many years she had supported herself in various ways, and, when age and increasing infirmities made this no longer possible, she had been taken in by a hospitable farmer, Tom Graham, who had too tender a heart to see the old woman die of want—helpless burden as she had become.
But she was not to be a burden much longer. That night there was an unaccustomed stir in the farmhouse. Alice was in bed, and the other inmates had been fulfilling their duties in various parts of the house, when, all else done, the help, Betty McKay, went to assist old Janet to her bed.
But when she peered into her corner, expecting the usual business of rousing the old woman to a state of consciousness, she was more than surprised to see that the place was empty.
All over the house went Betty in search, getting more and more amazed as she went, and at last, as she sank down on a chair, breathless with the zeal of her pursuit, genuinely alarmed. Calling her mistress, she took up the search again, and the two had a further hunt over the house, as resultless as the former; and it was soon clear that if Jane was to be found at all, it was certainly not within the house.
There was nothing to be done but to set to work outside, where the summer evening was now drawing to its close. It was as lovely as an evening outside Paradise could be, and the fading sunlight cast the long shadows of the trees across the clearing and made the distant mountains look like the bounds of fairy-land. No one could be surprised at a human being longing to be outside on such a night, only Janet had not been outside at all latterly, and her feeble feet could hardly carry her far. But there was no sign of her in the clearing, and the little search party, now swollen to five, wandered for some time on the outskirts, and questioned many a farmer returning from his work, before they got the smallest clue to the fugitive.
It was old Josh Dawson who had seen her, quite deep in the wood. She had 'skeered' him, he said, and to see an old dame making her way along the wagon road as though she had the strength of forty years back, made him clean forget to stop, or even to speak to her.
"The old critter," he said, "seemed more like a lassie hurrying to meet her sweetheart, than anything else I could think on." And though they abused him roundly for his stupidity in letting her pass, he consented to join them and point out the place where he had seen her last.
It was the place, as the reader may guess, where Alice Graham had seen the ghost. Guided by some subtle instinct unexplainable by any hypothesis of chance, she had come to the very place, where, among the tall trees, the weary spirit had watched and waited so long.
They could not see her at first, especially as in the forest it was getting dark, but presently the wind fluttered the loose end of a black shawl on the ground, and when they hurried up, they saw old Janet stretched along prone on the earth. The flowers of the forest seemed to have reached over her their blossoms, and twined them about her hair like a bridal wreath. And she looked like a bride, a bride not without a bridegroom, for, lo!—the sight froze the blood of the spectators with horror—a mouldered skeleton was crushed together in her arms, and her bloodless lips were pressed to the eyeholes of a naked skull. But she had not thought the sight gruesome. Death had made her young again, and though there were some who said she had been frightened to death by her discovery, and by the apparition which Alice had seen that afternoon, those who saw her face as it looked when they emerged once more into the clearing and it caught the very last beam of the dying sunlight, knew that the last moments of her life had been the happiest too, and that a bliss too strong for the poor old heart to bear had broken the last fetter and borne away her spirit.
III.
What did it all mean? The gossips were busy for many a day, but the truth was, to a large extent, only a matter of surmise.
So much, however, was raked up amongst the old inhabitants of the settlement, and, separated from an abundant fringe of self-contradictory fable, may be set down as follows:
Fifty years ago Janet had been young and beautiful, and had had the tribute of admiration from many a love-lorn young farmer. Two had laid especial siege to her heart, and of the two she had no hesitation whatever in choosing one,—Will Stevens by name. The other took his rejection very unamiably, and it was no secret that he bitterly hated his more successful rival.
But, one day, both disappeared. Some whispered that there had been foul play, others said they had gone off to England, and a man answering to the description of Dick Watson—the rejected one of the twain—was said to have died in an English workhouse. But Janet would never believe that Will had deserted her. She vowed never to marry, declaring she would wait for Will, as she was sure Will would wait for her. So the years flew on and stole away her youth and beauty.
But, if all this be true, Janet's faith was justified, and the two lovers had been nearer to one another than the surviving one supposed. Who will say that the dead have no tender memories for this earth of ours?
Foully done to death, as the fractured skull proved, Will Stevens had not passed into the land of oblivion, where plighted troth is washed away in Lethe, and human love is dead for evermore, but his constant wraith guarded his forest grave till she should come who had been the music of his life.
Her delay had been long, but we doubt not that in the land beyond the grave, where all love which is eternal has fuller fruition and reward than we can know below, the freed spirits met and recognized each the other's faith. Janet's prayer was granted, too, that she might meet Will once more on earth, and so—there in the forest glade where they had first known the springtime of love, the ghost and the woman met, and the ghost kissed the weary lips and the cheeks pale with weeping, and left them—-dead.
******
Two days later Mr. Arthur buried the woman and the skeleton in one grave, at the very spot where they had been found together.
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The Nature of the State, By Clarence Darrow 1903
The Nature of the State By Clarence Darrow 1903
Listen to the audio of this at https://youtu.be/WX6l2K013kc
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In this heroic age, given to war and conquest and violence, the precepts of peace and good will seem to have been almost submerged. The pulpit, the press, and the school unite in teaching patriotism and in proclaiming the glory and beneficence of war; and one may search literature almost in vain for one note of that "Peace on earth, and good will toward men" in which the world still professes to believe; and yet these benign precepts are supposed to be the basis of all the civilization of the western world.
The doctrine of non-resistance if ever referred to is treated with derision and scorn. At its best the doctrine can only be held by dreamers and theorists, and can have no place in daily life. Every government on earth furnishes proof that there is nothing practical or vital in its teachings. Every government on earth is the personification of violence and force, and yet the doctrine of non-resistance is as old as human thought—even more than this, the instinct is as old as life upon the earth.
The doctrine of non-resistance to evil does not rest upon the words of Christ alone. Buddha, Confucius, Plato, Socrates, show the evil and destruction of war, of conquest, of violence, and of hatred, and have taught the beneficence of peace, of forgiveness, of non-resistance to evil. But modern thought is not content to rest the conduct of life upon the theories of moralists. The rules of life that govern men and states must to-day be in keeping with science and conform to the highest reason and judgment of man. It is here that non-resistance seems to have failed to make any practical progress in the world. That men should "turn the other cheek," should "love their enemies," should "resist not evil," has ever seemed fine to teach to children, to preach on Sundays, to round a period in a senseless oratorical flight; but it has been taken for granted that these sentiments cannot furnish the real foundation for strong characters or great states.
It is idle to discuss "non-resistance" in its effect upon life and the world without adopting some standard of excellence by which to judge results. Here, as elsewhere in human conduct, after all is said and done, men must come back to the fundamental principle that the conduct which makes for life is wise and right. Nature in her tireless labor has ever been developing a higher order and a completer life. Sometimes for long periods it seems as if the world were on the backward course, but even this would prove that life really is the highest end to be attained. Whatever tends to happiness tends to life,—joy is life and misery is death.
