Treatment for Ghost Sickness
Religious leaders within the Navajo tribe repeatedly perform rituals to eliminate the all-consuming thoughts of the dead.
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Treatment for Ghost Sickness
Religious leaders within the Navajo tribe repeatedly perform rituals to eliminate the all-consuming thoughts of the dead.
Cause of Ghost Sickness
Ghost sickness is related to the belief that the dead may try to take someone with them. Putsch states that "Spirits or 'ghosts' may be viewed as being directly or indirectly linked to the cause of an event, accident, or illness". Both Erikson and Macgregor report substantiating evidence of trauma response in ghost sickness, with features including withdrawal and psychic numbing, anxiety and hypervigilance, guilt, identification with ancestral pain and death, and chronic sadness and depression.
Culture Background of Ghost Sickness
The Native American world-view is more cyclical in nature than the typically linear world-view of most Western societies, which view the world as cause and effect, with events happening linearly, i.e., one after the other. Native Americans have what the National Indian Child Welfare Association (NICWA) term a relational world-view that is more cyclical in nature. It is not oriented in time, but instead believes that all events affect each other, regardless of when the event occurs—past, present or future. In the Muscogee (Creek) culture, it is believed that everyone is a part of an energy called Ibofanga. This energy supposedly results from the flow between mind, body, and spirit. Illness can result from this flow being disrupted. Therefore "Indian medicine is used to prevent or treat an obstruction and restore the peaceful flow of energy within a person". Purification rituals for mourning "focus on preventing unnatural or prolonged emotional and physical drain. The grief resolution process is qualitatively different for Native Americans than for Western cultures. In 1881, there was a federal ban on some of the traditional mourning rituals practised by the Lakota and other tribes. Lakota expert Maria Yellow Horse Brave Heart proposes that the loss of these rituals may have caused the Lakota to be "further predisposed to the development of pathological grief". Some manifestations of unresolved grief include seeking visions of the spirits of deceased relatives, obsessive reminiscing about the deceased, longing for and believing in a reunion with the deceased, fantasies of reappearance of the deceased, and belief in one's ability to project oneself to the past or to the future. A common belief among the Kwakiuti Indians of British Columbia is that a child's soul is weaker or less attached to their body than that of an adult. This would make children more vulnerable than adults to ghost sickness. In this society the children are commonly referred to as adults in order to protect their souls and mislead the ghosts.
Features of Ghost Sickness
The sufferer may be mildly obsessed with death or a deceased person whom they believe to be the source of their affliction. Physical symptoms can include weakness and fatigue, diminished appetite, or other digestion problems. There may be dizziness or fainting, and sometimes even loss of consciousness. At times the sufferer might experience a sense of suffocation or the inability to breathe. Psychological symptoms may include nightmares or other sleep disturbances, anxiety, a sense of being in danger, hallucinations, and confusion. At some stages there can be feelings of despondency or depression.
Ghost Sickness
Ghost sickness is a culture bound syndrome reported to occur among Native American tribes, including Navajo. People who are preoccupied and/or consumed by the deceased are believed among some Native Americans to suffer from Ghost Sickness. Reported symptoms include general weakness, loss of appetite, suffocation feelings, recurring nightmares, and a pervasive feeling of terror. The sickness is attributed to ghosts (chindi) or, occasionally, to witches or witchcraft.
Walter Map
The chronicler Walter Map, a Welshman writing in the 12th century, tells of a "wicked man" in Hereford who rose from the dead and wandered the streets of his village at night calling out the names of those who would die of sickness within three days. The response by bishop Gilbert Foliot was "Dig up the body and cut off the head with a spade, sprinkle it with holy water and re-inter it".
Abbot of Burton
The English Abbot of Burton tells the story of two runaway peasants from around 1090 who died suddenly of unknown causes and were buried, but: the very same day in which they were interred they appeared at evening, while the sun was still up, carrying on their shoulders the wooden coffins in which they had been buried. The whole following night they walked through the paths and fields of the village, now in the shape of men carrying wooden coffins on their shoulders, now in the likeness of bears or dogs or other animals. They spoke to the other peasants, banging on the walls of their houses and shouting "Move quickly, move! Get going! Come!" The villagers became sick and started dying, but eventually the bodies of the revenants were exhumed, the heads cut off and their hearts removed, which put an end to the spread of the sickness.
