Sunday, September 16, 2012

Copyright Eso A.B.

Coming to the launch of the underwater sculpture, My Crocodile, July 26, 2012
From this writer’s perspective—influenced by Anatoly Fomenko's application of topological mathematics to history—our planet HAS NO RECORDED HISTORY worth paying attention to until the advent in the 10th century of the so-called Cluniac eclisiasts originating in the Benedictine Monastery in Cluny The monastery is located in what is now the approximate centre of France, about 50 km north of Lyon and 20 km west of Macon.

It was out of Bene-dictine Cluny that there arose the idea of “Order and Exclusion” or, if you will, the idea that government should be a closed system. The development of this system—presented most succinctly in a famous book by French author Dominique Iogna-Prat—is what created our world today.

Gatis and the Crocodile communicate
 St. Benedict of Nursia had little to do directly with the system that came to call it self "Catholic". Among religious 'historians' Benedict is a much disputed figure. Nevertheless, for a number of reasons, he is believed to be one of the founders of the West European culture. The following link identifies the name “Nursia” (Nur) with purity, the origin of which name is to be sought in the Far East and the Pashtun tribe of Afghanistan and Pakistan. While the link of the West with the Far East may seem far fetched to some, it makes good sense to those who remember that Ancient Christians and Moslems are closely related, and the so-called 'schism' is a consequence of the divisionism introduced by the violent creation of one-dimensional order by the Bene-dictine and Dominican orders of Cluny.

St. Benedict of Nursia was a monk who--it is possible--came to West from the Far East, and brought with him the example of the way of a disciplined life. Since the saint himself has little to do with the order that used his name, it is unlikely he is to be blamed for the Discipline with a large D that was turned into one of the foundation stones of the oppressive Western system of government of today. After all, discipline ought not to mean going to Prison. That kind of a conclusion may be imposed only  by a fundamentalist contrived observation of the ‘letter of the law’. Discipline at its best is to help create a community by living as an example.

Stefany and Biruta look My Crocodile over and learn
that he is 110 years old, and a 7 meter long oak trunk
Another reason for the arrival of a new system (whatever the old may have been) was that by the time of St. Benedict, the migrations of people from the East to the West were over, and Western Europe was being settled by people, who little by little  became sedentary, and no longer expended their energies in travel.

The leaders of the newly formed sendentarist society no longer needed to expend their energies in holding themselves together as a community; it was no longer of paramount necessity to keep the people from dispersing. The princes and boyars were settling down, too. However, because the latter inherited  their posts as a tradition going back to a time when the tribe was in motion over a woodland environment, the former nepotism (based on heroic acts) was becoming outmoded and needed to be transformed. The big question was: Would the path of least resistance lead nepotism to extinction or to survival as a corrupt institution?


The cynics seized the day. Nepotism as practiced during the Great Wanderings transformed itself into a new system, one we know as feudalism. One of the symbols of sedentary feudal power is the medieval “donjon" , which stands for the central tower of a castle.

Volodya, Gatis, and author moving My Crocodile into the Bottomless Johns Pond
 With heroism and its  authority no longer a social necessity, those who held power were left with unspent and excess energies. This happened, because leadership was no longer expended at the pace it was during the time of the migration. The kings and their courts of past ages, once populated by court poets and with ‘heroes’, no longer needed them, if only because heroes no longer died at the once accustomed pace. With the community no longer in continuous motion, dangerous and unpredictable situations decreased. Moreover, the question of ‘What to do with my brothers?’ became a question of great and acute concern to the leader.

The top leader, generally a position inherited by the king’s eldest son, was more than happy if his sibling brothers turned to spiritual matters. This spiritual (or imaginary)  matter, because it was overlapping a tradition of martial authority, is whence came vertical social leadership.

An important initiator of vertical spiritual leadership was the Abbey at Cluny. There are a number of reasons for this. The foremost is that the Cluny Abbey monks, many of them being heirs to authority, wished to repress the earlier wandering Johns, shamans, and other self-confessed men of God or Gods, and then replace them with themselves, that is, the Bene-dictine (dictrine=auto-didactic) order. A sentimental or idealistic excuse or apologia may have been a vision of what ‘order’, subject to absolute or military type of obeisance, could accomplish over the long run. Hence the expansive idea that someday the Bible ought reach every corner of the world.


My Crocodile goes belly up and Gatis goes to the rescue
One phenomenon of the early Middle Ages was the spread of names and words originating in the word John. The mystery is resolved if we realize that "John" is indeed a unique name, and that its original meaning is to be looked for in the word “gens”. Gens, at its root, means a human being, as well as seed, but the name found its most common use in being applied to shepherds, goatherds, and swineherds. In the Latvian language, which has roots in the oldest strata of the Indoeuropean languages, a shepherd to this day is known as “gans”. Until recently (but no longer), the most popular Latvian name for male children was “Jans” (Jahnis). In short, the sound of G in “gens”, transformed itself into the sound of  I and Y. The name of gans-yon-yons-ivan-shepherd echoes also in the names of gendarme or jandarme, a herder and guardian of people, a policeman, even a gent-le-man.

The letter G, or J, or Y, curiously enough, also echoes to the letter D and M. We can hear the letter D in the name of the European river Donau, or Donava, re Yonava (yon=young), meaning a young maiden or virgin; the D in the Russian river Don, also echoes to the same meaning. We may find the letters G, H, I, J, Y, Z also in M—as in Mohammed = Johanned. While some argue that this writer uses the phenomenon of ‘paraidolia’ too liberally, he responds that ‘paraidolia’ has not been used liberally enough. While the phenomenon discocvers its widest application in music , it is used to no lesser extend in the shaping of the sometimes many vernaculars or dialects of one and the same language.

One informative anecdote happened when this writer tried to argue that “”donjons” (better known as “keeps” in England), the central towers of Middle Age castles, which may be seen in the castles and forts from France to Japan, actually use the name of John in one word twice, i.e., John of Johns. When I advanced the notion that “don”=John; and “jon”, too,=John, I was met with considerable scepticism. When I suggested that a donjon was likely to be found also in the Kremlin in (Moscow), a Russian reader gleefully denied it. Not knowing Russian, I  had to accept the argument—until I discovered the name in the Bell Tower of Ivan the Great, the main church on Kremlin grounds.

My Crocodile gets his bearings

In any event, this is how began a long journey through many labyrinths, which led to the modern police state. No less disconcerning is the news that NATO may as soon as 2016 be flying drones over my country home in Latvia.

Among the first acts of the monks of Cluny was to attempt to convert all manifestations of early and itinerant Christianity to the Cluniac way of thinking and being. The closest group of Old or Archaic Christians to the Abbey of Cluny were the Cathar Christians (close cousins of the Bogomils). The word ‘Cathar’ is—as we may guess—related to ‘Catholic’, the word ‘cath’ stemming fron Greek “katharoi”, pure.