In his long and toilsome pilgrimage, man has come to his present estate through endless struggle, through brutal violence administered and received. And the question of the correctness of nonresistance as a theory, like any other theory, does not depend upon whether it can be enforced and lived now or to-morrow, but whether it is the highest ideal of life that is given us to conceive. In one sense nothing is practical excepting what is; everything must have been developed out of all the conditions of life that now exist or have existed on the earth. But to state this means little in the settlement of ethical questions, for man's future condition depends quite as much upon his mental attitude as upon any other fact that shapes his course.
Everywhere it seems to have been taken for granted that force and violence are necessary to man's welfare upon the earth. Endless volumes have been written, and countless lives been sacrificed in an effort to prove that one form of government is better than another; but few seem seriously to have considered the proposition that all government rests on violence and force, is sustained by soldiers, policemen and courts, and is contrary to the ideal peace and order which make for the happiness and progress of the human race. Now and then it is. even admitted that in the far distant ages yet to come men may so far develop toward the angelic that political governments will have no need to be. This admission, like the common concept, presumes that governments are good; that their duties undertaken and performed consist in repressing the evil and the lawless, and protecting and caring for the helpless and the weak.
If the history of the state proved that governing bodies were ever formed for this purpose or filled this function, there might be some basis for the assumption that government is necessary to preserve order and to defend the weak. But the origin and evolution of the political state show quite another thing—it shows that the state was born in aggression, and that in all the various stages through which it has passed its essential characteristics have been preserved.
The beginnings of the state can be traced back to the early history of the human race when the strongest savage seized the largest club and with this weapon enforced his rule upon the other members of the tribe. By means of strength and cunning he became the chief and exercised this power, not to protect the weak but to take the good things of the earth for himself and his. One man by his unaided strength could not long keep the tribe in subjection to his will, so he chose lieutenants and aids, and these too were taken for their strength and prowess, and were given a goodly portion of the fruits of power for the loyalty and help they lent their chief. No plans for the general good ever formed a portion of the scheme of government evolved by these barbarous chiefs. The great mass were slaves, and their lives and liberty held at the absolute disposal of the strong.
Ages of evolution have only modified the rigors of the first rude states. The divine right to rule, the absolute character of official power, is practically the same to-day in most of the nations of the world as with the early chiefs who executed their mandates with a club. The ancient knight who, with battle-ax and coat of mail, enforced his rule upon the weak, was only the forerunner of the tax-gatherer and tax-devourer of to-day. Even in democratic countries, where the people are supposed to choose their rulers, the nature of government is the same. Growing from the old ideas of absolute power, these democracies have assumed that some sort of government was indispensable to the mass, and no sooner had they thrown off one form of bondage than another yoke was placed upon their necks, only to prove in time that this new burden was no less galling than the old. Neither do the people govern in democracies more than in any other lands. They do not even choose their rulers. These rulers choose themselves and by force and cunning and intrigue arrive at the same results that their primitive ancestor reached with the aid of a club.
And who are these rulers without whose aid the evil and corrupt would destroy and subvert the defenceless and the weak? From the earliest time these self-appointed rulers have been conspicuous for all those vices that they so persistently charge to the common people whose rapacity, cruelty and lawlessness they so bravely curb. The history of the past and the present alike proves beyond a doubt that if there is, or ever was any large class, from whom society needed to be saved, it is those same rulers who have been placed in absolute charge of the lives and destinies of their fellow men. From the early kings who, with blood-red hands, forbade their subjects to kill their fellow men, to the modern legislator, who, with the bribe money in his pocket, still makes bribery a crime, these rulers have ever made laws not to govern themselves but to enforce obedience on their serfs.
The purpose of this autocratic power has ever been the same. In the early tribe the chief took the land and the fruits of the earth, and parceled them amongst his retainers who helped preserve his strength. Every government since then has used its power to divide the earth amongst the favored few and by force and violence to keep the toiling, patient, suffering millions from any portion of the common bounties of the world.
In many of the nations of the earth the real governing power has stood behind the throne, has suffered their creatures and their puppets to be the nominal rulers of nations and states, but in every case the real rulers are the strong, and the state is used by them to perpetuate their power and serve their avarice and greed.
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See also 500 Books on 2 DVDROMs for Libertarians and Objectivists
For a list of all of my disks, with links click here
In this heroic age, given to war and conquest and violence, the precepts of peace and good will seem to have been almost submerged. The pulpit, the press, and the school unite in teaching patriotism and in proclaiming the glory and beneficence of war; and one may search literature almost in vain for one note of that "Peace on earth, and good will toward men" in which the world still professes to believe; and yet these benign precepts are supposed to be the basis of all the civilization of the western world.
The doctrine of non-resistance if ever referred to is treated with derision and scorn. At its best the doctrine can only be held by dreamers and theorists, and can have no place in daily life. Every government on earth furnishes proof that there is nothing practical or vital in its teachings. Every government on earth is the personification of violence and force, and yet the doctrine of non-resistance is as old as human thought—even more than this, the instinct is as old as life upon the earth.
The doctrine of non-resistance to evil does not rest upon the words of Christ alone. Buddha, Confucius, Plato, Socrates, show the evil and destruction of war, of conquest, of violence, and of hatred, and have taught the beneficence of peace, of forgiveness, of non-resistance to evil. But modern thought is not content to rest the conduct of life upon the theories of moralists. The rules of life that govern men and states must to-day be in keeping with science and conform to the highest reason and judgment of man. It is here that non-resistance seems to have failed to make any practical progress in the world. That men should "turn the other cheek," should "love their enemies," should "resist not evil," has ever seemed fine to teach to children, to preach on Sundays, to round a period in a senseless oratorical flight; but it has been taken for granted that these sentiments cannot furnish the real foundation for strong characters or great states.
It is idle to discuss "non-resistance" in its effect upon life and the world without adopting some standard of excellence by which to judge results. Here, as elsewhere in human conduct, after all is said and done, men must come back to the fundamental principle that the conduct which makes for life is wise and right. Nature in her tireless labor has ever been developing a higher order and a completer life. Sometimes for long periods it seems as if the world were on the backward course, but even this would prove that life really is the highest end to be attained. Whatever tends to happiness tends to life,—joy is life and misery is death.
In his long and toilsome pilgrimage, man has come to his present estate through endless struggle, through brutal violence administered and received. And the question of the correctness of nonresistance as a theory, like any other theory, does not depend upon whether it can be enforced and lived now or to-morrow, but whether it is the highest ideal of life that is given us to conceive. In one sense nothing is practical excepting what is; everything must have been developed out of all the conditions of life that now exist or have existed on the earth. But to state this means little in the settlement of ethical questions, for man's future condition depends quite as much upon his mental attitude as upon any other fact that shapes his course.
Everywhere it seems to have been taken for granted that force and violence are necessary to man's welfare upon the earth. Endless volumes have been written, and countless lives been sacrificed in an effort to prove that one form of government is better than another; but few seem seriously to have considered the proposition that all government rests on violence and force, is sustained by soldiers, policemen and courts, and is contrary to the ideal peace and order which make for the happiness and progress of the human race. Now and then it is. even admitted that in the far distant ages yet to come men may so far develop toward the angelic that political governments will have no need to be. This admission, like the common concept, presumes that governments are good; that their duties undertaken and performed consist in repressing the evil and the lawless, and protecting and caring for the helpless and the weak.
