By Shona McKellar
Conventional nursery rhymes, vigorous riddles, and modern verses by means of recognized poets train young children to count number ahead and backward, upload, and subtract whereas being entertained.
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Behind the warrior gods there are always victims, and victims are usually linked to medicine. Just as in the case of the Jews, the same men who denounce the witches go to them for help. All persecutors attribute to their victims both the capacity to do harm and its reverse. All aspects of mythology can be found in a less extreme form in me dieval persecutions. This is true in the case ofthe monstrous, which can be easily recognized if the effort is made to compare phenomena that, out of ignorance, have been considered incomparable.
Thanks to the mechanism of persecu tion, collective anguish and frustration found vicarious appeasement in the victims who easily found themselves united in opposition to them by virtue of being poorly integrated minorities. We owe our comprehension of this to the discovery of stereotypes of persecution in a text. Once we understand we almost always exclaim: The victim is a scapegoat. Everyone has a clear understanding of this ex pression; no one has any hesitation about its meaning. Scapegoat indi cates both the innocence of the victims, the collective polarization in opposition to them, and the collective end result of that polarization.
If the alleged witch pos sesses a pet, a cat, a dog, or a bird, she is immediately thought to resem ble that animal, and the animal itself seems almost an incarnation, a temporary embodiment or a useful disguise to ensure the success of cer tain enterprises. These animals play exactly the same role as Jupiter's swan in the seduction of Leda, or the bull with Pasiphae. We are dis tracted from the resemblance by the extremely negative connotations of monstrosity in the medieval world which are almost always positive in later mythology and in our modem conception of mythology.