from The Alex Jones Show: TRUTH LIVES on at https://sgtreport.tv/

It’s chocolate cake, all grown up. READ MORE...

  Recent archaeological excavations of sites on Crete suggest that the ancient Minoans may have engaged in human sacrifice. While our inability to read the Minoan script, Linear A, makes it challenging to interpret this evidence, it is possible that these rituals were connected to the story of the Minotaur and the Minoan practice of bull leaping. This article looks at the evidence and the most prevalent theories among researchers.   Early Evidence for Human Sacrifice The Throne Room at Palace of Knossos, Crete, c. 15th century BCE. Source: Knossos Palace   In 1979, at the site of Anemospilia, Greek archaeologist Yannis Sakellarakis found evidence suggestive of human sacrifice. In a chamber he identified as a shrine or sanctuary, and human bones of a teenage male lying on an altar. His legs were bent backward to the thighs, indicating they had been tied up as if for a sacrificial ritual. The bones show discoloration, indicating rapid loss of blood, and a bronze knife was found in the bones, near the neck, possibly indicating his throat had been cut. Nearby were the bones of an older man, believed to be the one who carried out the sacrifice, and a woman, identified as a priestess, considering Minoan religion is believed to have centered on the sacred feminine.   Evidently, the ritual had been interrupted by a devastating earthquake. Sakellarakis believed the sacrifice was to a god as an act of appeasement to ward off impending doom. While he did not specify which deity, it could perhaps have been an early Minoan form of Poseidon, the god associated with the sea and earthquakes. Unfortunately, the ceremony was too late, as the victim and his executioners were all killed in the disaster. This scene occurred sometime around 1700 BCE, during the peak of Minoan palace culture.   At another site, the famed Palace of Minos at Knossos, Peter Warren, a prominent British archaeologist, discovered the remains of children. Aged eight and eleven, they had cut marks on their bones along the arms, legs, and collarbone, indicating they had been butchered. These same cut marks are typical in the bones of sacrificed animals, particularly those meant to be consumed after sacrifice. This led Warren to believe in the possibility that Minoans performed human sacrifice, but also engaged in cannibalism. These discoveries were made nearly 50 years ago, yet remain the strongest evidence for the theory that human sacrifice was part of Minoan ritual.   The Myth of the Minotaur Bull-Leaping Fresco (partially reconstructed), Knossos, Crete, c. 1450 BCE. Source: Heraklion Archaeological Museum   While we cannot decipher surviving Minoan texts to try to analyze this archaeological evidence, numerous Greek sources mention the Minoans (a modern term not used by the ancients), usually referred to as Eteocretans, or “true Cretans.”   According to the Greeks, Crete was the island nation ruled by King Minos, a son of Zeus. After Minos’s own son was killed in Athens, the king attacked the city and demanded tribute in the form of seven male youths and seven female maidens to be sent as a sacrifice to his pet, the monstrous Minotaur. Whether this sacrifice was demanded every year or every nine years depends on the version of the myth.   The Minotaur was depicted as a terrible half-man, half-bull creature. It was the offspring of Minos’s queen, Pasiphae, and the Cretan Bull, itself originally meant as a sacrifice to the gods. When Minos failed to sacrifice the bull, Poseidon cursed him, forcing his wife to lust after the bull. With the help of the genius architect, Daedalus, she managed to mate with the bull by climbing into a wooden cow. Soon after, the Minotaur, named Asterion, was born.   Pasiphae nursing the Minotaur, red-figure kylix, Greece, c. 4th century BCE. Source: Bibliothèque nationale de France   While the Minotaur was partly human, Minos kept him as a monster beneath his palace in a labyrinth, a complex maze of passageways, to be fed human victims. After the hero Theseus volunteered as a sacrifice, he managed to kill the Minotaur with the help of the princess, Ariadne. She gave Theseus a sword and a ball of thread to help him find his way out of the labyrinth. Thus, Minos was overthrown, and the Greeks later conquered the Eteocretans.   Minoan Bull Leaping Bronze statuette of an acrobat somersaulting over a bull’s head, from 1600-1450 BCE. Source: British Museum   While the story is considered a myth, some archaeologists find parallels between demanding youths to sacrifice to a bull figure and the famed bull-leaping figures found throughout Minoan art. It is believed that both male youths (represented as red to reflect their darker skin) and female maidens (represented in white, with lighter skin) engaged in this dangerous pastime.   The Hagia Triada sarcophagus may depict a bull sacrifice. It includes painted scenes of priestesses in white and a male double-flute player in red. On the far right are the horns of consecration, a religious symbol that seems to represent bull horns and is often associated with shrines or places for religious rituals. The other side depicts people bringing offerings to a deceased individual, presumably the person for whom the sarcophagus was made. Human remains were found inside the sarcophagus, and it is assumed he was of a high status. Was the bull depicted in the scene an offering to this person in death?   