Thursday, August 10, 2017

The Legend of Popocatepetl & Iztaccรญhuatl A Love Story " inside Mexico"

The view that adorns the world’s largest city – Mexico City – is enhanced by the majesty of two of the highest volcanoes in the hemisphere: Popocatepetl and Iztaccรญhuatl
The presence of these enormous millennial volcanoes has been of great significance for the different societies that have admired and revered them, being a source of inspiration for the many legends about their origin and creation. Among these, the best known are two that we will relate below.
Thousands of years ago, when the Aztec Empire was in its heyday and dominated the Valley of Mexico, it was common practice to subject neighboring towns, and to require a mandatory tax.  It was then that the chief of the Tlaxcaltecas, bitter enemies of the Aztecs, weary of this terrible oppression, decided to fight for his people’s freedom.
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The chief had a daughter named Iztaccihuatl: the most beautiful of all the princesses, who had professed her love for young Popocatepetl, one of her father’s people and the most handsome warrior.
Both professed a deep love for each other, so before leaving for war, Popocatepetl asked the chief for the hand of Princess Iztaccihuatl.
The father gladly agreed and promised to welcome him back with a big celebration to give him his daughter’s hand if he returned victorious from the battle.
The brave warrior accepted, prepared everything and departed keeping in his heart the promise that the princess would be waiting for him to consummate their love.
Soon afterward, a love rival of Popocatepetl, jealous of the love they professed to each other, told Princess Iztaccihuatl that her beloved had died in combat.
Crushed by such tragedy and overwhelmed by sadness the princess died, without even imagining it could be a lie.

 Popocatepetl returned victorious to his people, hoping to find his beloved princess.   Upon arrival, he received the terrible news of the death of Iztaccihuatl 
Devastated by the news, he wandered about the streets for several days and nights, until he decided he had to do something to honor her love and to assure that the princess would not ever be forgotten.
He ordered a great tomb built under the sun, piling up ten hills together to form a huge mountain.
He carried the dead Princess in his arms, took her to the summit and laid her on the great mountain. The young warrior lovingly kissed her cold lips, took a smoking torch and knelt in front of his beloved to watch over her eternal sleep.
From then on, they continue together, facing each other.  Eventually the snow covered their bodies, forming two majestic volcanoes that would remain joined till the end of time.

The legend goes on to say that when the warrior Popocatepetl remembers his beloved, his heart – that preserves the fire of eternal passion – shakes and his torch smokes.
That’s why, even today; the Popocatepetl volcano continues spewing fumaroles.

As for the coward, Tlaxcala, (continues


As for the coward, Tlaxcala,who lied to Iztaccihuatl, overcome with repentance for the tragedy that ensued, he went off to die very near his land.  He also became a mountain, Pico de Orizaba, another of the region’s volcanoes and now, from afar, watches the eternal dream of the two lovers, never again to be separated.
This legend has been passed on from generation to generation since the time of the Aztec Empire, in the XIV century, and the importance given to them is clear, for the names that they have today were given to them since that time.

Popocatepetl derives its name from the Nahuatl word  popoa , which means  smoke  and the noun  tepetl , meaning  hill ; so its name literally means,  hill that smokes , because from that time, its characteristic fumaroles already emanated from it.
Popularly, it’s known as  El Popo , although the populations living on its slopes know it by the affectionate nickname of  Don Goyo .
Iztaccihuatl, the other volcano, derives its name from the Nahuatl word  iztac  which means white  and  ciahuatl  which is interpreted as  woman , so that its name translates as  White Woman.
Today, it is best known as the Sleeping Woman because of its distinctive profile, resembling a woman lying with her face turned skyward.
Popocatepetl is an active volcano with an approximate age of 730,000 years.
It has a symmetrical cone-shape and a maximum height of 5,450 meters above sea level, which places it as the second highest peak in Mexico.

