Daniel Collins - Vampire course, various texts

Vucinich
The hearth of the home was connected to magic from the old days when it was used as a place of sacrifice and religious shrine.Traditionally, the hearth linked the living family with the descendants and the members still unborn. Nearly all customs and religious practices too place in front of the fireplace. The hearth disappeared with the Communist laws that made the peasants get stoves to replace them. The stoves were more sanitary and better for the health of people in the house, but they could not be used to conduct the same rites, so many customs were lost with the use of stove over hearth 11. The personal religious practices of the family were a combination of pagan and Christian. The rites and the rituals were often pagan and related to family health, livestock breeding and harvesting. The Serbian Orthodox church represented for them little more than the rites for birth, marriage, death, and its position as a pillar of nationalism. Few knew anything about the history of the church or its teachings. Most family members spent no more than a couple days a year at church and many no more than a dozen or so in their lives. The head of the household led the prayers for health and so on, which were spontaneous and sincere 13.
Foster
Groups of people live by a cognitive understanding that forms their social, political, economic world. It is rational because it makes sense to the group. Irrational ideas can only be considered to be the result of coming to a different idea within the group than that which ordinarily governs the group 1. The peasant views his life in a mindset of Limited Goods - like the land there is only so much and never enough. In order for one person to improve, he must do it at the expense of another 2. Goods are ever depleting too because of the increase in population and lack of change in farming techniques. Wealth is only inherited, it cannot be grown 3. Friendship, love and affection are limited in a peasant lifestyle. Children fuss and are envious of newborns because the older children lose the attention and the milk from mother - they also lose the nutrition from breast milk and may have a protein deficient diet thereafter 3. Health preoccupations are common in peasant societies. Scientific medicine is not common and folk remedies are no match 4. Blood is often seen as a Limited Good and cannot be restored if lost 4. Masculinity is a also a Limited Good as is machismo - as a man you attack another man by attacking their self worth as a man and can retorted with the same or by a knife if the honor is hurt 4. People who feel threatened within the scope of Limited Good react to threats by either forging bonds with those close to them or through extreme individualism 5. Peasant societies almost always choose the later. In order to come together, they must have a strong leader democratically chosen and delegate authority - however peasant societies are unable to delegate power well. The gathering of power is also seen as a threat to the powers outside the community that govern the peasants 5. There is a system of Mutual Distrust that comes out of the hierarchy and governs peasants within the community. Individuality exists as a family, not a person since the family in a peasant community is more able to take care of itself than in a fishing and hunting community 5. The peasant is expected to exist in the status quo. They are expected to not increase their wealth or become more prosperous and all members of the community understand each others' levels of wealth at all times 6. In order to maintain this system there is a series of rewards and punishments for not adhering to the unwritten law 6. The jealousy and envy of a peasant that feels that another has gained or that they have lost can be shown overtly or hidden 6. The self-correcting mechanisms of this system exist on three levels: 1 Individual and family, 2 informal and 3 institutional 6. On the individual level the ways to avoid sanction are to keep added wealth secret or to not fall behind. If one gains in wealth it is common to try to show that it is not a threat to the community by using it through ritual expenditures. The way to power in a peasant community is not to gain leadership positions or to compete for wealth, but to remain as inconspicuous in position and behavior as possible 6. An ideal man will not take on a leadership position because it leads to not being ideal 7. One may go out of their way to deny doing well as an attempt to keep another from envying him 7. Complimenting a fellow villager is a an attack - it is stating that they are rising above the dead-level that keeps everyone the same and secure. It is suggesting that the person is subject to further attack and sanctions 7. If a peasant should seek to rise above the village standard the sanctions will ensue: these may be gossip slander backbiting, character assassination, witchcraft, threat of witchcraft and sometimes violence 7. The sanctions are usually informal, but they can be institutionalized 7. If a family does well, they will offset the threat they hold to the community by spending lavishly on public funtions like weddings, funerals, and festivals. They redistribute so that they lower the standard so everyone remains a have-not, but everyone is richer in community experience 8. In order to get ahead it must involve outside sources - seasonal emigration to work is the most common. It is still envied, but not seen as a threat 8. The accumulation of wealth even by these means is often considered to have been the work of fate or the devil providing a found treasure for a pact - the treasure tales are a way to explain the accumulation of sudden wealth in a community 8. The person who receives help from a wealthy patron outside the community is seen envied, but the advantages he receives are not. This shows that the accumulation of wealth even from outside the community is seen as luck, fate and favor of deities, but not as a function of hard work, thrift, and energy 8. Hard work is not seen as a way to move from a landworker to a landowner. The only way to get rich in agriculture is to get out of agriculture 9. The tendency to see these communities as cooperatives is common, but really they are larger individualized communities. The Mutual Suspicion cast against community members inhibits cooperation and results in reciprical obligations more than community 9. If should seek out a cooperative endeavor he sets himself up for sanctions for expoliting friends and neighbors and to the works of a less skilled or less moral peasant 9. Hard work is not only seen as a fool for trying to gain against the system, but the man who gambles and simply tries to put himself in a greater luck position is seen as the wiser 9. This is perhaps why the lottery is so popular in third -world countries. The way out through hard work is blocked, but by risking a bit to win a boon, no matter the odds, he is putting himself in a better to position to be lucky and is working toward success 9.
Rheubottom