If the history of the state proved that governing bodies were ever formed for this purpose or filled this function, there might be some basis for the assumption that government is necessary to preserve order and to defend the weak. But the origin and evolution of the political state show quite another thing—it shows that the state was born in aggression, and that in all the various stages through which it has passed its essential characteristics have been preserved.
The beginnings of the state can be traced back to the early history of the human race when the strongest savage seized the largest club and with this weapon enforced his rule upon the other members of the tribe. By means of strength and cunning he became the chief and exercised this power, not to protect the weak but to take the good things of the earth for himself and his. One man by his unaided strength could not long keep the tribe in subjection to his will, so he chose lieutenants and aids, and these too were taken for their strength and prowess, and were given a goodly portion of the fruits of power for the loyalty and help they lent their chief. No plans for the general good ever formed a portion of the scheme of government evolved by these barbarous chiefs. The great mass were slaves, and their lives and liberty held at the absolute disposal of the strong.
Ages of evolution have only modified the rigors of the first rude states. The divine right to rule, the absolute character of official power, is practically the same to-day in most of the nations of the world as with the early chiefs who executed their mandates with a club. The ancient knight who, with battle-ax and coat of mail, enforced his rule upon the weak, was only the forerunner of the tax-gatherer and tax-devourer of to-day. Even in democratic countries, where the people are supposed to choose their rulers, the nature of government is the same. Growing from the old ideas of absolute power, these democracies have assumed that some sort of government was indispensable to the mass, and no sooner had they thrown off one form of bondage than another yoke was placed upon their necks, only to prove in time that this new burden was no less galling than the old. Neither do the people govern in democracies more than in any other lands. They do not even choose their rulers. These rulers choose themselves and by force and cunning and intrigue arrive at the same results that their primitive ancestor reached with the aid of a club.
And who are these rulers without whose aid the evil and corrupt would destroy and subvert the defenceless and the weak? From the earliest time these self-appointed rulers have been conspicuous for all those vices that they so persistently charge to the common people whose rapacity, cruelty and lawlessness they so bravely curb. The history of the past and the present alike proves beyond a doubt that if there is, or ever was any large class, from whom society needed to be saved, it is those same rulers who have been placed in absolute charge of the lives and destinies of their fellow men. From the early kings who, with blood-red hands, forbade their subjects to kill their fellow men, to the modern legislator, who, with the bribe money in his pocket, still makes bribery a crime, these rulers have ever made laws not to govern themselves but to enforce obedience on their serfs.
The purpose of this autocratic power has ever been the same. In the early tribe the chief took the land and the fruits of the earth, and parceled them amongst his retainers who helped preserve his strength. Every government since then has used its power to divide the earth amongst the favored few and by force and violence to keep the toiling, patient, suffering millions from any portion of the common bounties of the world.
In many of the nations of the earth the real governing power has stood behind the throne, has suffered their creatures and their puppets to be the nominal rulers of nations and states, but in every case the real rulers are the strong, and the state is used by them to perpetuate their power and serve their avarice and greed.
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Sunday, July 24, 2016
The Werewolf in Myth and Legend by Frank Hamel 1915
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An extraordinary story about a wer-wolf comes from Ansbach in 1685:
The supposed incarnation of a dead burgomaster of that town was said to be ravishing the neighbouring country in the form of a wolf, devouring cattle as well as women and children. At last the ferocious beast was caught and slaughtered, and its carcass was encased in a suit of flesh-coloured cere-cloth, while its head and face were adorned with a chestnut-coloured wig and long white beard, after the animal's snout had been cut off and a mask resembling the dead burgomaster's features had been substituted. This effigy was hanged, its skin stuffed and put in a museum, where it was pointed out as a proof of the actual existence of wer-wolves. This incident appears to prove that the belief in wer-wolves had been shaken at that date, but it has never been finally eradicated, and it is only natural that a theme which has had such world-wide credence should occur again and again in mythology and literature. It is dealt with in the story of the festival of the god Zeus, which was held every nine years on the Wolf mountain in Arcadia. During the banquet a man, having tasted of a flowing bowl in which human and animal flesh were mixed, was turned into a wolf and remained a wolf nine years. If he had abstained from eating human flesh in the interval he became once more a man. The tradition appears to have originated in the existence of a society of cannibal wolf-worshippers, a member of which perhaps represented the sacred animal for nine years in succession.
This compares in some degree with the practices of the Human Leopard Society, which is of comparatively recent origin.
Lycaon, the King of Arcadia and father of Callisto, was turned into a wolf because he offered human sacrifices to Jupiter, or, in the version given by Ovid, because he tried to murder Jupiter, who was his guest. Others believe that Lycaon is the Constellation of the Wolf, and that in him were the united qualities of wolf, king, and constellation.
Pliny points out that the origin of transformation into wolves was due to Evanthes, a Greek author of good repute, who tells the story of Antheus, the Arcadian, a member of whose family is chosen by lot and then taken to a certain lake in the district, across which he swims and is changed into a wolf for a space of nine years. So, too, Demæntus, during a sacrifice of human victims, tasted the entrails of a boy who had been slaughtered, upon which he turned into a wolf, but ten years later he was victorious in the pugilistic contests at the Olympic games.
The following quaint story is taken from Petronius, being told by one Niceros, at a banquet given by Trimalchio.
"It happened that my master was gone to Capua to dispose of some second-hand goods. I took the opportunity and persuaded our guest to walk with me to our fifth milestone. He was a valiant soldier, and a sort of a grim water-drinking Pluto. About cock-crow, when the moon was shining as bright as midday, we came amongst the monuments. My friend began addressing himself to the stars, but I was rather in a mood to sing or count them; and when I turned to look at him, lo! he had already stripped himself and laid his clothes near him. My heart was in my nostrils, and I stood like a dead man; but he made a mark round his clothes and on a sudden became a wolf. Do not think I jest, I would not lie for any man's estate. But to return to what I am saying. When he became a wolf he began howling and fled into the woods. At first I hardly knew where I was, and afterwards, when I went to take up his clothes, they were turned into stone. Who then was more like to die from fear than I? Yet I drew my sword, and cutting the air right and left came thus to my sweetheart's house. When I entered the courtyard I was like to breathe my last, perspiration poured from my neck, and my eyes were dim. My Melissa met me to ask where I had been so late, and said, 'Had you only come sooner you might have helped us, for a wolf came to the farm and worried our cattle; but he had not the best of the joke, for all he escaped, as our servant ran a lance through his neck.' When I heard this I could not doubt what had happened, and as the day dawned I ran home as fast as a robbed innkeeper. When I came to the spot where the clothes had been turned into stone I could find nothing except blood. But when I got home I found my friend, the soldier, in bed, bleeding at the neck like an ox, and a doctor dressing his wound. I then knew he was a turnskin; nor would I ever have broken bread with him again, no not if you had killed me."