It is united in its northern part with Iztaccihuatl through a mountain pass known as Paso de Cortes, a name that refers to the route taken by Hernan Cortes through that place, before reaching the Great Tenochtitlan.
Iztaccihuatl is an extinct volcano located in central Mexico. It is the third highest mountain in the country, with an altitude of 5,220 meters above sea level and both are located within the territorial limits of the states of Mexico and Puebla.
Currently, both volcanoes are still a source of great artistic and literary creations, which will, no doubt, go down in posterity as will this great legend.



Tuesday, August 8, 2017

The Zulu Tribe

Zulu Everyday Life


The Village
The Zulu village is a great circle, made up of a spherical homestead, umuzi, which is a cluster of beehive-shaped huts arranged around a cattle kraal, isibaya. Each homestead is a self-contained economic and legal unit with its own cattle and crops, ruled by the umnumzana or homestead head.

Cattle are an integral part of the spiritual, social and aesthetic lives of the Zulu people, and are named accordingly – after birds, animals, plants, fruit, stones, sand, food or natural phenomena. They are killed for food only with great reluctance.

The Family
In Zulu culture, no marriage is considered complete until a child is born. It is believed that a family does not raise a child; an entire village raises it. For this reason, every child grows up with a free life and few restrictions, but begins contributing to the community at an early age.

Today, if you ask a Zulu what it means to be Zulu, they will reply that they have a strong sense of coming from something; of belonging; of understanding their origins. They will express an abiding connection to and respect for their elders and ancestors – nourished by a clear identity, fervent pride and African passion.

The Hunt
Traditional Zulus are primarily cattle-keepers and farmers, but they also hunt and gather wild foods – using animal skins for clothing and utensils, sinews for thread, ivory for trade and organs for magic.

Historically, hunts were treated like military expeditions in which lion and elephant, as well as other big game, were hunted with spears, shields and knobkerries and trapped with snares, deep straight-sided pits and fences.

After the hunt, the Zulus used to eat the hearts and eyes of lion and elephant – believing that consuming these will help them to overcome fear or hopelessness.

Ancient Olympics


According to historical records, the first ancient Olympic Games can be traced back to 776 BC. They were dedicated to the Olympian gods and were staged on the ancient plains of Olympia. They continued for nearly 12 centuries, until Emperor Theodosius decreed in 393 A.D. that all such "pagan cults" be banned.
OLYMPIA
Olympia, the site of the ancient Olympic Games, is in the western part of the Peloponnese which, according to Greek mythology, is the island of "Pelops", the founder of the Olympic Games. Imposing temples, votive buildings, elaborate shrines and ancient sporting facilities were combined in a site of unique natural and mystical beauty. Olympia functioned as a meeting place for worship and other religious and political practices as early as the 10th century B.C. The central part of Olympia was dominated by the majestic temple of Zeus, with the temple of Hera parallel to it.
THE GAMES AND RELIGION
The Olympic Games were closely linked to the religious festivals of the cult of Zeus, but were not an integral part of a rite. Indeed, they had a secular character and aimed to show the physical qualities and evolution of the performances acco

Mythology 


The oldest myth which concerns the beginning of the Olympic Games is that of Idaios Daktylos Herakles. According to other myths, Zeus, the father of humanity, fought and defeated Cronus in a struggle for the throne of the gods. Finally, the well-known demigod Herakles is mentioned. He staged games in Olympia in honour of Zeus, because the latter had helped him conquer Elis when he went to war against Augeas.
ZEUS
Zeus was considered the most important of all the Olympic gods. He was originally worshipped as a god of meteorological change. He quickly became the god of fertility however, and was worshipped as Zeus the "infernal" (hthonios) or "farmer" (georgos). As Zeus the possessor (ktisios), he offered a good harvest; as Zeus the father (pater), he protected the family and all who lived nearby.
HERA
Hera was the sister and wife of Zeus and was worshipped all over Greece, but especially in the region of Argos. She was thus also called "Argeia". The epithets "perfect", "balanced" and "wedded" were used to describe her because she was considered the protector of marriage and the marital bond. Homer depicts Hera in her dual capacity as the most important female deity, but also the official spouse of the father of the gods.
ATHENA
The ancient Greeks believed that Athena was miraculously born out of the head of Zeus. She was first worshipped in the palaces of the Achaean rulers in the Pre-Hellenistic period. In Homer’s work, she is depicted as a warrior goddess wearing full armour from the prehistoric era. She was as important as Aris, the god of war, and favoured the prudent outcome of confrontations.
APOLLO
Apollo was the god of moral order and music, but his main capacity was to protect the art of divination. This is revealed by the plethora of oracles in various regions of Greece, the most famous being the oracle of Delphi, in Fokis. Apollo is also seen as a pastoral god, protecting his flock from the wolves. He was worshipped by the farmers as the god of the harvest. From Antiquity onwards, he had the reputation of a god of healing.