Children are taught from an early age to be wary. To trust or to be too greedy lead to harm 5. There is great theft and anything not guarded or locked down is stolen. The people learn to protect oneself at an early age 5. All members of an extended family show the same level of wealth. if one shows too much they make themselves a potential victim from jealousy 6. If someone come calling to borrow something or ask of money the host will show them great hospitality, but will boast of how poor they are and try to show that they have no money 6. All household items and practices are under the additional protection of the household saint and spells cast to protect. However all of these are only useful under certain proscribed conditions - like being under the roof of the house or being hidden or with the certain fasts and prays said according to the tradition 6. Success is the result of luck, not of hard work 7. Luck is had by those who have it. Unlucky doesn't exist, but the absence of luck does. Taking from the lucky by a person who is without luck at that moment is to simply make things more equal in the universe 7. Unusual success is undeserved and is the cause of evil especially if it is quickly given. Success may be had over the course of several generations, but not by one 7. Those that are rather unfortunate are thought to be so as the result of a great sin that is being enacted against the family for 100 years. So to see one who is unfortunate is to see one who has sinned and so to make their lot worse by harassment is but to further the wishes of god trying to punish for sins 8. Evil is then said to reside in the households where there is great fortune or misfortune. It is either there causing great success or there causing strife. Success is also gained by stealing someones magic and luck as seen in fertility or infertility in a family 8. Those who have must guard against those who are jealous and without. Those who are without must try to get back that which they assume must have been stolen or kept rightly from them and given to another family 8. The evil eye is the potential for evil. It is caused in children when they are weaned and then cry and the mother relents and gives in from her resoluteness and feeds the child 8. You never know who possess the evil eye, but those with it are said to know they have it. Things of value are kept from their view so it cannot be stolen. That is a boundary is kept secure against the possibility of the evil eye finding it 9. Women are said to be prone to attack by the evil eye because they are weak and selfish and prone to creature comforts 9. A woman needs to be tamed by a man in order to root out the selfish and to instill the good hardworking characteristics they should have 9. A woman that does not act appropriately is because she has a bad husband or father and they are the ones who are shamed as the woman is powerless against her instinct 9. There is a fear in this society that families separate and are not unified because women cause this rift. All they want is to stay by the fire and not work in the fields and so they are jealous of those older women that are allowed to 10. If a man is weak he will give into his wife's pestering over the inequality of the work and separate off from the family and then she is able to stay at home with her children 10. This separation weakens the family as there are fewer caretakers at home for children, fewer men in the field, a split of the inheritance and so on - all caused by women 10. The evil eye in some children can cause illness and death 11. Evil can come from within - the case of the trusted family member or outside - one who crosses the border and steals from them 11.
Klanaczay
There is s connection between the attempt to abolish witch hunts in Hungary in the 18th century and related scandals concerning vampires 1. About half of all the witch hunts in Hungary resulted in the death of the accused 2. The prevalence of witch hunts had been a problem in much of Europe and had reached high numbers in Germany, France and Scandinavia. Official decrees outlawing the witch hunts eventually quelled the numbers. Maria Teresa in Hungary was moved to do so, not as a result of the numbers of witch hunts, but because there was a rising numbers of vampire related issues coming out of Moravia 2. Maria Teresa enacted decrees against all sorts of hunts against those with magic (even the dead) 3. MT used ENlightenment ideas of rational thought to support her cause for ending the witch hunts 3. The people eventually took relief from the ending of the trials, but it took time 4. MT's ending of the trials came also with influence from her closest advisors. Van Swietan, her court doctor and closest advisors wrote a treatise on vampires and states that all this comes out of ignorance and much that was once miraculous is shown to have natural causes and that people had always used this against the people 5. The vampire synthesizes beliefs from central and Balkan europe from 5 different types of magical beliefs: revenants, stryx - who came in the night and sucked blood of children, alps - who press on people during the nights, witches - who came to life after death, werewolves - men turned to wolves come to devour men 6. These accounts started to mulitply in the 17the centruy after teh first clear case in Silesia in 1591, Bohemia in 1618, Poland 1624 6. Most of these cases involve people coming back from the grave after an unusual circumstances like suicide or dying unbaptised or haveing been excommunicated 6. They come back and cause trouble until they are exumed and stuck through the body with a pole, or beheaded or the heart taken out and burned from their undecayed bodies 7. The accounts are rather sketchy as they come down from chronicles and do not tell specifically about either the deceased or teh victim 7. Although the folklore is basically Greek or Slavic European understanding of the phenomenon came though the events from the Hungarian region 7. The most famous chronicler of these events wrote about them i Hungary and Hungarian used the Serbian or Balkan word upir and the world came to know the word vampire 8. The interest in vampires became greater in Europe even though the witch burnings were still going on in greater numbers. In Western Europe there had been a decline in witch burnings for some time and so the Eastern threat of vampires caught people's interest 8. For the religious, vampires brought a new trouble since they represented some of the same traits as their saints - resurrection. The incorruption of the human body after death, radiating a light and growing hair and fingernails had been a sign of saintliness and so vampires were a negative reflection of the saints 8. The bloodsucking phenomenon also shows a reflection of the specific life-giving traits from Christ, especially in the medieval era 9. Some considered this a superstition and one to be rooted out by education to the ignorant and so gave the upper classes a greater task 9. In 1752 Pope Benedict XIV spoke of the 'vanity of the vampire beliefs' when speaking of saints. In the early part of the 18th century there was a lot of new literature about the occult and such as a sort of counter culture to the rationalist thinkers and the end of the 18th century saw a number of new types of healing that involved mesmerizing and hypnotizing 9. Other authors at this time started to write about the types of energy that existed in the human body even after death - ideas that had been around since Plato 10. Others wrote about the body and the soul or nightmares and fears plauguing people and doing them harm 10. All of this shows that as soon as the vampire became a part of the public consciousness it was a topic upon which people were attracted and continued to be as it became a topic for literature 10. It was at this time that the vampire in literature gained the trait of sexuality and the vampire's bite became the kiss of death as questions of the history of sexuality started to be asked 10. In 1770s the term bloodsucker and the mythical vampire of Eastern Europe came to be used as a metaphoric social term for tax collectors and the like 12.