The expression turnskin or turncoat is a translation of the Latin versipelles, a term used to describe a wer-wolf.
Another story in which the human being suffers from the wound inflicted on the wer-wolf concerns a fine lady of Saintonge, who used to wander at night in the forests in the shape of a wolf. One day she caught her paw in a trap set by the hunters. This put an end to her nocturnal wanderings, and afterwards she had to keep a glove on the hand that had been trapped, to conceal the mutilation of two of her fingers.
Eliphas Levi, the occultist, has endeavoured to explain this sympathetic condition between the man and his animal presentment.
"We must speak here of lycanthropy, or the nocturnal transformation of men into wolves, histories so well substantiated that sceptical science has had recourse to furious maniacs, and to masquerading as animals for explanations. But such hypotheses are puerile and explain nothing. Let us seek elsewhere the solution of the mystery, and establish—First, that no person has been killed by a wer-wolf except by suffocation, without effusion of blood and without wounds. Second, that wer-wolves, though tracked, hunted, and even maimed, have never been killed on the spot. Third, that persons suspected of these transformations have always been found at home, after the pursuit of the wer-wolf, more or less wounded, sometimes dying, but invariably in their natural form....
"We have spoken of the sidereal body, which is the mediator between the soul and the material organism. This body remains awake very often while the other is asleep, and by thought transports itself through all space which universal magnetism opens to it. It thus lengthens, without breaking, the sympathetic chain attaching it to the heart and brain, and that is why there is danger in waking up dreaming persons with a start, for the shock may sever the chain at a blow and cause instantaneous death. The form of our sidereal body is conformable to the habitual condition of our thoughts, and in the long run it is bound to modify the features of the material organism. Let us now be bold enough to assert that the wer-wolf is nothing more than the sidereal body of a man whose savage and sanguinary instincts are represented by the wolf, who, whilst his phantom is wandering abroad, sleeps painfully in his bed, and dreams that he is a veritable wolf. What renders the wer-wolf visible is the almost somnambulistic over-excitement caused by the fear of those who see it, or their disposition, more particularly among simple country-folk, to place themselves in direct communication with the astral light which is the common medium of dreams and visions. The blows inflicted on the wer-wolf really wound the sleeper by the odic and sympathetic conjestion of the astral light and by the correspondence of the immaterial with the material body...."
This peculiarity of the wound dealt to the wer-wolf being reproduced in the human being is emphasised by an incident which occurred about 1588 in a tiny village situated in the mountains of Auvergne. A gentleman was gazing one evening from the windows of his castle when he saw a hunter he knew passing on his way to the chase. Calling to him, he begged that on his return he would report what luck he had had. The hunter after pursuing his way was attacked by a large wolf. He fired off his gun without hitting the animal. Then he struck at it with his hunting knife, severing one of the paws, which he picked up and put in his knapsack. The wounded wolf ran quickly into the forest. When the hunter reached the castle he told his friend of his strange fight with a wolf, and to emphasise his story opened his knapsack, in which to his horror and surprise he saw, not a wolf's paw as he had expected, but the hand of a woman which had a gold ring on one of the fingers.
The owner recognised the ring as belonging to his wife, and hastening into the kitchen to question her he found her with one arm hidden beneath the folds of a shawl. He drew it aside and saw she had lost her hand. Then she confessed that it was she who, in the form of a wolf, had attacked the hunter. She was arrested and burnt to death soon afterwards at Ryon.
In another variation of the wer-wolf story, the human being retains a material object acquired by his animal replica and is freed thereby from his obsession.
A man, who from his childhood had been a wer-wolf, when returning one night with his wife from a merrymaking, observed that the hour was at hand when the transformation usually took place. Giving the reins to his wife, he got out of the cart and said, "If anyone comes to thee, strike at it with thy apron." Then he went away and a few minutes later the poor woman was attacked by a wolf. Remembering what her husband had told her, she struck at it with her apron, and the animal tore out a piece and ran off. Presently the man himself returned holding in his mouth the torn fragment of the apron. Then his wife cried out in terror, "Good Lord, man! Why, thou art a wer-wolf!" "Thank thee, mother!" replied he, "but now I am free!" and after this incident he kept human form until the day of his death.
In "William of Palermo," the old romance known as "William and the Wer-Wolf," translated from the French at the command of Sir Humphrey de Bohun about A.D. 1350, the wer-wolf appears as a sort of a guardian angel. The brother of the King Apulia, envious of the heir-apparent, bribes two women to murder the king's son. While the boy William is at play a wer-wolf runs off with him, swims across the Straits of Messina, and carries him into a forest near Rome, where it takes care of him and provides him with food. The wer-wolf in reality is Alphonso, heir to the Spanish throne, who has been transformed by his stepmother Queen Braunde, who desires her own son Braundinis to wear the crown of Spain.
The wer-wolf embraces the king's son
With his fore-feet,
And so familiar with him
Is the king's son, that all pleases him,
Whatever the beast does for him.
While the wer-wolf seeks provender, a cowherd finds William and takes him to his hut, where the Emperor meets him when out hunting. Placing him behind him on his horse he takes him to Rome and gives him in charge of his daughter Melior, to be her page.
William and Melior fall in love with one another, and to avoid the Emperor's wrath devise an escape, disguised in the skins of white bears, helped by Melior's friend Alexandrine. When Melior asks whether she makes a bold bear, Alexandrine answers, "Yes, Madame, you are a grisly ghost enough, and look ferocious." Together the lovers wander out of the garden on all fours and making their way to the forest hide in a den. Meanwhile the wer-wolf has followed William's fortunes, and finding the wanderers in need, he sets on a harmless passer-by who carries provisions, and seizing bread and boiled beef out of his bag, lays it before the lovers, then runs off and, attacking another traveller, secures two flagons of wine.
Being pursued, the lovers escape to Palermo, led always by the wer-wolf, Alphonso, half-brother to Braundinis, who was destined by Melior's father to become his son-in-law. William does battle with the proposed suitor and, still helped by the wer-wolf, whose symbol is painted on his shield, overcomes his rival, takes the King and Queen of Spain prisoner and refuses to let them go until Queen Braunde promises to transform the rightful heir from a wolf back into a human being. "Unless she disenchants you, she shall be burnt," he says forcibly. Braunde takes her stepson, the wolf, into a private chamber, draws forth a magic ring with a stone in it that is proof against all witchcraft and binds it with a red silk thread round the wolf's neck. Then she takes a book out of a casket and reads in it a long time till he turns into a man. The wer-wolf is delighted, but apologises to his stepmother for having no clothes on, and she commands him to choose who shall fetch his clothes. He answers that he will take his attire and the order of knighthood from the worthiest man alive, William of Palermo. William, being called, enters the chamber, where he sees a man who is an utter stranger and is only satisfied when he hears Alphonso's explanation, "I am the wer-wolf who saved you from many perils." William and Melior are married, all ends happily and William becomes Emperor of Rome.