Bulls were important symbols in most ancient cultures. For the Greeks, bulls were associated with both Zeus and Poseidon, and the hecatomb (sacrifice of 100 oxen) marked the start of the Olympic Games. Bulls reflected power, strength, and sacrifice.   A Grizzly Ritual? Minoan Religious Procession, Hagia Triada Sarcophagus, Crete, c. 1400 BCE. Source: Heraklion Archaeological Museum   Iconographic evidence makes it clear that bulls played a role in Minoan religion, but the specifics are unknown. Numerous theories have been suggested to explain the evidence. While there is no direct evidence, a fanciful theory suggests that some Minoan religious ceremonies, perhaps important funerary ceremonies, involved bull-leaping. If the youths survived the dangerous athletic display, perhaps the bull was sacrificed. If they died or otherwise failed in the bull leaping, the youth may have been sacrificed or butchered as an offering for the deceased. Evidence of butchering suggests that they may also have been eaten, as is the case with other types of sacrificial animals.   If the Minoans did demand an athletic contest with a bull, and then eat the youths, does this reflect the myth of the Minotaur? While bulls are herbivorous, perhaps the Minoans invented the story of a “man-eating bull” to coincide with their rituals and cannibalistic behavior. The Athenians could have discovered this fact and invented the notion that they were subjected to this treatment, though no evidence exists of Minoans ruling Athens at any point.   Bull-Head Rhyton, Knossos, Crete, c. 1500 BCE. Source: Heraklion Archaeological Museum   A later story from Greek mythology claims that Zeus, disgusted by humans consuming their young, destroyed an ancient civilization by flooding it. This could be explained by the eruption of Thera, a volcanic island 75 miles north of Crete, which exploded around 1500 BCE. This eruption could have triggered earthquakes, and thus tsunamis, that crashed into the island and destroyed the settlements.   The hypothesis above is fascinating, but purely speculative. While archaeological excavations indicate Thera’s eruption affected Minoan settlements, the evidence shows earthquakes and fire did the damage, not floods.   The Debate Remains of the temenos (sacred precinct) of the Temple of Zeus, Mt. Lykaion, Arcadia, Greece, c. 7th century BCE. Source: Landscape and Memory in Antiquity   Not all historians accept the idea that the Minoans regularly engaged in human sacrifice. Dennis Hughes has disputed the interpretation of the Anemospilia evidence, suggesting that the remains and iconography are not suggestive of a shrine and altar, that the bronze knife is a spearhead, and that there is no clear evidence that the body was bound. He argues that the human sacrifice interpretation is a matter of wanting the evidence to fit the theory.   However, the majority of contemporary archaeologists suggest the evidence is sufficient. Peter Warren and Rodney Castleden, both well-respected Minoan experts, support the theory of human sacrifice. Maria Vlazaki-Andreadaki, excavator at the site of Kydonia in Crete, claimed she found more evidence during her digs, and that as historians, we “cannot avoid mentioning human sacrifice in Minoan Crete.”   Skull of a young girl, found at the Mycenaean Palace of Kydonia, Greece, c. 15th century BCE. Source: Archaeology Wiki   She discovered the remains of the skull of a young girl, who had been systematically dismembered by a sharp weapon, probably a dagger or sword, and placed along with animal bones in a ceremonial courtyard. The other remains consisted of dozens of sheep, goats, pigs, and oxen. The remains had been deliberately covered, possibly to stop them from being consumed by wild animals. The sacrifice occurred during an earthquake, similar to the find at Anemospilia. Vlazaki-Andreadaki believed the sacrifice was to a chthonic deity, to appease them during this earthquake.   There is also evidence of occasional human sacrifice among later Greeks. Homer and other poets frequently discuss it, though that is relegated to the realm of myth and poetry. Yet the historian Plutarch also mentions instances, and archaeology supports it. Mt. Lykaion, a sanctuary dedicated to Zeus in Arcadia, was long rumored to have rituals including human sacrifice. In 2016, skeletal remains were discovered in the temenos, or sacred precinct, and their layout was not typical of a burial. Myths tell the story of Lycaon sacrificing his son and feeding him to Zeus. He was turned into a wolf as punishment.   The Reality Skeleton of a teenage boy from the sanctuary of Zeus, found on Mt. Lykaion, c. 11th century BCE. Source: Archaeology Magazine   Historians are divided over human sacrifice in Minoan Crete, but the majority argue that there is evidence supporting this theory. The question remains whether it was a common or even acceptable practice, or something exceptional, conducted in rare circumstances. Greek myth is full of stories in which Zeus forbids the practice, yet it occurs nonetheless. Perhaps it was only in dire circumstances, such as the earthquakes mentioned above.   However, these myths are written from the Greeks’ perspective. How can we analyze the Minoans’ viewpoint? Until records are deciphered, we can only guess at the frequency, reasoning, and rationale. The remains seem to point towards the sacrifice of children or young people, but that physical evidence is scant, indicating it was not a common practice. Whether human sacrifice had any connection to bulls, cannibalism, or the myth of the Minotaur remains a fascinating question, but one that is impossible to answer.

