Friday, May 31, 2019

In Praise of Norse Mythology



By T.J. LaMoille, The Current 1884

While every nation has a mythology, that of the Norsemen is one of the most interesting. Although the Norsemen were heathen, their mythology, more than any other, seems to hint of the true religion. The Norse, like other mythologies, told of the forces and workings of nature; as, in the thunder-storm, Thor rides in his chariot and strikes with his hammer (Mjolner). In the growth of fresh grass, Loke (heat) cuts off Sifs hair (grass) and the gods force him to make dwarfs forge her golden hair anew. The coming of winter was because Loke (heat) had the blind god Hod (winter) slay Balder (summer). The aurora was Loke's tears over the desolation caused by him.


From giving personal attributes to the causes and effects of nature, the system of mythology expanded into describing the characteristics of those gods; as, Thor's strength was doubled whenever he put on his gloves of steel; double strength was also conferred on him by gilding himself with his belt of steel. Odin had two ravens: Hugin (reflection) and Munin (memory) which perched upon his shoulders and whispered in his ears.

At one time the Norse mythology extended over the present Scandinavia, including Iceland, England, and much of France and Germany. Only in Iceland was written anything like a complete record of it. The Grimms and their school have done much to revive interest in, and increase knowledge of, Norse mythology. The two Eddas, embalmed in Runic, reveal the soul of the history of the early Gothic and Teutonic nations. What an immense influence the Norse and Greek mythologies have had upon Europe's social, political and literary destinies!

Mythologies are developed like languages. Greek mythology grew and nourished in sunny climes. It was nourished by genial influences. Norse mythology also partook of the nature of its parentage and surroundings, being strong and rugged. The Greek mythology is an epic poem; the Norse, a tragedy. The Greek is more human; the Norse, more supernatural. While the Greek has many beautiful parts, it lacks unity; the Norse has more central ideas. The Greek is diffuse in treatment of subjects and results; the Norse, concentrated. The Greek has more grace and beauty; the Norse, more power and grandeur. The Greek is like a vine; the Norse, like an oak.

Comparative mythology is an interesting study. It is curious to note the resemblance of ideas in the three great mythologies: Vedic, Greek, and Norse. From the most important to us, a few examples must here suffice. In the Greek, memory is Mnemosyne, mother of the muses; in the Norse it is Munin, one of the ravens perched upon Odin's shoulders. In the Norse the rainbow is the masculine Heimdal; in the Greek, the feminine Iris. The Norse Balder is the Greek Adonis; Frigg, Balder's mother, mourns his death, while Aphrodite laments for her lover. The Norse Thor, protector of heaven and earth, is the Greek Zeus, father of gods and men. The Greek gods are deathless; the Norse divinities are mortal: Odin falls and is swallowed by the Fenriswolf; Thor vanquishes the Midgard serpent, retreats only nine paces, and dies, poisoned by the serpent's breath; the good and beautiful Balder is slain, at last, by the charm of the fatal mistletoe. The Greek gods abode on the earth, on the crown of Mount Olympus, pavilioned by clouds. The Norse Valhal is in the sky. Above Odin there is a god, of whom chants the skald in Hyndla's Lay of the Elder Edda:

Then comes another
Yet more mighty;
But him I dare not
Venture to name.

Compare that with Paul's words on Mars Hill.

In the Greek mythology the wicked are punished in various ways; as, Tityus, Ixion, Tantalus, Sisyphus, and the Danaides. In the Norse, the wicked suffer in one place: in Nastrand, far from the sun, in a cave whose walls are the wattled bodies of serpents, with their heads all turned into the cave, and emitting streams of poison, in which wade the tormented perjurers, murderers, and adulterers, the Norse's three kinds of sinners.

One great reason for the Norse mythology being superior to the Greek is its decency. It is just as poetical as the Greek. It gives an insight of the thoughts and deeds of the Northern peoples. These three reasons, although others might be given, should commend the study of Norse mythology.