The Bretons give the name of Bisclavaret to the wer-wolf, or wer-fox, which throws itself upon the hunter's horse and terrorises it. The same thing is called Garwal by the Normans. Bisclavaret is supposed to be a wizard, and if in olden times an unknown lady offered food to the hunters at the moment the animal appeared she was thought to be a witch.
Marie de France in her "Lay of the Bisclavaret" used the idea of a wer-wolf, and again in this case the animal has no savage instincts except against his enemies, a faithless wife and her perfidious lover.
A gallant knight of Brittany, a favourite with the king, weds a fair lady whom he loves tenderly. Only one cloud darkens the wife's horizon. Her husband leaves her invariably three days a week and she does not know where he goes. One day she has the temerity to ask him, and he warns her that the information may be dangerous, but when she pleads with him he says:
"Learn then that I become a wer-wolf during my absence. I go into the forest, hide in the thickets and seek my prey."
"But, my dear, tell me whether you take off your clothes," says the wife, "or whether you keep them on?"
"I am naked when the transformation occurs, Madame."
"And where do you leave your clothes?"
"I must not tell you, because if I were seen when I take them off I should remain a wer-wolf for the rest of my life. I can only recover human form at the moment I put them on again. After that you will not be surprised if I say no more." But she urges him to tell her, and finally he says that he hides his clothes under a bush near an old stone cross in the corner of a chapel, and there he puts them on when he wishes to resume his original shape.
Frightened by his awful story the wife decides to live with him no more and immediately sends for a young man who is in love with her, tells him the story and enjoins him to go and take away her husband's clothes. Thus she betrays her husband, the wer-wolf, who does not return and is given up for dead, and some time after she marries her false lover.
About a year later the king goes on a hunting expedition in the forest. There he comes across the wer-wolf, and the hounds immediately take up the scent and give chase the whole day long. Wounded by the hunters and wearied nigh unto death, the wolf seizes the bridle of the king's horse and licks his majesty's foot. The king, in great fear, calls his companions to look at the extraordinary wild beast that is capable of this humble action. He refuses to allow the wolf to be slaughtered and takes it back, in his train, to the castle. There the wolf lives in great comfort like a domestic pet and harms no one.
Presently a great function is held at the court and the wer-wolf's former wife comes there with her new husband. The moment the wolf sets eyes on him he springs at his throat, and would surely have killed him had not the king beaten him off with a whip. For the rest of the gentleman's visit the wolf is kept under strict discipline.
Some time afterwards, the king, accompanied by his faithful wolf, pays a visit to the lady, and the animal springs at her ferociously and bites off her nose. Then the courtiers say that the matter must be inquired into, for the wolf only turns savage when in the presence of this lady and her new husband. The king decides to have the couple arrested and the lady has to confess what happened, saying she thinks the wer-wolf must be her transformed husband. After hearing her story the king orders the wer-wolf's clothes to be placed where he can get them privately, and after waiting outside the room in which the metamorphosis is to take place, for some time, he enters and finds the former knight, his old friend whom he thought dead, lying quietly asleep. He restores all his honours and has his faithless wife chased out of the kingdom in company with her false lover. All their daughters are born without noses as a punishment for the wicked fraud practised on the wer-wolf.
Olaus Magnus declares that although the inhabitants of Prussia, Livonia, and Lithuania suffer considerably from the depredations of wolves as far as their cattle are concerned, their losses are not so serious in this quarter as those they suffer at the hands of wer-wolves.
On Christmas Eve multitudes of wer-wolves gather at a certain spot and band together to attack human beings and animals. They besiege isolated houses, break in the doors and devour every living thing. They burst into the beer-cellars and there empty the casks, thus proving their human tastes. A ruined castle near Courland appears to have been their favourite meeting-place, where thousands congregate in order to test their agility. If any of them fail to bound over the castle wall they are slain by the others, as they are considered in that case to be incompetent for the work in hand.
It is believed that a messenger in the person of a lame youth is sent round the neighbourhood to call these followers of the devil to a general conclave. Those who are reluctant to attend the meeting are beaten with iron scourges. When the gathering is assembled the human forms vanish and the whole multitude become wolves. The troops follow the leader, "firmly convinced in their imagination that they are transformed into wolves." The sorcery lasts for twelve days, and at the expiration of this period the human forms are resumed.
Referring further to these Courland wer-wolves, it is said of them that Satan holds them in his net in three ways. Firstly they execute certain depredations, such as mangling cattle, in their human shapes, but in such a state of hallucination that they believe themselves to be wolves and are regarded as such by others in a like predicament. Though not true wer-wolves they hunt in packs. Secondly they leave their bodies lying asleep and send forth their imagination in a dream that they believe they have injured the cattle, but that it is the devil who does what is suggested to them by their thoughts, and thirdly that the evil one induces real wolves to do the horrid deeds, but impresses the scene so vividly on the mind of the sleeper that he considers himself to be guilty of the act.
The following stories exemplify these conditions. The first is told of a man who when starting on a journey saw a wolf attacking one of his sheep. He fired and it fled wounded into the thicket. On his return he was told that he had fired at one of his tenants, called Mickel.
Mickel's wife, when questioned, said that her husband had been sowing rye and had asked her how he could get some meat for a feast. She said on no account was he to steal from the master's flock as it was well guarded by dogs. Mickel ignored her advice and had attacked the sheep. He came home limping badly and in a passion had fallen upon his own horse and had torn its throat. It seemed as though he were bewitched or in a trance.
In 1684 a curious incident occurred to a man who had gone hunting in a forest. At dusk a pack of wolves had rushed towards him, and as he levelled his gun with the intention of aiming at the leader a voice arose from their midst, saying, "Don't fire, Sir, for no good will come of it." Then the phantom pack rushed onwards and he saw it no more.
The third story is about a man-wolf who was accused of sorcery of the most flagrant kind. Finding a difficulty in getting evidence against the criminal, the judge sent a peasant to his cell who was charged with the unpleasant task of forcing a confession. The prisoner was told that he might avenge himself upon another peasant to whom he owed a grudge, by destroying his cow secretly, and if possible when in the shape of a wolf himself. After much persuasion the supposed wer-wolf undertook to carry out the suggested plan. The next morning the cow in question was found to be fearfully mangled, but the strange part of the story is this, that although witnesses were set to watch the man in his cell, they swore unanimously that he had never left it and had passed the whole of the night in deep sleep, only at one time making slight movements of his head, his hands and his feet.
Just as the man who thinks he changes into a wolf suffers from lycanthropy, so the one who believes he changes into a dog is suffering from lycanthropy, and those who change into kine from boanthropy. Every part of the world chooses a special animal as being the most suitable for disguise, and naturally enough the animal is one which is common to the district. Thus we find the tiger chosen for India and Asia, the bear for Northern Europe, the lion, leopard, and hyæna for Africa, the jaguar for South America, and so forth.