  The Goryeo tomb murals tell us much about life during the lengthy Goryeo Period (37 BCE–668 CE) on the Korean Peninsula. Scenes of daily life, spirituality, and myth are depicted in these tombs, representing ordinary people as well as those in power. They also reveal the extent of Chinese influence upon Goryeo through both their locations and content. It is also important to note that many are situated in the Democratic People’s Republic of Korea, inaccessible to tourists and the general public, although they are UNESCO World Heritage sites.   The Three Kingdoms Period Korea during the Three Kingdoms period, 476 CE. Source: Wikimedia Commons   Originating from local tribes who had formed towns, the Three Kingdoms Period in Korea is defined by the three groups that dominated the peninsula by 37 BCE. These groups were the Baekje, Goryeo, and Silla, however, there was a fourth, smaller kingdom named Gaya. With no stable centralized government, it was dominated by Silla during its expansion in the 6th century CE, meaning that it is often forgotten. Over 700 years, Baekje, Goryeo, and Silla continuously formed alliances and rivalries with each other and their neighbors, China and Japan. Their territories grew and increased in size, with Silla ultimately dominating the peninsula by 668 CE.   During this period, all three kingdoms operated as monarchies and were divided into rigid social rankings which dictated every aspect of life. Baekje, in the southwest, was a cultural hub, famed for its art and architecture and had good relations with Japan and China, which in turn accommodated the spread of Buddhism and other arts. Silla, in the southeast, saw itself to be divinely created and had distinctive art all of its own.   The Goryeo Period Gilt-bronze Buddha, 6th century. Source: National Museum of Korea   Dominating the northeast of Korea, the Kingdom of Goryeo (or Goguryeo) began in central Manchuria. Their territory was large, and they were in a perpetual state of warfare along their borders with the Manchurian tribes, Baekje, and Silla. The benefit of their position, however, meant they could control trade routes, increasing their prosperity. Goryeo was a militarily strong kingdom with a centralized military structure, known for its warriors and their strategies. They were essential in Goryeo’s defence and expansion.   In 372 CE, Buddhism was introduced, shaping the government ideologically. It influenced the art and architecture of the period as well. Confucianism also emerged during this time, maintaining a specific order in society based on hierarchical relations. The king held ultimate power but was still supported by the nobles who surrounded him. We know much about Goryeo society from their tomb paintings.   Goryeo ultimately fell in 668 CCE, defeated by both Tang forces from China and Silla, its southern neighbor which unified against it. Yet, after its fall, there was still resistance against Tang rule in the previous northern Goryeo territory, leading to forced evictions south. The Tang Dynasty would continue to exert power on the peninsula. Despite their previous alliance, Silla was forced to continue to defend itself against them.   Building the Tombs Tomb of Gwanggaeto the Great, 391-412 CE. Source: Wikimedia Commons   The rulers and nobility of Goryeo began building tombs within pyramids made of stone blocks. Then they began developing the tombs’ architecture. Later, tombs were created in the form of earth mounds, in which the earth was blended with lime and small pebbles. An inner chamber was created by adding clay to this mixture, which ultimately led to the tombs’ preservation. Every tomb had at least one inner chamber, but some had multiple.   They were built without any specific defences against looting, making them the targets of grave robbers, particularly due to the luxury items that they contained. This means that unfortunately, many important artefacts from the Goryeo Period have been lost, making the wall paintings found in the tombs our main source of knowledge of life during this time. However, some artifacts have survived, including jewelry and pottery, as well as figurines of the Buddha.   