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Thursday, May 30, 2019

The Dead Alive By Frances Williams-Wynn

The Dead Alive By Frances Williams-Wynn (from Diaries of a Lady of Quality from 1797 to 1844)

London: March 17th, 1803.—WE passed the evening with the Grimstones, talking about the Duke of Bridgewater, who, it was then thought, might very possibly be brought to life again, though he had been dead above a week. They told me the following extraordinary story:

Many years ago, a Mrs. Killigrew was supposed to have been dead above a week; when she was to be put into her coffin, her body was so swelled that it was found impossible to get her diamond hoop-ring off without cutting the finger; this her husband would not consent to; accordingly, she was buried with the ring.

The sexton*, who had observed this, determined to steal the ring that night. Having forced open the coffin, he proceeded to cut off the finger, but the first gash of the knife brought Mrs. Killigrew to life again. The sexton, frightened, ran away, leaving his **lanthorn, which she immediately took, and walked to her own house. There her appearance, of course, created great consternation among the servants; no one would venture to open the door; fortunately the rumour reached the ears of her disconsolate husband, who went directly to receive her. After this event she lived ten years, and in the course of that time had two children.
-----------------
*sexton: a person who looks after a church and churchyard, sometimes acting as bell-ringer and formerly as a gravedigger.

**lanthorn is an old British word that is defined as lantern.



Tuesday, May 28, 2019

Who Killed Homer? The Demise of Classical Education and the Recovery of Greek Wisdom

Fred Miller teaches the classical Greek language and is professor of philosophy and executive director of the Social Philosophy and Policy Center at Bowling Green State University.

Over a decade ago, Allan Bloom’s explosive book, The Closing of the American Mind, opened the floodgates of criticism of American higher education for perverting its ostensible mission and values. Professors of the humanities, in particular, have been excoriated for behaving like politically correct ideologues and overspecialized self-promoters and careerists rather than teachers and scholars in the traditional sense. Who Killed Homer? presses the attack into that most venerable citadel of the academy: the discipline of classics, which studies the languages and literature of the ancient Greeks and their intellectual heirs, the Romans.

Authors Hanson (professor of Greek at California State University-Fresno) and Heath (professor of classics at Santa Clara University) start with a paradox: In 1992 classicists published over 16,000 books, articles, and reviews, double the output of 1962. Yet during this time, enrollments in Latin have plummeted and Greek has all but disappeared. As a result, “there are now five or six Classics professors in the country for every senior Classics major, and over thirty articles and books each year for every graduating student.” This is having dire effects: retiring classicists are not replaced, and ever fewer courses in classics are being taught. How did this happen? Or, as the authors ask, who killed Homer?

There has been a drastic decline in the quality of American public education (partially concealed by grade inflation and the “dumbing down” of standardized tests), and the elimination of foreign language requirements has had a disproportionate effect on Latin and Greek. But the authors place much of the blame on classicists themselves who are unimpressed with or unaware of the values of Greek and Roman civilization and have little interest in explaining them to the general public. This is in part the result of the hyperreaction against Western civilization that has seeped into the university professoriate along with postmodernism and multiculturalism. The Greeks, especially, have been ignored, debunked, or denigrated, although they bequeathed to us enduring ideals such as rationality, scientific inquiry, and freedom of speech.

Classical scholarship has unfortunately followed the lead of literary criticism, “adding a vacuous jargon and sophistic superstructure on top of the multiculturalist perspective.” Books in classics are routinely praised by reviewers for being “densely argued” or “challenging,” rather than panned for their turgid, unintelligible verbosity. The authors document this with a series of outrageous and sometimes hilarious examples of pretentious verbiage, which receive adulation from other academic reviewers. For example, one book review in the esteemed Journal of Hellenic Studies concludes:
In sum, this book might be refigured as revealing the contradictions between a mainly “pessimistic” poststructuralist/deconstructive discourse and a more “optimistic” Marxizing discourse, contradictions through which—could one say?—glimmer sights of the Althusserian “real conditions of existence.” Or not.
Why do academics publish such stuff? Because they learn that the key to success is recognition within their academic guild. So they strive to earn Ph.D.’s from illustrious universities, find jobs at similarly illustrious universities, secure tenure, and ultimately ascend to stardom, which is measured in terms of grants, endowed chairs, appointments to editorial boards, professional recognition, reduced teaching loads, extended leaves, and prestigious fellowships. In pursuing these goals, however, scholars are making themselves collectively irrelevant.

