Cutty Sark and Other Witches
'Le Pain Mordit' is French for 'the Cursed Bread' - [Ergot Poisoning]
There is a much debated Theory that 'Ergot' was responsible for 'The Salem Incident'
https://www.britannica.com/story/how-rye-bread-may-have-caused-the-salem-witch-trials
but Literature points to other 'Causes'...
Tam O' Shanter is a Poem by Robert Burns.
The wind blew as if it had blown its last;
The rattling showers rose on the blast;
The speedy gleams the darkness swallowed,
Loud, deep and long the thunder bellowed:
That night, a child might understand,
The Devil had business on his hand.
http://www.robertburns.org.uk/Assets/Poems_Songs/tamoshanter.htm
With ale, we fear no evil;
With whisky, we’ll face the Devil!
The ales so swam in Tam’s head,
Fair play, he didn’t care a farthing for devils.
But Maggie stood, right sore astonished,
Till, by the heel and hand admonished,
She ventured forward on the light;
And, vow! Tom saw an incredible sight!
Warlocks and witches in a dance:
No cotillion, brand new from France,
But hornpipes, jigs, strathspeys, and reels,
Put life and mettle in their heels.
In a window alcove in the east,
There sat Old Nick, in shape of beast;
A shaggy dog, black, grim, and large,
To give them music was his charge:
He screwed the pipes and made them squeal,
Till roof and rafters all did ring.
Coffins stood round, like open presses,
That showed the dead in their last dresses;
And, by some devilish magic sleight,
Each in its cold hand held a light:
If you go to Link above the whole Poem is transcribed in Original [hard to read] Scottish as well as standard English.
'Cutty' means 'Short' and 'Sark' is a kind of Woman's Skirt. The 'Witch' in the Poem is named as 'Nannie Dee'. Scots Whisky [note no 'e' unlike Bourbon Whisk-e-y] has multiple Local Names and the Brand Name of 'Cutty Sark' is well known due to it also being the Name of a famous Tea Clipper Ship.
'Black Dog' is a well known expression for Depression- as used by Winston Churchill for example..
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Sarah Cloyes and the Salem Witch Trials
Sarah Towne (c.1638–1703) was the daughter of William Towne (d. 1673) and Joanna Blessing (d. 1682), who about 1635 sailed with several of their children from Great Yarmouth, England to Salem, Massachusetts. Sarah, who was baptized on Sept. 3, 1638 at the First Church Salem, was probably the youngest of at least eight children born to William and Joanna, and likely the only child of theirs born in New England. Although Jan. 11, 1637/38 is widely quoted as her birth date, we have never seen any evidence to confirm this. She married her first husband Edmund Bridges (c.1637-c.1682) on Jan. 11, 1659/60 in Topsfield, Massachusetts; and they had six children. Edmund died about 1682 in Essex County, Massachusetts; afterwhich Sarah married a widower named Peter Cloyes (1640-1708), with whom she had three or so more children, the first of these being baptized in September 1683, probably in Salem, Massachusetts.
Sarah and her family were living in the Puritan town of Salem in January of 1692 when 9-year old Betty Parris, and Betty's cousin 11-year old Abigail Williams - the daughter and niece of Reverend Samuel Parris - began to convulse unexplainedly and complain of being pinched and pricked by pins. These fits were said by some to be the work of demons, and resulted in three older women being accused of using witchcraft to torment the girls. One of these women was a South American Indian slave named Tituba, who belonged to Reverend Parris. When brought before the authorities on March 1, 1692 to answer charges of witchcraft, Tituba eloquently confessed to consorting with demons, and claimed that others like her were doing the same. This let loose a flurry of accusations that resulted on March 19, 1692 in Rebecca Nurse (neé Towne), the pious and respected 71-year old sister of Sarah Cloyes, being accused as a witch.