As the act of staying and keeping one's self pure suggests (intense self-discipline being a given), that the conflict that arose as a result of the attempt to imposed discipline on the people of the wood was a bloody one. The Cluniac Bene-dictines were the leaders in dictating and subsequent violence. The secular king in northern France was their chief military ally. The Cathars were among the first Christian religious groups to be declared heretical and excommunicated, i.e., thrust from ‘civilization’ to return to the wood.

The Albigensian Crusade (1209-1255) also marks the start of major deforestation campaigns. This was because wood was necessary not only to build forts and castles, and villages and emerging towns about them, but was also required to bake an ever increasing quantity of fired or ceramic bricks.

It is noteworthy that the Albigensian Crusade resulted in renaming of the Bene-dictine order and  its reinstitutionalization as the Dominican (dictatorial) order. As the name suggests, ‘domini’ means to dominate over, and its purpose was to bear down and instill on the population the Bene-dictine doctrine--obviously no longer bene to the people, when bene becomes an imposition and an order. Though the Bene-dictines remains to this day, the Dominicans grew out of its foot as the sixth toe. It initiated the Inquisition, which dominated over older and archaic Christian orders through terror and anihilation.

As the Benedictine-Dominican Order imposed its ideas of a closed government system on the West, and these became the norm among the secular elite, it moved its tentacles East aiming to seize the city of Byzantium, later Constantinople (Istanbul today), which in those times was perceived as the Jerusalem (city of the lamb) of an unstructured and wood dominated space on our planet.

The first aggressive acts of the Western neo-Christian order was to persuade the Emperors of the East of the advantages of a closed system. This was done through a number of small but violent wars against Rome in the East, which was then located in what is Istanbul today. The French king, at that time was not limited to the territory that is now France, but had a number of kingdoms, some of them extending into the Middle East. Today our schoolbooks associate these Frankish kingdoms with the Carolingians and French knights. 

The link in the above paragraph provides a map of the times of early Middle Ages. What the story gets wrong, however, is that “Rome” was not yet relocated in the West, but remains in the East. If we read history with the idea that in the early Middle Ages Rome is not yet in the West, but is gradually--by hook and crook--transferred there from the East  through the Cluniac doctrine of imposing its order on all and sundry, we are close to what was actually going on at the time.

One event of major importance in consolidating the notions of Reality by the West was accomplished through the agency of the Byzantine Emperor Alexius I. Egged on by the Cluniac monks and Francs, Alexius arrested and then killed the most charismatic religious leader of the East, one John or Ivan Basil (King) of the Bogomil (God lover) religious community. One may say that with the death of Basil [his first name is this writer’s paraidolic guess], the West killed the Sacrificial Pope-King of the East; and therewith began the transference of Rome-East to Rome-West. The latter was (according to A. Fomenko) but a small town on the west coast of Italy, hence so little remains today of its allegedly glorious past.

The murder of Ivan Basil echoed like a scream throughout the yet unconquered East and as yet wooded Europe. It echoed in the West, in that the neo-Christian order of the West countered the outrage and protests among the populace by creating an ever more convincing story of how Jesus—universally perceived as the founder of Christianity (though he was by no means the only Sacrificial Spiritual King, but only the last one of them)—was killed by crucifixion, i.e. by being hung on a cross suspended from nails driven through his palms and feet.

While it is a physical impossibility for a man to hang on a cross from nails, without body tissue tearing through the metallic supports, it does make for a gruesome and dramatic story with which to impress the impressionable. By being able to divert the peoples' attention from Basil's death in a fire pit and put the blame on Alexius I, the Western princes were able to persuade and recruit a huge crowd of Western peasant volunteers to go on a Crusade against the East. We know this Crusade as the 4th Crusade, though some historians (Fomenko) say that it actually was the First. It is recorded in our history books as the Crusade that went to free Jerusalem of Saracens. Actually the military parade stopped at, then sacked and plundered Constantinople (~1204). Not surprisingly, the of the crusade consolidated the power neo-Christians.

Next, the Dominicans had major success in imposing their ideas of order on Poland (and hence on Lithuania) . By 1201, the Order reached Riga and had ideas of establishing a Jerusalem of the East there. To do this, Bishop Albert, the neo-Christian bishop of Riga, had to destroy Jersika, the capital of the proto-lett people located inland on the shore of the river Daugava (Yaunava=Virgin). "J/Gersika" was the indigenous peoples' way of pronouncing Jerusalem. Albertsdestroyed both the city and the king of the proto-letts.

The sacking of Constantinople caused what 'historians' today known as the “Great Schism”, between the East and the West. Ultimately, the East succumbed to the superior violence of the West (achieved through the West’s greater discipline). Nevertheless, the East never surrendered completely, but continued to resist the West, and this resistance (often no longer conscious of its origins) continues up to our time. In those far away days, the dissenting Eastern Christians moved their headquarters from Constantinople (Istanbul) to Kiev, later to Moscow, then to St. Petersburg, then back to Moscow again.

While this writer's primarily concern is to establish different major outlines of how the modern police state was begun, we cannot overlook the nature and importance of the order of the 'closed' or 'flat'  circle created by the Cluniac monks. The di-dact of the words, “flat circle”, originates in the visual image of a circle that turns in on itself and cannot be escaped from as is possible when moving along the surface of a topological circle. One of the consequences of being mentally stuck on a flat circle is a growing consciousness of “ownership”, which is a consequence of the limited space afforded by all things closed-in on themselves.

Thus, the idea of “ownership” is most clearly established in the West, where the expression “private ownership” is ubiquitous and has become a synonym for having a roof over one’s head. Of course, if space were infinite, then private ownership would ideally be enjoyed by everyone. Unfortunately, space is finite; and in our day this has created another Great Chasm —that between the wealthy (originally landowners of great tracts of land) and the poor (those who possess no or very little of property) who sleep in doorways.

Witnesses to the launch of My Crocodile
By the time the Great Migration reached the West coast of Europe, agriculture was well on its way in the East. Feforestation, which created ever more arable land for sedentary landlords, began there.

While agriculture is said to have begun as long ago as 10,000 years, its began to greatly accelerate only with the end of the Great Migration in Europe. The end of this migration apparently coincided with the beginnings of the second millenium of our era.

As woods were cut down to build houses for an increasing population, which was fed by the growing grain supply from a princely landowning class, small villages turned into towns, and some towns turned into cities. Many villages turned into towns by virtue of trade from which there emerged a merchant class and wealth that was independent from princes.

History books invariably call the passage from wood to agriculture to towns and trading centres “progress”, but fail to mention that concurrently there was a rise in social instability due to a rise of material inequality. The control of the social instability was first left to the control of the organized religious such as the “preaching” order of Dominicans, who while preaching to a captive audience (church attendance was mandatory) were also engaged projecting control through rhetorical and public lies.