The authors show from experience that teaching Greek and Latin is not easy. In order to motivate students, teachers must be highly dedicated and view the task of teaching as their primary responsibility. They must communicate to students the light at the end of the tunnel: the power and beauty of classical literature and the values it contains.

An effective jeremiad must exaggerate somewhat, and this book is no exception. The profession of classics includes many dedicated teachers who devote long hours to their students and many scholars who conscientiously search for the truth. But the book’s thesis is correct that the discipline of classics as a whole is “in crisis.”

The solution proposed in this book is a fundamental change in how universities do business: professors should be expected to teach a lot more, they should be expected to motivate their students to learn, and they should be hired, promoted, and rewarded on the basis of their teaching to a much greater extent than they are now.

The prospects for such reforms seem dim. Academics generally, and classicists in particular, have little incentive to alter their behavior. Until and unless there are fundamental changes in how higher education is offered to students, it is unlikely that Homer will rise again from the dead.
This article was originally published on FEE.org. Read the original article.

Monday, May 27, 2019

James Moffatt on Death


James Moffatt (1870-1944) was one of the greatest Bible translators of all time, but he also wrote these interesting words: Death is never the last word in the life of a righteous man. When a man leaves this world be he righteous or unrighteous he leaves something in the world. He may leave something that will grow and spread like a cancer or a poison, or he may leave something like the fragrance of perfume or a blossom of beauty that permeates the atmosphere with blessing. Man leaves, he’s either a Paul or a Nero. Dead men do tell tales. 

Sunday, May 26, 2019

The New World Translation Defended (May 26, 2019)


Introducing a blog dedicated to the New World Translation Bible, a Bible version that is often unfairly criticized. The blog also deals with topics that have influenced Bible translation. simply visit https://newworldtranslation.blogspot.com/ and right now it features the following articles:

Is the Spirit a Person? by William Greenleaf Eliot 1853

...and a God was the Oracle (an 1800 Translation of John's Gospel)

The New World Translation and "Keep on Asking"

"The New World Translation of John 1:1 appears to be unique in using the phrase 'a god'"

Saul and the Witch of Endor (1869 Article)

This IS My Body vs This MEANS My Body

Over 70 Bible Commentaries on DVDrom (Peake, Adam Clarke, Delitzsch etc)

The Wilton Translation of the New Testament

Genesis 19:24 and the Trinity


On the Construction of Romans 9:5 by Ezra Abbot 1881

Matthew 25:46, Kolasin and "Cutting Off"

Wm L. Stroud on John 8:58

The Trinity NO PART of Primitive Christianity, by James Forrest A.M. 1836

The Rev. John Hamilton Thom on John 1:1 (1839)

The Endurance of the Cross in Ancient History by Dr. J.B. Clayton 1909

The New American Standard Bible's Change to "God the only Son" at John 1:18

Witchcraft and Christianity by William S. Ross 1882

Stauros and Zulon Not a Cross

What the Book of Genesis Can Teach Us About Speculation

The Philosophy & Study of EVIL (Theodicy), 100 PDF Books on DVDrom

The Trinity Doctrine a "Confounding and Puzzling Enigma"

Christianity a Rational Religion By William Ellery Channing

Scholar Henry Prentiss Forbes on John 1:1

The New World Translation and John 17:3

Easter and Germanic Mythology by Karl Blind

Mistranslated Scriptures Giving Confused Notions About God


The Early Codices and the King James Version/Textus Receptus

Revised Fundamentalist Version (Parody Bible)

The Bible: A Poem by Thomas John Ouseley 1839

Is the doctrine of the Trinity taught in the New Testament? by John E. Remsberg 1909

Norman L. Geisler on the NWT and John 1:1c

Dake's Annotated Bible on Isaiah 43:10

300 Books on the Historical Jesus & Bible Criticism on Two DVDroms

Was King James Anti-Baptist?

The Absurdity of the Trinity Online

The Doctrine of the Trinity Irrational and Unscriptural by William Ellery Channing

The New World Translation and the Words Sharing/Fellowship

The New World Translation and the Memorial Tombs (Matt 27:52, 53)

But the NWT Translates Differently than the Kingdom Interlinear.