Painting Style and Technique Mural from Tomb No.3 at Anak, 357 CE. Source: Wikimedia Commons   The majority of Goryeo tombs contain murals which line the burial chamber walls. They feature a variety of representations, such as images of the tomb’s residents, hunting scenes, mythical animals, religious ceremonies, processions and daily life. They also feature images of Chinese influence, from the constellations painted on the ceiling to the Chinese animals painted on the walls.   The murals were painted directly onto the tomb walls or lime plaster. This method involved mixing pigments with a binder or lime (lime-secco painting). This differed from the “fresco” technique of applying paint to a layer of wet plaster that was popular in the West.   Power Seated man, mural from Tomb No. 3 at Anak, North Korea, 357 CE. Source: World History Encyclopaedia   Tombs of those with power often featured images of their occupant. The most well-known of these murals is Anak Tomb Three, dated to around 357 BCE and located in the Hwanghae Province of North Korea.   The tomb is inscribed with the owner’s name, Dong Shou, and his position, a general of the Lelang Commandery territory. Yet, it is important to note that despite the inscriptions, the true resident of the tomb is still debated by scholars today.   The image of Dong Shou himself presents him as a ruler, sitting on a throne of state under a canopy, wearing Chinese clothing. There is also an image of his wife, shown in a similar fashion, being attended to by female servants. The paintings in this tomb also show scenes of everyday life, such as a kitchen attendant cooking rice. A military procession is also included, showing one method of how Dong Shou asserted his power in the region.   Chinese Influence Mural from Ohoe No. 4, 6th to 7th century. Source: Wikimedia Commons   Tombs also included images of animals and celestial beings based on Chinese influence in Goryeo. China and Goryeo regularly engaged in trade, in which Goryeo would exchange gold, silver, and textiles in exchange for weapons and silk. They also had strong cultural ties.   In addition to adopting the Chinese writing system, iconography was also imported to Goryeo, as seen in the tomb paintings. Yet, its geographical position beside China meant that it suffered from China’s imperial ambitions, from which it would often have to defend itself.   One example is the Ohoe Tomb Four, from the 6th or 7th century, located in today’s Ji’an in China. This tomb features many animals, from snakes to dragons to birds. The tomb reflects the increasing influence of Daoism in Goryeo, a Chinese religion that names the “dao” the original source of the universe and is worshipped as such. It features Daoist immortals riding on birds, representing immortality, a subject significant to the deceased. Flying celestial musicians also welcome them into the afterlife.   Democratic People’s Republic of Korea (DPRK) Mythical white tiger, 6th to 7th century. Source: World History Encyclopaedia   Over 70 of the Goryeo tombs are located in the Democratic People’s Republic of Korea (DPRK), or North Korea. Though inaccessible to most tourists and locals due to the strict rules of the country, the DPRK has been working closely with UNESCO to protect and conserve the murals. This has meant that UNESCO experts have been visiting the sites and that financial support has been provided to the DPRK for their conservation. In 2004, one of the tomb complexes was named a UNESCO World Heritage site.   This collaboration was significant in exploring the creation of these tombs and their murals. It also allowed local experts to adequately conserve them. This further culminated in an exhibition at the UNESCO headquarters in Paris, which featured replicas of the tombs. There are also 40 Goryeo tombs in Northeast China, near the border with the DPRK, in Ji’an City. These tombs were also named UNESCO World Heritage sites in 2004, following China’s opening of the region to archaeologists.

