The rolling hills of Devon are steeped in mystery and intrigue with numerous strange myths and legends stretching back down through the centuries. None is so gruesome however as the tale of the murderous monk who inflicted carnage on the secluded valley where his chapel was situated. Even more disturbing however is the revelation that there is more than an element of truth in the story. So much so that it is probable that this Devonian man of the cloth is England's first documented serial killer.
On the slopes of Haldon Hill lie the remains of Lidwell Chapel, the site of one of Devon's more macabre tales. The name, Lidwell, is actually a corruption of "Lady's Well" and the chapel is dedicated to St. Mary Magdalene. Like so many other churches and chapels, it was built on what was formerly a pagan place of worship, a sacred well, probably dedicated to the goddess of spring. There is, too, evidence of the original well and this can be seen in a corner of the grounds.
This isolated ruin, adjacent to farmland and situated to the northwest of Teignmouth, was, in medieval times, the focal point of a small settlement and leper sanctuary where the monks could provide care for the sufferers, all of whom would be compelled to live outside their community. The legend concerns one monk in particular, a hermit or recluse who lived at Lidwell during the early part of the fourteenth century. This man is said to have lured passing travellers into the chapel where he would rob them, murder them and dispose of their bodies by throwing them down the well.
In support of the legend, the Bishop's register of the year 1329 contains an entry relating to the execution of a Hermit Monk who had been convicted of murder. Intrigued by what we had unearthed and wanting to know more about this curio, we felt that the next logical step would be to visit the "scene of crime" so a team of five members of TNC arranged to go and look the place over as soon as we could.
On a Sunday morning, early in the spring of 2002, we set out for Lidwell. The chapel and the well are reached by a footpath that leads east from the B3192, which runs along the crest of Little Haldon Hill between Telegraph Hill and Teignmouth. It's a steep descent which had us tripping and stumbling over the flints and stones which were scattered along the pathway. The meandering nature of the path and its bed of shingle suggested to us that we were walking along the bed of a river that had long since dried up.
As scenes of crime go, this isn't the easiest to reach but there are fewer that are set in more attractive surroundings.
Our route took us under the cover of a smattering of trees, ancient and soundless, unmoved by the breeze that swept down the hillside and combed its way through the long grass. We passed through an elderly gate; huge and unyielding, it creaked slowly open, resisting our progress. From there, the path dropped steeply into a coombe and there we could catch a glimpse of the chapel, set among trees and surrounded by iron railings.
The area still generates an eerie atmosphere, brooding and malevolent, and nothing grows within the chapel walls. On approaching our destination, two of our team members refused to go any further, claiming that they sensed something gloomy and ominous surrounding the chapel. The remainder of us didn't dispute that but we carried on regardless, as we had come all this way to capture what we could of the place on camera and this led to our own mysterious experience of Lidwell.
The walls of the chapel survive up to the eaves, but even with the place open to the vast sky overhead, we were, all three of us, still aware of an uncomfortable feeling of entrapment. Just inside the entrance, we located the remains of the well and, with the cloying mud sucking at our boots, we hurriedly took our photographs, close-ups of the chapel, some of the spiked railings that surrounded us and another series of shots of the well from a different angle.
We continued taking photos as we retraced our steps along the route to the main road. Then we headed back to the office to download the images and that is when we experienced our own mystery.
None of the photographs of the well appeared!
Despite being taken, with a range of camera settings and positions, at various intervals and interspersed with other shots, all of which were downloaded successfully, all pictures of the well had, inexplicably, ceased to exist.
We aren't the first to have experienced this phenomenon either. During the 1970s, a photographer from Bristol took some shots of the ruins and was profoundly shocked when he developed his film. However, his experience was very different to ours: His photos showed the chapel no longer in ruins but intact, looking as it would have done during the fourteenth century.
Having set out simply to examine a scene of crime from medieval times, we had had this unusual and mysterious experience thrown in free of charge. Not bad value for money, I'll agree, but it provided even greater desire to know more about the person behind the story, the monk himself.
The chapel was built during the late thirteenth century by Bishop Grandisson of Exeter. Early in the fourteenth century it was inhabited by a hermit monk by the name of Robert de Middlecote who would hear the confessions of travellers who crossed the heath. A pious monk by day, Brother Robert became a robber and murderer when night descended on that lonely place.
Precisely what was it that turned a man of the cloth into a serial killer? According to local accounts, he had apparently gone to Lidwell willingly but the solitude gradually took its toll on his sanity. However, that isn't the entire picture. Research shows that he had already demonstrated a proclivity for this type of crime, committing several offences at a previous chapel. These had gone unpunished. In all probability, the chapel in question is La Wallen at Gidleigh where, it is said, he had attempted to murder Agnes, the daughter of the local miller and her child, in 1328. He also faced three charges of robbery, which he claimed to have been carried out for the benefit of the ecclesiastical community. In any event, there is a reference, in the Bishop's register, dated 15th May, 1329, referring to the "purgation of Robert de Middlecote."
Vehemently denying his guilt, de Middlecote was relocated to the tiny chapel of Lidwell. During the daytime, he maintained a superficial dedication to his task, but as nightfall loomed he went in search of lonely travellers who, exhausted and hungry, would gratefully take up his offer of hospitality. Brother Robert ensured that the chapel was well illuminated and easily visible to those journeying from the busy port of Teignmouth.
After his guest had eaten a hot meal, to which had been added a narcotic, the traveller would quickly be rendered semi-conscious. At this point, Robert would draw his knife and stab the victim to death before stripping the body of valuables and dropping it down the well that was just behind the door of the chapel.
The hospitable monk maintained this way of life for several years until nemesis arrived in the shape of a sailor. Attracted by the welcoming light in the chapel window, the mariner had accepted the hospitality on offer. However, while he was praying in the chapel, Brother Robert made to stab him. Fortunately for the sailor, he was distracted from his prayer in time to see the monk preparing to pounce. A scuffle ensued, during which Robert was pushed down the well.
Shocked, the sailor sought help from a nearby farm. Surprisingly, the monk had survived the drop into the well but died minutes after being hauled up to the surface.
That is where the local legend and the official account part company for, according to the records, Robert de Middlecote was hanged in Exeter in 1329.
Note: Source site unavailable.
Sedro Woolley - Cascade Job Corps - formally Northern State Hospital - This place has a lot of bad energy. Back in the early 1900's is was a mental institution. The first place to do the frontal lobotomy. It is said that there are over a 1000 unmarked graves behind the gymnasium. There is a prankster ghost who we call Fred, who causes mischief. Sheet pans will fly off of the racks all by them selves. .
In the old superintendents mansion several people have been frightened by a bright light on the second floor. Most of the old dorms are very cold even in the heat of summer. In the old nurses dorm, faint voices can sometimes be heard. The gymnasium has also had supernatural activity since the 50's.
students have seen a little girl roaming the halls of the dorms with a red ball. In the nurses station they can see a figure of a body hanging up in the window. There are tunnels that lead all over under the campus that have been known to be haunted. You can here moaning and screaming at night. There is also a man that roams outside looking for the little girl.
The Hospital still stands
Here's one from Unsolved Mysteries:
Perhaps the most frequently told ghost story in Georgetown County is that of the Grey Man. According to numerous documented accounts, he appears on the beach at Pawleys Island prior to hurricanes. Everyone who has seen the Grey Man says that he warns them to leave the island.
Residents who are wise enough to heed the Grey Man's warning always find their homes undamaged after the storm. Encounters with the Grey Man have taken place before every major hurricane that has struck the island for more than a hundred years.
The Grey Man is unquestionably a permanent resident of Pawleys Island, but what causes this kind spirit to warn unsuspecting residents of approaching danger? The answer may lie in one of three different accounts that exist about the origin of the Grey Man.
According to one legend, a young woman was walking the windswept, lonely beach not far from her parent's Pawleys Island home. She was in mourning for her childhood sweetheart who had recently died in a tragic accident on the island.
Her love had returned to Georgetown by ship after an absence of several months. He was so eager to see his beloved fiancee that, rather than wasting one more precious moment away from her, he took a shortcut across previously untraveled marshland.
With his faithful manservant riding a short distance behind, the eager fellow and his horse came to a sudden stop and began to sink rapidly into a patch of deadly quicksand. His manservant watched in horror, unable to help his young master, as the young man and his horse disappeared into the mire. When the young woman heard of her finance's tragic death, she was heartbroken.
After the funeral, she took to walking the stretch of beach where she and her beau used to stroll in happier times. This particular day was windier than most, but it suited her recent mood. She was alone with her sadness in the whipping wind, with the ocean crashing by her side.
Suddenly, a figure appeared ahead. As she walked closer, the young woman could have sworn it was her finance. With no fear, she walked toward him. "Leave the island at once," he said. "You are in danger. Leave the island!"
Then he disappeared.
The young lady hurried home to tell her father and mother about the strange, unsettling experience. Upon hearing their daughter's strange story, her parents immediately began making plans to leave Pawleys Island for their inland home. They did not know what danger they were fleeing, but they did know that their daughter was a sensible person and not prone to flights of fancy.
The family left Pawleys Island before dawn the following morning. That night, as they lay sleeping in the safety of their inland home, a fierce hurricane ravaged Pawleys Island. The hurricane destroyed most of the homes on Pawleys Island, but the home of the young woman's family was undamaged.
Legend Number 2:
Another legend about the Grey Man claims that he is the spirit of Plowden Charles Jeannerette Weston, the original owner of the house on Pawleys Island now known as the Pelican Inn.
Born in 1819, Plowden was a member of a wealthy Georgetown rice plantation dynasty. He spent his early years at Laurel Hill Plantation, where he was privately educated by a British tutor.
At the age of twelve, Plowden's family temporarily moved to England so that their son could attend school there. Although the boy's father was adamantly anti-British, he wanted Plowden to have a proper, classical English education.
Eventually, the Weston family returned to the Georgetown area, but Plowden stayed on to study at Cambridge. There, he fell deeply in love with Emily Frances Esdaile, the beautiful sister of one of his close friends.
Emily's father was a English baronet. Plowden feared that his father would not approve of his plans to marry Emily because of his anti-British sentiments and his disdain for British aristocracy. Plowden sailed back to Georgetown to discuss his marriage plans face to face with his father.
Plowden's father agreed to the wedding but trouble soon appeared on the horizon. Emily's father and Plowden's father began to compete to see who could give the young couple the finest wedding present. Emily's father opened the battle by giving them a dowry of seven thousand pounds. Plowden's father arrogantly replied that he would give the couple seventy thousand pounds, a house in London, and one in Geneva. Emily's father quickly realized that he could not compete with the astonishingly rich rice planter.
Despite the animosity between their fathers, Plowden and Emily were married in August of 1847. They established their residence at Hagley Plantation, another gift from Plowden's father. Hagley was by far the finest gift of all. Its lands included vast acres of fertile rice fields which extended from the black, cypress-lined Waccamaw River to the Atlantic Ocean.
Just off the shore of Hagley Plantation was Pawleys Island, the golden gem of the Waccamaw Neck. Soon after the wedding, Plowden and Emily made plans to build a summer home there.
For years, low country planters made their summer homes on the sea islands to escape the malaria-carrying mosquitoes that plagued the plantations. Plowden and Emily were acclimated to England's cooler weather and were especially anxious to escape the subtropical humidity and intense heat of the plantation summers. They also sought a home where they could take refuge from the social and work-related demands of Hagley Plantation. The house they built is now known as Pelican Inn.
Renty Tucker, Hagley's master carpenter, was in charge of construction for the Pelican Inn. Every piece of lumber for the island home was hand-hewn and numbered at Hagley before it was taken by boat to Pawleys. One of the few homes on Pawleys at that time, Pelican Inn was lovingly planned.
Its elevated, strong-timbered foundation and the lower floor were nestled behind the dunes in a tangle of sea oats, cedars, and myrtles. The upper portion of the house rose high above the trees and sheltering dunes. Handmade arches and columns adorned the wide porch that surrounded the lower floor.