The New World Translation and "Play False" at Acts 5:3

Why the spirit is sometimes personified

The Religions of the World - 250 PDF Books on DVDrom (Sikh, Buddhism, Hindu etc)

Over 100 Religious Resource Books You Won't Believe Are Online for FREE!

E.W. Bullinger on the Comma at Luke 23:43

Greg Stafford on Greek Grammatical Abuse: Colwell’s Rule, John 1:1 and the Trinity + More on God/gods

Acts 20:28, "the blood of his own Son" in the Baptist Magazine 1862

Over 70 Rare Reference (Study) Bibles & Books on DVDROM (PDF Format)

How the Trinity was Added to the Bible - Bart Ehrman

Tuesday, May 21, 2019

Famous Ghosts by Edwin Sharpe Grew 1897


Famous Ghosts by Edwin Sharpe Grew 1897

THERE are some ghosts whose appearances, without being more remarkable, or, judged by the standard of the normal, more credible than others, have yet received a sort of brevet rank in history. This may be in part because the evidence concerning them is clearer or less contradictory than is sometimes the case in ghost stories: in part because of the station and character of the witnesses of the apparition; in part, perhaps, to the fact that the mysteries with which the stories were connected were never cleared up. Some of the famous ghost stories satisfy only one of these conditions: in some cases a satisfactory ghost has been explained away by subsequent investigations; but a ghost story, once given a certain stamp of antiquity or authenticity, is apt to survive, and to be quoted as a capital instance, whatever doubt may have been thrown upon it by independent inquiry.

The most contradictory phenomenon associated with ghosts is that their appearances become fewer with the advancing age of the world. Yet this should not be so. If each generation dies and leaves ghosts, the world by this time should be overcrowded with them. No man of the present day could be thought to have completed his education without seeing at least one. But if history is to be believed, the experience used to be a far commoner one. Plato believed in them: a phantom of Romulus is said to have appeared to Julius Proculus as he walked along a hedge by moonlight. Pausanias declared that on battlefields the dead armies fought their battles over again: and "four hundred years after the battle of Marathon," says he, "the neighing of horses and the cries of soldiers were heard upon the field of action" — did the fancy suggest to Mr. Rudyard Kipling his splendid story of "The Lost Legion?" And old, or rather young, Pliny has a very circumstantial account of a ghost with clanking chains in Athens, which has served as the prototype for thousands of ghost stories since. The story is soberly told: there is no creepiness in it. There was once a house in Athens which nobody would inhabit, because even the vagrants who tried it related that in the dead of night they heard a great clanking of chains: and some bolder than the rest, who had withstood the terror of these noises, had seen an old man appear, with white hair and face of awe, who dismally clanked his chains at them, and drove them shrieking forth. But at last came a philosopher, Athenodorus—a philosopher animated by the same spirit which impels the Society of Psychical Research of our own day—and he settled himself in the haunted house to investigate matters. The clanking of chains came on at midnight while Athenodorus was reading.

Athenodorus buried himself in his manuscripts and affected no notice. The white-haired old gentleman appeared. Athenodorus turned up his lamp. Then the ghost glided out of the window. Athenodorus followed him across the courtyard until suddenly the ghost disappeared. The philosopher marked the place with herbs and divits of grass, and went to bed. Next day he consulted a magistrate. A couple of Athenian constables came round to make inquiries, and dug up the earth at the spot where the ghost had vanished. They found there a skeleton hung with chains; they reverently took it up, and Athenodorus gave it decent burial. After that the ghost walked no more—a story inculcating (observes Pliny primly) the advantage of paying a proper reverence to old age.