William of Newburgh
William of Newburgh (1136?–1198?) wrote of a number of cases "...as a warning to posterity". He says these stories were very common and that "were I to write down all the instances of this kind which I have ascertained to have befallen in our times, the undertaking would be beyond measure laborious and troublesome". One story involves a man of "evil conduct", on the run from the law, who fled from York and made the ill-fated choice to get married. Becoming jealous of his wife, he hid in the rafters of his bedroom and caught her in an act of infidelity with a local young man, but then accidentally fell to the floor mortally wounding himself, and died a few days later. As Newburgh describes: A Christian burial, indeed, he received, though unworthy of it; but it did not much benefit him: for issuing, by the handiwork of Satan, from his grave at night-time, and pursued by a pack of dogs with horrible barkings, he wandered through the courts and around the houses while all men made fast their doors, and did not dare to go abroad on any errand whatever from the beginning of the night until the sunrise, for fear of meeting and being beaten black and blue by this vagrant monster. A number of the townspeople were killed by the monster and so: Thereupon snatching up a spade of but indifferent sharpness of edge, and hastening to the cemetery, they began to dig; and whilst they were thinking that they would have to dig to a greater depth, they suddenly, before much of the earth had been removed, laid bare the corpse, swollen to an enormous corpulence, with its countenance beyond measure turgid and suffused with blood; while the napkin in which it had been wrapped appeared nearly torn to pieces. The young men, however, spurred on by wrath, feared not, and inflicted a wound upon the senseless carcass, out of which incontinently flowed such a stream of blood, that it might have been taken for a leech filled with the blood of many persons. Then, dragging it beyond the village, they speedily constructed a funeral pile; and upon one of them saying that the pestilential body would not burn unless its heart were torn out, the other laid open its side by repeated blows of the blunted spade, and, thrusting in his hand, dragged out the accursed heart. This being torn piecemeal, and the body now consigned to the flames.... In another story Newburgh tells of a woman whose husband recently died. The husband returns from the dead and comes to visit her at night in her bedchamber and he "...not only terrified her on awaking, but nearly crushed her by the insupportable weight of his body". This goes on for three nights, and the revenant goes on to repeat these nocturnal visits with other nearby family and neighbours and "...thus become a like serious nuisance", eventually extending his walks in the broad daylight around the village. Eventually the problem was solved by the bishop of Lincoln who wrote a letter of absolution, upon which the man's tomb was opened wherein it was seen his body was still there, the letter was placed on his chest, and the tomb re-interred and sealed.
Comparison to other folkloristic and mythological undead
Several stories imply that sucking of blood has occurred. Because of this, revenants have sometimes been described as "vampires" by a number of authors of popular books about vampire legends, starting with Montague Summers. Medievalists are, however, largely skeptical towards this interpretation, possibly because vampire legends are believed to have originated in Eastern European folklore and became known to the Western public only later through reports coming from the East in the 18th century. Vampires do not appear in Western fiction until the late 18th century and early 19th century, starting with authors such as Robert Southey, Lord Byron and John William Polidori, when belief in the corporeal undead had ceased in Western Europe, but was still strong in the Balkans, and when they did, they did so with modifications that reduced the similarities between vampire and revenant, making them readily distinguishable to a Western reader. In other words, in a time when the belief in revenants had been strong in Western Europe, the difference between the revenant and the folkloristic vampire might have been marginal, but by the time the vampire became known to a broader audience, it had received literary modifications that increased its difference from the now-discredited revenant folklore. However, anthropologists and folklorists tend to blur distinctions between the various forms of "walking dead", for which counterparts exist in the myths and legends of nearly every civilization dating back to earliest history. Similarities are also obvious with the aptrgangr (literally 'again-walker', meaning one who walks after death) of Norse mythology, although the aptrgangr, or draugr, is usually far more powerful, possessing magical abilities and most notably is not confined to a deathlike sleep during the day - although it does usually stay in its burial mound during the daylight hours - and will resist intruders, which renders the destruction of its body a dangerous affair to be undertaken by individual heroes. Consequently, stories involving the aptrgangr often involve direct confrontations with the creature, in which it often reveals to be immune to conventional weapons. Such elements are absent from the revenant lore, where the body is engaged in its inert state in daylight, and rendered harmless. Also references of Revenant like beings come from The Caribbean and are often referred to as 'The soucouyant' or 'soucriant' in Dominica, Trinidadian and Guadeloupean folklore (also known as Ole-Higue or Loogaroo elsewhere in the Caribbean).