Rebecca's accusers were the brothers John and Edward Putnam, whose family held a grudge against Rebecca's family. When Topsfield was incorporated into a town in 1650, the boundaries between Topsfield and neighboring Salem were poorly defined. This led to a boundary dispute between the allied Towne and Easty families of Topsfield versus the Putnam family of Salem, in which each accused the other of trespassing and stealing timber from the land in question. When a land court in 1687 officially defined the boundary between the two towns, the ruling was to the benefit of the Towne and Easty families and the detriment of the Putnams. However, the feud between them continued even after the ruling, and the Putnam brothers may have used their accusations of witchcraft to seek revenge against Rebecca and her siblings.
When Reverend Parris on Easter Sunday, March 27th delivered a sermon in the Salem meeting house on the "dreadful witchcraft broke out here", Sarah supported her accused sister by walking out on the sermon, and slamming the church door behind her - which was unheard of in Puritan times. She then spoke on April 3rd in defense of her sister, only to find herself accused of witchcraft the next day. She was named in warrants, and arrested and jailed in Salem on September 8th and 9th "for certain detestable arts called witchcraft and sorceries, wickedly, maliciously and feloniously hath used practiced and exercised... in, upon and against one Rebecca Towne of Topsfield ... and also for sundry other acts of witchcraft." The so-named Rebecca was Sarah's niece, the daughter of her late brother Edmund Towne. There other accusers, including 12-year old Ann Putnam, a niece of the above-mentioned Putnam brothers, and 16-year old Mercy Lewis, whose paternal aunt was Sarah's sister-in-law Susanna Cloyce. Some of these girls reportedly had been reprimanded a time or two in the past by either Sarah or her sisters.
Sarah on April 11th was brought before the court to answer to charges of practicing witchcraft, but she refused to confess, and facing one of her accusers called him a "grevious liar" - the accuser being John Indian, husband of the accused witch Tituba. Sarah was sent that night to a Boston prison, where her sister Rebecca was already being held. Even though Sarah was locked in a cell ten miles away, two of her accusers - Reverend Parris' niece Agibail Williams, and Abigail's cousin Mary Walcott - claimed that images of Sarah's spirit came to them in visions to torment them and others. This form of testimony was known as "spectral evidence", and it was very controversial as many recognized that such visions might be imagined or faked. Sarah and Rebecca were soon joined in prison by their sister Mary Easty, who was arrested and examined on April 21st for bewitching their niece Rebecca Towne - spectral evidence being the basis of the accusations against Mary.
Rebecca Nurse was excommunicated from the church, and executed by hanging on July 19th, afterwhich her sisters Sarah and Mary petitioned the court to present evidence to support their innocence, and for the exclusion of spectral evidence (i.e., testimony that a vision of someone's spirit could torment another from afar). However, nothing came of their requests, and the court on September 22 executed Mary by hanging. Sarah remained in prison awaiting her fate, until December 1692 when the indictments against her were declared "ignoramus", meaning the evidence was insufficient to try her. Then the court on January 3, 1693 dismissed all charges against her. However, her husband Peter still had to pay the fees for her release, as was customary for those days. Sarah and Peter immediately relocated to Salem End (West Framingham), where they changed their last name to Clayes, presumably to escape the stigma of the witch trials.
There is a story that once circulated among the residents of Framingham that Peter Clayes never actually paid for Sarah's release from prison, but instead engineered her escape with the help of Thomas Danforth, who was Deputy Governor of the Massachusetts Bay Colony during the early months of the Salem witch hysteria. Temple (1887, p. 125) writes that,
"In August, she [Sarah Cloyes] was committed to the jail at Ipswich, to await execution. Her husband was allowed to visit her in prison, and spent much of his time there. And in some way she found means to escape, and was concealed by her friends, till the removal to Framingham, the next spring. As the witchcraft frenzy abated in the fall of 1692, probably the authorities were not anxious to recapture the fugitive."
Because Tituba, the star witness of the witch trials, had confessed to witchcraft, she was never tried. And when the witch hysteria began to die down, she recanted her testimony, saying that Reverend Parris had beaten her and told her to confess. Her examiners subsequently refused to indict her, writing “ignoramus" on her paperwork, meaning as before that there was insufficient evidence to try her. Reverend Parris, angry that she recanted her confession, never paid the fees for her release, so she languished in prison many months more before someone, probably her husband John Indian, paid the court in the Spring of 1693 to release her. So the first to confess, was the last to be freed.