But this ghost, it may be urged, belongs not to the realm of ascertained facts or investigated circumstances, but is rather of the nature of a legend or a tale. There is something in the contention, but in admitting it we cannot refrain from pointing out that nearly all the more accredited and more modern stories, or "relations of fact," bear a very strong family likeness to the legends which our more credulous forefathers told or believed in. For instance, there is the legend of the black dog which crept into the room where Crescentius, the Pope's legate to the Council of Trent, was writing letters to his master. The black dog watched Crescentius with flaming eyes: it disappeared when the servants came; yet it crouched on Crescentius's bed: and Crescentius died a few days afterwards. That was in 1452; and Sir Walter Scott at a later date throwing doubt upon the story, rather acidly suggests that Crescentius died of fright. But how many stories of the black dog have we not heard since? Then there was the aunt of the pious and learned Melancthon, who saw in the dead of night the apparition of her husband. He came in company of a friar whose face she could not see, and he begged that she would have masses said for the repose of his soul. That she should remember her promise, he took her by the hand. Next morning her hand was charred and shrivelled. That withered hand, what yeoman service it has done in ghost stories since! It appears in a modified form in an authenticated record to which we shall refer presently. And the chariot drawn by six black horses and driven by a headless postilion that appeared at the Elizabethan mansion of Bucklebury in Berkshire in 1540; and the warnings given of approaching death. It is soberly recorded of George Villiers, the great Duke of Buckingham, that he was so warned, and went about for many days after the warning "sober and wan." The warning was a six months' notice, and six months after he fell by the knife of Felton. Subsequent commentators have believed that the warning was procured by his mother in order to turn him from his vicious courses, and that its fulfilment was only accidental; but the story was widely believed at the time. Somewhat similar, though of later date, was the curious "Red Man" who appeared to Napoleon to warn him before Moscow, again before Waterloo, and again before his death at St. Helena. This is very seriously told in the Gentleman's Magazine, and authorities are quoted.

The best example of the "warning," however, is the story known as that of the Lyttleton ghost. It is one in which Dr. Johnson — we have it on his own authority—believed, and it has several trustworthy chroniclers. The Lord Lyttleton, who died in 1744, was a nobleman whose character was comparable with that of the Marquis of Steyne, whom Thackeray drew; and possibly those of his friends who heard from him that he had had a warning believed that it came none too soon. But three days before his death, when retiring to bed, he heard a sound of wings fluttering in the apartment. Presently out of the gloom appeared a radiant female figure clad in white and bearing a bird perched falcon-wise on her wrist. She spoke to him, and he, trembling, heard that he was to die within three days. She disappeared and he fainted. Next day he told many of his friends, and apparently, in spite of their assurances, spent the next two days in nervous terror. But on the evening of the third day, in order to revive his spirits, he gave a dinner and had all his friends about him, among them Admiral Wolseley, who sat next to him, and who afterwards became one of the authorities in the relation of the circumstances. At eleven o'clock, Lord Lyttleton being greatly reassured and not being in very good health at that time, determined to go to bed. But Admiral Wolseley, as others of his friends, with a view to reassuring him, had, in fact, contrived that his watch should be set forward — and they put forward their watches likewise and so did his valet—so that although it was really only eleven o'clock when he retired, he believed it to be half-past. His servant assisted him to undress, and then the two sat waiting for twelve o'clock. Twelve o'clock came —by Lord Lyttleton's watch and his servant's—and a quarter-past: but still Lord Lyttleton was alive. "Then," said his lordship with a sigh, "she was a false prophet after all," and he directed his servant to fetch his sleeping draught. The valet went to do as he was bid: he thought he heard a rustle as he turned from the ante-room to come back with the medicine—a rustle and then a fall. He came back: his master lay upon the floor. The servant rang the bell furiously. Lord Lyttleton's relatives, Lord Fortescue and Miss Amphlett came into the room; but before the stroke of midnight Lord Lyttleton was dead.

Some of the best of the modern and accredited ghost stories are told by Lady Wynn in the "Diary of a Lady of Quality." One of them, which serves to recall the remark we have already made about the "withered hand," is famous under the name of the Tyrone ghost.