Fredrick White, "Marketing strategies: Vadim Andreev in dialogue with the Soviet Union"

"...cultural relationships, which exist within an economic environment are understood as transaction of tangible and intangible products within an economic framework of markets, exchange value, price, and other such concepts. 185" "Pierre Bordieu call [these] symbolic capital, which confers upon an individual artist the reputation for competence and an image of respectability. 186" "Many of the same market pressures were involved in securing a publisher, eliciting positive reviews, and promoting the author's works. Arguably, within the Soviet Union money actually played a secondary role in comparison to symbolic capital... 186." "...cultural production is as much an exchange commodity with relative values as diamonds or gold. 189" "The Thaw period allowed for and legitimized new players within Soviet social space as authorities attempted to restructure ideology, economics, politics, and culture. This cultural boom in the 19602 enhanced the role of literature in society, especially given the attempt by these same authorities to exchange cultural capital for economic and social capital. The works of repressed Russian, emigre, and international literary figures all benefited from this new investment in symbolic capital 190." " The economist David Throsby suggests that there is both tangible and intangible cultural capital. Both have their own quantifiable economic and cultural value 191." "The intent of branding is to tap into social trends and systems or to be noticed by society not simply as a brand, but as something much more. 192" "The most effective type of ad campaign is the one that co-opts social themes, and advertising and marketing accomplish this by appropriating the symbols of a society, adapting them, and recycling them as their own. 193" "...there was a level of collusion in this struggle for legitimacy, which is not uncommon in cultural markets. Though the polemical arguments of critics and scholars about a work of art might sometimes seem ruthless, the conflict safeguards the overall investment made in the artist by these same people. This invisible collusion results in permanent production and reproduction of the author's work, enhancing its symbolic capital and raising it relative value. The artist is not the only one to benefit, but also the entire collection of people who have consecrates the work of the artist. this relationship, as an example, extends from the scholar to even the editorial board which accepts a text for publication. collusion is particularly clear when it can be demonstrated that a majority of the scholarly articles about an author under consecration appear in one specific journal or from a particular publishing house. This suggests that the consecration process goes beyond just the author and the literary experts, including even the editors and editorial boards in the broader validation of symbolic capital. 193" "Works of art receive value only from a collective belief in a particular artist and the shared willingness to produce and reproduce his literary works. 197"

Perkowski: Vampie Lore "Vampires of the Slavs - Introduction"

Vampires as left over from pre-Christian pagan beliefs 61. Old world vampires thought caused as a result of bad burials and this is something that has not altogether been eradicated in modern civilization. People still make mistakes. Reference to Poe's "The premature burial" is an example of the old world belief 62. 19th century literary vampire confuses real vampire lore 63. In the news: cannibalism and its affect on vampire understanding 64. A summary of the texts used in the book and how they pertain to the occult - Doyle's "The Parasite" reference 65. Afanas'ev introduced 65. Gypsies and Serbian vampires 66. Jacobson cited for noting that daemonology in Slavic folklore is not the same as literary types 66. A.K. Tolstoy influenced by Merimee wrote Vourdalak family in French about a Serbian vampire 67. Connection of rabies and fear of water to vampires 67.

Perkowski: Vampire Lore - "Vampires, Dwarves, and Witches..."

The Ontario Kashubs hold on to their old religious ways in the face of the new religious and cultural forces that would sweep them away. They do so because they are traditional and very old and demand respect. They are thought to work when the new ways do not and are called on in times of stress especially and even can be used to cure or hex if evil is called for 4. They believe in Daemonology - "Supernatural beings of Greek mythology intermediate between gods and men 5." The members of this community draw on the dynamism of the belief as it is their own and part of their cultural heritage. It is different from either the literary versions of such beliefs that take away its dynamism or the understanding of Satanists that pervert the belief or pick and choose such beliefs from multiple sources to suit their interests 5. The primary daemons of the Canadian Kashubs are (neither fully human or fully supernatural) the vampire and witch - basically human - and the dwarf and succuba - basically supernatural. There are others, but they appear mostly infrequently - representing mostly ghosts and devils or various sorts 15. The Kashubian for vampire is either "opji" or "vjesci" 16. **Description of vampires in Kashubian cultural from Dr. Lorentz 17-18. Descriptions from informants to P on how they are born, killed and precautions against vampires. How vampires kill including bloodsucking 18-22. There is little change in vampire belief from its source in Europe except for the poplar crosses instead of rosary 22. The means by which Kashubians can tell a vampire in birth and death is lessening as is the dynamism of the belief in the culture because of the more frequent use of hospitals in birth and mortuaries in death so that access to the process is lost. People's ailments are attributed to other factors instead of to vampires 22. Discourse on witches in Kashubian society. They are different from those in Europe in that they don't have a pact with the devil, but implant their own devil in a person. When a witch dies they pass it on by a blow on the shoulder - which makes the devil pass from one person to another. The antidote is to repeat the blow back so the devil returns to their original possessor - this is often done in the church before a service - the community center - and makes for a violent spectacle from otherwise docile old woman 23. Of witches and black magicians that can take away the spells of witches often through food implantation 24-25. Evil eye: horses and jealousy 25. Stangers and evil eye 26. Black magicians cure more than do spells 26-29. Dwarves and braiding hair or switching children at birth 30-31. Dwarves dancing in crop circles 31-32. Dwarves and money 33. Dwarves and milk 34. Succuba - girls unbaptised that choke during sleep or attack horses 34-37. Conclusions and summaries of the reasons for the various supernatural elements in their lives. Explanations of the unknown and the conquering of fear 37-38.

Jan Perkokowski "Vampire Lore" - Preface

The origins of the Dracula are based in Slavic Vampire Folklore, yet are rarely given credit for such iv. Perkowski was told by a Slavic immigrant to Canada - in the 1960s - that he is a vampire v. In the west the image of a vampire is romanticized and terrible, "the symbol of pure evil" he is much more "nuanced and ambiguaous" in the Slavic folklore v. P's evidence of a Slavic source for vampirism has been slowly recognized, and with resistance in the west, because of the reliance on a 19th century literary/metaphorical basis in the Gothic and Romantic traditions vi. The literary/film and folkloric traditons for vampirism are quite different. The literary according to Marx is centered around capitalism, whereas the folkoric traditons are based in a religious, agrarian, broad realm that includes people's beliefs in life and death and the afterlife vi. One of the reasons why the understanding of the vampire is unclear in the West is because of the geographical and historical differences between the Catholic/Protostant and the Orthodox/Islamic worlds vii. The folkloric vampire is not static and there is much that is contradictory and confusing vii. Vampirism seems to be dying out in Eastern Europe because the traditional agrarian society upon which it depends is giving way to urbanization and globalization. The Western idea of the Vampire is coming to these areas and is taking over viii.