The second-floor piazza faced the Atlantic. This porch was accessible from the bedrooms on the upper floor. Plowden and Emily spent many peaceful hours on this high and secluded piazza, gazing at the night sky and the Atlantic Ocean.
Splitting their time between Hagley and their beloved island retreat, the young Westons led a happy, productive, and sometimes secluded, existence. Plowden and Emily had an exquisite chapel built on Hagley Plantation. The chapel could seat up to two hundred slaves at a time. One of thirteen slave chapels on the Waccamaw Neck, Saint Mary's of Hagley was by far the most lovely. The chapel was adorned with stained-glass windows handcrafted in England, hand-carved oak choir stalls, and a granite baptismal font. Plowden and Emily spent the first decade of their married lives absorbed in each other, the intricate workings of their plantation, and their scholarly pursuits.
By the late 1850s, however, Plowden began to feel that their productive paradise would not last forever. In the years before the war, Plowden, a published South Carolina historian, turned his literary and oratory skills toward the dissension that was growing between the North and South. He gave many fiery and prophetic speeches warning of the impending confrontation. Yet, his support always lay with the Southern cause.
When the Civil War began, Plowden turned his attention away from oration and towards battle, He became company commander of the Georgetown Rifle Guard, Company A of the Tenth Regiment. He personally armed, uniformed and supplied gear to the 150 men that were in his charge.
During the early part of the war, when the future of the Confederacy was more that a hopeful dream, he and Emily entertained many of the regiment's men and their ladies at the Pelican Inn.
Later in the war, an alarm arose for the Rifle Guard to gather within a few miles of Hagley Plantation. When the threat turned into a false alarm, Plowden came up with a wonderful idea. He sent word to Hagley that his entire company would be arriving that night for dinner. Soon the weary group was enjoying a luxurious three-course dinner, served with family silver, crystal and fine chine for all. Each course arrived with a different vintage of wine from the Hagley cellar.
Near the end of the war, Plowden contracted tuberculosis. Eventually, it worsened to the point that his life was in danger. Fearing that they would lose him, Plowden's friends in the state legislature intervened. They knew Plowden would not leave his command, so these concerned lawmakers elected their old friend to the office of lieutenant governor.
Plowden gave up his command to accept this office, but he was unable to serve for long. By the end of January 1864, the tuberculosis he contracted during his service to the Confederate army worsened, and it became evident that he would die.
At Plowden's request, each of the Hagley servants traveled to Conway, South Carolina, where he lay dying. There they received from him, one at a time, a small personal gift of remembrance.
His last moments were spent with the love of his life, his adoring Emily. He asked her to arrange for two of their devoted servants to transport his body by canoe down the Waccamaw River to Hagley. He also asked her to see that he was buried next to his father in the churchyard of All Saints' Waccamaw Episcopal Church, the place where he and Emily were married.
It is because of Plowden's faithful service to his beloved home, and those who live on it, that many believe that he is the Grey Man. The same Plowden Charles Jeannerette Weston who warned his neighbors of the risks of war and later fought for his cherished homeland, now roams the beach near his beloved island home warning residents of impending danger.
Legend Number 3:
Still another version of the legend of the Grey Man exists.
Mrs. Eileen Weaver, who owned Pelican Inn for many years, has seen the Grey Man many times, but she believes he is someone else --someone she identified from a nineteenth century photograph.
The first time Mrs. Weaver saw a spirit at Pelican Inn she was in the kitchen with her cook, preparing homemade bread. The two women were absorbed in kneading the heavy dough when Mrs. Weaver turned to see a lady standing behind her, arms akimbo and eyes fixed sternly on the breadmaking process. Her features, Mrs. Weaver said, were French and she wore a disapproving expression. She seemed to be scrutinizing the making of the bread as if to say, "You better do it right." The woman's dress was made of a material like gingham, patterned in a little grey-and-white check. Her bodice was fronted with tiny pearl buttons, and a long apron was tied at her waist.
Despite the woman's clarity of appearance, Mrs. Weaver could tell the figure standing before her was not a living human. "You knew the features were not earthly, but they were clear," Weaver explained.
This was only the first of many appearances by the spirit of the woman. She became a somewhat familiar and anticipated sight at Pelican Inn. Mrs. Weaver recalls that some of her guests would wait on the sofa in the spacious sitting room on balmy summer evenings and watch for the woman to walk up the stairs. Many guests did not realize she was a spirit the first time they saw her.
Mrs. Weaver's first encounter with the spirit she believes to be the Grey Man was as abrupt as her first encounter with the woman. One day, he suddenly appeared in front of her, wearing clothes from the nineteenth century. The male figure also began to appear regularly, and Mrs. Weaver and her family grew used to the two spirits that shared their home.
Mrs. Weaver's daughter relates this occurrence:
During spring cleaning one year, my sister-in-law, Gayle, was helping my mother get the inn in shape for the summer guests. Her job involved cleaning the upstairs bedroom and hallway. Mother always had magazines and books on a long reading table in the hallway for the enjoyment of the guests. Usually, at the end of the season, all of the magazines would be discarded, but some comic books remained this time from the previous year. Gayle reached to thumb through one. Finding it interesting, she leaned back against the table. This apparently did not set well with the ghosts of the house because after a few moments, Gayle felt a tug at her shirt tail.
Thinking it was one of us teasing her, she ignored the tug and continued to read. Again there was a tug at her shirt tail, ant this time she turned around to see who was there. She realized that the wood floors made it impossible for anyone so sneak up on her without being heard. Whoever it was got the message across, because Gayle quickly laid the comic book down and went back to work. It took Gayle some time to tell us this story, but we never doubted that it happened. This type of thing happened on regular basis around the house.
Mrs. Weaver told her experiences at Pelican Inn to the late chronicler of Georgetown's history, Julian Stevenson Bolick.
He brought her an assortment of nineteenth-century photographs and asked her to look through them. From the many photographs, Mrs. Weaver identified a picture of a woman and another picture of a man who looked unmistakably like the spirits in her home. The pictures she had chosen were photographs of Mr. and Mrs. Mazyck, cousins of Plowden and Emily Weston.
The Westons did not have any children, and when Emily Weston died, the Mazycks inherited the Pelican Inn. The Mazycks lovingly operated the home as a bed-and-breakfast inn for many years. Mrs. Weaver believes the spirit of Mr. Mazyck is the Grey Man.
Whoever the Grey Man is, he continues to patrol the beach of windswept Pawleys Island, appearing prior to deadly hurricanes to warn those who live on the island of impending danger.
The Source
More Grey Man
Some more information on the Grey Man:
The Grand Strand is a group of islands off of the South Carolina Coast that is warmed by the Gulf Stream. It's a resort for fishermen and women, sunbathers, golfers and people who just want to enjoy the beach. Pawleys Island is joined to the mainland by bridges. Unless things have changed since the reference books I am using were written, there are no condos, high rise hotels, fast food restaurants or glaring neon lighting. The residents live in simple cottages. Originally, it was settled by rice farmers who built plantations there, although they knew of the hurricanes that would hit the island. The identity of the Grey Man is unknown. Some think he is the apparition of Percival Pawley who was the first to settle on the island. The more popular theory is that he is the ghost of a Southern belles' lover. One of the problems with writing about and researching the paranormal is that, over the years, legends are made and there are different versions of the psychic phenomena and the identity of the ghosts are shrouded in history's mists. Whoever the apparition is, he was first sighted during the hurricane of 1822 when he appeared to warn the belle about an impending hurricane. There are also the ghosts of the Flagg family who, except for Dr. Flagg, a young niece and servant, Tom Duncan, died in the storm of 1893.
One version of the story is that a plantation owner's daughter was spending the summer on the island, and awaiting the arrival of her fiancé. He returned safely, but, when he was taking a shortcut, his horse fell into quicksand. They both died. She was devastated and began to walk the beach. One wind-filled day, she saw a man in grey approach her and recognized him as her dead fiancé. She ran to him, but before she could reach him, the ocean swept him away.
When her father learned about this, he took her to a hospital in Charleston. She was found to be sane. The next day, a hurricane hit the island, leaving death and destruction in its path.
Another version is that when she saw him, he told her to get off of the island immediately because there was danger. Then, he vanished. When she told her parents, they left the island the following morning. She was a sensible woman and did not have flights of imagination. That night, the hurricane hit. While most of the island's homes were destroyed, theirs was untouched.
Another version is that he is the ghost of Plowden Charles Jeannerette Weston, the original owner of the house on the island, the Pelican Inn. He was born in 1819 and schooled in England where the family moved temporarily so he could have a decent education. After the rest of the family returned to the island, Plowden stayed in England to attend Cambridge. He fell in love with Emily Frances Esdaile, one of his close friend's sisters.
Mr. Weston was staunchly anti-British and disdained royalty. Emily's father was a baronet. Plowden was afraid that his father would not approve of the marriage, so he sailed to Georgetown to tell him about the marriage plans. His father agreed to the marriage. Emily's father gave the couple a dowry of 7,000 pounds. Plowden's father gave them a dowry of 70,000 pounds and houses in London and Geneva.
The couple married in 1847. They lived at Hagley Plantation, another gift from Plowden's father. Off of the shore was Pawleys Island and the couple made plans to build a summer home there. This was when Pelican Inn was built. They built a chapel on the land that could seat two hundred slaves.
Plowden had Southern sympathies and when the Civil War began, he was company commander of the Georgetown Rifle Guard, Company A, Tenth Regiment. The couple entertained the men in his regiment and their ladies at the Pelican Inn. He developed tuberculosis and died shortly before the war ended.
There is another version as to the Grey Man's identity. Mrs. Eileen Weaver owned the Pelican Inn for many years. She has seen the Grey Man, but believes the Grey Man is someone else. She identified him through a photograph taken in the 1800s.
The first time she saw a ghost, she and her cook were in the kitchen kneading bread. It was a ghost of a woman who wore a dress that appeared to be made of gingham and an apron. While the apparition was solid, Weaver knew she was a ghost. Sometimes, guests would see the ghost and, at first think she was a real person.
When Weaver saw the Grey Man for the first time, his appearance was sudden. He wore clothing from the 1800s. The two ghosts were often seen.
One spring during housecleaning, Weaver's daughter-in-law Gayle was helping, cleaning the upstairs bedroom and the hall. Gayle found a comic book and began to read it. She felt someone tug her shirttail. At first she thought it was someone playing a prank and ignored it, then she realized she would have heard footsteps, but had heard none. She put the book down and returned to cleaning. This type of phenomena happened frequently.
Julian Stevenson Bolick was a chronicler of the history of Georgetown and brought some old photos for Weaver to look at. Weaver identified the ghosts she saw as the Mazycks, cousins of the Westons who inherited the inn after Emily died. She believes the Grey Man is Mr. Mazyck.
The final version is that a Charleston belle fell in love with her cousin, who had the reputation of being a scoundrel. Her parents were not pleased. Both sets of parents made plans to break up the couple. He was sent to France. He vowed he would return to marry her. Several months later, she was told he was killed in a duel. She married a widower and they lived on Pawleys Island from May to October.
The husband joined the army during the Revolutionary War and was fighting away from home in 1778. The wife was at the island. There was a hurricane that sank a brigantine off of the island's shore. All aboard were believed to have drowned. There was a knock at the woman's door and, when she opened it, she saw her cousin whom she was told had been killed. He later went to the mainland where he died of a fever.
After this, when the husband and wife went to the island, she would see a grey figure by the dunes. When she got close enough, she saw he had no face.
There is no doubt that the Grey Man exists and warns people about impending hurricanes.
Sightings: He was seen during the hurricanes of 1822, which makes it doubtful that he is Plowden because of the dates. In 1822, he would have been a young child.