  For a man so widely known by students of American history, much of Crispus Attucks’ life remains lost to the past. Despite the ambiguity about his days, Attucks played an important role as the future United States was moving at warp speed toward the American Revolution. People to whom he was unknown only days prior championed Attucks as a hero, quickly establishing him as a martyr. What do we know about Crispus Attucks, the man, and why was he so important to the Patriot cause?   The Early Life of Crispus Attucks A painting of Crispus Attucks, likely created after his death. Source: Wikimedia Commons   Obscurity hinders the details of Crispus Attucks’ early life, largely due to his likely status as a slave for at least some of his life. While slavery was more common in the agricultural south during the early days of the American colonies, it was by no means unheard of in the northern, more urban parts of the country.   It is believed that Attucks was born around 1723 in Framingham, Massachusetts, not far from Boston. His parents, Prince Yonger and Nancy Attucks were both living in slavery at the time and were under the possession of a man named Colonel Buckminster. Nancy Attucks was believed to be an Indigenous woman who had been forced into slavery, likely of Wampanoag or Natick ancestry. The pair may have had other children, a girl older than Crispus and a boy younger, but they are believed to have died in childhood.   Attucks lived with his parents, working for Buckminster until he was 16 years old. At that time, he was sold to a man named Deacon William Brown, another Framingham slaveholder. Apparently, from an early age, Attucks showed skill at trading, and was to put those skills to work for the man who subjugated him.   Escape From Slavery Afro American Monument, shows scenes from African-American history, including “Christopher Attucks,” featured with the angel in the center. Attucks is described as sleeping in his straw bed as a slave, “dreaming of liberty.” Source: Library of Congress   Attucks worked for Brown for several years, mainly occupied with selling cattle. However, he grew tired of a life of enslavement and struck out for freedom at age 27. In 1750, a series of notices appeared in the Boston Gazette and Weekly Journal, asking the public to be on the lookout for a runaway slave “named Crispas.” He was described as a “mulatto fellow” who stood at 6 feet, 2 inches tall, with tightly curled hair. A reward was offered for his return, but Crispus remained at large. He may have changed his name to Michael Johnson to protect his identity.   He embraced his Indigenous heritage, defining himself as a Native American to his employers to further protect himself from being suspected as a runaway slave. He spent the next 20 years largely on ships, working on trading vessels and in the whaling industry. Attucks also worked as a rope maker between voyages.   Attucks was engaged in the often dangerous whaling industry. Source: The Smithsonian Libraries   Attucks lived a life in which he was constantly looking over his shoulder. Not only did he have the fear that he may be forced back into slavery, but there were the British to worry about. American sailors were technically still British citizens and, therefore, subject to the practice of impressment, in which they could be forced into duty on a British Navy ship. As tensions surrounding taxation and freedom in the American colonies grew, British military presence increased in Boston and other important cities. These soldiers often took part-time work away from colonists, including sailors like Crispus. It is likely that Attucks had ill opinions of the British “redcoats” that were streaming in and out of his locality, opinions that he demonstrated in his actions on March 5, 1770.   The Incident on King Street The Boston Massacre, a lithograph by William Champney and J.H. Bufford. Attucks is featured in the center of the image. Source: Library of America   Attucks and his sailor friends weren’t the only people in Boston stressed by the increasing presence of British military forces. Boston had been occupied by the British since 1768 after colonists expressed their dissatisfaction with the repeated taxation the government was applying in the colonies. The Townshend Act, which applied new duties on commonly used imports such as glass, lead, paper, and tea, was the latest in a line of taxation acts pressed upon the colonists. Some of those living in the colonies, particularly in the Boston area, responded to the news with rioting. This led to an influx of British soldiers, soon numbering about 2,000 in the city of 16,000 colonists. The soldiers were assigned to protect goods and customs officials while keeping the peace.   The “Redcoats” nickname is attributed to the standard uniform of the British military at the time of the American Revolution. Source: Wikimedia Commons   Unfortunately, tension only rose as the Redcoats patrolled the city of Boston, and confrontations with the colonists were not uncommon. These were largely nonviolent, such as name-calling, but did nothing to dispel the increasing apprehensiveness that surrounded the city. On March 2, 1770, there was a fight between three British soldiers and a group of ropemakers. Three nights later, a British soldier entered a pub, looking for a part-time job. He was ridiculed by a group of patrons, including Crispus Attucks. Later that night, a group of about 30 people approached the Boston Customs House on King Street. The group was later described by John Adams as a “motley rabble of saucy boys” and was said to be led by, or at least include, Crispus Attucks.   