Many superstitions surround the tiger. Besides being the abode of the soul of a dead man it may be the temporary or even the permanent form of a living human being. In India it is said that a certain root brings about the metamorphosis and that another root is used for the antidote. In Central Java powers of transformation are believed to be hereditary, no shame is attached to it, and the wer-tiger is looked upon as a friendly animal, and if his friends call upon him by name he behaves like a domestic pet and is believed to guard the fields. In the Malay Peninsula faith in the genuine wer-tiger persists, and it is thought there also that the soul of a dead wizard enters the animal's body. During the process of transformation the corpse is laid in the forest, and beside it a supply of rice and water is placed, sufficient for seven days, in which time transmigration, resulting from a compact made by the pawang's ancestors, is complete. A ceremony is also gone through by the son of a pawang who wishes to succeed his father in tiger's form.
A wer-tiger belief exists in India, and the Garrows think the mania is produced by a special drug which is laid on the forehead. First the wer-tiger pulls the earrings out of his ears and then wanders forth alone, shunning the company of his fellow-man. The disease lasts about fourteen days, and patients are said to have glaring red eyes, their hair dishevelled and bristled, and a peculiar convulsive manner of moving the head. When taken by fits of this kind they are believed to go forth in the night to ride on the backs of tigers.
Another form of the belief is the wizard in the shape of a tiger, and the Thana tradition is that mediums are possessed by a tiger spirit. The Binuas of Johore think that every pawang has an immortal tiger spirit.
The belief that lion form is assumed by wizards is found near the Luapula and on the Zambezi, where a certain drink is supposed to effect the transformation. Among the Tumbukas people smear themselves with white clay, which gives them a certain power of metempsychosis. Not only can men take lions' shape but lions can change into men.
Visit A Tribute my Beloved Dog Teddy
See also The Paranormal and Supernatural - 400 Books on DVDrom
For a list of all of my disks, with links click here - Visit my Supernatural blog at http://thedamnedthing.blogspot.com/
An extraordinary story about a wer-wolf comes from Ansbach in 1685:
The supposed incarnation of a dead burgomaster of that town was said to be ravishing the neighbouring country in the form of a wolf, devouring cattle as well as women and children. At last the ferocious beast was caught and slaughtered, and its carcass was encased in a suit of flesh-coloured cere-cloth, while its head and face were adorned with a chestnut-coloured wig and long white beard, after the animal's snout had been cut off and a mask resembling the dead burgomaster's features had been substituted. This effigy was hanged, its skin stuffed and put in a museum, where it was pointed out as a proof of the actual existence of wer-wolves. This incident appears to prove that the belief in wer-wolves had been shaken at that date, but it has never been finally eradicated, and it is only natural that a theme which has had such world-wide credence should occur again and again in mythology and literature. It is dealt with in the story of the festival of the god Zeus, which was held every nine years on the Wolf mountain in Arcadia. During the banquet a man, having tasted of a flowing bowl in which human and animal flesh were mixed, was turned into a wolf and remained a wolf nine years. If he had abstained from eating human flesh in the interval he became once more a man. The tradition appears to have originated in the existence of a society of cannibal wolf-worshippers, a member of which perhaps represented the sacred animal for nine years in succession.
This compares in some degree with the practices of the Human Leopard Society, which is of comparatively recent origin.
Lycaon, the King of Arcadia and father of Callisto, was turned into a wolf because he offered human sacrifices to Jupiter, or, in the version given by Ovid, because he tried to murder Jupiter, who was his guest. Others believe that Lycaon is the Constellation of the Wolf, and that in him were the united qualities of wolf, king, and constellation.
Pliny points out that the origin of transformation into wolves was due to Evanthes, a Greek author of good repute, who tells the story of Antheus, the Arcadian, a member of whose family is chosen by lot and then taken to a certain lake in the district, across which he swims and is changed into a wolf for a space of nine years. So, too, Demæntus, during a sacrifice of human victims, tasted the entrails of a boy who had been slaughtered, upon which he turned into a wolf, but ten years later he was victorious in the pugilistic contests at the Olympic games.
The following quaint story is taken from Petronius, being told by one Niceros, at a banquet given by Trimalchio.
"It happened that my master was gone to Capua to dispose of some second-hand goods. I took the opportunity and persuaded our guest to walk with me to our fifth milestone. He was a valiant soldier, and a sort of a grim water-drinking Pluto. About cock-crow, when the moon was shining as bright as midday, we came amongst the monuments. My friend began addressing himself to the stars, but I was rather in a mood to sing or count them; and when I turned to look at him, lo! he had already stripped himself and laid his clothes near him. My heart was in my nostrils, and I stood like a dead man; but he made a mark round his clothes and on a sudden became a wolf. Do not think I jest, I would not lie for any man's estate. But to return to what I am saying. When he became a wolf he began howling and fled into the woods. At first I hardly knew where I was, and afterwards, when I went to take up his clothes, they were turned into stone. Who then was more like to die from fear than I? Yet I drew my sword, and cutting the air right and left came thus to my sweetheart's house. When I entered the courtyard I was like to breathe my last, perspiration poured from my neck, and my eyes were dim. My Melissa met me to ask where I had been so late, and said, 'Had you only come sooner you might have helped us, for a wolf came to the farm and worried our cattle; but he had not the best of the joke, for all he escaped, as our servant ran a lance through his neck.' When I heard this I could not doubt what had happened, and as the day dawned I ran home as fast as a robbed innkeeper. When I came to the spot where the clothes had been turned into stone I could find nothing except blood. But when I got home I found my friend, the soldier, in bed, bleeding at the neck like an ox, and a doctor dressing his wound. I then knew he was a turnskin; nor would I ever have broken bread with him again, no not if you had killed me."
The expression turnskin or turncoat is a translation of the Latin versipelles, a term used to describe a wer-wolf.
Another story in which the human being suffers from the wound inflicted on the wer-wolf concerns a fine lady of Saintonge, who used to wander at night in the forests in the shape of a wolf. One day she caught her paw in a trap set by the hunters. This put an end to her nocturnal wanderings, and afterwards she had to keep a glove on the hand that had been trapped, to conceal the mutilation of two of her fingers.
Eliphas Levi, the occultist, has endeavoured to explain this sympathetic condition between the man and his animal presentment.
"We must speak here of lycanthropy, or the nocturnal transformation of men into wolves, histories so well substantiated that sceptical science has had recourse to furious maniacs, and to masquerading as animals for explanations. But such hypotheses are puerile and explain nothing. Let us seek elsewhere the solution of the mystery, and establish—First, that no person has been killed by a wer-wolf except by suffocation, without effusion of blood and without wounds. Second, that wer-wolves, though tracked, hunted, and even maimed, have never been killed on the spot. Third, that persons suspected of these transformations have always been found at home, after the pursuit of the wer-wolf, more or less wounded, sometimes dying, but invariably in their natural form....