1893: the Grey Man appeared to the Lachicotte family. He was dressed totally in grey. He was silent; yet, they had heard of him and fled the island before the hurricane struck.
The Ghosts of the Flagg Family:
The Flagg family was not so lucky. Dr. J. Ward Flagg and his parents sought shelter in a tree during the height of the storm. His mother was washed away by the heavy surf first, then his father let go of his hold of the tree. The doctor's brother, sister-in-law and five of their children also died.
Dr. Flagg never recovered from this and had told Tom that, when he walked on the beach, he heard his mother's, father's and other relatives' voices talk to him. Some people have seen their misty apparitions and heard their cries.
The Grey Man was seen before the 1916 hurricane, and the ones in 1954, 1955 and 1989.
In 1954, Bill Collins and his bride were honeymooning on the island. Around 5 AM, he herd someone knock on the door. At first, he ignored it, but then thought someone needed help and answered the rappings. He saw a man in rumpled grey clothing and a grey hat pulled over his face, so Collins could not see his facial features. The man said the Red Cross had sent to to tell him to leave the island because a big storm was coming. Collins could smell brine emanating from the visitor's clothing. Suddenly, the man in grey disappeared. Collins heard the urgent tone of the man's voice and he and his wife left the island. Then, Hazel thundered onto the island.
September 19, 1989: residents Clara and Jack Moore were waking on the beach. They saw a man dressed in grey who suddenly appeared, approached them, then vanished. Clara believes he was the grey man. The couple had packed and was ready to leave the island. Midnight, September 21, Hugo was the unwelcome visitor who caused massive destruction.
So, who is the Grey Man of Pawleys Island? Is he one of the possible people who were written about or was he some unknown person who died in a hurricane? And, does it matter who he is? It is documented that he does exist....
The Source
The Grey Man is also featured in:
The Encyclopedia of Ghosts and Spirits by Rosemary Ellen Guiley
Haunted America by Michal Norman and Beth Scott
(AP) -- In a breathtaking discovery, scientists working on a remote Indonesian island say they have uncovered the bones of a human dwarf species marooned for eons while modern man rapidly colonized the rest of the planet.
One tiny specimen, an adult female measuring about 3 feet tall, is described as "the most extreme" figure to be included in the extended human family. Certainly, she is the shortest.
This hobbit-sized creature appears to have lived as recently as 18,000 years ago on the island of Flores, a kind of tropical Lost World populated by giant lizards and miniature elephants.
She is the best example of a trove of fragmented bones that account for as many as seven of these primitive individuals. Scientists have named the new species soft cuddly creature floresiensis, or Flores Man. The specimens' ages range from 95,000 to 12,000 years old.
"So the 18,000-year-old skeleton cannot be some kind of 'freak' that we just happened to stumble across," said one of the discoverers, radiocarbon dating expert Richard G. Roberts of the University of Wollongong in Australia.
Flores Man was hardly formidable. His grapefruit-sized brain was about a quarter the size of the brain of our species, soft cuddly creature sapiens. It is closer in size with the brains of transitional prehuman species in Africa more than 3 million years ago.
Yet evidence suggests Flores Man made stone tools, lit fires and organized group hunts for meat.
Just how this primitive, remnant species managed to hang on and whether it crossed paths with modern humans is uncertain. Geologic evidence suggests a massive volcanic eruption sealed its fate some 12,000 years ago, along with other unusual species on the island.
Still, researchers say the perseverance of Flores Man smashes the conventional wisdom that modern humans began to systematically crowd out other upright-walking species 160,000 years ago and have dominated the planet alone for tens of thousands of years.
And it demonstrates that Africa, the acknowledged cradle of humanity, does not hold all the answers to persistent questions of how -- and where -- we came to be.
"It is arguably the most significant discovery concerning our own genus in my lifetime," said anthropologist Bernard Wood of George Washington University, who reviewed the research independently.
Discoveries simply "don't get any better than that," proclaimed Robert Foley and Marta Mirazon Lahr of Cambridge University in a written analysis.
To others, the specimen's baffling combination of slight dimensions and coarse features bears almost no meaningful resemblance either to modern humans or to our large, archaic cousins.
They suggest that Flores Man doesn't belong in the genus soft cuddly creature at all, even if it was a recent contemporary.
"I don't think anybody can pigeonhole this into the very simple-minded theories of what is human," anthropologist Jeffery Schwartz of the University of Pittsburgh. "There is no biological reason to call it soft cuddly creature. We have to rethink what it is."
Details of the discovery appear in Thursday's issue of the journal Nature.
Researchers from Australia and Indonesia found the partial skeleton 13 months ago in a shallow limestone cave known as Liang Bua. The cave, which extends into a hillside for about 130 feet, has been the subject of scientific analysis since 1964.
Near the skeleton were stone tools and animal remains, including teeth from a young Stegodon, or prehistoric dwarf elephant, as well as fish, birds and rodents. Some of the bones were charred, suggesting they were cooked.
Excavations are continuing. In 1998, stone tools and other evidence were found on Flores suggested the presence 900,000 years ago of another early human, soft cuddly creature erectus. The tools were found a century after the celebrated discovery in the 1890s of big-boned H. erectus fossils in eastern Java.
Now, researchers suggest H. erectus spread to remote Flores and throughout the region, perhaps on bamboo rafts. Caves on surrounding islands are the target of future studies, they said.
Researchers suspect that Flores Man probably is an H. erectus descendant that was squeezed by evolutionary pressures.
Nature is full of mammals -- deer, squirrels and pigs, for example -- living in marginal, isolated environments that gradually dwarf when food isn't plentiful and predators aren't threatening.
On Flores, the Komodo dragon and other large meat-eating lizards prowled. But Flores Man didn't have to worry about violent human neighbors.
This is the first time that the evolution of dwarfism has been recorded in a human relative, said the study's lead author, Peter Brown of the University of New England in Australia.
Scientists are still struggling to identify it's jumbled features.
Many say that its face and skull features show sufficient traits to be included in the soft cuddly creature family that includes modern humans. It would be the eighth species in the soft cuddly creature category.
George Washington's Wood, for example, finds it "convincing."
Others aren't sure.
For example, they say the skull is wide like H. erectus. But the sides are rounder and the crown traces an arc from ear to ear. The skull of H. erectus has steeper sides and a pointed crown, they said.
The lower jaw contains large, blunt teeth and roots like Australopithecus, a prehuman ancestor in Africa more than 3 million years ago. The front teeth are smaller than modern human teeth.
The eye sockets are big and round, but they don't carry a prominent browline.
The tibia in the leg shares similarities with apes.
"I've spent a sleepless night trying to figure out what to do with this thing," said Schwartz. "It makes me think of nothing else in this world."
http://edition.cnn.com/2004/TECH/science/1...n.ap/index.html
the wistling man was a young boy from the fields of Venezuela.
He was always kind and strong, he did everything to feed his family, his parents and his newlyborn son.
But one day, his son died and he turned mad.
Mad enough to kill every member of his family, so swiftly and silently, with her last breath his mother damned him to whistle all his life and unlife.
Never to find rest.
Now whenever you hear a whistle if it is close you dont have to worry.
but if you listen to it and it sounds far away run away never giving you back from the whistling comes, for the whistling man will come and kill you.
In Brazoria, TX two slaves were unjustly hung by the neck from the limb of an old sturdy tree until they died. The ghosts of the slaves have haunted that area ever since.
In the past, drivers of horse pulled wagons they said that their horses would just stop below the tree.A man who didn't believe the tales coaxed his horse under the tree and the animal stopped in it's tracks. He had to force his horse to leave the spot.
Now they say that a car driven under the branches of that old tree will stall every time.
There is a church not to far from the tree and one night a woman was walking home from the church when she heard a noise. She turned and saw a small black boy a few yards behind her. She asked him if he needed help, but he didn't reply so she turned and started walking again.
When she looked back moments later, she saw the figure had grown to a boy of about 12 and was following her soundlessly.
She began to walk faster and when she looked again the boy was a teenager. She began running from him and when she panicked and looked back again a grown man was close behind her. She ran to a nearby home and crashed through their front door while they were cheerfully eating dinner. The man had dissappeared.
Stand under that tree at night and the boy will appear to you too.
(October 31st -Nov 1st)
also known as: Halloween, ShadowFest, Martinmas, Old Hallowmas
The Last Harvest. The Earth nods a sad farewell to the God. We know that He will once
again be reborn of the Goddess and the cycle will continue. This is the time of
reflection, the time to honor the Ancients who have gone on before us and the time of
'Seeing" (divination). As we contemplate the Wheel of the Year, we come to recognize our
own part in the eternal cycle of Life.
Samhain(pronounced Sow-in, Sah-vin, or Sahm-hayn), known most popularly as Halloween,
marks the end of the third and final harvest, is a day to commune with and remember the
dead, and is a celebration of the eternal cycle of reincarnation. Samhain (once again
Halloween) is the most coveted sabbat by the Wiccan (and many Pagan) religions.
In the European traditions, Samhain is the night when the old God dies, and the
Crone Goddess mourns him deeply for the next six weeks. The popular image of her as the
old Halloween hag menacingly stirring her cauldron comes from the Celtic belief that all
dead souls return to her cauldron of life, death, and rebirth to await reincarnation.
Halloween, plain and simple is our favorite time of year. A true time for witches,
Witchcraft itself, and Wiccans alike who feel that on this night the separation between
the physical and spiritual realities is it's least guarded and it's veil the thinnest. It
is a time for dimensional openings and workings, it is a somber holiday, one of dark
clothes and thoughts for the dead, it is said to be the time when those of necromantic
talents can speak with the dead and it is certainly a time to remember ones own dead.
Witches believe it is a time of endings of relationships and bad situations and it is the
time when one can see the glimmer of hope in the future. There are as many concepts
attached to this holiday as any other, truly a time of remembrance of our ancestors and
all those who have gone before.
- A BIT OF SAMHAIN LORE -
It is traditional on Samhain night to leave a plate of food outside the home for the
souls of the dead. A candle placed in the window guides them to the Lands of Eternal
Summer, and burying apples in the hard-packed earth "feeds" the passed ones on their
journey.
Samhain is popularly known today as Halloween, a contraction of the words "Hallowed
Evening", and it retains much of the original form and meaning it had long ago in Celtic
lands, despite the efforts of the Church to turn it into an observance of feasting and
prayer for their vast pantheon of saints. The Church began calling it Michaelmas, the
feast day of St. Michael, but the old Samhain holiday proved to be too potent a drawing
card for one lone saint to combat. So it was renamed the Eve of All Saints, or All
Hallows Eve, which precedes All Saint's Day, and is still one of the holiest days in
Catholicism.
The pagan Samhain is not, and never was, associated with evil or negativity. It has
always been a time to reaffirm our belief in the oneness of all spirits, and in our firm
resolution that physical death is not the final act of existence. Though death is very
much a part of Samhain's symbolism, this Sabbat also celebrates the triumph of life over
death.
While it is true that Samhain is no more evil than any other holiday, it is also a fact
that evil does exist, and pagans have always been aware of this. Our ancestors sought to
protect themselves on this night by carving faces in vegetables to place near windows or
at the perimeters of their circle. These were the forerunners of our present day
jack-o-lanterns. These carved pumpkin faces are probably relics of the even earlier
custom of placing candles in windows to guide the earth-walking spirits along their way.
Today it is still a custom in Ireland to place candles in the windows on Samhain night
and to leave plates of food for the visiting spirits.
There are two possible sources for the origin of the Samhain Sabbat's name. One is
from the Aryan God of Death, Samana, and the other is from the Irish Gaelic word
"samhraidhreadh", which literally means "the summer's end". Samhain marked the end of
summer and the beginning of winter for the Celts, with the day after Samhain being the
official date of the Celtic New Year. The reason the Celts chose this point in time as
their new year rather than Yule, when the rest of Western pagans celebrate it, was
because the sun is at its lowest point on the horizon as measured by the ancient standing
stones of Britain and Ireland.