The Athlete 



Through the 12 centuries of the Olympic Games, many wonderful athletes competed in the stadium and the hippodrome of ancient Olympia's sacred area, moving the crowds with their great achievements. Although mortal, their Olympic victories immortalised them. Of the best athletes who left their mark on the sacred valley of Olympia, some surpassed all limits and became legends by winning in successive Olympic Games and remaining at the forefront of their sport for more than a decade. It is worth mentioning some of their extraordinary achievements, which, even by today's standards, would be the envy of athletes such as Nurmi, Zatopek or Lewis.
PARTICIPANTS
All free male Greek citizens were entitled to participate in the ancient Olympic Games, regardless of their social status. Orsippos, a general from Megara; Polymnistor, a shepherd; Diagoras, a member of a royal family from Rhodes; Alexander I, son of Amyndas and King of Macedonia; and Democritus, a philosopher, were all participants in the Games.
Married women were not allowed to participate in, or to watch, the ancient Olympic Games. However, unmarried women could attend the competition, and the priestess of Demeter, goddess of fertility, was given a privileged position next to the Stadium altar.
ASTYLOS OF CROTON
Astylos of Croton in southern Italy won a total of six victory olive wreaths in three Olympiads (488-480 B.C.) in the stade and the diaulos (twice the stade) events. In the first Olympiad, he ran for Croton and his compatriots honoured and glorified him. In the two successive Olympiads, however, he took part as a citizen of Syracuse. The people of Croton punished him by demolishing his statue in their city and converting his house into a prison.
MILON OF CROTON
Milon, a pupil of the philosopher Pythagoras, was one of the most famous athletes in Antiquity. He came from the Greek city of Croton in southern Italy. He was six times Olympic wrestling champion. He first won in 540 B.C., in the youth wrestling event, and then five times in men's wrestling. This is a unique achievement even in today's competition context. He also won seven times in the Pythian Games, nine times in the Nemean Games, ten times in the Isthmian Games and innumerable times in small competitions. In the 67th Olympiad (512 B.C.), in his seventh attempt for the championship, he lost to a younger athlete, Timasitheus. There are many accounts of his achievements.
LEONIDAS OF RHODES
Leonidas of Rhodes was one of the most famous runners in Antiquity. His was a unique achievement, even by today's standards. For four consecutive Olympiads (164-152 B.C.), he won three races, - the stade race, the diaulos race and the armour race. He won a total of 12 Olympic victory wreaths. He was acclaimed as a hero by his compatriots.
MELANKOMAS OF CARIA
Melankomas of Caria was crowned Olympic boxing champion in 49 B.C., and was a winner in many other events. He went down in history for the way in which he fought. His movements were light, simple and fascinating. He would defeat his opponents without ever being hit himself, nor ever dealing a blow. He was reputed to fight for two days holding his arms out without ever lowering them. He attained his excellent competitive form through continuous and strenuous exercise.
KYNISKA OF SPARTA
Kyniska, daughter of King Archidamos of Sparta, was the first woman to be listed as an Olympic victor in Antiquity. Her chariot won in the four-horse chariot race in the 96th and 97th Olympiads, (396 B.C. and 392 B.C. respectively). In the Olympic Games, it was forbidden for women to be present and Kyniska broke with tradition, since, in the equestrian events, the victory wreath, or kotinos, was won by the owner, not the rider, of the horse.