The court by the Fall of 1693 banned the use of spectral evidence, which made most of its past accusations and judgements baseless. This soon brought the witch trials to an end. Reverend Parris, whose sermons encouraged the trials and endorsed spectral evidence, found charges brought against him by his parish for his role in the trials. Forced to account for his actions, he presented an essay in November 1694 titled Meditations in Peace, in which he apologized for what he had done. Nonetheless, his congregation ultimately ceased to pay his salary, and eventually forced him to resign. He relocated in 1697 to Boston, and died in 1720 in nearby Sudbury, much despised by many, yet vindicated by a few.
Sarah spent her remaining years trying to clear the names of her sisters, but she did not succeed in her lifetime. She died about 1703 in Sudbury, Massachusetts, exactly when is not known, and her place of burial has never been found, the family choosing to keep it secret.
Ann Putnam, one of the more active accusers of Sarah and her sisters, recanted her testimony not long after Sarah's death by publically confessing in church on August 25, 1706 that, "I was a chief instrument of accusing of Goodwife Nurse and her two sisters [including Sarah Cloyce]. I desire to lie in the dust, and to be humbled for it, in that I was a cause, with others, of so sad a calamity to them and their families." Outcry against the witch trials continued to grow in the following months, and both of Sarah's sisters in time were declared innocent. The Salem Towne Church in 1712 also reversed its sentence of excommunication on Sarah's sister Rebecca, as they no longer wished "to reproach her memory nor give grief to her children". The family is said by some to have reconciled with Ann Putnam, but never forgave Reverend Parris.
Sarah had experienced at least 9 Childbirths so was probably an early Midwife or at least Nurse in the Community of 'Devout' Pilgrims.
[with thanks to;http://www.bellavistaranch.net/genealogy/bridges.html]
The Recorder of the Trial was John Hathorne [relation of Nathaniel Hawthorne to whom Herman Melville dedicated 'Moby Dick' or 'The Whale']
Few corners of American history have been as exhaustively or insistently explored as the nine months during which the Massachusetts Bay Colony grappled with our deadliest witchcraft epidemic. Early in 1692, several young girls began to writhe and roar. They contorted violently; they complained of bites and pinches. They alternately interrupted sermons and fell mute, “their throats choked, their limbs wracked,” an observer noted. After some hesitation, after much discussion, they were declared to be bewitched.
Enigmatic to begin, she has grown more elusive over the years.
We know her only as Tituba. She belonged to Samuel Parris, the minister in whose household the witchcraft erupted; his daughter and niece were the first to convulse. Although she was officially charged with having practiced witchcraft on four Salem girls between January and March, we do not know precisely why Tituba was accused. Especially close to 9-year-old Betty Parris, she had worked and prayed alongside the family for years, for at least a decade in Boston and Salem. She took her meals with the girls, beside whom she likely slept at night. Tituba may have sailed from Barbados in 1680 with Parris, then still a bachelor and not yet a minister. Though likely a South American Indian, her origins are unclear.
She could not have expected to be accused. New England witches were traditionally marginals: outliers and deviants, cantankerous scolds and choleric foot-stompers. They were not people of color. Tituba does not appear to have been complicit in an early attempt to identify the village witches, a superstitious experiment performed in the parsonage while the adult Parrises were away. It infuriated the minister. She had never before appeared in court. At least some villagers assumed her to be the wife of a second Parris slave, an Indian named John. English was clearly not her first language. (To the question, “Why do you hurt these children?” Tituba responded, “I no hurt them at all.”)
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She was presumably not a large woman; she would expect the Salem justices to believe that two other suspects had strong-armed her into a high-speed excursion through the air, while all held close to one another on a pole. She was the first in Salem to mention a flight.