Analysis Revenant
Medieval stories of revenants have common features. Those who return from the dead are wrongdoers in their lifetime, often described as wicked, vain, or unbelievers. Often the revenants are associated with the spreading of disease among the living. The appropriate response is usually exhumation, followed by some form of decapitation, and burning or removal of the heart.
Revenant
A revenant is a visible ghost or animated corpse that was believed to return from the grave to terrorize the living. The word "revenant" is derived from the Latin word, reveniens, "returning" (see also the related French verb "revenir", meaning "to come back"). Vivid stories of revenants arose in Western Europe (especially Great Britain, and were later carried by Anglo-Norman invaders to Ireland) during the High Middle Ages. Revenants were also known in Old Irish Celtic Mythology as The 'Neamh Mairbh'. Though later legend and folklore depicts revenants as returning for a specific purpose (e.g., revenge against the deceased's killer), in most Medieval accounts they return to harass their surviving families and neighbours. Revenants share a number of characteristics with folkloric vampires. Many stories were documented by English historians in the Middle Ages. William of Newburgh wrote in the 1190s, "It would not be easy to believe that the corpses of the dead should sally (I know not by what agency) from their graves, and should wander about to the terror or destruction of the living, and again return to the tomb, which of its own accord spontaneously opened to receive them, did not frequent examples, occurring in our own times, suffice to establish this fact, to the truth of which there is abundant testimony". Stories of revenants were very personal, always about a specific individual who had recently died (unlike the anonymous zombie depicted in modern popular culture), and had a number of common features. But like zombies, revenants were undead and typically malevolent creatures.
Ghost Trains In Popular Culture
Ghost Train is the name of numerous plays, films, TV series and episodes, albums, songs, and other creative works.
The Ghost Train (play) was written in 1923 by playwright and actor Arnold Ridley. Based on the author’s personal experience during a rail journey, it was a popular success. Ridley later went on to appear as a regular in the cult situation comedy, Dads Army
In Enid Blyton’s 1948 Famous Five book Five Go Off to Camp, mysterious “spook trains” are exposed as a cover used by criminals. The story was subsequently adapted for television and radio.
The 1989 film Ghostbusters II features the Ghostbusters encountering a ghost train in the subway system of New York City while investigating the paranormal pink ooze underground.
The Captain Planet and the Planeteers episode “The Blue Car Line” features Looten Plunder and Argos Bleak using holograms inside railroad cars in Australia to trick people into believing that the train is haunted, so Looten Plunder and Argos Bleak instead can make money on a massive freeway.
The beginning of the 1997 direct-to-video comedy-drama fantasy film
Casper: A Spirited Beginning is set on a “death train” bound for Ghost Central Station.
In the 1996 Hey Arnold! episode “Haunted Train”
A few various Halloween themed episodes of Thomas & Friends feature some ghost trains in them, but they’re just mainly made by the engines’ imaginations and in some stories about them they tell.
Ghost Trains in Folklore
Silverpilen (Silver Arrow) is a Stockholm Metro train which features in several urban legends alleging sightings of the train's "ghost". The St. Louis Ghost Train, better known as the St. Louis Light, is visible at night along an old abandoned rail line in between Prince Albert and St. Louis, Saskatchewan. Two local students won an award for investigating and eventually duplicating the phenomenon, which they determined to be caused by the diffraction of distant vehicle lights. A phantom funeral train is said to run regularly from Washington, D.C. to Springfield, Illinois, around the time of the anniversary of Abraham Lincoln's death, stopping watches and clocks in surrounding areas as it passes.