The “lie” of the neo-Christian orders consists mostly in discovering new ways of how to rhetorically pacify the have-nots within the new capitalist and closed system (churches as once a week obligatory prisons) society. Thus, while the message of Jesus, which taught meekness at the same time as it advocated opposition to greed by way of self-sacrifice, was presented at the churches  as unquestionable obedience to the orders of superiors.

In the course of time, those who determined the fate of the poor came to be identified with the elite and their effect over the middle class, which on balance weighs in with superior incomes over the common or low wage worker. Because one may argue that social equality between all human beings is a genetic inheritance that manifests as a psychological attitude or expression that begins with life itself, and among humans goes back to their shared time in the wood, social tension is inevitable and bound, on occasions of great inequality, to break out in violence. Though there are some who argue that this problem has been overcome by capitalism with the advent of science and its technologies, which, it is claimed, have a solution for every problem, time has not borne this out to be true.

Following the institutionalized discipline of the Cluniac monks, the retreat of the religious orders into rhetoric (which subplanted religious deeds) created opportunities for political forces with greater spiritual courage. Vetted by numerous rebellions, there arose philosophies and ideologies which opposed those who were the cause of inequality (the neo-Christians including) and unleashed Revolutions with a large and bold R.

The “French Revolution” was one such radical, and violently reassertive event of egality exercised by those who belonged to or sympathized with the economically disadvantaged.

Another Revolution born of inequality was the Russian Revolution led by Lenin and after Lenin’s death seized by Stalin. Though Stalin ruled by violence and terror, he nevertheless imposed radical changes on Russia. Unfortunately, both his and Lenin’s analysis of the causes of economic inequality—dependent on the economic theory of Marx. Marx failed to understand that the root of the cause of inequality is not Capitalism (though it certainly plays a significant part), but the destruction of nature, specifically the wood, and the replacement of the wood with agriculture, and, thus, institutionalizing profiteering at the expense of nature. Deforestation, agriculture [become more virtual than real through the genetically modified seeds by Monsanto], and mining are the foremost tools of such profiteering.

My Crocodile soaking up water for his undert-the-water lay
If one assumes as a premise the notion that the wood is the source of a democratic order in which repression of social order and imposition of economic inequality is immediately counteracted by a) forceful personal (sometimes violent) resistance; or b) further evolution (apparently as a survival mechanism), then one also begins to see that the democratic order among equals has little to do with democracy as a political system in our desertified "democratic" West.

This is not to deny that democracy is a “sacred value” even in an environment where it obviously is unable to function, but the value of it in our time exists only in the human mind and body as these twins remember the origins of themselves in the genetic constitution of being.

The ideological “sacred value” however does in fact have breaking points. These occur when after a long time of transgression against democracy, the liberal forces of the haves (who have most benefited by the anarchistic elements inherent in the life force) have overstepped the subjective boundaries of aforementioned “life force”, and the public at large collectively hears the sound of a “snap”.

The result is not simply like the removal of a tap to a explosive fuel mix, but is like a match put to the leak of said tap. Transgressed upon democracy then not only flees from its trap by bursting through it, but it has no hesitations in becoming explosive, of using extreme violence and death to achieve a true democratic (re: egalitarian) balance.

Though at the time of a Revolution all the economic and cultural blocks of society participate in the pulling down of the previous 'old' order and all contribute to “chaos” (“the centre cannot hold” as the poet said), a remembrance of order and community enters the fray nevertheless, generally, by selecting an individual to lead the violence, which duration, hence, depends on the chosen individual’s character.

During the French Revolution, the leader of the controlled violence was Maximilien Robespierre. The death machine, the guillotine, did its job quickly and without undue violence (except for extreme subjective fear) on the part of its victims. Eventually, the guillotine took off the head of Robespierre, as well.

In the Russian Revolution, the leader of terror became Joseph Vissarionovich Stalin. More than a hundred years had transpired since the French Revolution without the liberal forces ever taking to heart economic and social equality as being at the heart of every human being. Today there exist very mistaken and spacious observations of these two Revolutions: 1) The French loved their Napoleon; the Russians hate their Stalin. Such are  silly observations for so important events.

Terror took the lives of many millions of people on Soviet territory. This writer, too, lost family members to it. Nevertheless, Stalin’s terror was not senseless or personal power oriented as the liberal propaganda machine of the West now declares. Rather, by Stalin’s time, it had become clear to those oriented by egalitarian genes, that there was some singular cause why the interests of the community could not stand up against economic liberals. Though Stalin was an avid reader of history, there is no record of what he thought of Robespierre’s terror. It is plausible that, he thought it was not extensive enough. Therefore, Stalin’s terror was directed not only against individuals, but at economic classes, especially those most infected by motivations of liberalism.

However, it is unlikely that Stalin's terror was "extensive enough" either. Stalin recognized this himself, when he said at the beginning of his last terror campaign (against inequalitarian zionism embodied by certain Soviet Jews and Christians converted to the dominant neo-Christian order): "What will happen without me is that the country will die because you can't recognize your enemies." ['Stalin'' by Simon S. Montefiore, p. 631]  Stalin is long dead, but inequalitarianism embodied in parliamentary (de jure or de facto) democracy is at this very time marshalling forces for further one-dimensional crusades.

Here we may return to the human being as a creature of the wood, where a subsistence economy prevailed. In the wood the human being is not yet become a farmer. He is not yet exploited by the princes and boyars.

Today this creature of the wood has no forest to return to. Today the situation is much like the famous painting by Munch, called “The Scream" : an obviously terrified person, possibly a bald headed woman, turns back from wherever it is she was crossing a bridge to, and looking back is confronted not by a wood she can run into and hide, but by a painter, who is no less terrified by the imposingly empty solitude before him and behind her.

This causes us to ask: What kind of government did human beings have before deforestation defined the space we live in?

Stefany standing in the Gates of Crocodile Alley

 The idea of a government in the wood is nicely presented in the Bavarian fairytale called “KingGoldenlocks" .
The link to the fairytale (a must read) presents us with interesting information.

First, the king’s castle and kingdom are located in a wood;
Second, the wood about the castle is ruled by a giant, a King of the Wood;
Third, the king regards the giant as a creature he has to capture;
Fourth, not everyone regards the wood as his-her enemy, the king’s son among them, perhaps because he senses that the wood is his original home;
Fifth, the son is to be killed (excluded from society through sacrifice) in the wood for releasing the giant or king of the wood from captivity;
Sixth, the son of the King of the Wood is a swineherd of wild pigs;
Seventh, the giant and his son, the swineherd, save the unfortunate prince who appears to love the wood for its own sake;
Eighth, the king of the wood is not averse to removing the usurping king Goldenlocks from the throne;
Ninth, the swineherd is a good actor/mimic and blends with and replaces the son of king Goldenlocks so perfectly that he eventually becomes the new king;
Tenth, the switch between prince and the swineherd is done through the sacrifice of the tenth finger, likely the pinky of the left hand, which is—one may presume—how ultimately the wood is saved from the axe.