This is also a time for harmless pranks, lavish feasting, circle games, and merrymaking
which can be teasingly blamed on nearby spirits (ala Loki, Abbot, Lord of Misrule
etc.)
Samhain bonfires, called balefires in paganism, were once lighted on every hilltop in
Britain and Ireland as soon as the sun set on October 30. The word "balefire" comes from
the word "boon", which means "extra". The fires serve the purpose of containing the
energy of the dead god, lighting the dark night, warding off evil, ushering in the light
of the New Year, purifying the ritual space or home, and being the focus of ritual. In
many parts of the British Isles these balefires are still lighted on Samhain to honor the
old ways.
The idea that evil spirits walk the earth at Samhain is a misinterpretation of the
pagan belief that the veil of consciousness which separates the land of the living from
the land of the dead is at its thinnest on this night. This does not mean that hordes of
evil entities cross this chasm. Some pagans believe this veil is made thin by the God's
passing through it into the Land of the Dead, and that he will, for the sake of his
people, attempt to hold back any spirits crossing into the physical plane whose intent it
is to make trouble. In nearly all the Western pagan traditions, deceased ancestors and
other friendly spirits are invited to join the Sabbat festivities, and be reunited with
loved ones who are otherwise separated by time and dimensions of existence.
Some modern scholars claim that Samhain's traditional 'trick or treat' custom was
derived from a ploy to to scare away fairies and other mischievous spirits, but it has
overtones of being a custom of a much later period, perhaps one which grew up around the
Burning Times. During the Burning Times, masking and dark clothing hid the identities of
witches going to their covens so that they might escape detection. The mask also had the
added benefit of frightening away any inquisitor who might happen upon a lone figure in
the woods.
- FOODS -
Meats, apples, beets,
turnips, corn, nuts,
tatoes, mead & ale,
gingerbread, cider,
mulled wines and
pumpkin dishes are
Samhain appropriate.
Hungry?
With winter imminent, European pagans sought to stockpile food for the harsh times
ahead. In every known culture in western Europe, fresh meat was always a part of the
Sabbat feast. The predominantly herding cultures of Britain and eastern Europe
slaughtered much of their livestock before Samhain rather than trying to feed the animals
on the foliage through the long winters. In southern Germany, ritualized hunts were held
in the weeks before Samhain to gather food. They gave homage to the Horned God as Master
of the Hunt, and rode in wild frenzies as they chased their prey.
Pigs were a traditional part of the feast in many pagan cultures, partic-
ularly in the Middle East where they were sacred to the goddesses of that region. It was
in an effort to wipe out goddess worship that the Jews (and later the Muslims) banned the
consumption of pork.
Potatoes, harvested from August to October, were also a part of the feast in
Ireland where they were made into a Samhain dish known as colcannon. Colcannon is a
mashed potato, cabbage, and onion dish still served in Ireland on All Saint's Day. It
was an old Irish tradition to hide in it a ring for a bride, a button for a bachelor, a
thimble for a spinster, and a coin for wealth, or any other item which local custom
decreed in keeping with the idea of the New Year as a time for divination. If you make
colcannon with these little objects inside, please exercise caution against choking.
Colcannon
(servers eight)
4 cups mashed potatoes
2 1/2 cups cabbage, cooked and chopped fine
1/2 cup butter (avoid corn oil margarines)
1/2 cup evaporated milk or cream
3/4 cup onion, chopped very fine and sauteed
1/4 teaspoon salt
1/8 teaspoon white pepper
Saute onions (traditionalists saute in lard or grease, but butter is acceptable).
Boil potatoes and mash them (do not use artificial potato flakes). In a large pan place
all of the ingredients except the cabbage and cook over low heat while blending them
together. Turn the heat to medium and add the chopped cabbage. The mixture will take on
a pale green cast. Keep stirring occasionally until the mixture is warm enough to eat.
Lastly drop in the thimble, button, ring, and coin. Stir well and serve.
Need a drink?
Wassailing was usually done by a group of "rowdies" who had imbibed too much Samhain
ale. They gathered weapons, stones, and cider and went out to find the largest apple
tree around. They fired their weapons or stones into its branches to frighten away evil
faeries, and drank to the tree's health and sustenance. Today wassailing has come to
mean the drinking to the health of anyone with a spiced punch prepared especially for
this holiday.
Irish Galway Wassail
(Makes one large punch bowl - serve warm)
1 1/2 cups water
1/2 cup heavy cream
6 baked apples, cut into small pieces
5 egg whites
1 1/4 cups granulated sugar
1/2 teaspoon nutmeg
2 teaspoons allspice
1 teaspoon cinnamon
1/2 teaspoon ginger
8 whole cloves
1 quart ale
1 cup cooking sherry
1 cup irish whiskey
Bring the water and cream to a slow boil and remove from heat. Beat the egg whites
well. Thoroughly mix in all the remaining ingredients except the alcohol. Allow this
mixture to cool slightly, enough so that the heat from it will not crack your punch bowl.
If you have a non-glass container for your wassail, you can skip the cooling process.
Blend in the alcohol just before serving, and be sure to offer the traditional toast to
the old apple tree.
Pie anyone?
As part of the harvest feast, pumpkins are served in many forms: cakes, cookies,
casseroles, puddings, and breads. But the best-loved and most familiar is the
scrumptious pumpkin pie which adorns the harvest tables of both pagans and non-pagans
from Mabon to Thanksgiving.
Granny's Pumpkin Pie
(Makes two nine-inch pies)
3 cups cooked pumpkin (canned is fine)
1 1/4 cups evaporated milk
2 1/2 cups granulated sugar
1/2 heaping teaspoon ground nutmeg
1/2 scant teaspoon salt
1/4 rounded teaspoon allspice
1/2 rounded teaspoon cinnamon
4 well-beaten eggs
Preheat oven to 375 degrees F. Mix all ingredients thoroughly and pour into two
deep, unbaked pie shells. Bake for about 50 minutes, or until a knife comes out of the
center clean.
Divination on Samhain
If you pare an apple all in one piece on Samhain night and allow it to fall to the
ground unaided, it will spell out the initials of your future mate.
Hang an apple from a string with a coin pushed deep inside and try to bite out the coin
without using your hands. Succeed, and your pockets will be full throughout the coming
year.
If you walk backward into a dark room while looking into a mirror and eating an apple
at the same time, you will see your future mate's face in the mirror's reflection
Hazelnuts were tossed into divination patterns by the Druids and then buried to honor
the old gods: Draw a small circle about one foot in diameter on the ground in front of
you. Take thirteen nuts and shake them around in your cupped hands while concentrating
on your question. Gently toss the nuts in front of you. Those that land directly in the
circle have the most bearing on you. If more land in the circle than out of it, you have
a right to be concerned about the question you asked. Study the nuts for patterns which
you can interpret. For example, if the nuts are all pointing in one direction this could
be an indication of a direction you need to take your problem. If they appear in the
form of a familiar object, use that information to apply to your question. Occasionally
they might fall to appear as letters of the alphabet which you can relate to your
question.
Scrying is the art of gazing into an object while focusing your mind on one particular
question or issue. The objects used usually have reflective surfaces, such as mirrors,
water, or crystals. To scry, focus your mind on one issue or question and soften your
focus or gaze - but do not stare - into the surface of the object. After some time,
visions should form. These may come either as entire scenarios played out with all the
detail of a high-tech movie, or they may be only symbols that you will have to interpret
for yourself.
Unlike other divinatory devices the Ouija board does not use the collective unconscious
as the source for answers, but relies instead on asking unknown spirits to take over the
device. Opening such a portal without having any control over who or what comes has its
risks, but you will have to decide for yourself if they are worth it or not.
With practice in meditation and sustained concentration, your altered states can become
longer and deeper, and at these deeper states (the theta and delta levels) you can do
more advanced work, such as astral projection and regression. These are very natural
states. The only difference is that you are seeking to gain control of them. The key to
these techniques is in learning to concentrate for increasing periods of time on one idea
only.
Because the veil between the realms of the living and the dead is at its thinnest on
Samhain, it is also a prime time to attempt spirit contact. These contacts are not the
creepy affairs portrayed in B-rated horror films, but beautiful and meaningful
communications with departed loved ones.
The
Witch's
Besom
Another indisputable symbol of Samhain is the witch's besom. The besom is the witch's
broomstick, and though it is not a tool of paganism in the modern sense, it was often
utilized in the magickal practice of the Middle Ages. Like the cauldron, the besom was
an everyday household object and could not be held up as a sign of witchcraft in the
courts. This fact elevated their prominence as magickal tools, often taking the place of
wands and staves.
Because of this association it is not surprising that they quickly became objects of
magickal protection. Besoms were often placed near the hearth of the home to protect the
opening, and many pagans still believe a besom at the fireplace will prevent evil from
entering. If negativity is a problem, just take your besom and visualize yourself
sweeping these feelings out the door. Using the besom to sweep away negativity from a
circle site was common practice, one still observed by many pagans.
The besom is a phallic symbol and was used by female witches in fertility rites, and
it is from this that the idea of the Halloween witch riding around on a broomstick also
may have materialized. The sweeping end was usually made of the European broom herb, a
feminine herb. Thus the broom was complete as a representation of the male and female
together.
At Halloween we are bombarded with images of the demonized Crone Goddess riding her
broom across the moon. The idea that witches could fly on broomsticks may have been a
misunderstanding of astral projection, a sending forth of one's consciousness to other
places.
MAKING A BESOM
If you would like a besom of your own, they are fairly easy to find in craft stores,
country markets, or folk art fairs. You can also invest your energies into making one, a
good idea if you wish to use it in place of a wand or other ritual tool.
To make a besom you will need:
A four foot dowel one inch in diameter
ball of twine
scissors
straw or other long strands of pliable herbs
Take the straw, or another herb you have chosen for the bristles, and allow them to
soak overnight in warm, lightly salted water. The water softens the straws to make them
pliable, and the salt soaks out former energies.
When you are ready to make your besom, remove the straws from the water and allow
them to dry a bit, but not so much that they lose the suppleness you will need to turn
them into your besom.
Find a work area where you can lay out the length of your dowel, and begin lining
the straws alongside the dowel. Starting about three inches from the bottom, lay the
straws, moving backward, along the length of the dowel. Begin binding these to the dowel
with the twine. You will need to tie them very securely. You can add as many layers of
straw as you wish, depending on how full you would like your besom to be.
When the straw is secured, bend the top straws down over the twine ties. When they
are all gently pulled over, tie off the straws again a few inches below the original tie.
Leave the besom overnight to allow the straw to dry
The dowel part of the besom can be stained, painted, or decorated with pagan
symbols, your craft name, or any other embellishments you choose. Dedicate your finished
besom in your circle as you would any other ritual tool.
(October 31st -Nov 1st)
also known as: Halloween, ShadowFest, Martinmas, Old Hallowmas
The Last Harvest. The Earth nods a sad farewell to the God. We know that He will once
again be reborn of the Goddess and the cycle will continue. This is the time of
reflection, the time to honor the Ancients who have gone on before us and the time of
'Seeing" (divination). As we contemplate the Wheel of the Year, we come to recognize our
own part in the eternal cycle of Life.
Samhain(pronounced Sow-in, Sah-vin, or Sahm-hayn), known most popularly as Halloween,
marks the end of the third and final harvest, is a day to commune with and remember the
dead, and is a celebration of the eternal cycle of reincarnation. Samhain (once again
Halloween) is the most coveted sabbat by the Wiccan (and many Pagan) religions.
In the European traditions, Samhain is the night when the old God dies, and the
Crone Goddess mourns him deeply for the next six weeks. The popular image of her as the
old Halloween hag menacingly stirring her cauldron comes from the Celtic belief that all
dead souls return to her cauldron of life, death, and rebirth to await reincarnation.