Artamanova - "Moi drug - vampir"

Children's story. Easy language.
Girl has a nightmare about vampires and wakes up to find it isn't true, but then hears outside her window a man threatening another man's life. She goes and tells her friend about it and they decide that they want to check it out. 2 They got our of bed at 3am and met in the yard and headed to the burnt out store in the area and saw and heard a man asking for help. He said he was a vampire and with the coming sun he would be burned alive if they didn't help him get down from the rope on which he was strung up. They did so just before the sun came up. 3 The next day they met and decided to go back and see if the vampire was still there. He was and he warned them not to come closer because he could only control the thirst so long. He needed blood and told them to leave, but gave them a request to retreive his amulet from the poplar at the other end of the Dacha area. They go to get it, but when they pull it out of the tree's hallow the village's thug comes up with his gang and argues about it. 5 A well dressed man that looks like a saint come up to the group and asks about renting a room in the village and Pavel, the thug, tells him they rent a room and so they go off together. 6 Sveta and Tanya are found by their classmate Zhanna who comes up to them and talks a lot. Then a group of Bikers ride up and ask about where to get milk in the area and are pointed out by Sveta. Then Zhana continues to tell them that she met the villlage witch and that they can become her apprentices. 7 they decide to go and do it and wait for the evening to give the amulet to the vampire. They are told by the witch about the druids and how witchcraft came to be. 8 After the girls left the witch they saw Pavel and sat down with him to ask questions about the area and he regaled them with tales of wonder and intrigue that take place on the haunted lake and woods and so on. 10 They all part and Sveta goes home. Here mom tells her not to hang out with Pavel because he is trouble. At night Sveta cannot sleep and sits awake. Pavel comes to her room and climbs in the window. Pavel tells her about the motercycle men he saw digging up a grave and maybe killing a vampire. He is going back that morning and tells Sveta to go too. However, Sveta, Tanya and Zhanna go to the witches house and are told about more things and are given a wish a piece. 15 The girls then go to where the cemetary is located and Pavel starts to dig around the grave and finds under the tombstone a tunnel or something and they dig hoping to find a vampire, but find one of the twins has been smothered by a cavein. The girls run for help. 17 Sveta finds the man with the saint-look and he comes back and helps get the twins out and safe. A crowd gathers and so does sveta's mom. Sveta is grounded from evening walks. 18 Sveta uses the advice of the witch and asks her mom eye to eye if she may and the mom allows it as if in a spell. They all go to the witch and have a seance. Tanya brings the vampire's amulet as a tallisman for his love. It ends and they go home in the dark, but meet the vampire on the way and he tells them not to go to the witch anymore as all the dark forces feed the same spirit and they are all connected. He knows that she will want something in return and will take their spirits. 21 He asks for the amulet and tanya tells him it is hidden well for now and will get it and so leaves. Sveta asks about the nature of vampires. He tells them it is a terrible thing and that they live on the spirit of someone else's energy, bit just on the blood, so donor blood doesn't work forever. They are also solitary people and need a large hunting ground or they will be discovered and killed. They do however only kill for the upkeep of their physical beings. They do not kill for all the reasons that people kill - envy and the like. 21 They went looking for Tanya and found the motorcycle men destoying her home - they are vampire hunters and the saint like guy is their boss. They followed Kristian - the vampire for a while to this village. Sveta and Kristian went to the witches house and found nobody there too. Teh amulet is said to be able to destroy the world. Sveta is left on a chapple's steps and Kristian goes out looking for tanya. 23 While Sveta sits there Pavel comes and tells her that he and Mitya are going looking for the vampires they were earlier. Sveta sets out with them, but Mitya goies missing and Pavel goes for him and Sveta is alone. Someone comes up behind her and holds her mouth - all disappears.
Part II
Sveta woke up in a log cabin of sorts next to Tanya. they didn't remember getting there and didn't know where they were. A nurse came in and gave them a series of tests and asked a lot of questions and took some blood. The nurse seemed to mesmerize them into answering the questions immediately. Then they were fed and ate voraciously as if they had been magically ordered to do so. 25 They met the head of the underground house and he is a vampire that makes food out of the local people, but keeps them alive to do so. The girls are put in a room with Natasha - who likes it there. They get to go for a bit to the bottom of a well - connected to the underground house - to get sun and meet Pavel and Mitya there again. They talk of rebellion, but make little head way. Vampires underground are as strong as they are at night and so they must be prey to this parasite as if they are cattle. 29 Iren, the nurse meets with the girls agian to go over their blood work and tells them how she came to work underground. She used to make famous people vampires to give them eternal youth and then fell in love with a man - turned vampire - that increasingly called her a killer for her vampirism and broke up with her. She was devastated and took to working with the Head in order to not kill and to maybe get her love back. 30 Tanya and Sveta spent three nights working in the garden and living there and the third night Kristian came and got them out while he fought the other vampire security. The girls ran, but the forest confused them and they ran in circles and they understood the truth about the forest deceiving people and holding vampires to eat them. They end up caught by a living tree-monster that demanded they have a conversation with them. 33 The escaped and ended up in the hands of the vmapires again and were set to die the next moringin, but the denn was set on fire and the Vampire Killers were there and all the kids escaped. Iren was saved from Pavel by Sveta Becasue Iren saved them from the fire. There was a weirdly dressed woman singing a sad song at the edge of the forest while they all slept outside, but only sveta and Tanya heard or saw her. 36 The girls left for their village and straight to the witches's place. There they met up with Zhanna again and it turns out that she was the woman at the edge of the forest. She has spent too much time with the witch and maybe with a vampire and is turning cold. Sveta gets away from a fog that sucks their energy and runs away as the withch invites them into her house. 