If we take a closer look at item Five [the son is to be sacrificed in the wood, presumably to the (barbarian) King of the Wood], we note that the giant in the wood or King of the Wood does not accept a human sacrifice, but is willing to accept in its place one’s pinky, the little finger.

We may interpret the substitution of one’s pinky as a compromise, nevertheless, close enough to the sacrifice the whole body, because it is a sufficiently real touch of Reality. At the same time, the biting off of the little finger symbolizes the fact that before the son of King Goldenlocks is King Goldenlocks son, he is the grandson and heir of the giant King of the Wood, the Primordial Father/ Mother figure. The substitution of the pinky for the whole body is similar to King Solomon’s solution in case of the child, who is claimed to be their son by two women. The real mother is unwilling to see her child torn in half, but rather surrenders it to the woman who is staking a false claim.

We may deduce from the fairytale, that in due course the real and future government of humankind will make its home in a forest, not the city. This government in the wood will show its earnestness not through rhetoric, but some act, which for the given society is an individual sacrificing his-her little finger or its equivalent.


Little Dans Anton was also a witness to My Crocodile launch.

At about the time of the rise of the Benedictine Order (and Exclusion) at Cluny circa the 10th century, the last sacrificial king—of many thousand year lineage—died.

The ancient tradition and charisma of order had been entrusted to the charisma of sacrifice. This trust died by neglect of the tradition and ultimately the murder of the Sacred King in a Revolution. The death and undermining of the tradition of self-sacrifice had been progressing as a cancer within society for many centuries (perhaps even for a millenium) before the final collapse overtook it.

Where the King died is not clear, but symbolically he may be represented by Basil, John or Ivan Basil, of the Bogomil religious community. Basil means King. Basil surely believed that God would return His love for Him by protecting him, Basil, from fire and other harm. He also believed that when faced by death, he had to be able to face it bravely and die if it came to that. Even if he did not believe in God, he knew that in order to hold a human community together, someone had to act as if he did believe in God. Hence the famous Bogomil cry, no doubt quoting Basil facing the pit of fire: "My God, my God, why hast thou forsaken me!?"

In short, Basil was one of the last Sacred Kings who was a leader of a community held together by the charisma of a self-sacrificial leader, a king still worthy of his office.

Bogomils are said to have originated in Bulgaria. The link informs that Bogomil origin is to be looked for in the reaction of the ‘ancient’ Christians (of the 10th century society) to the aggressive advances of Cluny Abbey militants. The latter desired to replace the “good news” of the sacred community with the “new news” introduced by neo-Christianity desiring to institute a secular order on behalf of the ruling princes. The death of Basil (by burning) in a pit of fire at the Hippodrome of what is now Istanbul can be seen as a Western inspired  change of order using the disciplinary device of expulsion, death, which excludes by causing a loss of memory.

Basil, like Quadafi of Libia, stood in the way of the ambitions of the West. He was put to death by fire, which turns the human body into ashes, which are then scattered over the landscape to be forgotten for lack of a place to build a memorial. This exemplifies the methods used to introduce what this writer calls 'The Order of the Closed Circle', the rule of the letter of the Law over the spirit of justice.

The “letter of the Law”, incidentally, lends itself readily to institutionalized and bureaucratic paraidolia, generally exercised by a “Supreme Court”, which has a self-instigated and self-applied legal right to reinterpret that famous phrase of the Nazis: “Arbeit Macht Frei” (Work Makes Free) into “Disciplin Macht Frei”, not to forget that “Zuchthaus (prison) Macht Frei”, which brings us to the notion that “Arbeit, Disciplin, and Zucthaus macht Frei” all who want a job, but cannot it, because prison labor 'jobs' are free, prisoners need not be paid, and hence you freer than ever.

Today there is no wood to escape to. While King Goldenlocks may still be alive (because his son is alive) their father and grandfather, the Kings of the Wood are dead and forgotten.


Strange as it may seem, though the King of the Wood and his son the pig herd are dead, the wild hogs of the wood are not gone yet. On a small piece of land that I own in the Latvian countryside, there is a small damp depression in the midst of lumps of grass, where I see the wild pigs come and dig themselves a ditch and then come and wallow in the mud.

These are the reserve forces that someday I/we will unleash against the mind and body control police, and force the maxi-farmers to surrender their fields of agriculture, which they not to share, but make profit from. No hunting (policing) of wild pigs and hogs will be permitted on whatever a ‘new’ law defines to be a maxi-farm.

Remember the saying of the so-called "Peaceniks", who used the slogan: "Make Love, not War" when confronting the militarists? We may rewrite the saying and make it read:

Hunters! Do not pull the trigger on wild hogs. It is more fun to let the love of your life zip open your pocket and stroke the trigger that makes you come alive.”

Friday, August 3, 2012

The Prayer of a House. Goldenlocks (2)
 August 3, 2012
The Prince and Princess Goldenlocks (2)

A Rewritten Fairy Tale.
See Part 1 in previous blog.

Posted by © Eso A.B.
a.k.a. Eso Antons Benjamins

“Tell me, wise Giant of the Wood,” cried the Prince (when he and King Jiant met), “what medicine will cure my father?”

“Two apples from the Garden of Paradise,” promptly answered Jiant. "One already cured me."

“How do I get the apples?” asked Prince Jean Goldenlocks.

“Whack the big rock over there with a knotted oak stump!” answered Jiant. “Grab the apples the moment you see them. Do not linger no matter how nice everything around you may seem. Else, Paradise will keep you and not let you go.”

Prince Jean struck a large stone with the mace he had in hand. Only yesterday it had served him as his garden plow.

The stone opened, and before Prince Goldenlocks's eyes stretched a space of unpolluted air and the Garden of Paradise. It was a panoramic landscape with the sun at about 3 o’clock and a rainbow to the left behind a golden apple tree that stood in the middle. The moment the stone was open, two apples fell from the tree and rolled up to Goldenlocks feet..

Prince Goldenlocks grabbed the apples and ran for the real world. It was a close call. Prince Goldenlocks had to squeeze himself as thin as he could to get out of the rock in time.

When in the evening he arrived at an inn and wanted to slake his thurst, as he walked to the table, he was engulfed by an aroma of apples. Everyone looked up from their beers as he went by. The aroma was just like the one that the prince remembered from the time when he met the kitchen maid in the apple cellar and they gathered apples for apple pie.

By coincidence, Prince Goldenlocks happened to sit down at the same table at which sat his brothers-in-law, princes Jengland and Cornwall. They had come to discuss how best to take King Lear's kingdom not only from him, but also their wives. While Goldenlocks recognized the men, they did not recognize him. After the table mates, had toasted a mug of beer to each other, the brothers-in-law asked Goldenlocks what smelled so good.