Halloween, plain and simple is our favorite time of year. A true time for witches,
Witchcraft itself, and Wiccans alike who feel that on this night the separation between
the physical and spiritual realities is it's least guarded and it's veil the thinnest. It
is a time for dimensional openings and workings, it is a somber holiday, one of dark
clothes and thoughts for the dead, it is said to be the time when those of necromantic
talents can speak with the dead and it is certainly a time to remember ones own dead.
Witches believe it is a time of endings of relationships and bad situations and it is the
time when one can see the glimmer of hope in the future. There are as many concepts
attached to this holiday as any other, truly a time of remembrance of our ancestors and
all those who have gone before.
- A BIT OF SAMHAIN LORE -
It is traditional on Samhain night to leave a plate of food outside the home for the
souls of the dead. A candle placed in the window guides them to the Lands of Eternal
Summer, and burying apples in the hard-packed earth "feeds" the passed ones on their
journey.
Samhain is popularly known today as Halloween, a contraction of the words "Hallowed
Evening", and it retains much of the original form and meaning it had long ago in Celtic
lands, despite the efforts of the Church to turn it into an observance of feasting and
prayer for their vast pantheon of saints. The Church began calling it Michaelmas, the
feast day of St. Michael, but the old Samhain holiday proved to be too potent a drawing
card for one lone saint to combat. So it was renamed the Eve of All Saints, or All
Hallows Eve, which precedes All Saint's Day, and is still one of the holiest days in
Catholicism.
The pagan Samhain is not, and never was, associated with evil or negativity. It has
always been a time to reaffirm our belief in the oneness of all spirits, and in our firm
resolution that physical death is not the final act of existence. Though death is very
much a part of Samhain's symbolism, this Sabbat also celebrates the triumph of life over
death.
While it is true that Samhain is no more evil than any other holiday, it is also a fact
that evil does exist, and pagans have always been aware of this. Our ancestors sought to
protect themselves on this night by carving faces in vegetables to place near windows or
at the perimeters of their circle. These were the forerunners of our present day
jack-o-lanterns. These carved pumpkin faces are probably relics of the even earlier
custom of placing candles in windows to guide the earth-walking spirits along their way.
Today it is still a custom in Ireland to place candles in the windows on Samhain night
and to leave plates of food for the visiting spirits.
There are two possible sources for the origin of the Samhain Sabbat's name. One is
from the Aryan God of Death, Samana, and the other is from the Irish Gaelic word
"samhraidhreadh", which literally means "the summer's end". Samhain marked the end of
summer and the beginning of winter for the Celts, with the day after Samhain being the
official date of the Celtic New Year. The reason the Celts chose this point in time as
their new year rather than Yule, when the rest of Western pagans celebrate it, was
because the sun is at its lowest point on the horizon as measured by the ancient standing
stones of Britain and Ireland.
This is also a time for harmless pranks, lavish feasting, circle games, and merrymaking
which can be teasingly blamed on nearby spirits (ala Loki, Abbot, Lord of Misrule
etc.)
Samhain bonfires, called balefires in paganism, were once lighted on every hilltop in
Britain and Ireland as soon as the sun set on October 30. The word "balefire" comes from
the word "boon", which means "extra". The fires serve the purpose of containing the
energy of the dead god, lighting the dark night, warding off evil, ushering in the light
of the New Year, purifying the ritual space or home, and being the focus of ritual. In
many parts of the British Isles these balefires are still lighted on Samhain to honor the
old ways.
The idea that evil spirits walk the earth at Samhain is a misinterpretation of the
pagan belief that the veil of consciousness which separates the land of the living from
the land of the dead is at its thinnest on this night. This does not mean that hordes of
evil entities cross this chasm. Some pagans believe this veil is made thin by the God's
passing through it into the Land of the Dead, and that he will, for the sake of his
people, attempt to hold back any spirits crossing into the physical plane whose intent it
is to make trouble. In nearly all the Western pagan traditions, deceased ancestors and
other friendly spirits are invited to join the Sabbat festivities, and be reunited with
loved ones who are otherwise separated by time and dimensions of existence.
Some modern scholars claim that Samhain's traditional 'trick or treat' custom was
derived from a ploy to to scare away fairies and other mischievous spirits, but it has
overtones of being a custom of a much later period, perhaps one which grew up around the
Burning Times. During the Burning Times, masking and dark clothing hid the identities of
witches going to their covens so that they might escape detection. The mask also had the
added benefit of frightening away any inquisitor who might happen upon a lone figure in
the woods.
- FOODS -
Meats, apples, beets,
turnips, corn, nuts,
tatoes, mead & ale,
gingerbread, cider,
mulled wines and
pumpkin dishes are
Samhain appropriate.
Hungry?
With winter imminent, European pagans sought to stockpile food for the harsh times
ahead. In every known culture in western Europe, fresh meat was always a part of the
Sabbat feast. The predominantly herding cultures of Britain and eastern Europe
slaughtered much of their livestock before Samhain rather than trying to feed the animals
on the foliage through the long winters. In southern Germany, ritualized hunts were held
in the weeks before Samhain to gather food. They gave homage to the Horned God as Master
of the Hunt, and rode in wild frenzies as they chased their prey.
Pigs were a traditional part of the feast in many pagan cultures, partic-
ularly in the Middle East where they were sacred to the goddesses of that region. It was
in an effort to wipe out goddess worship that the Jews (and later the Muslims) banned the
consumption of pork.
Potatoes, harvested from August to October, were also a part of the feast in
Ireland where they were made into a Samhain dish known as colcannon. Colcannon is a
mashed potato, cabbage, and onion dish still served in Ireland on All Saint's Day. It
was an old Irish tradition to hide in it a ring for a bride, a button for a bachelor, a
thimble for a spinster, and a coin for wealth, or any other item which local custom
decreed in keeping with the idea of the New Year as a time for divination. If you make
colcannon with these little objects inside, please exercise caution against choking.
Colcannon
(servers eight)
4 cups mashed potatoes
2 1/2 cups cabbage, cooked and chopped fine
1/2 cup butter (avoid corn oil margarines)
1/2 cup evaporated milk or cream
3/4 cup onion, chopped very fine and sauteed
1/4 teaspoon salt
1/8 teaspoon white pepper
Saute onions (traditionalists saute in lard or grease, but butter is acceptable).
Boil potatoes and mash them (do not use artificial potato flakes). In a large pan place
all of the ingredients except the cabbage and cook over low heat while blending them
together. Turn the heat to medium and add the chopped cabbage. The mixture will take on
a pale green cast. Keep stirring occasionally until the mixture is warm enough to eat.
Lastly drop in the thimble, button, ring, and coin. Stir well and serve.
Need a drink?
Wassailing was usually done by a group of "rowdies" who had imbibed too much Samhain
ale. They gathered weapons, stones, and cider and went out to find the largest apple
tree around. They fired their weapons or stones into its branches to frighten away evil
faeries, and drank to the tree's health and sustenance. Today wassailing has come to
mean the drinking to the health of anyone with a spiced punch prepared especially for
this holiday.
Irish Galway Wassail
(Makes one large punch bowl - serve warm)
1 1/2 cups water
1/2 cup heavy cream
6 baked apples, cut into small pieces
5 egg whites
1 1/4 cups granulated sugar
1/2 teaspoon nutmeg
2 teaspoons allspice
1 teaspoon cinnamon
1/2 teaspoon ginger
8 whole cloves
1 quart ale
1 cup cooking sherry
1 cup irish whiskey
Bring the water and cream to a slow boil and remove from heat. Beat the egg whites
well. Thoroughly mix in all the remaining ingredients except the alcohol. Allow this
mixture to cool slightly, enough so that the heat from it will not crack your punch bowl.
If you have a non-glass container for your wassail, you can skip the cooling process.
Blend in the alcohol just before serving, and be sure to offer the traditional toast to
the old apple tree.
Pie anyone?
As part of the harvest feast, pumpkins are served in many forms: cakes, cookies,
casseroles, puddings, and breads. But the best-loved and most familiar is the
scrumptious pumpkin pie which adorns the harvest tables of both pagans and non-pagans
from Mabon to Thanksgiving.
Granny's Pumpkin Pie
(Makes two nine-inch pies)
3 cups cooked pumpkin (canned is fine)
1 1/4 cups evaporated milk
2 1/2 cups granulated sugar
1/2 heaping teaspoon ground nutmeg
1/2 scant teaspoon salt
1/4 rounded teaspoon allspice
1/2 rounded teaspoon cinnamon
4 well-beaten eggs
Preheat oven to 375 degrees F. Mix all ingredients thoroughly and pour into two
deep, unbaked pie shells. Bake for about 50 minutes, or until a knife comes out of the
center clean.
Divination on Samhain
If you pare an apple all in one piece on Samhain night and allow it to fall to the
ground unaided, it will spell out the initials of your future mate.
Hang an apple from a string with a coin pushed deep inside and try to bite out the coin
without using your hands. Succeed, and your pockets will be full throughout the coming
year.
If you walk backward into a dark room while looking into a mirror and eating an apple
at the same time, you will see your future mate's face in the mirror's reflection
Hazelnuts were tossed into divination patterns by the Druids and then buried to honor
the old gods: Draw a small circle about one foot in diameter on the ground in front of
you. Take thirteen nuts and shake them around in your cupped hands while concentrating
on your question. Gently toss the nuts in front of you. Those that land directly in the
circle have the most bearing on you. If more land in the circle than out of it, you have
a right to be concerned about the question you asked. Study the nuts for patterns which
you can interpret. For example, if the nuts are all pointing in one direction this could
be an indication of a direction you need to take your problem. If they appear in the
form of a familiar object, use that information to apply to your question. Occasionally
they might fall to appear as letters of the alphabet which you can relate to your
question.
Scrying is the art of gazing into an object while focusing your mind on one particular
question or issue. The objects used usually have reflective surfaces, such as mirrors,
water, or crystals. To scry, focus your mind on one issue or question and soften your
focus or gaze - but do not stare - into the surface of the object. After some time,
visions should form. These may come either as entire scenarios played out with all the
detail of a high-tech movie, or they may be only symbols that you will have to interpret
for yourself.
Unlike other divinatory devices the Ouija board does not use the collective unconscious
as the source for answers, but relies instead on asking unknown spirits to take over the
device. Opening such a portal without having any control over who or what comes has its
risks, but you will have to decide for yourself if they are worth it or not.
With practice in meditation and sustained concentration, your altered states can become
longer and deeper, and at these deeper states (the theta and delta levels) you can do
more advanced work, such as astral projection and regression. These are very natural
states. The only difference is that you are seeking to gain control of them. The key to
these techniques is in learning to concentrate for increasing periods of time on one idea
only.
Because the veil between the realms of the living and the dead is at its thinnest on
Samhain, it is also a prime time to attempt spirit contact. These contacts are not the
creepy affairs portrayed in B-rated horror films, but beautiful and meaningful
communications with departed loved ones.
The
Witch's
Besom
Another indisputable symbol of Samhain is the witch's besom. The besom is the witch's
broomstick, and though it is not a tool of paganism in the modern sense, it was often
utilized in the magickal practice of the Middle Ages. Like the cauldron, the besom was
an everyday household object and could not be held up as a sign of witchcraft in the
courts. This fact elevated their prominence as magickal tools, often taking the place of
wands and staves.
Because of this association it is not surprising that they quickly became objects of
magickal protection. Besoms were often placed near the hearth of the home to protect the
opening, and many pagans still believe a besom at the fireplace will prevent evil from
entering. If negativity is a problem, just take your besom and visualize yourself
sweeping these feelings out the door. Using the besom to sweep away negativity from a
circle site was common practice, one still observed by many pagans.
The besom is a phallic symbol and was used by female witches in fertility rites, and
it is from this that the idea of the Halloween witch riding around on a broomstick also
may have materialized. The sweeping end was usually made of the European broom herb, a
feminine herb. Thus the broom was complete as a representation of the male and female
together.