38 Sveta goes back to the vampire hunters and gets one to come with her to help her friends. he explains that it is mostly a trick of hypnosis and that one should not look her in the eyes. He, with Pavel's help get the girsl out of there and get the with and put a sack over her head. 39 the witch and Zhanna are set to burn at the stake as it is the only way to get rid of witch and fire cleanses as the characters say from time to time. 40 Morality tale - Sveta womders who is good and bad. ALex kills vampires and saves people, but doesn't feel for them at all. Kristian is a vampire, but tries not to kill people and feels an obligation to them. Sveta and Tanya were tied up because they were considered untrustworthy of letting Zhanna go free. Sveta excapes because Mitya cuts her loose because he doesn't believe she is a witch. Sveta goes to the witches house and finds Kristian and convinces him to help her free Zhanna. 42 He frees her and leaves her in the woods and finds her way back to the village after the vampire hunters leave town - Pavel with them. THe girls go to Kristian during the day. 43
Part III
Sveta goes back to school and meets up with Tanya and Zhanna in Biology. The Bio teacher is sick and Bloody Alex from their summer adventures is the teacher. zhanna has blood red hair, but faints when she sees Alex. They try to figure out why he is in their small town and it must be more than just Zhanna. Tanya asks Sveta to draw her a picture of Kristian so she can remember him. 47 Sveta drew a picture, but the pencil seemed to do all the work itself as if it were reading her mind from her nightmares. It was a weird scene that developed. 48 One day after school Sveta walked home and noticed a man was following her home. It was a vampire and he stopped her as she was about to go into a building near hers. She mentioned Bloody Alex and the vampire stopped for a second - enough for Sveta to run away into a friend's apt. They told the vampire he would never be invited into the apt and so he left to feed on other kids, but said that he would come back to kill Sveta and then Alex. 49 Sveta told Alex about it the next day and he knew about the vampires in the town and that Orkus was there too and that all the vampires there were from his band. Orkus was an ancient vampire and very rare and dangerous. Kristian was trying to get to him to kill him for killing his friend and this is why Alex let Kristian free Zhanna and get away during the summer. Alex knows that Kristian and Sveta are friends and that the only way to get to Kristian is through SVeta and the only way to get to Orkus is through Kristian, so Alex waits. Meanwhile Zhanna has a spell and faints after being possessed or something. Sveta's mom finds her drawings and thinks that she is going crazy. 51 Sveta's friends continue to notice weird things going on and attribute them to the vampires and witches around them. At school in the gym a weird thing happened where some of the girls got a blood sucking parasite on them and Alex had to be called in. It was obvious to Sveta that it had somehting to do with the strange new hairdo that Zhanna had in school since hair was involved with the parasite. Sveta found Zhanna later crying in the library. Zhanna admitted that her hair contained the parasites and the parasites needed feeding. She would leave her hair on buses and such and later tried to cut it off but it made things worse. The parasites are always hungry and the witch won't be happy. 52 The witch Lara showed up and took zhanna away sonce she made the choice back in the summer. Ale showed up and explained it to Sveta. THe promise of youth sucks a lot of people in and holds great danger. The story takes on a cautious morality here as Sveta questions wheather curiosity really is that dangerous and can end in death? Zhanna simply wanted to know how the world worked and paid for it with her life - too cruel. 53 Tanya's parents leaft town for a couple days and left her alone. Sveta sets out for her at and meets up with the vmapire she met before. BEfore he could bite her Orkus steps in and stops him because others are watching. Sveta goes on to Tanya's place and Kristian is there. 54 Kristian tells them about how Orkus killed his love for the amulet and that kristain is maybe only 40 years old. He mentions that vampire skin can instictively tell the age of items and so he knew the amulet was 1000 years old. 56 Their friend Tolkachev came over to give some chemistry notes back to Tanya and at that moment the vampire hunters came in. THey gave Kristian a choice to harm the children or to give himself up to help find Orkus and the portal that may be opened between worlds. He agreed to help and they left taking Tanya with to assure K does what he promised. Tolkachev and Sveta remain and set out to help Kristian. 57 They set out for the square and find it empty because of the great unseen power in the are that keeps people and animals afraid of it. Sveta and T go towards a broken down building assuming orkus will do his thing there. On the way they find Iren. She is after Pavel - who she assumes will be worse than Bloody Alex when older. SHe knows Kristian and made him become a vampire so he would have eternal beauty of youth. 58 Iren said she would kill all those that tried to kill Kristian and left. 58 Sveta and T went to the area and found Orkus and the other vampires starting their magical circle. Sveta leaves T there to observe while she went around to see. She sees PAvel and Tanya talking and then Iren comes up. 59 Iren turns pavel into a vampire so he will be killed by Alex. She then goes and Tanya, and Sveta follow to where Kristian is. Kristian is about to be killed and IRen steps and saves him, but is shot by Alex. Kristian and ALex form a bond to defeat ORkus. 62 Sveta and Tanya are taken to where T is held as the sacrifices. Kristain comes and fights some of the vampires while most of orkus's vampires hold the magical circle. Alex arrives to fight ORkus. 63 ALex ends up near the amulet and places his part of the amulet on the others and takes up the power of the entire thing with all parts together as one. Alex kills all the vampires on the field and gets ready to kill Kristian, but he hides. Alex wants the power to kill all evil in the world and admits he is willing to use the three kids as the necessary sacrifices to do so. 64 While Alex is redoing the spells T gets loose and pushes over the tripod that holds the amulet and Kristian puts in some key that kills it - or something. They all get away. ALex lives, but is unconscious for now. 64 The key and the amulet may open again in a generation or nearer, but for now it is safe. done.