Goldenlocks pulled out from his backpack the two apples and showed them to the princes. The princes wished to examine the apples more closely. The moment the princess held an apple in their hand, nothing could persuade them from wanting to buy them. There was a good reason for this: The moment they held an apple, it felt like they were having a orgasm that would not let go of them.

Prince Jean Goldenlocks did not ask the princes for money, but if they would allow him to tatoo on their backs the picture of a gallows. (The inn had a resident tatoo artist.) The princes agreed that it was a fair bargain, and, considering the wonder of the apples from Paradise, a cheap deal. As long as they could hold the apples, they were ready to endure the tattoo artist puncture their skin with needles from the top of their heads down to their toes. When the gallows were drawn, the brothers-in-law grabbed an apple each and ran for the door.

There was one big problem, however.
Prize Winning Nature Design in Latvia.

Because the apples were never delivered to King Lear’s bedside, the King’s condition never improved.

In fact, the King had to get used to not only to being ill, but many unpleasant ideas besides.

One almost intolerable idea was that the swine herd Goldenlocks would get to sleep with his daughter Goldenlocks Struvelpeter, but he, the king, would not.
Another tormenting idea was that King Lear could not deny that he had ordered his son, Prince Goldenlocks, to be taken to the woods, and that he perhaps had been or perhaps was not killed there. This is why he was never sure that the swine herd was not the real Goldenlocks.

Despite these difficulties, the kingdom of Thebes struggled on. For all of his troubles, which actually began with his capture of the Giant of the Wood, King Lear was still the kingdom's King, and neither of his daughters, Jonerill or Le Zhan, or their respective husbands, princes Jengland or Cornwall had unseated him--yet. The best part of it all was, that the King was still alive and not dead.

This was probably the reason why the Kingdom of Thebes had not yet fallen down to the level, where a swineherd could afford it. The threat was real though: after he married Princes Goldenlocks, the swine herd now claimed to have always been a prince named Prince Goldenlocks.

Despite his illness, the old king was keen enough to hear about what had happened to the medicine that he was to receive from the Garden of Paradise.

The strange twist that the king gave to the story was that he did not blame princes Jengland and Cornwall for taking the apples from Prince Goldenlocks, but, but he was dumbfounded that Goldenlocks pretended to be such a saint that he could do without orgasms and would betray the king  by forcing him to execute his own close relatives, and had even threatened his brothers-in-law with the gallows.

However, because the king did not die of an illness, everyone in Thebes came to believe that he was indeed cured.

Life went on. The princes Jengland and Cornwall became immensely popular, at least in their respective courts, because they not only let the apples be held by their wives, but these were happy to pass them around to their friends in the court. For a time, everyone got quite a Bang out of life. What later everyone said was that this is what true democracy should be like.

One day, King Lear, however, got hold of one of the apples of Paradise. It happened by an accident. A young lady of his court, was standing before him as if to ask a favour. She was batting her long eyelashes in such an obvious way that the king decided to take hold of her hand to see if he could waken her from her seizure. It was at that moment that the king also touched the apple of Paradise.

Bang, Bang went the king’s heart. He took the young lady by her hand, making sure that the apple stayed in it, and took her into his private study. No apples ever so lived up to their reputation as the one’s taken by Prince Goldenlocks from the Garden of Paradise.

King Lear took the apple from the young lady and made it his own==at last. He then asked his first secretary to bring him the next available maiden, and thereafter the next, and then the next. This is how eventually King Lear got to be called King Lear Bluebeard, the devourer of maidens.

Again, the Kingdom of Thebes was suffering a plague.

This time Prince Goldenlocks went to consult with the court magician. The magician’s name was Tiresias. Tiresias told Prince Jean Goldenlocks that only the milk from the breasts of the Snake Queen could cure King Lear this time.

Prince Goldenlocks ran into the wood for a second time. He again called for Jiant to help him.

“Hit the rock with your plow once again!” advised Jiant, “after he had heard the story”. For a moment he wondered if he would enjoy exchanging places with King Lear.

This time , however, the rock did not open to the Garden of Paradise, but to a scene out of ancient Egypt next to the pyramids. At the foot of a large pyramid sat the Snake Queen. Her breasts were bared and the milk of Cobra seeped from her nipples as when a child has just been removed from them. No child could be seen, but perhaps he lay somewhere about the nearby desert palms.

Prince Goldenlocks gathered the overflow of the Snake Queen's milk in two cups, which he had with him. Then, again, he ran for the exit. As he ran, he noticed that at the foot of the great Sphinx, which in those days was surrounded by a great wood, King Lear had brought a group of children and was about to sacrificing them to make him feel better. The unexpected vision made Goldenlocks run back for the exit and to the castle all the faster.

But, again, Goldenlocks met his brothers-in-law at the inn. Again they did not recognize him. Again they were meeting to plot a coup. Some fellow called Julian Assange was listening in on their conversations on the sly.

This time, the princes, asked to dip their fingers into the snake’s milk. They waned to make sure that it was real. It was. After they had licked their fingers, they could not be dissuaded not to buy the milk. Goldenlocks again took no money, but had the princes tatoo on their backs a wheel that is used to break the bones of dead men.

What makes the milk of the Snake Queen so desirable?

Actually, the milk of the Snake Queen makes one feel as if one is embraced by a porn movie. The television set is switched on for 24 hours. There is so much sex that it makes one believe that sex may be had even after death. It is not for nothing that dead Johns, who have tasted of the milk, are said to hang with an erection.

When the sons’ in-law of King Lear had drunk of the Snake Queen’s Milk, they were no longer satisfied with just sex and a kingdom. They wanted more. They wanted the world. They persuaded their wives to tell King Lear every day that he was getting increasingly senile.

King Lear resisted as long as he could and argued that one kingdom was enough. “Only one who is totally senile would think so”, answered hhis daughters. There was nothing even Assange could do. One day King Lear broke down and cried as he had read the playwright Shakeseare cry):

“'Tis our fast intent
To shake all cares and business from our age,
Conferring them on younger strengths, while we
Unburden'd crawl toward death."

The Latvian Version of a Tunnel of Love.
Prince Goldenhair, however, remained untouched by the wonders of Paradise and Egypt. Though he had held the apples of Paradise and tasted the Milk of the Queen of Snakes, it was just long enough to learn how a permanent supply of such experiences was likely to be. He did not wish to commit or sacrifice his life for it.
What being in possession of the apples and the milk meant, he was soon able to witness with his own eyes.

Soon after having they had all the sex they could handle, Princess Jengland and Cornwall turned their attentions to asset accumulation. Each prince in turn came to the conclusion that neither wanted to see tKing Lear’s kingdom divided, but that he would have it an undivided whole for himself alone. Moreover, the kingdom would then become, eventually, an empire.