Mayan Ball Game " Death Game "



Like every civilization, the Mayans had their own belief about the origin of the universe. Although Spanish colonization tried to delete every trace of their culture, the Popol Vuh – "Maya Bible" – and recent discoveries help us understand more about their theories to explain such an enigma, all in just one sacred ritual: the Mayan ball game.

The legend of the battle in the underworld


The Mayans were excellent scientists, architects, artists, mathematicians, and astronomers who could predict phenomena such as eclipses. The walls of its constructions reveals the story of the Mayan ball game, which they called Pok-ta-pok, due to the noise produced by the ball when it was hit by the players or hit the floor. They believed in the existence of a place of darkness called Xibalba (translated as “place of fear”), an underworld located deep below the ground and sea, in caves and cenotes, where the spirits go in the afterlife. The legend recounts that the brothers Hunahpรบ and Ixbalanquรฉ, who represented the luminous side of the cosmos, went to the underworld to fight against the beings of death and darkness. They were sacrificed and transformed into the sun and the moon. During the rise of the Mayan civilization, the game became an ancestral tradition, in which the rite represented the entrance to the underworld in order to have a fight between light and darkness.


The elements of the game

The ball court, at the base of the temple, represented the underworld, constructed with a sunken shape that eluded the Xibalba. Its walls, engraved with figures of Mayan gods and demons, had a ring that the ball had to pass through. The platforms around it were for the governors and priest to watch the game. The ball represented the paths of the sacred stars (sun, moon and Venus); it was made of rubber, measured 35 cm, and weighed around three kilograms, without air inside.
Only the best warriors of the community could participate in one of the two teams. In the game, they wore headdresses and paint, leather skirts (of some sacred animals) or loincloths, and protectors on the hips to cushion the impact of the ball and to increase the speed of the rebound.

The sacred game

Before the game, they prayed to Hunahpรบ, a Mayan god who was sacrificed after losing a game. The players had to kick the ball with their hips, elbows, knees, and forearms and not let it drop – as that indicated a ‘bad sign’ – and once the ball passed through the rings on the walls, the game was over. Everything was under the supervision of a central referee.
The reasons for the ritual vary. On one hand, they used to do it to maintain the order of the cosmos and the fertility of the lands (triumph of life) in times of shortage (evils of man). On the other hand, it was considered a substitute for war. It also served to get a response from the gods: one team represented a “yes” and the other a “no” – the answer depended on who won the game. When the Spanish colonized Mexico, the game was still going on, but without a religious meaning: instead of human sacrifice, the winner got slaves along with gold and jade.

The ball game of the 21st century

There’s a probability that the ball game wasn’t distinctive of a particular group – just recently, a court was found in Mexico City, in an Aztec temple, underneath a 1950s-era hotel. The game is still practiced in Central and North America, but just as a cultural activity, and it is exhibited in Europe, in meetings of traditional sports. In the preview of the 2006 FIFA World Cup in Germany, the ball game was part of the official cultural program, since “pok-ta-pok is what football is today.” Nowadays, there’s a modern version called Ulama, practiced in Sinaloa.