A portrayal of the Boston Massacre used for propaganda after the event, credited to Paul Revere. Source: Library of Congress   A lone private, Hugh White, stood guard at the Customs House. The crowd, which was growing, began taunting the young man. They threw snowballs, rocks, and sticks at the soldier, jeering at him. Within minutes, Captain Preston of the 29th regiment arrived with eight additional soldiers to back White up, and the crowd included them in their taunts. One soldier was knocked to the ground by a rock. Whether mistakenly or on orders, a gun went off, and the remaining soldiers fired. When the smoke from the gun barrels had cleared, five colonists were dead or dying. The first to die was Crispus Attucks, killed by two musket balls to the chest. Samuel Gray, Samuel Maverick, and James Caldwell were buried, along with Attucks, in a common grave at the Granary Burying Ground in Boston.   A week later, the fifth victim, Patrick Carr, died and was interred along with the other four. The funeral procession for the men was led by Samuel Adams and it is estimated that 67% of Boston’s population turned out to witness the burial parade. Attucks’ burial at this location was noteworthy for a time in which laws and regulations governed the segregation of the dead by race.   An Unintentional Martyr In this print’s caption, Attucks is referred to as a “brave soldier.” Source: Library of Congress   Although the raucous mob could easily be credited in hindsight with starting the fight that took five lives, the event at the Customs House was quickly seized as a propaganda measure by the Patriot cause. It was branded as the Boston Massacre and turned the victims, especially Attucks, into martyrs for the cause. Attucks was memorialized as “the first to defy, the first to die” and was later considered the first death of the American Revolution. His name was utilized by organizations such as the Sons of Liberty to illustrate what they considered the unrighteous infiltration of the colonies by British soldiers. Despite the disillusionment the public felt toward the soldiers, Preston and his men were largely acquitted in the trial that followed, with two soldiers receiving minor sentences.   A drawing of the coffins of the four men killed immediately in the Boston Massacre. Source: Library of Congress   Attucks would continue to be relevant to American causes long after his death in 1770. His image and association with the cause of freedom became a tool for the abolitionist movement among Bostonians in the 1800s. Attucks’ memory was also used as a reminder that the contributions of Black citizens to the American Revolution were largely overlooked in history. In the early 20th century, March 5 in Boston was labeled “Crispus Attucks Day,” though Black Bostonians were holding annual celebrations in his memory long before.   The Boston Massacre by Alonzo Chappel. Source: National Archives at College Park   Though Crispus Attucks was a simple sailor on the streets of Boston just before the incident that took his life, propaganda would elevate him to the status of a martyr as the colonies moved toward the defining war that would create the United States. Attucks couldn’t have known that his actions that day would result in it being his last, nor did he realize the implications of his simple resistance to the British occupation. Regardless of his intentions, Attucks served the Patriots of Boston well and propelled support for their cause to new levels.

  Looking closely at centuries-old buildings across England, you may find bizarre little symbols, scratches, and shapes carved into the wooden or stone walls. For 500 years, these marks were etched into homes, churches, barns, and even graves to protect one’s family, homestead, and property from the woes of witchcraft and bad fortune. These peculiar marks reveal how communities feared and fought against demonic entities and ill wishes lingering in the shadows.   History of the Marks Medieval daisy wheel mark at Worlington Church, Suffolk, England, photographed by Medievalg, 2022. Source: Wikimedia Commons   Witch marks, also known as apotropaic marks or ritual protection symbols, appeared in England from the medieval period to the 19th century. A variety of designs were carved near the entrances, doors, windows, and dark spaces of buildings to protect against spiritual attacks and harm. Most believed that demonic spirits would sneak onto someone’s property, oftentimes hiding in secluded parts of a house, to attack and inflict bad luck, death, and damage to those cursed.   Medieval graffiti inside St. George’s Church in Larzicourt, France, photographed by Renhour48, 2024. Source: Wikimedia Commons   Researchers contend that the practice of using these marks was passed down through folk traditions and local superstition. Many have been dated to the reign of James I during his vigorous campaign against witches. Yet, most information about these marks remain a mystery. Dismissed as graffiti or random scrapes, little to no records exist about who or how these symbols were made. However, recent preservation projects by the Historic England Commission hope to change this. Since 2016, over 600 witch marks have been found across England in homes, barns, church, grain silos, and cellars.    