It became inevitable, that the brothers-in-law, though neither one had yet drawn blood, declared war on each other. Each had the support of their wives, Princesses Goneril and Regan, which is why the sisters became friendlier with their husbands than with each other. When the sisters passed each other, they bared their teeth and hissed as real snakes.

The time had come for Goldenlocks to call Giant to come help again.

This time, Jiant gave Prince Goldenlocks an axe that danced in the hands, of whoever held it, as if it had a life of its own. Jiant advised, however, the young prince not to let the axe have its own will. The Prince was to use the sword just enough to ensure that if the feud among the brothers-in-law broke into the open, the fight ended in a draw.

Such a fight came about two times, and both times it ended in a draw.

The third time the brothers-in-law went to war with each other, Jiant told the Goldenlocks that the time had come for a victory. The sword was to be given a free hand. Prince Goldenlocks was to seize the kingdom of king Lear for his sister Princess Goldenlocks Struvelpeter.

Prince Goldenlocks won the battle and then handed the kingdom to his sister. The Princes then returned the kingdom of Thebes to her father.

To celebrate the regaining of his kingdom, the King decided to host another Celebration. Since this time the table arrangements were decided by the king. King Lear sat Prince Goldenlocks in a seat between his brothers-in-law. “Knowing how smart you are, Prince Goldenlocks, let me see how you do” said King Lear and wincked.

Again there came the moment that struck the princes Jengland and Cornwall mute. When they saw that their lives were in the hands of the swine herd Goldenlocks, the princes fell on their knees and begged him to spare their lives.

What was Goldenlocks to do?

Goldenlocks then lifted up his left arm in such a way that everyone could see that it was missing the small finger.

“This is what you cost me!” he said to princes Jengland and Cornwall. “Do you remember the time you chased me into the forest and wanted to sacrifice me because I tried to help the King of the Wood? I want no lesser sacrifice from both of you.”

The ambassador of the United States of America then stood up to defend Jengland and Cornwall. He turned to Prince Goldenlocks and said: “You, Sir, are—by the evidence of your missing little finger—a terrorist.”

“Go tell it to the Giant of the Wood,” answered Prince Goldenlocks, “Your country is the cause of draught and fires. Besides, why are you sending the FBI to Thebes? Wood and grass here are believed to be true gifts of eternity.”

Then the ambassador of Equador spoke up: “Why is Julian Assange hinding in the Embassy of Equador in London? Why is England, edged on by the U.S., threatening to break into our embassy and arrest Assange? Is that not state terrorism?”

Princes Jengland and Cornwall continued to make a yammer as if they were the Pussy Riot team from Moscow. However, this time Goldenlocks’s heart was as if made of iron. He had his guards separate Jengland and Cornwall from their cushioned seats. He then had the guards stretch out the left arms of the princes and place the little fingers of the hand on a butcher block. King Lear’s court executioner raised his axe, and it went “Chop!” and “Chop! ” twice.

After the ‘pinkies’ of the Princes fell to the ground, the executioner wrapped them in a white handkerchief. With ceremony the two handkerchiefs were then taken to Thebe’s central marketplace and placed on an eye-high stone slab.

For a whole week, whenever the Thebans’ went to the marketplace and passed by the stande they had to smell the rot of the princes’ flesh.

"That will teach them respect," said the people as they went buy. They also squeezed their noses. Still, the children wanted their parents to raise them up to see.

On the second week, the executioner was called again. This time, it was to untie the hankerchiefs and expose the fingers. Not surprisingly, the fingers soon disappeared. Attracted by the smell, they had long bee watched by a pair of ravens sitting in nearby trees. Now they were picked up and discposed of in a way only ravens can.

But it was not many days later, that Thebans were surprised to hear that, Alas!, King Lear had died.

Princess Goldenlocks being the one who had with the help of Prince Goldenlocks salvaged the kingdom, announced that it was only right that the next King of Thebes be her husband Goldenlocks, while she would be happy to be the Queen.

Jiant of the Wood would be the guest of honor at the wedding. King Goldenlocks also announced that henceforth there was to be no hunting of wild animals, and wild pigs were to be officially enlisted as soldiers fighting on behalf of the Kingdom of the Wood.

Jiant lived up to his reputation as wondermaker. He brought to the wedding a thousand bees' wax candles into which were imbedded the bristles of a thousand wild pigs. While the candles burned, the incense was so strong that ever since they have been used to overcome the stench of death the world over.

'A Display of Nature' sponsored by the Latvian State Forestry Service [LVM']
[The End—for the time being.] For part 1 scroll to previous blog. Remember that in this part only the swineherd, the one who saves Prince Goldenlocks, has sacrificed something--the little finger of his left hand--while all others are only promised the possibility of losing their fingers. Now his brothers-in-law, too, join the 'selects'. Now there are three who in the eyes of the American government a re‘terrorists’ .]

Monday, July 30, 2012

July 12-30, 2012

The Story of Prince Goldenlocks (1)  
and Princess 'Goldenlocks'
The enigma of Somewhere 1

A Rewritten Fairy Tale

Posted by Eso A.B.

First: A verbatim introduction from
‘The New Yorker’
Editors’ Note: In March on the Book Bench, Maria Tatar wrote about a cache of five-hundred Bavarian fairy tales that were unearthed recently in Germany. The fairy tales were compiled by the nineteenth-century ethnographer Franz Xaver von Schönwerth, a contemporary of the Grimm brothers, who was fascinated by the folkways and stories of his native region and whose tales are more raw, more concerned with capturing the rhythms of local storytelling, than the ones familiar to us. Tatar has now translated one of the tales, “King Goldenlocks,” from Erika Eichenseer’s 2010 compilation of Schönwerth’s tales in German, “Prinz Rosszwifl.” We give the tale to you here for the first time in English. Asked why she chose this particular tale, Tatar replied:

It gives us a persecuted hero rather than the conventional persecuted girl, a la Cinderella and Snow White, and it shows us that fathers can be just as cruel as the Grimms’ mothers and stepmothers. The tale also acts like a magnet, picking up bits and pieces of local color (laws about branding criminals, with punishments as a probation of sorts), Biblical and mythical themes (apples of paradise), and folk wisdom. What hooked me from the get-go was the parallel with the Grimms’ “Frog King,” which features a beautiful girl playing with her golden ball in the woods. Suddenly I understood the kaleidoscopic magic of fairy tales—a little twist here and another one there, and you have a completely different story, yet constructed from the very same bits and pieces.

(End of ‘The New Yorker’ Introduction.)

The enigma of Somewhere 2

The following  © Eso A.B.

I am in disagreement with Ms Tatar’s assertion that the fairy tale of “The Frog King”  is somehow related to or is somehow on a parallel of “Prince Goldenlocks”.