Monday, August 7, 2017

The Giant's Stairs

The Giant's Stairs


On the road between Passage and Cork there is an old mansion called Ronayne's Court. It may be easily known from the stack of chimneys and the gable-ends. Here it was that Maurice Ronayne and his wife Margaret Gould kept house. They had but one son, who was called Philip, after a king of Spain.
The father and mother were proud of their heir. One morning, however, when the boy was just seven years old, he was missing, and no one could tell what had become of him. Servants were sent in all directions to seek him on horseback and on foot, but they returned without any tidings of the boy, and no one could account for how he had disappeared. A large reward was offered, but in vain; years rolled by.
There lived at this time, near Carrigaline, one Robin Kelly, a blacksmith by trade. He was what is termed a handy man, and his abilities were held in much estimation by the lads and the lasses of the neighbourhood; for apart of shoeing horses, which he did very well, and making plough-irons, he interpreted dreams for the young women, sung "Arthur O'Bradley" at their weddings, and was good-natured too.
Now it happened that Robin himself had a dream where young Philip Ronayne appeared to him in it at the dead hour of the night. Robin thought he saw the boy mounted on a beautiful white horse, and that he told him how he was made a page to the giant Mahon MacMahon, who had carried him off, and who held his court in the hard heart of the rock.
"The seven years—my time of service—are clean out, Robin," said he, "and if you release me tonight it will be good for me and for you too."
"And how will I know," said Robin-cunning enough, even in his sleep—"but this is all a dream?"
'Take that," said the boy, "for a token"—and at the word the white horse struck out with one of his hind legs, and gave poor Robin such a kick in the forehead that, thinking he was a dead man, he roared as loud as he could after his brains, and woke up, calling a thousand murders. He found himself in bed, but he had the mark of the blow, the regular print of a horse-shoe, on his forehead as red as blood; and Robin Kelly, who never before found himself puzzled at the dream of any other person, did not know what to think of his own.
Robin was well acquainted with the harbour called the Giant's Stairs. They consist of great masses of rock, which, piled one above another, rise like a flight of steps from very deep water, against the bold cliff of Carrigmahon. Nor are they badly suited for stairs to those who have long enough legs to stride over a moderate-sized house in a hop, step, and jump.
Such was the impression which the dream made on Robin, that he determined to put its truth to the test. It occurred to him, however, before setting out on his adventure, that a plough-iron may be no bad companion, as, from experience, he knew that it was an excellent knock-down argument, having on more occasions than one settled a little disagreement very quietly: so, putting one on his shoulder, off he marched, in the cool of the evening, through the Hawk's Glen to Monkstown. Here the old gossip Tom Clancey lived. When heard of Robin's dream, he promised him the use of his boat, and moreover, offered to assist in rowing it to the Giant's Stairs.
After supper, which was of the best, they embarked. It was a beautiful still night, and the little boat glided swiftly along. The regular dip of the oars, the distant song of the sailor, and sometimes the voice of a belated traveller at the ferry of Carrigaloe, alone broke the quietness of the land and sea and sky. The tide was in their favour, and in a few minutes Robin and his gossip rested on their oars under the dark shadow of the Giant's Stairs. Robin looked anxiously for the entrance to the Giant's palace, which, it was said, may be found by anyone seeking it at midnight; but no such entrance could he see. His impatience had hurried him there before that time, and after waiting a considerable space in a state of suspense not to be described, Robin, with pure vexation, could not help exclaiming to his companion, 'It is a pair of fools we are, Tom Clancey, for coming here at all on the strength of a dream."
"And whose doing is it," said Tom, "but your own?"
At the moment he spoke they perceived a faint glimmering of light from the cliff. The light gradually increased till a porch big enough for a king's palace unfolded itself almost on a level with the water. They pulled the skiff towards the opening, and Robin Kelly, seizing his plough-iron, boldly entered with a strong hand and a stout heart. Wild and strange was that entrance, the whole of which appeared formed of grim and grotesque faces, blending so strangely each with the other that it was impossible to define any: the chin of one formed the nose of another; what appeared to be a fixed and stem eye, if dwelt on, changed to a gaping mouth; and the lines of the lofty forehead grew into a majestic and flowing beard. The more Robin allowed himself to contemplate the forms around him, the more terrific they became; and the stony expression of this crowd of faces assumed a savage ferocity as his imagination converted feature after feature into a different shape and character. Losing the twilight in which these indefinite forms were visible, he advanced through a dark and devious passage, whilst a deep and rumbling noise sounded as if the rock was about to close on him, and swallow him up alive for ever. Now Robin felt afraid.