Sergei Ignatev "Snezhnii Vampir"

Serzh is in Mexico with Mikulash and his underlings Tibet and Igor come too. THey are told that they must protect the thing that works with the artifact and that it might be time to go home. they are set upon by some humans and Kotov, a past friendish/policeman is the leader of the group that tries to kill or arrest them for something. Serzh turns into a bat and drinks the blood of a few of the attackers and gets away. He is thenin contact with a beautiful woman that he met at t abar recently and she turns out to work for the local anti-vampire organization of gaovernment. She shoots him or something and all goes dark. 142 Serzh has been arrested and placed in a ice palace as a prison and it is all under the orders of Apostal, the leader of all the vampires everywhere or something. 150 TIbet, Igor and another guy come and tell him everything that is going on and they start a war against Apostal. 154 Serzh has a girlfriend that is not a vampire and he must decide to go with her or to continue on as a vampire in this war, yet on the lamb, as he has. He decides to stay and fight, though they wait for the big spark to start the whole thing off. Serzh is in a house with the other Vampires on the run from the law. Serzh continues to hear voices in his head that tell him is the Snezhnii vampire. 192 Serzh and his other guys set up a trap at a meeting between the Black and White Thrones, the vampires and the human magican clans. The set up a series of snipers to take out the big names of each that would get in the way of their fixing the problems they have against Apostal. After the first shots start firing the clans start waring with each other. Serzh and his group go down to the fray when the police are already cleaning it up and calling it a big fire in the city. Serzh then gets lots of people to follow him as the only hope to fix the problems between teh clans and in general. 215 Serzh goes into the main building and room where the Balck Throne is kept and sits down. There then appear the 6 main heads of all the vampires, under the guide of Makar - the previous vampire without a name. Serzh and Makar start yelling at each other. Serzh about having been set up and Makar about being unsupported. Then Makar takes Serzh into the inner sanctum of teh building. 228 TIbet and Igor are dead and so is Nemizis. Serzh is sad and slips into the Web and cannot get out. MAkar and he fight a bit. Makar makes fire areound Serzh and Serzh realizes he has ice capabilities and gives Makar ice. THen Mikolash brings them out and takes Serzh away and to an airport. Serzh believes that Mikolash is trying to kill him because he believes he is the mole or spy or something. Serzh hears that his lover Diana is dead and thus he has nothing to live for. He falls and stops breathing, but then Igor and TIbet come to him and tell him that was part of the game and the Mikolash was actually Nemizis. They went to other artifacts that were being kept on Novaya Zemlya where they were and called forth the Blood Heirs, or something like that who were actually Rurik and others from the north. Then they heard that Moscow was being taken over by Apolstal and that they needed to get back there to fix the problem. 255 The all went to downtown Moscow and it was the human magicains against the vampires in a gun battle. At one point Apostal told everyone to finish it and get out of there or he would kill them. The vampires found out the Xuan was a spy of sorts for Apostal and the killed him. Then teh vampires headed toward the Rossiya hotel to finish something. 172 On the roof of the Rossiya hotel Nemizis and Serzh met Apostal. Apostal conjured up the forces of the Pautina and Nemisis brought forth the demons of the Heirs of blood and they fought eachother with swords. 175 Then the Order's executor came up and stopped it all and told all the demons to leave and ended it all. He took Apostal (maybe) or Kalaban with him and told Serzh that the Order and the clans and the families are no more and so ends the fighting, but that they are in control and responsible for this world, but no more than that. Serzh and Yana came together at the end and lived happily ever after.182

Sergei Ignatev "Igri na Krov"

Two factions of "nichisti lyudi" - one is non vampire. light and dark. Dark is Vampire and is lead by an unnamed leader who controls the vampires. The narrator, Serzh, does not actually suck blood as a vampire, but works for a force that keeps the blood suckers from feasting on humans. Use of brand names and contemporary musical groups. Coke products. Energy drinks. 26 Niti, Pautina.26 Vampire turns into a bat. It is told that vampires can turn in to hares and wolves. Serzh is about to jump from a balcony and try to turn into a bat, but it seems that he has never done it before. 37 Serzh chases the vmapire into a supermarket and talks about being in the Pautina and being able to smell like a fish in water. The vampire is said to be going toward the Skolzyashe - a rival group or like the gloom? The vampire says that he is engaging in a war, not against whom, but for something. 42 The Order of Pautina met and decided that the vampire, who had been destroyed, was working with others on a legend or Darka and had something to do with the Count Lukovski in Prague.50 The war has started and it is the Vampires in Moscow that now control it against all the other white magicians there with whom they used to work. Serzh has been notified and has come to a decision. The unnamed head vampire is in control of the city. 55 The whole clan of vampires is made up of different families and clans. When they fight they use machine guns and what not, but the different families or clans have different body types and are know for having really thick skin as vampires or are very violent and hard to kill. 68 Serzh is friends and maybe lovers with a woman on the magical or just police-keeping human population - Zhana. 73 The head of the Dark Throne vampires has taken control of everything and is said to want to get a hold of an ancient artifact of great magical power "Alatir" that will allow him to go to any portal of the "cobweb" and do something. 98 Serzh slips into the Skolzzhenie because he feels the need to feed. For the first time in his life he takes another's life so that he can suck their blood. It is in the heat of battle, so it doesn't seem such a big deal. 105 There is a shape changer named MEdved' that Serzh kills. 108 Serzh finds the unnamed leader at the artifact Alatir and the leader makes a speech about being tired from this life and wants out - so he leaves this world through a portal. 112 When the dust settles, Serzh is there with the other vampires that lived through the battle and the leader of the entire vampire world - Apolstal. 114
Serzh talks about what he loves and why he lives. He is a bit of a Hamlet and a bit of a Pechorin. He leaves to go to Mexico and sits on an airplane next to the legendary count Darka. Fini

Grynberg, «The Jewish Theme in Polish Postivism.»