Daisy Wheels or Hexafoil Marks Medieval daisy chain carved into the walls of All Saint’s Church, Litcham, Norfolk, England, photographed by Medievalg, 2022. Source: Wikimedia Commons   The most widespread ritual mark in England is the hexafoil. Also known as the daisy wheel, this symbol either appears alone or as a set of interlinking circles called a daisy chain. Hexafoils have been discovered on door openings, windowsills, and walls of family homes, barns, and churches. The hexafoil has also been found on material objects like plates, chests, and other furniture.   These protective markings served multiple purposes. First, they blessed someone’s home, all who live there, and all who entered. Second, the hexafoil’s infinite loop was meant to tempt and trap spirits before they could enter someone’s property and bring bad fortune, pain, and suffering. Compass tools were used to create precise circles that were easy to carve into wood and stone.    Marian Symbols Virgin Mary marks in North Muskham, England, photographed by Richard Croft, 2016. In the center are interlinking “VV” standing for the “Virgins of Virgins” invoke the power and protection of the Virgin Mary. Source: Wikimedia Commons   Marian symbols were one of the most common witch marks used for protection. These marks aimed to summon the power of the Virgin Mary, mother of Jesus Christ, to defend against spiritual attacks. To combat what lurks in the shadows, Marian marks are often found carved into arches, banisters, corners and fireplaces built during the early-modern period.   These symbols were created by carving a combination of letters “M” or “AM” into wood or stone. These letters stood for Mary or Ave Maria, meaning “Hail Mary”. Other variations included interlinking letters of “VV” to create a “W” shape that stands for Virgo Virginum, meaning “Virgin of Virgins”. These symbols reflect how Christian teachings and figures melded with English folk tradition over the centuries.   Taper Burns or Scorch Marks Taper burn apotropaic marks at Craven Arms, Shropshire, England, photographed by Philip Halling, 2024. Source: Wikimedia Commons   Taper burns, or scorch marks, are found throughout homes built during the medieval and Tudor periods. Because these notches were found on wooden beams near fireplaces, they have been ignored for most of history as just simple burns accumulated over time from use or construction. However, archeologists now believe that these spots were intentionally made as protection symbols against harm and evil.    Researchers contend that the scorch marks were made to weaponize Satan’s element of fire against himself and his followers, creating a spiritual barrier to protect homeowners and their families. Folk tradition believed that this would also protect their homes, barns, and fields from property damage caused by fire. These marks were created by holding a candle or open flame against the timber until a teardrop burn mark appeared. Afterwards, the burn was gouged out to create a deep and permanent talisman.     Mazes and Knot Marks Maze witch mark above a fireplace at Culross Palace, Fife, Scotland, photographed by Gillaween, 2023. Source: Wikimedia Commons   Mazes and knots are additional witch marks discovered throughout England. Despite their different shapes, they served the same purpose. Both preyed on how easily tempted demons are by attracting them with their complex designs. After luring evil spirits or witches in, they trapped them in their endless patterns and paths. Both symbols are found on the stone entrances of churches all over England to prevent demonic entities from entering or attacking the followers of God.   Solomon’s Knot marks discovered in a church in Lincolnshire, England, photographed by Richard Croft, 2015. The knots are the two-interlinking cross-like symbols behind the letter etchings. Source: Wikimedia Commons   One popular symbol was the Solomon knot. Found on church entryways, this knot lured and imprisoned evil entities into a never-ending cycle. The knot is composed of two interlocked loops that form a continuous cross with no specific beginning or end. This symbol also refers to the biblical role of King Solomon in the Old Testament who received special gifts from angels to control, battle, and slay demons.     Pentangles or Pentagram Marks Pentangle mark discovered at The Church of St. Mary and St. Andrew, Whillesford, Cambridgeshire, photographed by Medievalg, 2022. Source: Wikimedia Commons   Geometric shapes, especially pentagrams or pentangles, were apotropaic marks used to summon the power of God to entrap demons. Even though pentagrams are now associated to Wicca  and modern witchcraft, they meant the complete opposite during the medieval period. Instead, the five-pointed angles represented the five wounds inflicted on Jesus Christ during his crucifixion. A pentagram was therefore invoked as a strong symbol of Christ’s power and protection.     Many variations of pentagrams, pentangles that are encircled, are carved onto the walls and entrances of English churches. Throughout the medieval and early modern periods, pentangles enticed witches and demons with their star-like shape. Once they approached, these evil beings were pinned against the wall and trapped under the shape’s angles and lines. The mark intended to permanently imprison and prevent these entities from enacting their harmful bidding.