A reader who knows a little German, will notice how the word “eiserne”, meaning ‘of iron’, can--by the shifting of two consonants and a vowel--make the word read “einsam” (alone, lonely). As everyone knows, the tendency of ‘our time’ is to weaponize everything probable and improbable, which is probably why Ms Tatar choses the “eiserne” version of the fairy tale as a parallel to what more appropriately corresponds to a tale of one who is 'vulnerable'.

No fairy tale, when retold, is ever the same. I hope to prove the point through the following ‘retold’ version. No doubt, the fairy tale in my version is a ‘longer’ version of the original and could be longer still, because it brought to mind certain notions that do not appear to have been in the mind of whoever told the version collected by Schönwerth. Indeed, fairy tale telling, like singing, never stops—if only we can get the stories out of the halls of Harvard into the space of an unconstipated everyday. For all that this story teller knows, the internet (the medium of adlibbers ad infinitum) may turn out to be facilitate a new age of fairy tales.

As I see it, the “The Frog King” is a story of a lonely (and most likely poor) boy dreaming of meeting a Princess. The boy's dream has little to do with wishing to become an iron willed young man who after he starts thinking about the future (probably after taking a wife) chooses to become a banker and dedicates his life to making the ‘other’ people of the world poor—as the grim story of Grimm’s Frog King seems to hint at.

The dream of King Goldenlocks (actually only a Prince before King Bluebeard dies) is about a Goldenlocked young Princess . From this perspective, the fairy tale tells the tragedy that sprang of the boy’s dream, when as after a collision of protons in a “Big Bang Machine” (the head of the storyteller), the protons of the story spin off sub-elements, which may or may not correspond to what the story teller is looking forward to telling his audience. As most of us know, scientists today are banging together protons in the hope of spinning off the “God particle”. Whether they produce such a particle, depends on, like Ms Tatar’s “Goldenlocks”, which story is more interesting: her’s , mine, or some other.

As we take a closer look and analyze some of the inversions and paraidolian shifts of mind that follow a subjective ‘reality check’ engaged in by the story teller, the memory memes, which have held the story together and afloat in the ether of a given community’s mindset for centuries, we may begin to puncture meanings imposed on the story in earlier times, so that older layers of meaning are released from their shackles or newer meanings emerge with no idea yet what a shackle is.

One tale that spins off the “King Goldenlocks” story is the ‘ancient’ Greek tragedy by Sophocles, “King Oedipus”—to which King Goldenlocks, runs a close parallel. However, before I come to King Oedipus, let us make use of pareidolia (of my mindset) and witness how such associations come about.

Prince Goldenlocks (1) and Princess 'Goldenlocks'

The Story of Prince Goldenlocks (1)

and Princess 'Goldenlocks'
Once upon a time--most recently in a William Shakespeare play==there lived a king named Lear. The king had three daughters and a son. The King does not appear to have a wife, who may (to leep the story from having to deal with more children and more of their stories) have died in childbirh. In some versions of the story, the son does not appear. As the reader will see, this is to avoid unnecessary complications in the attempt to retell the story in the way it actually happened,
Of the three daughters, the eldest was called Joneril or Goneril (the letters J and G in those days being both pronounced as Zh or Ž, the oversexed, ).

The second oldest princess was called Le Zhan or Regan [the letters R then being pronounced as L thus Le, and G as Ž, re Le Zhan], meaning a sexual libertine. The latter meaning is still met among names used by populist folk, re Plain Jane, Crazy Jane, Pope Joan. Some of the sexual connotations are carryovers from the male John, Zhan, Huan, Hans—all of the names arising from the root ‘Yan’, which in proto human language (some say Sanscrit) may have meant ‘seed’.

The third and youngest daughter was called Princess Goldenlocks, which name was at one time pronounced Cordelia (from Cor- (heart) and –delia (tail, braid), the heart’s dilly, re ), the braid or knot (of love). A remnant of the association remains in the crude language of soldiers, re: “I need to get me some tail.”

King Lear also named his son, “Goldenlocks”. This male version of the name may be traced by the pareidolian method to the root of in the word for ‘seed’, i.e., Yan or John. In other words, the name Goldenlocks plays the role of a last name, which is why the princ’s real name originally was Jean or John or Ivan Goldenlocks.

The word and name of “Goldenlocks” itself probably arises from an association with the color of seed, that is, the color of cream-white or yellow or honey. At least, this is the path traced by the late English poet Robert Graves, who believed that the very origin of human language is closely connected to poetic association and paraidolia. Paraidolia, in turn, lends itself to “magic language”, which according to Graves is “…bound up with popular religious ceremonies in honour of the Moon goddess, or Muse”…. Grasves condemns in the strongest possible terms Socrates and modern philosophers, who, having gained their language through the inspiration of the Moon Goddess—easily recognized as Princess Goldenlocks—betray her gift by seeking escape in “intellectual homosexuality” or Socratic or Platonic love.

Curiously, a distant association of the name of John as seed, is retained by paraidolic association in the name of the John Deere Company . John Deere invented the self-polishing plow, which made tilling the ground to receive seed that much more easy in clay soils.

Sometimes pareidolia works (meets the truth) by being able to transverse labyrinthine corridors. The story of Johnny Appleseed , too, imbeds a similar association. For example, is not the seed of an apple the result of an orgasm by an apple?

One day King Lear rode into the wood to hunt.

In the far off days, the woods were not yet, as we say today, ‘deforested’. In those days, if one wished to travel from Paris to Byzantium (later moved from Alexandria Egypt to today’s Istanbul, then Kiev, then Moscow), it took three months or more. In other words, in those days, Europe was covered by wood from one end to the other, from the far East to the far West. The same woods were filled with animals never seen today. Swamps had ponds with many fish. Often the only way to get from one end of Europe to the other was by travelling the sea shores, river routes, and following animal and human tracks trod through the forests over thousands of years.

Once he had entered the forest, King Lear became lost. He blew on his hunting horn to summon help. To his great surprise, the first helper he met was Jiant, the King of the Wood. The name “Jiant” is of course but a variant on the name “giant”. Needless to say, King Lear was taken aback.

The giant was surrounded by an unkempt group of forest men of who none could speak, except for one word: “Kal-vonc”. "Kal-vonc" is perhaps a variation of the proto-Sanscrit language. These men spoke and chanted the word over and over again in all possible tones of voice.

The longer King Lear watched and listened to King Jiant and his men, the more he was convinced that they really meant to inform him that to their way of thinking, his real name was King Vonc or Yonk or John. In the course of time, the word came to stand for the word ‘chilovek’ in Russian or “cil-vehks” in Latvian. Following yet many more thousand years later, the word acquired yet other meanings (at least in Latvian), such as “celms” (a tree stump or root), “cilts” (a tribe), “cirst” (to axe), and “celt” (to build).