Ghost Train
Ghost train refers to a phantom vehicle in the form of a locomotive or train.
Ghost Ships in Music
1843: The Flying Dutchman an opera written by Richard Wagner based on the legend. 1979: British progressive rock band Jethro Tull released on it's album Stormwatch an 8 minute epic called "Flying Dutchman" written by the band's frontman Ian Anderson, which tells the story of the ship. 1984: British heavy metal group Iron Maiden released the album Powerslave that includes the 13 minute progressive epic Rime of the Ancient Mariner that is based on Colriedge's poem of the same name. the song that was written by bassist Steve Harris, includes quotes from the poem. 1992: American singer-songwriter Tori Amos released a song ("Flying Dutchman") about the ship, which was released as a B side of the single China
Ghost Ships In Literature
1798: A "skeleton ship" crewed by two spectres features in Samuel Taylor Coleridge's The Rime of the Ancient Mariner. 1838: A Dutch brig is mentioned in The Narrative of Arthur Gordon Pym of Nantucket by Edgar Allan Poe, her crew dead, the flesh ripped by birds. 1884: J. Habakuk Jephson's Statement is an 1884 short story by a then-young Sir Arthur Conan Doyle, loosely based on the real mystery of the abandonment of the Mary Celeste, published anonymously in the January 1884 issue of the respected Cornhill Magazine. 1897: The Demeter, found derelict with its captain's corpse tied to the helm, is featured in Bram Stoker's Dracula. 1913: The Abel Fosdyk papers, an apocryphal explanation of the fate of the Mary Celeste, were presented as a true account by A. Howard Linford of Magdalen College, Oxford, the headmaster of Peterborough Lodge, Hampstead's largest prep school. The story appeared under the title "Abel Fosdyk's Story" in the monthly fiction magazine Strand Magazine, which had invited its contributors and readers to suggest possible solutions to the mystery of the Mary Celeste. 1937: "Three Skeleton Key", a short story by George Toudouze about a ghost ship infested with sea rats, was originally written for Esquire magazine. It was adapted for the dramatic radio program Escape in 1949 by James Poe and was also broadcast on the Suspense radio drama series in the 1950s. 1965: The Ampoliros, the Flying Dutchman of space, is mentioned in Frank Herbert's Dune. 2001: The Flying Dutchman plays a key part of Brian Jacques' series Castaways of the Flying Dutchman.
Ghost Ships In film
1935: The Mystery of the Marie Celeste (a.k.a. The Phantom Ship) offers a fictional explanation for the events leading up to the discovery of the most famous of abandoned ships. 1943: The Ghost Ship tells of mysterious deaths among the crew of the Altair, for which it is suspected the insane captain is responsible. 1952: Ghost Ship is set aboard a yacht haunted by two murder victims (the previous owner's wife and her lover) whose bodies have been hidden under the floor. 1980: Death Ship is about a lost Kriegsmarine prison ship haunted by the evil spirits of the dead crew. It now roams the seas for new victims, picking up survivors to abuse and kill after it sinks their ships. 2001: The Triangle features a large abandoned cruise ship that is haunted. 2001: Lost Voyage is a supernatural thriller about a group of people exploring the SS Corona Queen, which has emerged from the Bermuda Triangle after 30 years. 2002: Ghost Ship is about the Antonia Graza, an Italian ocean liner lost at sea 40 years earlier, and now boarded by a salvage crew who soon encounter the ghostly apparitions of murdered passengers. 2003: Pirates of the Caribbean: The Curse of the Black Pearl had the Black Pearl as a ghost ship. Its sequels Dead Man's Chest (2006) and At World's End (2007) feature another ghost ship Flying Dutchman. 2009: Triangle is a psychological horror film about a group of friends on a yachting trip who discover the derelict ocean liner Aeolus.