"Robin, Robin," said he, "if you were a fool for coming here, what in the name of fortune are you now?" But, as before, he had scarcely spoken, when he saw a small light twinkling through the darkness of the distance, like a star in the midnight sky. To retreat was out of the question; for so many turnings and windings were in the passage, that he considered he had but little chance of making his way back. He therefore went on towards the bit of light, and came at last into a spacious chamber, from the roof of which hung the solitary lamp that had guided him. Emerging from such profound gloom, the single lamp afforded Robin abundant light to discover several gigantic figures seated round a massive stone table, as if in serious deliberation, but no word disturbed the breathless silence which prevailed. At the head of this table sat Mahon MacMahon himself, whose majestic beard had taken root, and in the course of ages grown into the stone slab. He was the first who perceived Robin; and instantly starting up, drew his long beard from out the huge piece of rock in such haste and with so sudden a jerk that it was shattered into a thousand pieces.
"What do you seek?" he demanded in a voice of thunder.
"I come," answered Robin, with as much boldness as he could put on, for his heart was almost fainting within him; "I come," said he, "to claim Philip Ronayne, whose time of service is out tonight."
"And who sent you here?" said the giant.
"It was of my own accord I came," said Robin.
"Then you must single him out from among my pages," said the giant; "and if you fix on the wrong one, your life is over. Follow me." He led Robin into a hall of vast extent and fined with lights; along either side of which were rows of beautiful children, all apparently seven years old, and none beyond that age, dressed in green, and every one dressed exactly alike.
"Here," said Mahon, "you are free to take Philip Ronayne, if you will; but, remember, I give you but one choice."
Robin was sadly perplexed; for there were hundreds on hundreds of children; and he had no very clear recollection of the boy he sought. But he walked along the hall, by the side of Mahon, as if nothing was the matter, although his great iron dress clanked fearfully at every step, sounding louder than Robin's own sledge battering on his anvil.
They had nearly reached the end without speaking, when Robin, seeing that the only means he had was to make friends with the giant, determined to try what effect a few soft words might have.
"'It is a fine wholesome appearance the poor children carry," remarked Robin, "although they have been here so long shut out from the fresh air and the blessed light of heaven. "You must have reared them tenderly!"'
"Ay," said the giant, "that is true; so give me your hand; for you are, I believe, a very honest fellow for a blacksmith."
Robin at first look did not much like the huge size of the hand, and, therefore, presented his plough-iron, which the giant seizing, twisted in his grasp round and round again as if it had been a potato stalk. On seeing this all the children set up a shout of laughter. In the middle of their mirth Robin thought he heard his name called; and all ear and eye, he put his hand on the boy who he fancied had spoken, crying out at the same time, "Let me live or die for it, but this is young Phil Ronayne."
"It is Philip Ronayne—happy Philip Ronayne," said his young companions; and in an instant the hall became dark. Crashing noises were heard, and all was in strange confusion; but Robin held fast his prize, and found himself lying in the grey dawn of the morning at the head of the Giant's Stairs with the boy clasped in his arms.
Robin had plenty of gossips to spread the story of his wonderful adventure: Passage, Monkstown, Carrigaline—the whole barony of Kerricurrihy rung with it.
"Are you quite sure, Robin, it is young Phil Ronayne you have brought back with you?" was the regular question; for although the boy had been seven years away, his appearance now was just the same as on the day he was missed. He had neither grown taller nor older in look, and he spoke of things which had happened before he was carried off as one awakened from sleep, or as if they had occurred yesterday.
"Am I sure? Well, that's a queer question," was Robin's reply; "Seeing the boy has the blue eye of the mother, with the foxy hair of the father; to say nothing of the pretty wart on the right side of his little nose."
However Robin Kelly may have been questioned, the worthy couple of Ronayne's Court doubted not that he was the deliverer of their child from the power of the giant MacMahon; and the reward they bestowed on him equalled their gratitude.
Philip Ronayne lived to be an old man; and he was remarkable to the day of his death for his skill in working brass and iron, which it was believed he had learned during his seven years' apprenticeship to the giant Mahon MacMahon.