While many of the words mentioned are not relevant to the story of Goldenlocks, some retain an echo, nevertheless. For example, “celms” (stump or root) echoes to names such as '(Y)adam', (C)admus’, 'Krish' or ‘Christ’ (from cross, krusts), meaning equally ‘source’ and ‘cross’.

As for the relationship of the names of ‘King Lear’ and ‘King Jiant’, it can be grasped when we imagine the names to be objects and names at the same time. Therefore, the human voice may be compared to a hazel stick. The paraidolian thought process assigns importance to a hazelstick for the same reason Romans compared (visually) man-made law with a bundle of hazelsticks bound with a lock of Cordelia’s hair.

As King Lear blew on his horn to summon help, King Jiant remained standing with his back pressed against a gigantic oak tree. He gave King Lear a friendly smile.

Nevertheless, King Lear continued to blow on his hunting horn until his hunting companions, vassals, and ‘yes-men’ gathered around him.

When all his vassals had arrived, King Lear regained his composure and lost bravery.

Among the hunters were the husbands of princesses Jon-eril and Le-Zhan. Respectively, the princes were known as Jengland and Cornwall. Both Princes were King Lear’s supporters, not least because their wives were the King’s eldest daughters. King Lear had written a Last Will that divided his kingdom between his elder daughters.

Princess Goldenlocks, the king’s youngest daughter, was excluded from the Will, because—golden haired as she was--her hair was always in a disorderly state. This caused King Lear to give his daughter an additional name, that is, he called her Princes Goldenlocks Struvelpeter. Struvelpeter amdns messed up hair in German). This the King called Goldenlocks inspite of the fact that the Princess loved him dearly.

When all the vassals had gathered about him, King ordered his sons-in-law, Jengland and Corwall, to capture King Jiant of the Wood and lock him up in the castle’s dungeon.

The capture of Jiant was no easy task. The whole wood came to King Jiant’s aid. Wild pigs, some hid behind trees, came charging from their hiding places and flattened many of the king’s men against other trees. The king’s sons-in=law suffered several broken ribs.

Incidentally, all this happened in times when democracy was still the order of the day and prevailed among all inhabitants on Earth, trees including.

Eventually King Lear and his vassals managed to separate and isolate King Jiant from the ‘chilovecs’. Prince Jengland, broken ribs and all, ordered placed a noose around the foreskin of King Jiant’s robin), while Prince Cornwall jabbed King Jiant from behind with the tip of a firehardened hazelwood spear.

King Jiant was put into an branch, which was covered with a robe net. King Jiant was also castrated. Then King Lear decided that he would hold a Celebration.

Hundred runners dispersed throughout the kingdom of King Lear, which was also known as Thebes. How the messengers got to where they were going is hard to say, because in the long ago the name ‘Thebes’ was a place name, both, in Greece as well as Egypt.

While the invited guests gathered, King Lear decided to take a nap.

Meanwhile, Prince John Goldenlocks, was playing with his sister Jane (or Joan) Goldenlocks Struvelpeter in the castle’s court yard.

Both children were kicking a gold gilt rubber ball back and forth. Then Jane Goldenlocks kicked the ball, and it went flying into the net and the cage that held the King of the wood Jiant. The Princess asked Jiant to ‘please’ return the ball. Jiant did.

A little later it was the Prince Jean Goldenlock’s turn to kick the ball. He also kicked the ball into Jiant’s cage. However, when Prince Goldenlocks asked Jiant to return the ball, Jiant refused unless the Prince promised to released him.

“That is not fair!” shouted Prince Goldenlocks at Jiant. “I just saw you return the ball to Princess Goldenlocks. You even tried to give her a kiss.”

Nevertheless, because King Lear was resting, and because King Jiant was a giant, Prince Jean Goldenlocks went to his father and removed from around his neck the necklace that held the key. The Prince then gave the key, which was nothing more than a sharp stone, to King Jiant, who then gave him his ball back. Jiant snapped the branches of the cage and cut through the rope net. He then let himself go free.

Before King Jiant disappeared in the wood, he told the young Prince that: “If in the future you ever need help, just come to the forest and call out my name “’Jiant! Jiant! Jiant!’” three times. I will come and do what I can to help you.”

Jiant then disappeared into the wood. He was accompanied by song of every bird in the wood. The cranes blew their trumpets; the storks clapped their beaks in a rattle no human drummer could repeat; while the ravens “kraahed” until their happy throats turned blue; and the trees swayed as if they were alive.

The noise from the wood awakened King Lear from his nap. It may have been the yammer that was coming from the court ballroom, where the vassals, guests, yes-men, and gentlemen were discussing the case of the missing Jiant. They imagined him to be King Lear’s enemy.

When King Lear came into the midst of his guests, he was embarrassed to discover that Jiant the Giant had escaped.

“Someone let him out!” the vassals whispered among themselves.

The King and his yes-men were soon agreed, that ‘someone’ had indeed released Jiant from the cage. Everyone could see that the rope that tied the door had been cut through.

“Who did this?!” King Lear bellowed.

When no one replied, the King continued:

“Whoever did this, I will have his head on the pole by the gate until it dies! To whoever knows and tells me who did it, I will give a sack full of gold.”

Everyone in the ballroom stood silent and looked around uncomfortable. In the wood not a leaf rustled. Just when King Lear began to imagine that his question was being ignored and was about to begin yelling again, he heard a voice.

“It was Prince Goldenlocks,” said a voice.

When everyone looked who the voice belonged to, they saw it was that of Princes Goldenlock Struvelhair.

It so happened that when the Princes and the Princec played with the golden gilt ball in the courtyard, Prince Goldenlocks sometimes poked his sister from behind. He did it as if it was accidental, which it really was not. This was annoying, and Princess Goldenlocs was tired of saying: “Stop it! It was Prince Goldenlocks,” the Princess repeated just to make sure that everyone heard. “He took the flint from the King’s neck. Then he gave it to King Jiant.”

King Lear then clapped his hands and had his serfs bring from the livery his favourite donkey, the one who could not stop he-hawing gold from his throat, piddling gold dust, and dropping gold pellets from under his tail.

When the donkey was brought, King Lear had it led around princess Goldenlocks four times. The piles of gold the donkey left behind were enough to last a life-time.

When the gifting ceremony was over, everyone as if remembered to look for Prince Goldenlocks, who was nowhere to be seen. “He just ran into the wood!” said Princess Goldenlocks.

Prince Goldenlocks, who stood stunned and watching Princess Goldenlocks, slapped himself in the face and run for the wood. As he ran, he shouted something that none of the vassals had heard before:

“True democracy is possible only in the wood!” the Prince cried.

When he had entered the wood, the Prince clapped his hands and called three times: “Jiant, Jiant, Jiant!”

[Next: Continuation of the fairy tale shortly:] Meanwhile, for my best "Rewrite" see