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Along with those women, Tituba came before the authorities in Salem Village on March 1, 1692, to answer to witchcraft charges. The first two suspects denied all knowledge of sorcery. When Tituba met her interrogators that Tuesday morning, she stood before a packed, nervous meetinghouse. It was the one in which she had prayed for the previous three years. She had already been deposed in prison. The local authorities seemed to understand before she opened her mouth that she had a confession to offer. No other suspect would claim such attention; multiple reporters sat poised to take down Tituba’s words. And someone—presumably hard-edged, 51-year-old John Hathorne, the Salem town justice who handled the bulk of the early depositions—made the decision to interrogate her last.
She began with a denial, one with which the court reporters barely bothered. Hathorne had asked the first suspects whom they employed to hurt the girls. The question went to Tituba with a different spin. “The devil came to me,” she revealed, “and bid me serve him.” As a slave, she could not so easily afford to sound a defiant note. And it was indisputably easier for her to admit she served a powerful man than it might have been for her fellow prisoners, both white women. In custody, one scoffed that the word of a smooth-talking slave should carry no weight. She was right about the smooth-talking part, miserably wrong about the rest.
Who was it, demanded Hathorne, who tortured the poor girls? “The devil, for all I know,” Tituba rejoined before she began describing him, to a hushed room. She introduced a full, malevolent cast, their animal accomplices and various superpowers. A sort of satanic Scheherazade, she was masterful and gloriously persuasive. Only the day before, a tall, white-haired man in a dark serge coat had appeared. He traveled from Boston with his accomplices. He ordered Tituba to hurt the children. He would kill her if she did not. Had the man appeared to her in any other guise? asked Hathorne. Here Tituba made clear that she must have been the life of the corn-pounding, pea-shelling Parris kitchen. She submitted a vivid, lurid and harebrained report. More than anyone else, she propelled America’s infamous witch hunt forward, supplying its imagery and determining its shape.
She had seen a hog, a great black dog, a red cat, a black cat, a yellow bird and a hairy creature that walked on two legs. Another animal had turned up too. She did not know what it was called and found it difficult to describe, but it had “wings and two legs and a head like a woman.” A canary accompanied her visitor. If she served the black-coated man, she could have the bird. She implicated her two fellow suspects: One had appeared only the night before, with her cat, while the Parris family was at prayer. She had attempted to bargain with Tituba, stopping her ears so that Tituba could not hear the Scripture. She remained deaf for some time afterward. The creature she claimed to have so much trouble describing (and which she described vividly) was, she explained, Hathorne’s other suspect, in disguise.
She proved a brilliant raconteur, the more compelling for her simple declarative statements. The accent may have helped. She was as utterly clear-minded and cogent as one could be in describing translucent cats. And she was expansive: Hers is among the longest of all Salem testimonies. Having fielded no fewer than 39 queries that Tuesday, Tituba proved equally obliging over the next days. She admitted that she had pinched victims in several households. She delivered on every one of Hathorne’s leading questions. If he mentioned a book, she could describe it. If he inquired after the devil’s disguises, she could provide them.
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Portions of her March account would soon fall away: The tall, white-haired man from Boston would be replaced by a short, dark-haired man from Maine. (If she had a culprit in mind, we will never know who it was.) Her nine conspirators soon became 23 or 24, then 40, later 100, ultimately an eye-popping 500. According to one source, Tituba would retract every word of her sensational confession, into which she claimed her master had bullied her.
By that time, arrests had spread across eastern Massachusetts on the strength of her March story, however. One pious woman would not concede witchcraft was at work: How could she say as much, she was asked, given Tituba’s confession? The woman hanged, denying—as did every 1692 victim—any part of sorcery to the end.
All agreed on the primacy of Tituba’s role. “And thus,” wrote a minister of her hypnotic account, “was this matter driven on.”
Her revelations went viral; an oral culture in many ways resembles an Internet one. Once she had testified, diabolical books and witches’ meetings, flights and familiars were everywhere. Others among the accused adopted her imagery, some slavishly. It is easier to borrow than invent a good story; one confessor changed her account to bring it closer in line with Tituba’s.