The Jewish Question in Poland was primarily not a jewish question, but a Polish one. 49 Anti - Semitism grew into a romantic vision of assimilation, but this proves also to be a vision. Then it became a steadily increasing tide of resistance for economic and psychological reasons. 49 The P period was the first real explosion of anti-semitism although it fought for greater education and work. It was more of a literary movement in Poland than it was a philosophical one. 49 Teh press was mostly negative although the lit painted Jews in terms of sympathy. Sometimes this was done by the same author. Swietochowski was one of these. 50 Thsi proved the ambiguity of the question. Jews in Polish lit were shown more than in any other slavic lit, but it shows the artistic needs were better than the artist. 50 Jews were shown as Poles or simply not in their own mileau or nationality. Prus also. 50 Prus did show some of the difficulties of the Jew that assimilated in Lalka. 51 Konpnicka also showed a Jewess' position and what she had to give up. 51 52 Orzezkowka shows jews in business like all other dishonest business men. However she looked more to the enlightened assimliated Jews as proof that they could become more Polish and that the peasnat Jews were just backward. 51 She saw jews keeping their culture as more fanaticism than realistic. 52 Jews had too much ritual overgrowth. 52 The problems she eposes is the backward gentry and the need to change. She sees the same thing for the Jews, but makes them mostly shallow characters. 52 She saw that Poles could learn from the Jews in resilience and patience, but was mostly utilitatian in the needs for the two groups to get along. 54 She doesn't quote the Talmund very accurately and mistakes the jewish rituals. 55 The first disappointment in jewish Question was the Pogrom in 1881, the second was jewish nationalism and zionism that she met in assimilated Jews. 56 She calls Yiddish Jargon. 56 She calls for a greater understanding of Jews and that they should not be expected to become something they are not as the Poles cannot either, however she warns against adopting a foreign culture for the Poles. 56 She sees the Jews as not an ethnic group or a race, but just a religious group. 56 She writes about the disappointment in assimilated Jews choosing not Polish, but presumably russian culture as the one they assimilate to. 57 The P movement to assimilate Jews failed and was destined to fail becasue they didn;t understand Jews. She still was probably the best friend that Jews had in world lit at that time and Jews did aid and still do Polish culture. 57

Opalski, Magdalena. "The Concept of Jewish Assimilation"

The problem of how to assimilate jews into the culture of Europe at that time is discussed and Walery Przuborowski's idea is to get them to marry into the families of nonjewish Europe. Intermarriage. 371 The question of Jewish assimilation in polish lit was fairly advanced when the P got a hold of it in 1870's. It was limited to questioning how the upper strata of Polish Jews only would join in. 372 the Question had been raised in 1821 for the first time in a novel only about this subject called "Leib and Sarah." it discusses the need for moral reform in Poland and with a combination of Jews and Polish aristocrats of the most enlightened caste took it up. 372 Assimilated Jews showed up in lit only in the 1840s. 373 they reached the zenith of debate in the 1860s when Wielopolski's reform gave then legal rights. It disintigrated in 1880s and so only the 70s had a decade of social ideology and literature to accompany it. The trend to speak of it in lit came about with the end of Romanticism and the beginning of the realist period. 373 the posistivist period and the discovery of Jews in literature marks a widening of social horizons in Polish literature. 374 They also left the gentry and wrote about the lower classes. In the 1880s the jews failed to assimilate and the realization of this fact helped cause the end of Positivism. 374 The P view was not the only side to the Jewish discussion. The uprising did not bring about a complete end to anti-semitism, but it did halt it a bit and even the conservatives understood that to speak in epithets was not socially acceptable. 374 P saw a future not independant, but also not utopian. They were more realistic in what they thought they could get for people's basic needs. The P looked for new ways to strengthen the entrapenurial and middle class elements in society and called on the jews to do that for them. However they didn't see an end without the total assimilation of the Jews. The jews that ended up as characters in the literature of the P period represent a great widening of Jewish characters in lit overall. they also gave greater visibility to the Jews in society and their culture and issues. 375 Writers drew on the enlightenment idea of the clash between modernism and traditions to understand the Jews. The result on the rest of the society to understand the Jews in order to address the Jewish Question was only moderate. 376 Orzeszkowa's Meir Ezofiwicz is emblematic of the P jewish lit that didn't address Anti-semitism. Jewish land owenership was quickly becoming the most talked about theme in Jewish lit. 378 Jews had the money and were taking advantage of the Poles inability to pay for their land. In Orzeszkowa's Eli Makowaer the promise to show restraint with the new rights given them is doubled by the Pole;s showing them the light of modern civilization. 378 ALthough the Polish authors showed them to be good people the jews were thr brainwashed of an oppressed cultural system. There is also little shown of the transition into the Polish world. 379 Jews were not shown to be too concerned with holding on to their traditions or having too many nuances that differed from Christianity. They were just different. 379 There was almost a dream of getting rid of Jewishness that only needed the light of modern education and Polish Culture ot cure. 380 Orzeszkowa and others didn't paint the Yiddish language in good terms. It was basically just retarded polish and laughed at. 380 Prus's Lalka shows a society that tries to reduce the new rights allowed to Jews. 381 The P press also had articles complaining of the speed at which the Jews were assimilating. 381 The Warsaw riots in 1881 saw the ending of the P illusions. Swientchowski wrote that the filure to assimilate was at the root of the problem and Orzeszkowa changed her position in an article a year after the riots. 381 She wrote about the dangers of assimilation and failed to see Jews as a separate nationality. Post 1881 the literture on Jews recognizeda more realistic view of anti-semitism impact on Jewish attitudes. It became rather pessimistic. 381 Jews in lit became more entrenched in their own cuture as a result. 382 Prus showsin lalka more strianed relations to come. The 1860s view of capitalism as a way to assimilate jews was short lived. 382 It began to show the devastation that capitalism and Jewish inclusion in the system would have on Poland. This marks a trend away from P to realism and naturalism. It was also less optimistic and more realistic if pessimistic. P showed the potential for gettingalong, but by showing the lack of Jewish nationality and opposition to yiddish it engendered a culture in the future that wouldn't offer such optimism again and lost an oportunity. 383

Krzyzanowski, Jerzy R. “Boleslaw Prus: 'A Mistake'.”