Miss Hamilton, a rich and beautiful heiress, was early married to Sir Martin Beresford. she had had a former lover, Lord Tyrone. Some time after her marriage, in the year 1704, it was agreed that Lord Tyrone, Sir Martin and Lady Beresford should spend Christmas at the house or Colonel Gorges, at Kilbrew, Co. Meath. The Beresfords arrived first, and one night, when all the house had retired, Lady Beresford was surprised to see the bedroom door open and Lord , Tyrone walk in dressed in his robe de chambre. She exclaimed, "Good God! what brings you here at this time of night?" He walked up to the bedside and replied, "I left Corroughmore with the intention of coming here. I was taken ill on the road and have just expired. I am come for the ring which I gave you." Lady Beresford, horror struck, pushed Sir Martin to wake him. "He cannot wake while I am here," said Lord Tyrone. "He will die; you will marry the gentleman of this house (Colonel Gorges): you will die in giving birth to your second son, but you shall see me again. Give me the ring!" Lady Beresford, extremely agitated, could not immediately get it off her finger; he seized her hand, and the ring appeared to roll off upon the floor. The next morning Lady Beresford tried to persuade herself that the whole of this scene was the effect of imagination, but on her wrist she found the mark of Lord Tyrone's hand; each finger left a black mark as if it had been burnt. On a desk which stood near the bed, and on which Lord Tyrone had leant, the same trace of five fingers was found. That on Lady Beresford's wrist never was effaced, and to her dying day she wore a black ribbon bracelet to conceal it. The ring was likewise missing .... Lord Tyrone was found dead .... In the course of time Sir Martin died and Lady Beresford married Colonel Gorges. She had three daughters and then a boy. As, during the period of her convalescence, she was going down stairs she suddenly exclaimed, "There is Lord Tyrone! I see him on the landing place!" . . . .and fell back fainting. She died a few days after.

The most disappointing thing about this "accredited" ghost story is that there are two versions, both equally authentic, but contradictory on several points; and searching investigation damages both of them in rather a cruel way. For instance, according to the Irish Peerage, it was not Sir Martin Beresford—who died a generation before—but Sir Tristram Beresford; and this gentleman died three years before Lord Tyrone. In the second place, the Miss Hamilton who took Colonel Gorges for her second husband had borne a mark on her wrist from her youth upwards and had always concealed it by a black velvet bracelet. Lastly, the memoirs of the Gorges family does record that she had a dream warning her against a second marriage; but she certainly does not appear to have died in childbirth. One of her sons became Lord Tyrone.

The Wynyard ghost is also of a familiar type. It is very well accredited, and has always been received as true, though there are several versions differing on minor points. During the American War, Major Wynyard (who afterwards married Lady Matilda West), General Ludlow and Colonel Clinton were dining together in a mess-room at New York. In this room there were but two doors, one of which led to a staircase, and the other to a small press or closet. A man entered at the door, when General Ludlow, the only one of the gentlemen whose head was turned in that direction, exclaimed, "Good God, Harry! what can have brought you here?" The figure only waved its hand, and said nothing. At his friend's exclamation, Major Wynyard turned round, and his astonishment at seeing a brother whom he had left in England was so great that he was unable to speak .... The figure disappeared in the closet pulling the door to after it— there was no egress by any means from the closet—yet the figure could not be found there .... and the day and hour being carefully marked by Colonel Clinton—who had never seen Major Wynyard's brother, and was, therefore, less horrified than his friends—they awaited news from England. The next mails which came thence brought news of the death of Mr. Harry Wynyard which had taken place at the same hour, two days after that on which his brother had seen the figure.

A more curious incident told in Lady Wynn's memoirs (1803) is that which is called Mr. Burke's ghost story. There was an old gentleman who belonged to a literary club, of which Dr. Johnson and Mr. Burke were members, and who was one night missed from their weekly meeting. His absence was the more noticeable because he happened to be president of the evening. While the company were expressing their surprise at this circumstance, they saw their friend enter the room, wrapped in long white gown, his countenance wan and very much fallen. He sat down in his place, and when his friends wondered at his
dress, he waved his hand, nodded to each separately, and disappeared from the room without speaking. No person on the staircase saw him come or go; but his residence being near the place of meeting, a messenger was sent thither, only to return with the melancholy intelligence that their friend had about ten minutes of a violent fever, the most surprising thing about this story is its unexpected epilogue. Many years after an old woman sent to Mr. Burke to make a dying confession to him. The confession was that she had been nurse to the old gentleman (Mr. Burke's friend) during a violent fever; that she had been given orders not to leave the room during the crisis of the fever lest the patient should attempt to get up. But she had neglected her duty and had gone out to see a neighbour. When she returned she found her patient gone. In a few minutes he returned and expired immediately. When she heard the inquiries made (and presumably the ghost story told) she was well aware what had given birth to them, but was at that time prevented from confessing the truth!