There would be less consensus afterward, particularly when it came to Tituba’s identity. Described as Indian no fewer than 15 times in the court papers, she went on to shift-shape herself. As scholars have noted, falling prey to a multi-century game of telephone,
Tituba evolved over two centuries from Indian to half-Indian to half-black to black, with assists from Henry Wadsworth Longfellow (who seemed to have plucked her from Macbeth), historian George Bancroft and William Carlos Williams.
By the time Arthur Miller wrote The Crucible, in 1952, Tituba was a “Negro slave.” She engaged in a different brand of dark arts: To go with her new heritage, Miller supplied a live frog, a kettle and chicken blood. He has Tituba sing her West Indian songs over a fire, in the forest, as naked girls dance around.
Sounding like a distant cousin of Mammy in Gone With the Wind, she says things like: “Mister Reverend, I do believe somebody else be witchin’ these children.” She is last seen in a moonlit prison sounding half-crazed, begging the devil to carry her home to Barbados.
After The Crucible, she would be known for her voodoo, of which there is not a shred of evidence, rather than for her psychedelic confession, which endures on paper.
Why the retrofitted racial identity? Arguably bias played a role: A black woman at the center of the story made more sense, in the same way that—as Tituba saw it—a man in black belonged at the center of a diabolical conspiracy.
Her history was written by men, working when African voodoo was more electrifying than outmoded English witchcraft.
All wrote after the Civil War, when a slave was understood to be black.
Miller believed Tituba had actively engaged in devil worship; he read her confession—and the 20th-century sources—at face value.
By replacing the Salem justices as the villain of the piece, Tituba exonerated others, the Massachusetts elite most of all.
In her testimony and her afterlife, preconceptions neatly shaped the tale: Tituba delivered on Hathorne’s leads as she knew her Scripture well.
Her details tallied unerringly with the reports of the bewitched.
Moreover, her account never wavered. “And it was thought that if she had feigned her confession, she could not have remembered her answers so exactly,” an observer explained later.
A liar, it was understood, needed a better memory.
It seems the opposite is true: The liar sidesteps all inconsistencies.
The truth-teller rarely tells his story the same way twice.
With the right technique, you can pry answers out of anyone, though what you extract won’t necessarily be factual answers.
Before an authority figure, a suggestible witness will reliably deliver planted or preposterous memories.
In the longest criminal trial in American history—the California child abuse cases of the 1980s—children swore that daycare workers slaughtered elephants.
[My Note; 'Elephant' is a Street term for Ketamine which must have been overheard in Conversations ]
Tituba’s details too grew more and more lush with each retelling, as forced confessions will. Whether she was coerced or whether she willingly collaborated, she gave her interrogators what she knew they wanted.
One gets the sense of a servant taking her cues, dutifully assuming a pre-scripted role, telling her master precisely what he wants to hear—as she has from the time of Shakespeare or Molière.
If the spectral cats and diabolical compacts sound quaint, the trumped-up hysteria remains eminently modern. We are no less given to adrenalized overreactions, all the more easily transmitted with the click of a mouse.
A 17th-century New Englander had reason for anxiety on many counts; he battled marauding Indians, encroaching neighbors, a deep spiritual insecurity. He felt physically, politically and morally besieged.
And once an idea—or an identity—seeps into the groundwater it is difficult to rinse out. The memory is indelible, as would be the moral stain.
We too deal in runaway accusations and point fingers in the wrong direction, as we have done after the Boston Marathon bombing or the 2012 University of Virginia rape case.
We continue to favor the outlandish explanation over the simple one; we are more readily deceived by a great deception—by a hairy creature with wings and a female face—than by a modest one.
When computers go down, it seems far more likely that they were hacked by a group of conspirators than that they simultaneously malfunctioned.
A jet vanishes: It is more plausible that it was secreted away by a Middle Eastern country than that it might be sitting, in fragments, on the ocean floor. We like to lose ourselves in a cause, to ground our private hurts in public outrages. We do not like for others to refute our beliefs any more than we like for them to deny our hallucinations.