Korean folk tale : Two Brothers

Two Brothers



In times gone by there lived two brothtrs whose loving ways were the talk of the valley where they lived. They took care of their widowed mother and upon her death they divided everything evenly.

Together they worked diligently from sunup to sundown to produce the most they could from their fields. It never failed that come autumn they had the largest harvest in the valley.
One late autumn evening, after they had spent the afternoon sacking and dividing the last of the rice harvest, the older brother thought, "Brother has lots of expenses since he just got married a few months ago. I think l wiIl put a sack of rice in his storehouse and not tell him. I'm sure he would never accept it if I offered it to him." So, late that night, he carried it to his brother's storeroom.

The next day, while tidying up his own storage, the older brother was surprised to find he still had the same number of sacks of rice as he had before taking one to his brother. "That's odd," he said, shaking his head, "I'm sure I took a sack of rice to Brother's house last night." He counted his sacks again. "Well," he said, scratching the back of his head, "I'll just take him another one tonight."

So, late that night. he carried a sack of rice to his brother's house.
The next morning, he was again shocked to find he had the same number of sacks as before. He shook his head over and over and decided he would take his brother another sack that night.



After a late dinner he loaded the rice and set out for his brother's house. It was a full moon and he could see the path quite clearly. Soon he saw a man carrying something bulky coming down the path.

"Why, Brother!" they both called out at the same time. The two brothers put down their sacks and laughed long and hearty for they both understood the mystery behind their unchanging number of sacks of rice. The younger brother thought his older brother could use the rice because he had a larger family.


American folk tale : Bloody Mary


Bloody Mary




She lived deep in the forest in a tiny cottage and sold herbal remedies for a living. Folks living in the town nearby called her Bloody Mary, and said she was a witch. None dared cross the old crone for fear that their cows would go dry, their food-stores rot away before winter, their children take sick of fever, or any number of terrible things that an angry witch could do to her neighbors.
Then the little girls in the village began to disappear, one by one. No one could find out where they had gone. Grief-stricken families searched the woods, the local buildings, and all the houses and barns, but there was no sign of the missing girls. A few brave souls even went to Bloody Mary's home in the woods to see if the witch had taken the girls, but she denied any knowledge of the disappearances. Still, it was noted that her haggard appearance had changed. She looked younger, more attractive. The neighbors were suspicious, but they could find no proof that the witch had taken their young ones.
Then came the night when the daughter of the miller rose from her bed and walked outside, following an enchanted sound no one else could hear. The miller's wife had a toothache and was sitting up in the kitchen treating the tooth with an herbal remedy when her daughter left the house. She screamed for her husband and followed the girl out of the door. The miller came running in his nightshirt. Together, they tried to restrain the girl, but she kept breaking away from them and heading out of town.
The desperate cries of the miller and his wife woke the neighbors. They came to assist the frantic couple. Suddenly, a sharp-eyed farmer gave a shout and pointed towards a strange light at the edge of the woods. A few townsmen followed him out into the field and saw Bloody Mary standing beside a large oak tree, holding a magic wand that was pointed towards the miller's house. She was glowing with an unearthly light as she set her evil spell upon the miller's daughter.
The townsmen grabbed their guns and their pitchforks and ran toward the witch. When she heard the commotion, Bloody Mary broke off her spell and fled back into the woods. The far-sighted farmer had loaded his gun with silver bullets in case the witch ever came after his daughter. Now he took aim and shot at her. The bullet hit Bloody Mary in the hip and she fell to the ground. The angry townsmen leapt upon her and carried her back into the field, where they built a huge bonfire and burned her at the stake.
As she burned, Bloody Mary screamed a curse at the villagers. If anyone mentioned her name aloud before a mirror, she would send her spirit to revenge herself upon them for her terrible death. When she was dead, the villagers went to the house in the wood and found the unmarked graves of the little girls the evil witch had murdered. She had used their blood to make her young again.
From that day to this, anyone foolish enough to chant Bloody Mary's name three times before a darkened mirror will summon the vengeful spirit of the witch. It is said that she will tear their bodies to pieces and rip their souls from their mutilated bodies. The souls of these unfortunate ones will burn in torment as Bloody Mary once was burned, and they will be trapped forever in the mirror 




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The Legend of Popocatepetl & Iztaccรญhuatl A Love Story " inside Mexico"

The view that adorns the world’s largest city – Mexico City – is enhanced by the majesty of two of the highest volcanoes in the hemispher...