Another type of ghost story is that of Mrs. Ricketts, whose brother was the famous Lord St. Vincent, and whose daughter married the seventh Earl of North Esk. When Captain Ricketts went to sea he established his wife in a house where a Mr. Legge, a man of very shady character, had lived. There was a story subsequently unearthed that Mr. Legge had buried a natural child somewhere in the house. Mrs. Ricketts was sitting alone in the evening about nine o'clock when she was startled by the singular terror expressed by her cat: the animal started from its slumbers on the hearth, darted frantically about the room, and finally took refuge in Mrs. Ricketts' gown. Mrs. Ricketts rose in alarm to summon a servant when her ear was struck by a tremendous noise in the room overhead; it had the sound of tearing up the boards of the floor with the utmost violence and throwing: them about. Mrs.

Ricketts and the servants went upstairs. They searched the house, but nothing was to be found. Next night the disturbance was renewed, and after the floor breaking ceased three voices were heard distinctly, that of a female and two males. The female seemed to plead in agony for some boon; one of the men seemed to answer in a grave, mournful tone; and another voice deep and harsh sounded angrily and positively. No distinct words could be made out, but now and then the voices seemed so close that you would have thought that by putting out your hand you could have touched the speakers: and to this succeeded a strain of soft aerial music; and was followed by a series of dreadful piercing shrieks, the whole occupying altogether not less than half an hour. In the memoirs of the Northesk family there are one or two references to this story. One account says that Lord St. Vincent (then Sir J.Jervis) coming home from sea and finding his sister in a great state of nervous prostration owing to these visitations, had the house examined; and that a deal box was found with the skeleton of a child in it. Another reference to the story asserts that Mrs. Ricketts kept a journal of the visitations, and got those of her servants whom she could prevail upon to stay with her to sign it; and still another, that Lord St. Vincent and his brother-in-law conducted the investigations of the haunted house and its secret in private, that something dreadful had happened—was seen, was heard—of which neither of them in later years could ever be prevailed upon to speak.

The times in which Mrs. Ricketts and Lord Lyttleton lived were indeed prolific in ghosts: and the fashion in them continued well into the beginning of the present century. The Cock Lane ghost—

a vulgar imposture too well known to merit repetition here—the Stockwell ghost and the Hammersmith ghost, are all eighteenth-century or early nineteenth century ghosts. The Stockwell ghost was one which was supposed to break the crockery of a Mrs. Stockwell in the most extraordinary way. Ultimately the ghost resolved itself into an ingenious deception practised by Mrs. Golding's servant, Anne Robinson. She afterwards confessed to the clergyman of the parish that she managed a good deal of it by fine horsehair attached to the crockery. The Hammersmith ghost was never found out; but was chiefly remarkable for procuring the death of a bricklayer who was shot in mistake by a young man waiting for the ghost with a gun. A ghost which is a very picturesque one in its way, and which has received a testimonial to its reasonableness in recent times, is the Hoby Ghost. The family of the Hoby's in Berkshire have a portrait of the wife of Sir Thomas Hoby, who was an ambassador to the Court of France in the time of Queen Elizabeth. She is painted in her widow's weeds with a very white face and hands, and wearing a white coif and wimple. Before the death of a member of the family she is seen to walk about the picture gallery, with a self-supported basin borne in front of her, and in the basin she is for ever washing her hands. The legend is that in a fit of anger she beat her little son William—so that he died—because he would not write in his copybook without making blots. Thirty years ago some alterations were made at the Hoby mansion: and behind a wainscoat in the picture gallery, near the picture, were found a child's schoolbooks, and his copybook. In the copybook not a single line but was blotted.