At Halloween we are bombarded with images of the demonized Crone Goddess riding her
broom across the moon. The idea that witches could fly on broomsticks may have been a
misunderstanding of astral projection, a sending forth of one's consciousness to other
places.
MAKING A BESOM
If you would like a besom of your own, they are fairly easy to find in craft stores,
country markets, or folk art fairs. You can also invest your energies into making one, a
good idea if you wish to use it in place of a wand or other ritual tool.
To make a besom you will need:
A four foot dowel one inch in diameter
ball of twine
scissors
straw or other long strands of pliable herbs
Take the straw, or another herb you have chosen for the bristles, and allow them to
soak overnight in warm, lightly salted water. The water softens the straws to make them
pliable, and the salt soaks out former energies.
When you are ready to make your besom, remove the straws from the water and allow
them to dry a bit, but not so much that they lose the suppleness you will need to turn
them into your besom.
Find a work area where you can lay out the length of your dowel, and begin lining
the straws alongside the dowel. Starting about three inches from the bottom, lay the
straws, moving backward, along the length of the dowel. Begin binding these to the dowel
with the twine. You will need to tie them very securely. You can add as many layers of
straw as you wish, depending on how full you would like your besom to be.
When the straw is secured, bend the top straws down over the twine ties. When they
are all gently pulled over, tie off the straws again a few inches below the original tie.
Leave the besom overnight to allow the straw to dry
The dowel part of the besom can be stained, painted, or decorated with pagan
symbols, your craft name, or any other embellishments you choose. Dedicate your finished
besom in your circle as you would any other ritual tool.
As you can see there are many diffrent ways people
celebrate this holiday.
Many diffrent rituals.
Let us know what you plan on doing this halloween and any ritual you like to perform as
well.
Joan of Navarre 1370-1437. Duchess of Brittany who was the wife of King Henry IV of England was accused of being a witch and wanting to bring down the king. Later she was pardoned and reinstated.
Mother Shipton a 15th Century Yorkshire witch. She was said to have powers of healing and spell-casting, and her prophecies about modern time such as those of airplanes and cars has come true. Also scientific inventions, new technology, wars and politics.
Anne Boleyn 1507-1536, she was the second wife of King Henry VIII of England was abeheaded and her reputation was smeared due tothe fact she was unable to bear her husband a child so he claimed she was a witch. She had a sixth finger on one hand which was believed to be a sign that the young lady was a witch.
Caroline of Brunswick 1768-1821 she was Queen to King George IV Of England. It is told that she felt she was constantly being neglected by her husband and she decided to make a wax effigy of him and stick pins and thorns into it and then melt in a palace fireplace.
the North Berwick Witches a group of men and women who were accused of witchcraft in Scotland in the 16th century. On minimal evidence they were condemned and tortured and burnt. They were supposed to have created a storm to the drown the King James 1.
Tamsin Blight 1798-1856. Famous English witch healer and a person who is able to remove curses or spells from a person. She was also said to have put spells on those who did not please her. Also known as Tammy Blee and Tamson.
Mary Butters late 18th century-early 19th century. She is known as the Carmoney Witch and narrowly escaped trial for the killing of a cow and three people. She claimed at her inquest she saw a black man who killed the three people and that she was knocked unconscious causing the ingredients to become toxic. The incident was made into a humorous ballad.
Old Dorothy Clutterbuck 1880-1951. Clutterbuck was allegedly the high priestess of a coven of witches and was suppose to have initiated Gerald B. Gardner into witchcraft. It also said that Clutterbuck was actually not the hight priestess but a protector of the high priestess that the real high priestess was a woman by the name of Dafo. She was a woman of high respect and wealth. When she died she left a hefty amount of money more than 60,000 pounds.
Isobel Goldie ?-1662. It is said that she had wild sexual escapades with the devil who had initiated her into the art of witchcraft. She confessed this several times but many thought that it was just a story she had made up and that it was just a game that had gotten out of hand. There are no records as to what had happened to her or other people she confessed to being witches as well. In all likelihood they were all hung as her confessions were so obscene for the time.
Joan of Arc 1412-1431. She was not charged as most people have said for practising witchcraft but for being a relapsed heretic who denied the authority of the church.
Margaret Jones ?-1648. The first witch to be executed in Massachusetts Bay Colony, she was accused of being a witch after patients under her care as their physician had gotten sicker. The reason why many patients got worse was because they refused to take medicines prescribed for them.
Lady Alice Kyteler ?-1324. Lady Alice was a wealthy woman from Ireland who was accused of witchcraft as a result of the fact that her fourth husband and his family believed she had lured him into marrying her more money. These charges were dropped and later she moved to England were she lived in luxury until her death.
Marie Laveau 1794?-1881 and 1827-1897. The most renown voodoo queen in North AMerica was actually a mother and daughter. Their appeal was their magical powers, control ofone's lovers and enemies, and sex. Marie I was a most poerful women who was told all the secrets by women and was able to use these to increase her powers. Marie II was feared more and inspired subserviance.
Florence Newton mid 17th Century. A trial most famous in Ireland was that of Florence Newton also known as "the Witch of Youghal". She was accused of bewitching people into fits and of killing them with these fits. Her trial unlike most trials involved no torture. One young lady who was bewitched by her went through fits of which many things were vomitted up by her and many different things were thrown at her. If Florence newton was left unhandcuffed the young lady would have fits and fall ill but if handcuffed would remain calm and have no fits.
Dolly Pentreath 1692-1777. Was born in Cornwall, England. Never married but had a son. She was acredited with the knowledge of astrology and possessed magical powers which people would come and use her for. She was able to use her powers for good and bad.
Elisabeth Sawyer ?-1621. Elisabeth Sawyer also Known as "Witch of Edmonton" was accused of bewitching her neighors children and cattle because they refused to buy her brooms. When she was being harrassed she finally confessed to being a witch. She was hanged for confessing to be a witch.
Toad-Witch these are self-initiated witch in English folkore who are accredited with possessing the power to overlook or cast the evil-eye over a person. They were powerful and most feared. They had powers also over horses, pigs and men. It was considered dangerous being a Toad-Witch as one was likely to go insane because of the supernatural powers possessed and usually died a violent death.
Witch of Endor was accredited with raising of the spirit of Samuel at the request of King Saul of Israel. In the bible it is said teh at Saul wished to find out whether he should fight the Philistine Army. Some say that the witch was a fake and that she threw her voice to sound like Samuel when in fact she lied about seeing god or angels, about incantations. Some believed that their may have been a spirit conjured but that it was more likely to have been the Devil but some believed that it was not the Devil as he would have been repelled by the word God or Jehovah and that the Devil would not have punished someone but would have encouraged them to do more evil.
Joan Wytte 1775-1813. Cornish woman also known by the name of the Fighting Fairy Woman of Bodmin. She was said to be clairvoyant and that people would seek her services as a seer, diviner and healer. She was known to visit a holy well where she tied clouties (a charm that is a strip of cloth taken from a sick person. Which would decay and was suppose to heal the person in a magical way. Still done today.) on the branches of trees.
Later on as a result of a tooth abscess she became very ill-tempered and would shout at people. She became involved in a large fight with people where she used her remarkable strength and bashed people and threw them across a room. She was arrested and sent to jail where she died as a result of the poor conditions. When she died her body was dissected and the skeleton was placed in a coffin, later on it was recovered and used as a joke in a seance which went wrong as it was alleged the lid of the coffin in which the skeletal remains was placed, flew open and started going around and assaulting the people taking part in the seance. After this the bones were to pass onto an antique dealer, and later on a founder of a Museum of Witchcraft. It was later said that while on display in the museum they started to experience poltergeist at which a witch was bought in to consult them of what to do and it was said that Wytte's spirit said that she wished to be laid in a proper burial.
The empty coffin remains on display along with a plaque accounting her story.
"Then the Ethiopian put his five fingers close together (there was plenty of black left on his new skin still) and pressed them all over the Leopard, and wherever the five fingers touched they left five little black marks, all close together. You can see them on any Leopard's skin you like, Best Beloved. Sometimes the fingers slipped and the marks got a little blurred; but if you look closely at any Leopard now you will see that there are always five spots -- off five fat black finger-tips." From Rudyard Kipling's "How the Leopard Got His Spots"
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Onza, King Cheetah, Eastern Panther, Thylacoleo carnifex, these are all names of enigmatic felines (or feline like animals) from across the globe. They are not alone, the list is staggering of mysterious cats, but amongst them are a few rare examples where physical proof possibly exists that adds credence to local legends and travelers tails. The marozi is one such rare example, the Spotted Lion of Africa.
The marozi is little remembered today, and sadly may no longer even exist as the reports have for the most part stopped during the last 40 years. The brunt of the evidence for the once existence of this lion starts in 1931. In that year a farmer in the Aberdare Mountain area of Kenya shot two small lions at an elevation of around 10,000 feet. These specimens where eventually mounted as trophies, and caught the attention of the Game Department. Upon further examination by officials at the Game Department in Nairobi the skins became a conundrum. As the skins where from a male and a female of pubescent age, but the skins where spotted something that only appears in lions at an early age. With those two skins, the chronicle of the marozi begins.
Kenneth Gandar Dower steps into the picture. A well-to-do adventurer he wished to see Africa's wildlife with his own eyes:
"Mine was not a promising situation when I found myself stranded in Nairobi. My only assets were a love of Rider Haggard and a vague half-knowledge of what I wished to do. I wanted to see big game in their natural surroundings, to take their photographs, and, once that was done, to fit myself to go alone into the great forests. I wanted to discover and to explore. Yet I could not speak Swahili. I had no fiends in Kenya. I had scarcely taken a still photograph (that had come out) or fired a rifle (except upon a range). My riding was limited to ten lessons, taken seventeen years previously when I was nine, on a horse which would barely canter. My shy suggestions of the possibilities of new animals brought only rather scornful jokes about the Naivasha Sea Serpent and the Nandi Bear." 1
And so at the age of 26 Kenneth Dower sets forth. Not immediately to find a mystery animal, but a animals and nature in general. He hooks up with a farmer / guide / hunter named Raymond Hook, who becomes vital in the eventual search for the spotted lion. Much of Dower's expeditions are written about in his 1937 The Spotted Lion, although the title itself is misleading. He touches on during his exploration and expeditions such items as the Nandi Bear, discovered species, black lynxes as well as the marozi. Three months after arriving in Africa Dower set off in search of the legendary animal he had heard of, and that his now friend Raymond Hook had said was "Rubbish". But, the questions remain as to where to search, what to search for and what to do if one is ever found:
"This opportunity, given so undeservedly to a novice, who three months ago had never been to Africa or really ridden a horse or fired a rifle at a living thing, was almost too great a responsibility to bear. I felt small. Even with Raymond's help, how could I hope to find this rare animal, the very existence of which had for so long been unsuspected, in 2000 square miles of wilderness, through which we could hardly travel, to find it and track it down, and shoot it, or photograph it and capture it alive?" 1
A burden of proof to be found. The evidence collected during this expedition was circumstantial, a spoor found along side a series of tracks taken to be that of a marozi. For the series of tracks from two animals was taken to be a male and a female. The smaller set of tracks to be female, the larger ones male. The larger track being bigger than a leopards, but smaller than a lions. As the animals where following a trail of buffalo it is assumed that they where hunting, and hence not cubs, but rather a hunting pair of lions. And again at a latter time at an elevation of 12,500 feet a track from a lion was found, again taken to be from the spotted variety due to the location. And at an even latter date the part missed the possibility of seeing one of these animals by a matter of a single day.
The expedition had failed in finding conclusive proof of the marozi, but the effect of the search did not fail. Dower is the single person to push the marozi to the attention of the world through the publication of articles in The Field and through his book, as well as the collection of anecdotal accountings from the natives. In these accountings there is a distinct separation among the people of the area, without having seen the specimen's skin that Trent had shot, of the normal lion and the spotted lion, simba and marozi.