"We have spoken of the sidereal body, which is the mediator between the soul and the material organism. This body remains awake very often while the other is asleep, and by thought transports itself through all space which universal magnetism opens to it. It thus lengthens, without breaking, the sympathetic chain attaching it to the heart and brain, and that is why there is danger in waking up dreaming persons with a start, for the shock may sever the chain at a blow and cause instantaneous death. The form of our sidereal body is conformable to the habitual condition of our thoughts, and in the long run it is bound to modify the features of the material organism. Let us now be bold enough to assert that the wer-wolf is nothing more than the sidereal body of a man whose savage and sanguinary instincts are represented by the wolf, who, whilst his phantom is wandering abroad, sleeps painfully in his bed, and dreams that he is a veritable wolf. What renders the wer-wolf visible is the almost somnambulistic over-excitement caused by the fear of those who see it, or their disposition, more particularly among simple country-folk, to place themselves in direct communication with the astral light which is the common medium of dreams and visions. The blows inflicted on the wer-wolf really wound the sleeper by the odic and sympathetic conjestion of the astral light and by the correspondence of the immaterial with the material body...."
This peculiarity of the wound dealt to the wer-wolf being reproduced in the human being is emphasised by an incident which occurred about 1588 in a tiny village situated in the mountains of Auvergne. A gentleman was gazing one evening from the windows of his castle when he saw a hunter he knew passing on his way to the chase. Calling to him, he begged that on his return he would report what luck he had had. The hunter after pursuing his way was attacked by a large wolf. He fired off his gun without hitting the animal. Then he struck at it with his hunting knife, severing one of the paws, which he picked up and put in his knapsack. The wounded wolf ran quickly into the forest. When the hunter reached the castle he told his friend of his strange fight with a wolf, and to emphasise his story opened his knapsack, in which to his horror and surprise he saw, not a wolf's paw as he had expected, but the hand of a woman which had a gold ring on one of the fingers.
The owner recognised the ring as belonging to his wife, and hastening into the kitchen to question her he found her with one arm hidden beneath the folds of a shawl. He drew it aside and saw she had lost her hand. Then she confessed that it was she who, in the form of a wolf, had attacked the hunter. She was arrested and burnt to death soon afterwards at Ryon.
In another variation of the wer-wolf story, the human being retains a material object acquired by his animal replica and is freed thereby from his obsession.
A man, who from his childhood had been a wer-wolf, when returning one night with his wife from a merrymaking, observed that the hour was at hand when the transformation usually took place. Giving the reins to his wife, he got out of the cart and said, "If anyone comes to thee, strike at it with thy apron." Then he went away and a few minutes later the poor woman was attacked by a wolf. Remembering what her husband had told her, she struck at it with her apron, and the animal tore out a piece and ran off. Presently the man himself returned holding in his mouth the torn fragment of the apron. Then his wife cried out in terror, "Good Lord, man! Why, thou art a wer-wolf!" "Thank thee, mother!" replied he, "but now I am free!" and after this incident he kept human form until the day of his death.
In "William of Palermo," the old romance known as "William and the Wer-Wolf," translated from the French at the command of Sir Humphrey de Bohun about A.D. 1350, the wer-wolf appears as a sort of a guardian angel. The brother of the King Apulia, envious of the heir-apparent, bribes two women to murder the king's son. While the boy William is at play a wer-wolf runs off with him, swims across the Straits of Messina, and carries him into a forest near Rome, where it takes care of him and provides him with food. The wer-wolf in reality is Alphonso, heir to the Spanish throne, who has been transformed by his stepmother Queen Braunde, who desires her own son Braundinis to wear the crown of Spain.
The wer-wolf embraces the king's son
With his fore-feet,
And so familiar with him
Is the king's son, that all pleases him,
Whatever the beast does for him.
While the wer-wolf seeks provender, a cowherd finds William and takes him to his hut, where the Emperor meets him when out hunting. Placing him behind him on his horse he takes him to Rome and gives him in charge of his daughter Melior, to be her page.
William and Melior fall in love with one another, and to avoid the Emperor's wrath devise an escape, disguised in the skins of white bears, helped by Melior's friend Alexandrine. When Melior asks whether she makes a bold bear, Alexandrine answers, "Yes, Madame, you are a grisly ghost enough, and look ferocious." Together the lovers wander out of the garden on all fours and making their way to the forest hide in a den. Meanwhile the wer-wolf has followed William's fortunes, and finding the wanderers in need, he sets on a harmless passer-by who carries provisions, and seizing bread and boiled beef out of his bag, lays it before the lovers, then runs off and, attacking another traveller, secures two flagons of wine.
Being pursued, the lovers escape to Palermo, led always by the wer-wolf, Alphonso, half-brother to Braundinis, who was destined by Melior's father to become his son-in-law. William does battle with the proposed suitor and, still helped by the wer-wolf, whose symbol is painted on his shield, overcomes his rival, takes the King and Queen of Spain prisoner and refuses to let them go until Queen Braunde promises to transform the rightful heir from a wolf back into a human being. "Unless she disenchants you, she shall be burnt," he says forcibly. Braunde takes her stepson, the wolf, into a private chamber, draws forth a magic ring with a stone in it that is proof against all witchcraft and binds it with a red silk thread round the wolf's neck. Then she takes a book out of a casket and reads in it a long time till he turns into a man. The wer-wolf is delighted, but apologises to his stepmother for having no clothes on, and she commands him to choose who shall fetch his clothes. He answers that he will take his attire and the order of knighthood from the worthiest man alive, William of Palermo. William, being called, enters the chamber, where he sees a man who is an utter stranger and is only satisfied when he hears Alphonso's explanation, "I am the wer-wolf who saved you from many perils." William and Melior are married, all ends happily and William becomes Emperor of Rome.
The Bretons give the name of Bisclavaret to the wer-wolf, or wer-fox, which throws itself upon the hunter's horse and terrorises it. The same thing is called Garwal by the Normans. Bisclavaret is supposed to be a wizard, and if in olden times an unknown lady offered food to the hunters at the moment the animal appeared she was thought to be a witch.
Marie de France in her "Lay of the Bisclavaret" used the idea of a wer-wolf, and again in this case the animal has no savage instincts except against his enemies, a faithless wife and her perfidious lover.
A gallant knight of Brittany, a favourite with the king, weds a fair lady whom he loves tenderly. Only one cloud darkens the wife's horizon. Her husband leaves her invariably three days a week and she does not know where he goes. One day she has the temerity to ask him, and he warns her that the information may be dangerous, but when she pleads with him he says:
"Learn then that I become a wer-wolf during my absence. I go into the forest, hide in the thickets and seek my prey."
"But, my dear, tell me whether you take off your clothes," says the wife, "or whether you keep them on?"
"I am naked when the transformation occurs, Madame."
"And where do you leave your clothes?"
"I must not tell you, because if I were seen when I take them off I should remain a wer-wolf for the rest of my life. I can only recover human form at the moment I put them on again. After that you will not be surprised if I say no more." But she urges him to tell her, and finally he says that he hides his clothes under a bush near an old stone cross in the corner of a chapel, and there he puts them on when he wishes to resume his original shape.
Frightened by his awful story the wife decides to live with him no more and immediately sends for a young man who is in love with her, tells him the story and enjoins him to go and take away her husband's clothes. Thus she betrays her husband, the wer-wolf, who does not return and is given up for dead, and some time after she marries her false lover.