[with thanks to; https://www.smithsonianmag.com/history/unraveling-mysteries-tituba-salem-witch-trials-180956960/ ]
Now personally I think this illustrates the dangers of consuming 'Magic Mushrooms'
[which are abundant in Massachusetts; https://healing-mushrooms.net › massachusetts ]
for the initial Symptoms in that Smithsonian Article can be found in any Modern Medicine Book
whereas an illiterate [possibly able to read but not very likely]'South American Indian' Children's Caregiver would more likely than not tried 'Native' 'Herbal remedy'? as an 'antidote'on 'Betty Parris' and 'Abigail'...who knows? but that 'John Indian' character arouses My suspicions..
He was 'Husband' to Tituba yet the 'Reverend' owned Her? must have been a distinct lack of Females in that area and Jealous 'John Indian' may have had His fingers in more than one Apple Pie..
Which brings Me to? Walter Disney...
Here in England there are similar Tales-probably the most well known is the 'Pendle Witch Trials' [see web] interesting seeing as how 'Pendle-Ton' [Ton is olde English for 'Town'] crops up as Jeff's 'Wolf in Sheep's Clothing' Sweater- [so links to the probably female Costume Department Scriptwriter] and Tam O' Shanter is the name of a Local Urban Farm previously owned by a 'Freemason' complete with the 'Old Windmill'...[which happens to be a pre 1965 Walter Disney Cartoon]
Christopher Columbus has a Big role to play in the Psyche of Americans as he supposedly discovered America?-yeah right... but nowadays Christophe Colon from a family of 'Crypto-Jews' [Marranos] in Northern Spain is thought to be the real Dude- not the Italian invention first promulgated by Italian Historian 'Casoni' ...the Spanish Colons were Jewish Mapmakers...but 'Casoni' knew Genoa was also a Centre of Map Making...
https://www.jta.org/archive/christopher-columbus-a-jew-new-evidence-supports-theory
WASHINGTON IRVING wrote ' The Legend of Sleepy Hollow'
[which is not unlike Tam O' Shanter in its Theme]
Recognized as the first American Man of Letters, Washington Irving was born April 3, 1783, in New York City. Before he was 26, Irving published the satirical A History of New York under the pseudonym of Diedrich Knickerbocker. The name Knickerbocker came to be used for descendants of the original Dutch settlers of New York [New Amsterdam]and eventually for any New Yorker.
Drawing from his knowledge of the Dutch-settled area along the Hudson River, Irving later wrote The Sketchbook of Geoffrey Crayon, Gent, which contained his famous stories, “The Legend of Sleepy Hollow" and "Rip Van Winkle."
[My note; 'Rip Van Winkle' contains the first Printed Bowling Reference in USA History]
Washington Irving served in U.S. Embassy posts in England and Spain, and became America's first Spanish-speaking ambassador.
While traveling in London, Irving was inspired to capture and write about the images of an "Olde English" Christmas celebration in his book, Bracebridge Hall.
During his travels to Spain, he began to write more imaginative and semi-scholarly works on Columbus, the Alhambra, and the Moors.
Upon his return to the United States, Irving traveled the American frontier and ventured down the Ohio and Mississippi Rivers, and through Osage Country.
Books detailing these adventures were well received by American readers.
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[My note; Francis Ford Coppola must have read at least one-for WALTER Kurtz rambles on about the Ohio river in 'Apocalypse Now' -along with 'Magnolias'..http://hartzog.org/j/apocalypsenowkurtzwillard.html ]
Retiring to his home in Sunnyside along the shores of the Hudson River in 1846, Washington Irving continued to write essays, stories and history books.
[Irving was a 'FreeMason' and most of His work on the Subject of History is Bunk https://blackhistory.neocities.org/Barbados_History.html Colon the Jew was also a Slave Trader and is responsible for the Genocide of Millions]
Over the years, Irving had become a mentor to legendary American authors Nathaniel Hawthorne, Henry Wadsworth Longfellow, and Edgar Allen Poe. Irving died in Tarrytown, New York on November 28, 1859. His Sunnyside home was made a public shrine in 1947.
https://www.irvingtexas.com/visitor-info/about-irving/irving-history/washington-irving/
OK.. BACK TO DISNEY....