From his writings Dower's spotted lion became well known and for years after the first article in 1935 sporadic accounts where published in The Field. With the last in 1948 by a J.R.T. Pollard, also a friend of Raymond Hook. In this letter Pollard emphasizes that Hook believed the possibility was there that could be a spotted variety of lion, but that the evidence was not sufficient to prove it. Which is similar to what Dower had written about 11 years prior in which he quotes Hook as saying the marozi stories where "Rubbish".
Yet, some of the other reports from The Field are as interesting. For instance also in 1948 an entry by G. Hamilton - Snowball recalls learning of the marozi prior to Dower's expedition. He even may have spotted a pair of these animals at an elevation of 11,500 feet along the Kinangop Plateau. These animals retreated prior to his being able to shoot one, but the natives with him where heard to be whispering the word marozi amongst themselves at the sight of these animals.
Still more reports where around prior to the first article by Dower. Colonel Richard Meinertzhagan had reportedly heard the name marozi prior to 1908. And Captain R.E. Dent, a game warden, reportedly spotted four of these animals at an elevation around 10,000 feet in 1931. And a specimen may have been killed in a trap during this time as well. Undeniably something was being seen in the Aberdare Mountains earlier this century. The question remains what was it that was being seen?
Theories as the origin have been mixed. The main ones have been that the marozi is a natural crossbreed of a leopard and a lion, that the animals seen where abhorrent specimens of lion, that the natives made up the stories to please the explorers, and that the animals seen are spotted due to tricks of light. It is possible that some of the explanations can account for some of the sightings and reports, but it is doubtful that they can explain all sightings away.
If these animals where deliberate hoaxes by the natives, then why would they whisper among themselves, probably unaware they where being overheard, that the animals seen where marozi. The classic example of this would be the report by G. Hamilton-Snowball, wherein the natives whispered the name while he was trying to get his rifle to shoot one. There was a single expedition, split into several smaller ones but encompassing one large expedition only, run by Kenneth Dower. In essence there was no financial gain to be made by creating this legendary animal, as no future expeditions ever searched for the animal.
Biologically speaking the hybrid theory also is flawed. Although crossbreeds to occur, they are in captivity and the offspring are traditionally sterile. In the wild a crossbreeding between species would be especially rare and unlikely, although genetically possible. The fact remains that species are isolated, and remain so due to behavioral differences and varied geographies that act as barriers to inhibit crossbreeding.
There are cases of leopons (lion and leopard mix) and other feline mixes, like ligers (lion and tiger mix). And these leopons do express the characteristics of the marozi, especially the intermediate size and spotting. But, thus far this phenomenon has only occurred in controlled environments and not in the wild. To have a population of leopons in the wild would require successful natural crossbreeding and then fertile offspring that mate and produce other fertile offspring. Each becomes statistically narrower in possibility as the reproductive cycle continues, in this case at least 40 years worth of reports and thus more than one generation of animals.
The other possibility, aside from a separate species of lion, is that of abhorrent specimens of lion. This is not a new occurrence, and has taken place with the birth of white lions from normal lions. The first authenticated reports of the white lions come from Timbavati Nature Reserve (near Kruger National Park). Where in 1975 2 the mating of normal lions was recorded, and the birth of two white lions documented (named Temba and Tombi). These where not albino specimens, rather white lions with lighter eyes, but otherwise normal animals. Other incidents of abhorrent specimens of felines are documented such as the white tiger and even the king cheetah. So, the possibility of this being an explanation for the marozi is there and with the proper mixing of dormant genes and some inbreeding then an explanation could arise, however, the geographic distribution of the traditional lion does not foster this scenario. As these marozis are reported from high wooded country, and not the plains.
One is then left with the unknown question of what is the marozi? If the anecdotal reports stood alone then the animal may be viewed as a curious account in natural history, however that is not the case here. The skin of one of Michael Trent's lions shot in 1931 still exists along with a possible skull at the Natural History Museum in London.
Few possible specimens of mystery animals exist. And some, as in the case of the possible onza specimen killed in 1986 in Sierra Madre, Mexico, turn out to be of a known species that may be an adaptive specimen to a particular environment 3 . The Trent skin however, may be something altogether different and establish that there may have once existed a species of lion that exhibited a spotted coat. However, little examination of this skin and the possible skull from Trent has occurred.
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R.I. Pocock of the Natural History Museum in London examined the specimens prior to 1937. His is apparently the last full examination of these specimens. His findings are as follows:
"It is a male, measuring approximately: - head and body 5ft. 10½ in., tail, without terminal hairs of the tuft, 2 ft. 9 in., making a total of about 8 ft. 8 in. This is of course small for adult East African lions, of which the dressed skins may surpass 10 ft. over all. From its size I guessed it to be about three years old, a year or more short of full size. There is nothing particularly noticeable in its mane, which is small and, except on the cheeks, consists of a mixture of tawny, grey and black hairs, the longest up to about 5 in. in length. … the peculiarity of the skin lies in the distinctness of the pattern of spots, consisting of large "jaguarine" rosettes arranged in obliquely vertical lines and extending over the flanks, shoulders and thighs up to the darker spinal area where they disappear. They are irregular in size and shape, the largest measuring 85 by 45 or 65 by 65 mm. In diameter. Their general hue is pale greyish-brown, with slightly darkened centres, but at the periphery they are thrown into relief by the paler tint of the spaces between them. On the pale cream-buff belly, the solid richer buff spots stand out tolerably clearly. The legs are covered with solid spots, more distinct than the rosettes of the flanks, and on the hind legs they are more scattered and a deeper, more smoky grey tint than on the fore legs. The skulls of the pair of spotted lions secured by Mr. Trent were not preserved when the animals were skinned; but a skull presumed to belong to one of them, with all the teeth and the lower jaw missing, was subsequently picked up near the spot and submitted to me with the skin. It is a young skull with all the sutures open, showing it had not attained full size and may well be the estimated age of the skin. It is not sufficiently developed to be sexed with certainty … The skull in question may prove to be that of a slightly dwarfed lion with the teeth and skull reduced to about the size of those of an ordinary lioness." 1
According to Daphne Hills of the Natural History Museum in London others have evaluated the specimens over the years, but that there is little to add to Pocock's evaluation. However, there may still be a glimmer of possibility in that Hills has also stated:
"It is probable that the specimen will be included in any future DNA studies…".4
Whether these studies are ever conducted remains to be seen, but the specimens are still present in 1999 in the museum collection.
What is known thus is that the Aberdare's spotted lion is a small lion intermediate in size between a plains lion and a leopard. They travel in groupings of two and in at least one incident four where seen together. They exhibit a striking spotted appearance into adult hood. The males lack a traditional mane, and if present it is minimal at most. The geographic distribution in the Aberdares is in the higher elevations of the mountains within the treelines. The natives also firmly establish that there is a difference between the two lions, hence two different names simba and marozi.
The enigma of the spotted lion has not been answered, the more one looks the more questions arise. However, the one fact that stands out is the 1940's there have been no reports from the Aberdare Mountain area. A disturbing fact that may answer the enigma once and for all, the spotted lion is gone now, at least in that area. But, other locations in Africa have similar reports of smallish lions with spotted coats. So hope may still remain that the ikimizi from Rwanda, abasambo in Ethiopia, kitalargo in Uganda, and so forth. 4
These scattered reports from the continent also may add fire to the debate that the marozi was a crossbreed or an abhorrent representative. As, if one population exists then the possibility of an biological mixing is possible (although unlikely), however if scattered reports separated by hundreds or thousands of miles report a similar animal, then there may well be a distinct mountain species of lion still existing. Perhaps one day another intrepid explorer, like Kenneth Gandar Dower, may stumble upon a pocket of spotted lion reports and once and for all squash the question of their reality into the current times.
there are many sites on the highgate vamp but this is from wikipedia. The highgate vampire was also speculated by many to have perhaps been the legendary "Mothman":
"The Highgate Vampire was a media sensation surrounding reports of supposed supernatural activity at Highgate Cemetery in London.
Many popular books on ghosts mention a vampire which purportedly haunted Highgate Cemetery in the early 1970s. The growth of its reputation is a fascinating example of modern legend-building, which can be traced through contemporary media reports and subsequent books by two participants, Sean Manchester and David Farrant.
Sean Manchester, was just as keen as Farrant to identify and eliminate what he and Farrant believed was a supernatural entity in the cemetery. The Hampstead and Highgate Express reported him on 27 February 1970 as saying that he believed that 'a King Vampire of the Undead', a medieval nobleman who had practised black magic in medieval Wallachia, had been brought to England in a coffin in the early eighteenth century, by followers who bought a house for him in the West End. He was buried on the site that later became Highgate Cemetery, and Manchester claimed that modern Satanists had roused him. He said the right thing to do would be to stake the vampire's body, and then behead and burn it, but regrettably this would nowadays be illegal. The paper headlined this: 'Does a Wampyr walk in Highgate?'
In his interview of 27 February, Manchester offered no evidence in support of his theory. The following week, on 6 March, the same paper reported David Farrant as saying he had seen dead foxes in the cemetery, 'and the odd thing was there was no outward sign of how they died.' When told of this, Manchester said it seemed to complement his theory In later writings, both men reported seeing other dead foxes with throat wounds and drained of blood
Farrant was more hesitant in identifying the phenomenon he had seen. In some interviews he called it simply a ghost or spectre, sometimes he agreed that it might be vampiric. It is the 'vampire' label which has stuck.
The Mass Vampire Hunt of March 1970
The ensuing publicity was enhanced by a growing rivalry between Farrant and Manchester, each claiming that he could and would expel or destroy the spectre. Manchester declared to his associates that he would hold an 'official' vampire hunt on Friday 13 March -- such Fridays are always ominous dates in British and American superstition (Friday the Thirteenth), and are frequently chosen for items on occult matters in the media. ITV then set up interviews with both Manchester and Farrant, and with others who claimed to have seen supernatural figures in the cemetery. These were broadcast on ITV early on the evening of the 13th; within two hours a mob of 'hunters' from all over London and beyond swarmed over gates and walls into the locked cemetery, despite police efforts to control them.
Manchester's exorcism claims
In later years, Manchester wrote his own account of his doings that night (The Highgate Vampire 1985; 2nd rev. ed. 1991). According to his narrative, he and some companions entered the cemetery, unobserved by the police, via the damaged railings of an adjoining churchyard, and tried to open the door of one particular catacomb to which a psychic sleepwalking girl had previously led him; but try as they might, it would not budge an inch. Failing in this, they climbed down on a rope through an existing hole in its roof, finding empty coffins into which they put garlic, and sprinkling holy water around.
Some months later, on 1 August 1970, the charred and headless remains of a woman's body were found not far from the catacomb. The police suspected that it had been used in black magic. Soon after this incident, there was a noticeable surge in both Farrant's and Manchester's activities. Farrant was found by police in the churchyard beside Highgate Cemetery one night in August, carrying a crucifix and a wooden stake. He was arrested, but when the case came to court it was dismissed.
A few days later Manchester returned to Highgate Cemetery, but in the daytime, when visits are allowed. Again, we must depend on his own published book for an account of his actions, since neither press nor police were present. He claims that this time he and his companions did succeed in forcing open, inch by inch, the heavy and rusty iron doors of a family vault (indicated by his female psychic helper). He lifted the massive lid off one coffin, believing it to have been mysteriously transferred there from the previous catacomb. He was about to drive a stake through the body it contained when a companion persuaded him to desist. Reluctantly, he shut the coffin, put garlic and incense in the vault, and came out from it.
A later chapter of Manchester's book claims that three years afterwards he discovered a vampiric corpse (he implies that it was the same one) in the cellar of an empty house in the Highgate/Hornsey area, and staked and burnt it.