The 2026 lineup also features Kacey Musgraves, Red Clay Strays, Jason Isbell and more. Continue reading…

Allowing the homeless to languish on the streets is bad policy. Allowing the homeless to languish on the streets in severe winter weather can be a deadly policy. It took a tragic loss of life among New York City’s homeless during weeks of brutal cold for New York City Mayor Zohran Mamdani to figure that out. But finally, the mayor has said he will reinstate homeless encampment sweeps. During the recent spate of arctic temperatures, 18 people died on New York City streets. By the beginning of February, New York City’s death toll from cold exposure had already outpaced previous totals for nearly every year between 2010 and 2019. In January, the city opened extra shelters and warming stations and began providing outreach and transportation to the shelters. Yet for weeks, Mamdani refused to make people get off the streets and go to the shelters, even as the death toll climbed.    Prior to being sworn in as mayor in January, Mamdani pledged to stop removing homeless encampments, a reversal of his predecessor Eric Adams’ policy. Mamdani apparently believes that removing people from public property is unjust. Finally, the mayor has budged though and is reinstating the sweeps. His ideology that people should be allowed to camp on public property, even in brutal weather, overlooked the reality that many people on the street have mental illnesses, are dealing with drug addictions, or both. Many are not in a state of mind to do what’s in their best interest (like going into a shelter when temperatures are life-threatening). People living on the streets are at high risk of crime and violence too, and as we’ve seen, harm from severe weather. The democratic socialist mayor apparently sees homelessness as a matter of the wrong government policies, which seems to mean simply not enough government low-income housing. He fails to understand that homelessness is often driven by deeper human needs. With that approach, Mamdani’s big plan is to build more government housing. His administration will double down on failed ”housing first” policies, which provide permanent supportive housing without any requirements on the part of the recipient (such as requirements to abstain from drug use, or participate in addiction recovery, mental health treatment, or job training). New York City has focused on “housing first” policies for decades now, and the federal government has indulged in prioritizing housing first for two decades. But housing first has failed to reduce homelessness, and researchers also repeatedly find that it fails to improve outcomes like mental health and drug and alcohol abuse. The number of homeless in the U.S. has soared, even as housing first programs have climbed. For example, researchers find that federal spending on homelessness—with the bulk of it going toward housing first—isn’t associated with a decline in homelessness. California increased its supply of permanent supportive housing units by 25,000 during 2010 and 2019, while the number of people living on California’s streets increased by 50%. Why doesn’t housing first reduce homelessness? Probably because it keeps people in housing longer than they would otherwise be, so units remain occupied that could be available for others. Housing first may also incentivize people to remain homeless longer if they expect they will get permanent housing. And communities that focus on housing first may also attract more homeless people to them. These reasons are likely why it takes an estimated 10 units of permanent supportive housing to reduce homelessness by just one person, a wildly inefficient ratio. Housing first can increase housing retention, but putting people in housing to languish with mental illness and substance abuse isn’t a good strategy. Yes, shelter is an important part of the equation, but the goal should be for people to get back on their feet and increase self-reliance, rather than simply putting them in permanent housing.   Mamdani needs to reverse course on housing first, like he did on encampment sweeps. He should also work with law enforcement to address illegal immigration. New York City shelter numbers jumped drastically in 2023 and 2024, primarily driven by an influx of illegal aliens. Shelter numbers remain high in 2026. Shelters should be available for New Yorkers, not overrun because leaders are unwilling to enforce immigration laws.   New York policymakers should also see that involuntary commitment laws are appropriately drafted so that those with severe mental illness can be placed in long-term psychiatric care. As it stands, New York’s involuntary commitment law gets just an average grade. The law fails to concretely define what a “grave disability is” or to specifically define “psychiatric deterioration.” More psychiatric beds should be made available too if necessary (which is likely, given the severe lack of such beds in the U.S. today). Instead of doubling down on failed housing first policies, Mamdani’s administration should focus primarily on transitional housing and “treatment first” programs that couple short-term shelter with requirements to participate in work training, drug treatment, and mental health programs. Treatment-first programs are more effective at helping people improve their lives, because they focus on addressing the causes of homelessness. People can’t always escape the consequences of what mother nature inflicts, such as a brutally cold winter. But policymakers shouldn’t exacerbate the problem of homelessness with misguided policies. Fortunately, Mamdani is taking one step in the right direction. Let’s hope it won’t be the last one on this matter. The post Mamdani’s Homelessness Crisis: Urgent Course Correction Needed appeared first on The Daily Signal.