THE TAM O' SHANTER RESTAURANT in LOS ANGELES - WAS DISNEY'S FAVOURITE HAUNT
THREE U.S PRESIDENTS- TAFT [WHO MET LLOYD 'FAT BABY' BRIDGES] -FORD - AND- ARTHUR
ARE DESCENDED FROM ONE OF SALEM'S 20 EXECUTED 'WITCHES'...
AS ....IS WALT DISNEY.
A very profitable hoax that has no doubt damaged the reputation of the late Walt Disney is Marc Eliot's book Walt Disney, Hollywood's Dark Prince. Millions of people now believe Disney was an FBI spy, etc. thanks to this book. The fabrications in it will probably be passed on for many generations, just as many people have insisted for the last 35 years that Disney's body was frozen at the time of his death.
Diane Disney Miller, Walt's daughter, says, "There are more than 150 glaring factual errors." David Hilberman, who was interviewed for the book has been quite adamant about his being misquoted by the author. I've also asked dozens of former Disney employees if any of Eliot's claims that Disney was sexist, racist, Fascist, anti-Semitic, heavy drinker, etc. were true. Some think some of the rumors might be true, but nobody ever saw him expressing negative feelings toward any race, religion or creed. The worst things I found out is that he swore from time to time and was addicted to tobacco. If he had a bias against a group of people he was smart enough not to express those opinions in public.
[Marc Eliot is trying to re-write History claiming Disney was of Spanish not Scottish Heritage ]
Herman Melville the Hemp Eater-wrote a Short Story that mentions Circus Clowns...
https://www.insaneowl.com/the-fiddler-by-herman-melville-short-story-analysis/
and I would most definitely recommend anyone interested in
'The Archetype of 'DMT' BEING THE CIRCUS to read it.
[Or My 'One Idiot to Another' Post]
IBSEN Plays crop up repeatedly- 'The Master Workman' 'Brand' 'The Vikings at Helgeland '
Robert Burns and His Scotch ? the 'Demon Drink' -Alcohol- takes many 'Forms'...
Bikini Cocktail?...for 'Fatman' and 'Little Boy'...very 'Nuclear' ..Dude
- In nuclear medicine, an atomic cocktail is also used to describe a real-life radioactive mixture that is drunk by patients with hyperthyroidism and was discovered in 1941 through the work of Dr. Saul Hertz and others.[25]
- The Atomic Cocktail song was released by Slim Gaillard in 1945 and included the following lyrics:
Poetry has to come from the Heart even if it is 'Comedic'. Young Jeff didn't really 'get it' when listening to His 'Deep Purple' Albums..'Book of Taliesin' etc but He knew Jim Morrison had a copy of 'The Dun Cow'and John Lennon wrote some 'Punning' Lines -https://www.poemhunter.com/john-lennon/
Mediaeval Poetry is still as funny now as when written if you know what the Poet was trying to say..
'Shatter' is concentrated Cannabis,[also called 'EarWax' in Street] known to cause Psychosis in certain Individuals.. fragile very fragile
Lloyd Bridges [with Black Dog in this Clip below] was maybe an unwitting Victim of a Jewish 'Ponzi' Scheme that cost Him Millions. Father, it seems-wasn't very good at running the Company..[A J OBIE]
THE 'DYBBUK' [THEATRE PLAY OR MOVIE] AND THE 'HOLLYWOOD THEATRE OF THE EAR' COMPANY
[WHICH WAS FOUNDED IN CHICAGO]
CONTAINS MUCH JEWISH ETHNOGRAPHIC EASTERN EUROPEAN MYTHOLOGY DATING BACK TO THE 16TH CENTURY ESPECIALLY IN RELATION TO THE SUPPOSEDLY FORBIDDEN 'KABBALAH' BUT LIKE ALL 'TALL TALES' THERE IS A PSYCHO-SEXUAL 'UNDERTHEME'- ECHOED IN MANY
'FAIRY TALES' WITH 'WITCHES' ETC...
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