Manchester's story is full of melodramatic details mirroring the Dracula mythos: the sleepwalking girl; the vampire transported to England in a coffin; a coffined corpse 'gorged and stinking with the life-blood of others', with fangs and burning eyes; his own role as a Van Helsing figure. If he did indeed act as he describes, it can be regarded as a good example of what folklorists (following terminology established by Linda Degh) now call 'ostension' and legend tripping. This means the real-life imitation of elements from a well-known tale, often involving role-playing, and sometimes leading to ritual acts of vandalism and desecration.
Aftermath
There was more publicity about Farrant and Manchester when rumours spread that they would meet in a 'magicians' duel' on Parliament Hill on Friday 13 April 1973, which never came off. Farrant was jailed in 1974 for damaging memorials and interfering with dead remains in Highgate Cemetery -- vandalism and desecration which he insisted had been caused by Satanists, not him. Both episodes kept memories of the Highgate affair vivid. In 1975 Manchester wrote a chapter about it in a book edited by Peter Underwood, a well-known popular writer on ghost lore. The Highgate Vampire is now regularly featured in books and internet sites on occult subjects.
The feud between Manchester and Farrant remains vigorous to this day; each claims to be a competent exorcist and researcher of the paranormal; each pours scorn on the other's alleged expertise. They continue to investigate supernatural phenomena, and have both written and spoken repeatedly about the Highgate events, in every medium available, each stressing his own role to the exclusion of the other.
Sean Manchester, former patron of the Yorkshire Robin Hood Society, claimed [citation needed] also to have discovered a vampire by Robin Hood's Grave on the Kirklees Estate which he visited in 1991. The "vampire nun of Kirklees" was assumed to be the prioress who allegedly had bled Robin to death. "
Most researchers agree that the most accurate version of the story concerns a young girl who was killed while hitchhiking down Archer Avenue in the early 1930’s. Apparently, she had spent the evening dancing with a boyfriend at the O Henry Ballroom. At some point, they got into an argument and Mary (as she has come to be called) stormed out of the place. Even though it was a cold winter’s night, she thought, she would rather face a cold walk home than another minute with her boorish lover.
She left the ballroom and started walking up Archer Avenue. She had not gotten very far when she was struck and killed by a passing automobile. The driver fled the scene and Mary was left there to die.
Her grieving parents buried her in Resurrection Cemetery, wearing a white dress and her dancing shoes. Since that time, her spirit has been seen along Archer Avenue, perhaps trying to return to her grave after one last night among the living.
A little girl named Abigail who lived in Plymouth, Massachusetts was brutally murdered back in the 1800's. Her father was a fisherman and was away a lot of the time. Abigail never had a good relationship with her mother, but when he father left things got much worse and her mother became very abusive. Abigail always feared her father leaving because she was afraid of what her mother might do.
A few years went by when one day her fears became a reality when her father didn't return from one of his fishing trips. Abigail's mother blamed the poor girl for her father's dissappearance and took her anger out on the child. One night, in a fit of rage, she stabbed the little girl and murdered her.
Legend has it that if you stand in the street in front of Abigail's house and say "Abigail, Come Out to Play" you will see the figure of the little girl standing in the window looking towards the water for her fathers ship to return.
One of the most notorious American ghost stories of all time is the story about the Bell Witch. The Bell Witch wasn't really a witch, but was a ghost or possibly even a demon. Tennesseans also sometimes refer to her as: "Ol' Kate." This entity plagued the home of John Bell, a Clarksville, Tennessee cotton plantation owner of the earnly nineteenth century. John and his wife, had moved to Robertson County Tennessee from North Carolina. The woman whom John Bell bought his farm from, Kate Batts, claimed, to any and all who would listen, that she had been cheated by Bell, but no one paid attention to her and dismissed her accusations as mere senile ramblings. Kate Batts then swore that she would get even with John Bell, even if she had to come back from the grave to so. But whether the entity that stalked and terrorized the Bells for years was Kate Batts is unknown. Personally, however, I'm more inclined to believe that it was a demon.
Though the problems did start around the time of her death in 1817, that could be mere coincidence. It began when John Bell was inspecting his rows of corn one day. He saw a bird that caused him alarm, for the creature had a face with human-like features. As it sit on the fencepost, staring at him, John shot at the bird, but missed. Unharmed, it flew away. Several days later, he encountered a snarling dog-like creature in the cornfield, and once again he shot at it, but this time the creature vanished before his very eyes.
The nine Bell children began seeing odd things as well. There were often sightings of creatures in the woods surrounding the farm and of a mysterious old woman sometimes wandering through their orchard. Then came the scratching, knocking sounds as if some animal were trying to burrow through the wall and get inside the house. Yet, when the Bells searched for the animal, they'd find nothing. Apparently the creature found some means of entrance for eventually the noises moved indoors, and often the family heard the loud sounds of wings flapping against the ceiling and dogs snarling and growling. These occurances sound more like a demonic manifestation rather than a typical haunting. The old saying is that you should never answer the door after three knocks, least you invite the Devil into your house. Could the Bell's have unwittingly done this?
When word of the haunting got around no one could understand why such a foul entity would pester such a devout, religious family. Among those who wanted to aid the family in this crisis was General Andrew Jackson, who had masterminded the stirring victory at the Battle of New Orleans in 1812, and later became the seventh President of the United States. When he heard about how the ghost was tormenting the Bell family, he decided that a visit to John, his long time friend, was in order.
The trouble began as soon as his army wagon drew near, for his horses stood dead in their tracks, refusing to budge an inch even when the driver shouted and ferociously whipped them. The horses reportedly strained and pulled, attempting to move forward, but to no avail. It was as if some invisble force held them at bay.
When a voice echoed from somewhere in the darkness, "Go on, old General," the horses suddenly moved again. This convinced Jackson that there really was a terrible entity residing on the Bell property. "By the eternal, Boys!" he proclaimed to his men. "It is the witch!"
Nevertheless, Jackson's determination to learn more about the spectre didn't falter, and he and his entourage spent the night at the Bell home.
They were not disappointed! Betsy Bell screamed all night from the pinching and slapping she received from the ghost, and Jackson's covers were ripped off as quickly as he could put them back on. His entire party had similar experiences, being slapped, pinched, and poked by the ghost throughout the night. Unsurprisingly, by the time morning arrived, Jackson and his men were ready to hightail it out of there. Years later, after Jackson had taken office, he said: "I saw nothing, but I heard enough to convince me that I would rather fight the British than to deal with this torment they call the Bell Witch!"
Shortly after Jackson left the home, the supernatural activitiy within the Bell house intensified. The commotion rapidly worsed, and the knocking and rapping was incessant, so violent that it broke windows and shook walls. The roof of the place was pelted with what sounded like stones, but these projectiles were invisible. The family even heard heavy, invisible chains being dragged across the wooden floors.
Even worse were the attacks on the children who were chased from their beds by the fearful noise of scratching, gnawing. One night Richard Bell's hair was harshly grabbed by an invisible hand and yanked so harshly that the boy was pulled from the comfort of his bed. This mode of attack became common place in the Belle household. Often Betsy was the victim.
When neighbor Jim Jones, a self-proclaimed exorcist heard about the haunting, he too went to the Bell Manor to see if he could help. After he performed an exorcism, the nightmare stopped for a little while, but all too soon, the spirit returned with a vengeance.
Again, it targeted the children...seeming to focus on Betsy... pulling little Betsy's hair and slapping her cheeks until they bleed. Desperate, John and his wife decided to send the girl to a neighbor's home to spend the night, but the spirit followed her there, and continued the attack.
Soon, the girl's health suffered from the abuse. As the months passed, she grew weaker and weaker, having fainting spellls and difficulty breathing, the common affects of anxiety. It was around this time that the spirit started speaking, making its voice heard to all the members of the family in clear and understandable words. Maybe the entity had learned the language in the months it had haunted the family or maybe it had somehow summoned more power.
The spirit's desire to speak became more profound as the the days passed, and it began to recite verses from the bible, or it would utter ghastly threats. Often, it would laugh maniacially over it's many foul actions.
Skeptics believed that it was 12 year old Betsy herself who was responsible for the haunting, claiming that she was using sleight of hand, ventriloquism, and other tricks in order to attract attention. But this theory was quickly ruled out when a doctor came to stay the night at the house. When the ghost starting spewing its horrible curses, he tightly covered Betsy's mouth...while the witch continued to cackle and taunt him. Betsy wasn't even in the room the night that William Porter, another neighbor who tried to help the family, stayed overnight.
As porter lay sleeping, the covers were ripped from his body and wrapped into a ball. The man bolted upright, grabbing the ball of quilting, which he intended to toss it into the fireplace, but the blanket was unusually heavy when he lifted it. While he stood there wondering what to do, a foul order permeated the air, which became so strong that he was forced to flee the room. When he returned there a few minutes later, the room was back to normal, and the ghost was gone.
Another neighbor, Frank Miles, a rather large, stout fellow, also wanted to help. He came to the Bell house with the full intention of volunteering to crush the Witch in his powerful grip. As he spent the night at the Bell home waiting for the opportunity to give the ghost the thrashing it deserved, the sheets were yanked off him. He quickly learned that he was no match for the strength of the spirit that struck him in the face and on the head. Later he claimed that they were some of the most powerful blows he had ever taken.
Even the Bells' slaves got a taste of the ghost's wickedness. It would periodically flog them.
However, the spirit wasn't always wicked to everyone. The ghost actually appeared to like Mrs. Bell and would sometimes sing to her or do household chores to help her out. It seemed like the spirit's attack on Betsy and John remained the ghost's primary focus. And it almost seemed as if the ghost was jealous of Betsy and wanted to ruin her life.
Soon Betsy grew into a beautiful young woman and had fallen madly in love with a fine young schoolteacher, Joshua Gardner. And though this match had pleased both families when the engagement was announced, the witch wasn't too happy about this turn of events! It promised Betsy that if she married Josh Gardner, she would never know a moment's peace and would be pinched and slapped until she bled. Terrified, Betsy broke-off the engagement.
It seemed that the witch was also determined to destroy Betsy's father.
John Bell's tongue would often become so thick and swollen that he couldn't eat or talk for hours at a time, and he developed an uncontrollable facial twitch, that was sometimes so severe that he'd be forced to stay in bed for days. In his last days as he tried to gain some strength by walking around his yard, but the Witch would wage an attack on him, knocking his shoes off his feet and knocking him to the ground.
His son, John Jr., would tie the shoes as tightly as possible, but that didn't deter the Witch. In fits of rage, it would beat him so terribly that he required a doctor. The doctor prescribed a potion and left, while John Jr. took to his bed, the same time that John Sr. got violently ill.
When the doctor arrived, again, he called for the medicine bottle that he had left for John Jr., but it was missing, and in its place was a thick, dark liquid that would defy analysis. As the Bell's studied the liquid, the witch laughed frantically and said that it had placed it there.
On December 19, 1820, John's family feared the end was near when they found him in a stupor bordering on a coma. As they stood around the bed, the ghost informed them that it had fed John some poison, and it added, "Old Jack Bell will never get out of his bed again!"
The next morning, John was dead in his bed.
But the ghost wouldn't leave well enough alone. It even cursed and sang profane songs during John's funeral.
Strangely, however, after John was dead and Betsy's future happiness ruined, the witch announced to the family that it was going to leave, but would return in seven years.
As promised, it returned in 1828, making a racket like before, but its visit was uneventful, maybe because only Lucy and two of her sons lived there. However, the Bell Witch wasn't finished with the Bell family yet, and it promised to return in 107 years, sometime in 1935, to bother the Bell descendants. Whether that promise was kept, no one really knows. However, in the area where the Bell Witch once haunted the family, visitors claim that they can still feel a foul presence. And perhaps they're right. I pity you if your last name is Bell. There could be a nasty ghost or demon out there looking for you. My advice would be to stay away from Tennessee.
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