The Satanic Gases: Clearing the Air about Global Warming by Patrick J. Michaels and Robert C. Balling


Cato Institute · 2000 · 224 pages · $10.95 paperback
Reviewed by Bonner Cohen

“There’s no question that global warming is a real phenomenon, that it is occurring,” EPA administrator Christie Todd Whitman told the press in February. “and while scientists can’t predict where the droughts will occur, where the flooding will occur precisely or when, we know these things will occur; the science is strong there.” Whitman is certainly right in saying we’re in store for more droughts and floods. They have always been with us, and they always will be. But whether they have the remotest connection to global warming is quite another matter.

Whitman is not alone in believing that the world faces an endless chain of climatological calamities—not just more droughts and floods, but more hurricanes and tornados, not to mention melting icecaps and the spread of tropical diseases. Proponents of the theory of global warming have succeeded so well in spreading their message of impending doom that it has become standard fare in the mainstream media and—unfortunately—in the halls of government.

This is why The Satanic Gases is so timely. The book examines the science behind the theory and compares the predictions of changes in the earth’s climate with actual observations. Performing this task are two of the nation’s premier experts on climate. Patrick Michaels is professor of environmental sciences at the University of Virginia and past president of the American Association of State Climatologists. Robert Balling is the director of the Laboratory of Climatology at Arizona State University.

Human influences on the climate are anything but new. Ever since agriculture began to spread thousands of years ago, humans have been mucking around with the earth and its climate. The perennial long-grass prairie of east central North America, for example, was replaced with annual plantings of corn and soybeans. “Whereas the prairie was a continuous vegetative cover,” the authors note, “the replacement crops are seasonal, with bare ground exposed to the sun for half the year, resulting in dramatically different absorption of and heating by the sun’s radiant energy.” Given how widespread agriculture is, it is revealing that land-use changes are scarcely considered by the computer models that serve as the basis for the policies to address global warming. And it is those models, known as General Circulation Models (GCMs), which have predicted that increased emissions of manmade carbon dioxide, mostly through the burning of fossil fuels, will lead to a potentially dangerous warming of the planet.

The problem is, the authors point out, the models have consistently overstated what scant warming has taken place over the past two decades, if indeed any has taken place. Throughout the debate over global warming, no authority has been cited more often in the media as providing “more proof” of human-induced climate change than the United Nations’ Intergovernmental Panel on Climate Change (IPCC). Yet as Richard Lindzen, professor of meteorology at MIT, recently pointed out at a Capitol Hill briefing, the IPCC was created to assist negotiators in the process of furthering the Kyoto Protocol—not to find out the truth about climate change.

Its vested interest in promoting the goals of the Kyoto Protocol has led the IPCC to become more of a cheerleader for curtailing the use of fossil fuels than a source of scientific objectivity. In addition to publishing scary, non-peer-reviewed “summaries” of the state of climate change, which often bear little resemblance to the findings of its scientists, the IPCC has not leveled with the public on the limitations of its models. As the authors point out, no GCM has ever succeeded in creating a troposphere (the bottom 40,000 feet of the atmosphere) that behaves at all like the observed data of the last quarter of the twentieth century. “In other words,” they write, “while the United Nations was promoting the paradigm that the models were ‘generally realistic’ and using them as the basis for sweeping policy recommendations that could greatly harm United States prosperity, the models were in fact making massive errors that the IPCC was loath to note.”

The inaccuracy of the predictions by GCMs is significant for what it tells us about how much we should rely on such models in the future. Michaels and Balling pointedly ask: “[I]f a GCM calculates that the earth currently is several degrees warmer than it actually is, what logical device allows it to make a forecast of future warming?” Those forecasts can spark fears that result in disastrous policies. “More people die from weather-related causes in the winter than in the summer,” they note. “And per capita summer mortality is going down, thanks largely to air conditioning; from this perspective, proposals to fight global warming in ways that make electricity more expensive appear inefficient, to say the least.”

Any rush to judgment is fraught with danger, particularly one based on dubious science and shameless fear-mongering. President Bush’s recent decision not to regulate emissions of carbon dioxide and his rejection of the Kyoto Protocol were welcome steps back from the folly into which the global-warming debate threatened to take us. But the fight is far from over. Those wishing to be armed for that fight should read The Satanic Gases.

Bonner Cohen is a senior fellow at the Lexington Institute in Arlington, Virginia.
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