About a year later the king goes on a hunting expedition in the forest. There he comes across the wer-wolf, and the hounds immediately take up the scent and give chase the whole day long. Wounded by the hunters and wearied nigh unto death, the wolf seizes the bridle of the king's horse and licks his majesty's foot. The king, in great fear, calls his companions to look at the extraordinary wild beast that is capable of this humble action. He refuses to allow the wolf to be slaughtered and takes it back, in his train, to the castle. There the wolf lives in great comfort like a domestic pet and harms no one.
Presently a great function is held at the court and the wer-wolf's former wife comes there with her new husband. The moment the wolf sets eyes on him he springs at his throat, and would surely have killed him had not the king beaten him off with a whip. For the rest of the gentleman's visit the wolf is kept under strict discipline.
Some time afterwards, the king, accompanied by his faithful wolf, pays a visit to the lady, and the animal springs at her ferociously and bites off her nose. Then the courtiers say that the matter must be inquired into, for the wolf only turns savage when in the presence of this lady and her new husband. The king decides to have the couple arrested and the lady has to confess what happened, saying she thinks the wer-wolf must be her transformed husband. After hearing her story the king orders the wer-wolf's clothes to be placed where he can get them privately, and after waiting outside the room in which the metamorphosis is to take place, for some time, he enters and finds the former knight, his old friend whom he thought dead, lying quietly asleep. He restores all his honours and has his faithless wife chased out of the kingdom in company with her false lover. All their daughters are born without noses as a punishment for the wicked fraud practised on the wer-wolf.
Olaus Magnus declares that although the inhabitants of Prussia, Livonia, and Lithuania suffer considerably from the depredations of wolves as far as their cattle are concerned, their losses are not so serious in this quarter as those they suffer at the hands of wer-wolves.
On Christmas Eve multitudes of wer-wolves gather at a certain spot and band together to attack human beings and animals. They besiege isolated houses, break in the doors and devour every living thing. They burst into the beer-cellars and there empty the casks, thus proving their human tastes. A ruined castle near Courland appears to have been their favourite meeting-place, where thousands congregate in order to test their agility. If any of them fail to bound over the castle wall they are slain by the others, as they are considered in that case to be incompetent for the work in hand.
It is believed that a messenger in the person of a lame youth is sent round the neighbourhood to call these followers of the devil to a general conclave. Those who are reluctant to attend the meeting are beaten with iron scourges. When the gathering is assembled the human forms vanish and the whole multitude become wolves. The troops follow the leader, "firmly convinced in their imagination that they are transformed into wolves." The sorcery lasts for twelve days, and at the expiration of this period the human forms are resumed.
Referring further to these Courland wer-wolves, it is said of them that Satan holds them in his net in three ways. Firstly they execute certain depredations, such as mangling cattle, in their human shapes, but in such a state of hallucination that they believe themselves to be wolves and are regarded as such by others in a like predicament. Though not true wer-wolves they hunt in packs. Secondly they leave their bodies lying asleep and send forth their imagination in a dream that they believe they have injured the cattle, but that it is the devil who does what is suggested to them by their thoughts, and thirdly that the evil one induces real wolves to do the horrid deeds, but impresses the scene so vividly on the mind of the sleeper that he considers himself to be guilty of the act.
The following stories exemplify these conditions. The first is told of a man who when starting on a journey saw a wolf attacking one of his sheep. He fired and it fled wounded into the thicket. On his return he was told that he had fired at one of his tenants, called Mickel.
Mickel's wife, when questioned, said that her husband had been sowing rye and had asked her how he could get some meat for a feast. She said on no account was he to steal from the master's flock as it was well guarded by dogs. Mickel ignored her advice and had attacked the sheep. He came home limping badly and in a passion had fallen upon his own horse and had torn its throat. It seemed as though he were bewitched or in a trance.
In 1684 a curious incident occurred to a man who had gone hunting in a forest. At dusk a pack of wolves had rushed towards him, and as he levelled his gun with the intention of aiming at the leader a voice arose from their midst, saying, "Don't fire, Sir, for no good will come of it." Then the phantom pack rushed onwards and he saw it no more.
The third story is about a man-wolf who was accused of sorcery of the most flagrant kind. Finding a difficulty in getting evidence against the criminal, the judge sent a peasant to his cell who was charged with the unpleasant task of forcing a confession. The prisoner was told that he might avenge himself upon another peasant to whom he owed a grudge, by destroying his cow secretly, and if possible when in the shape of a wolf himself. After much persuasion the supposed wer-wolf undertook to carry out the suggested plan. The next morning the cow in question was found to be fearfully mangled, but the strange part of the story is this, that although witnesses were set to watch the man in his cell, they swore unanimously that he had never left it and had passed the whole of the night in deep sleep, only at one time making slight movements of his head, his hands and his feet.
Just as the man who thinks he changes into a wolf suffers from lycanthropy, so the one who believes he changes into a dog is suffering from lycanthropy, and those who change into kine from boanthropy. Every part of the world chooses a special animal as being the most suitable for disguise, and naturally enough the animal is one which is common to the district. Thus we find the tiger chosen for India and Asia, the bear for Northern Europe, the lion, leopard, and hyæna for Africa, the jaguar for South America, and so forth.
Many superstitions surround the tiger. Besides being the abode of the soul of a dead man it may be the temporary or even the permanent form of a living human being. In India it is said that a certain root brings about the metamorphosis and that another root is used for the antidote. In Central Java powers of transformation are believed to be hereditary, no shame is attached to it, and the wer-tiger is looked upon as a friendly animal, and if his friends call upon him by name he behaves like a domestic pet and is believed to guard the fields. In the Malay Peninsula faith in the genuine wer-tiger persists, and it is thought there also that the soul of a dead wizard enters the animal's body. During the process of transformation the corpse is laid in the forest, and beside it a supply of rice and water is placed, sufficient for seven days, in which time transmigration, resulting from a compact made by the pawang's ancestors, is complete. A ceremony is also gone through by the son of a pawang who wishes to succeed his father in tiger's form.
A wer-tiger belief exists in India, and the Garrows think the mania is produced by a special drug which is laid on the forehead. First the wer-tiger pulls the earrings out of his ears and then wanders forth alone, shunning the company of his fellow-man. The disease lasts about fourteen days, and patients are said to have glaring red eyes, their hair dishevelled and bristled, and a peculiar convulsive manner of moving the head. When taken by fits of this kind they are believed to go forth in the night to ride on the backs of tigers.
Another form of the belief is the wizard in the shape of a tiger, and the Thana tradition is that mediums are possessed by a tiger spirit. The Binuas of Johore think that every pawang has an immortal tiger spirit.
The belief that lion form is assumed by wizards is found near the Luapula and on the Zambezi, where a certain drink is supposed to effect the transformation. Among the Tumbukas people smear themselves with white clay, which gives them a certain power of metempsychosis. Not only can men take lions' shape but lions can change into men.
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