In "The mistake" Prus writes about the uprising, but he is able to do it in such a way that the audience know what he is writing about, without mentioning the time period. 34 He also uses an eight year old boy as the narrator which offers a bit of making strange. An old man is executed for treason and is innocent. rejection of romanticism and putting forth the P theory. 38 He is able to get across the feeling from twenty years before in his story and still is not able to simply write about it because of the Russian occupation. 39

Silbajoris: "Tolstoy's Aesthetics and His Art"

Chapter 1T's art is based on the reciprocity of reality and immagination. 14 Early on T fought with the idea that the space between the artists feelings and the world "out there" might be bridged by appealing to the reader's on imagination. 17 The question for T was to figure out how to make more than the educated man understand what he was trying to do in life and in art. This is part of the basis for his need to include only the art that infects all. 24 T distinhushes himself from Rouseau. R rejected all mankind and T only rejects the Christian. 33 T's feelings for R might be at the root of T;s infection theroy. he felt so strongly about what R wrote about that he felt that it was art and for anything else to be put on the same pedstal it must evoke in the receiver the same feeling. 35 T's need to find something for the non aristocratic, for the peasants in his art, began no later than in the Sebastople sketches when he discerns the difference between what the peasant soldier knows and the authories don't know about how to win the war. 36 There is a close connection bewteen T's religious revalaations and his aestthic ideas. 38
Chapter 2
T believed in the need for no education to understand true art and he got this in part from his work on Yasnaya Pol. where he worked with the children and they understood the beauty of nature, yet had not ed. 54 In order for someone to understand the art they too must live a certain quality of life and if they can then they will understand a certain quality of art - it is this quality of art that is the only true art 60 It is the 'wee bit' that t saw in the children's stories and he used himself when writing - the principle of the essential detail. 62 Thus in the writing where he used much more complex literary principles did he decide that they were worthless later in life. 62 For t change and continuity are a complex give and take that contiues in him forever. 67
Chapter 3
The third influence on t's arsthetics is the moral and phiosophical change he went through in 1880s. 68 that which kept him from killing himself is that which helped form his theory. 67 The same metaphysical despair T found himself in was what he wrote in Death of I.I. and in Levin's ending when he too wonders what he is going to do. 70 Instead of cosmic aloneness, T finds in writing the Confession the cosmic connectedness of it all and like Pierre in W and P he understands the world as he now needs to live it and how it all relates to it and him to it. 71 What T doesn't like in civilization is what t doesn't like in art - that it is constructed for and by the exploiters that have not held up their end of the bargain of civilization. 73 T also understood that which was simple as a very complex thing. the simplest art is the best, but it is in effect very complex. 76 T doesn't speak of Science and art in the same way that we understand them. He is talking about the great thrust of mankind toward greater moral and emotional force. 78 T's idea of art is not a thing, but a process, an act of communication, something that is happening. 81 The simplest feeling that creates art is like enstrangement - the act of making something conscious and strange something that is not because of its familiarity.Like Levin working the fields or Vronsky on the horse knowing inside him that somehting is wrong bewteen he and Anna. T's assessment of what is science is basically the same as it is for art - if it doesn't serve the needs of mankind then it is not science. 87 this is unfortunately not supportable by objective fact and is and ecoding of an attitude, not an assertion. 87 Unfortunately we don't really learn what is science or art from T because it doesn't allow for an analysis of itself. 87 The only three things that define beauty and art are based out of the life of christ - individuality, clarity and sicncerety. 96
Chapter 4
Art for him had to set a moral standard and serve the greater search for truth and could not regard it as an exercise in relativity. It also had to be found in the wisdom of the heart. 99 He sets out to defien art as it relates to our emotionss and develops it around our moral and universal responsibility. 101 The reason why we cannot use goodness, truth and beauty to define art is that they rest on the idea that what we see is based on something else or that they are defined by those in power. 103 T looks at art as an sctivity and thus is not what it is, but what it does/ 107 Because T used the theory that art must be immediately recognizable and the upper classes don't have this in them necessarily, but the peasants do, then it also becoemes a question of which class understands right and wrong better - religion becomes a question of class. 112 true art, like everything else deals with life itself and not with the recording of its traditions. 113 T's three most anit-sex works, Ressurection, KSonata and the Devil were all being completed at the time He was working on WHat is Art. 126 If you follow enough of T's arguments they all come around to describe T more than anything else. It is an intense and powerful statement of Self-realization and functions like his art. 133 He defends his own ancient morals against civilization.
Chapter 5
T is Simonson in Resurrection. He is alone and concentrated in purpose to convery they image of truth universally and sincerely and his commitment he calls love. 134 A pilgram listening for the simple people to the voice of god. 135 He sets himself as alone standing between god and Mother Earth. Silbadoris speaks of Olenin from Cossacks as looking at art. 137 T is this same pilgrim trying to figure out what his purpose displays this in Waht is Art. 138 Also in War and Peace when the soldiers break into spontaneous song. 139 And Three Deaths. 139 And Natasha's dance in W and P. 140 The opera and Ts; estrangement also. 141 Resurrection compared to Shakespeare and the disharmony of a play or non-play on words. 144 AK and her premonition compared to King Lear - T dispolays the heart of a person really in panic, not jsut a play. 145 Wagner and Levin as artiface. 147 KSonata and hate and music - it is false and engenders passions. 149 Society is the same ocnstruct of artiface as seen in WandP and AK. 150 AK as the end of human omunication. 151 Mikhailov in AK speaks as T on art and falsty. 152 In T there is little lit, but a lot of painting and music. In AK there is even a Vronsky to show what false art is. 153 Art in AK is used to show how much Vronsky maybe loved AK. 154 In W and P boris and Julie read Poor Liza, but it may just be any sad tale. 155 AK reading her English novel and the storm outside and she is tranported to another time - it is stupid. Her english happiness at Vronsky's estate show her heart and the bitter taste it left. 156 Her death is just living out an english novel. 157 AK's portait and her dying love are contrasted. 158 The paintings are there to show the lack of real heart. 158 Vronsky's painting shows how much he has her body, but doesn't know her soul. 159 Stiva and Pushkin and poetry. 160 T uses art to show what he thinks of people in his tales. 161 T was trying to dispell the idea that the world is us, and push that we are the world. 163 T works with metaphore not like other artists, but her infuses details to link up events where they will evoke the greatest emotional asssociations for ther reader and the character. 169 This is Levin in the grass and prince Andrei wehn he is injured and is similar to Pierrre's watery globe. 169

Balestrini “Art and Marriage"

N hated the later period of Tolstoy, but loved AK. He thought that the same great man was speaking in both of these, but when he chose to be a simple philosopher he was neglecting and forsaking the great artist that he was. 63 N felt chagrin with T using literature as a didactic tool. 63 T got the inspiration for the story from a friend that was told the story on a train like in the story. T also was with him and heard the KS played and decided to combine the two in to one story. 64 T heard about othe writers' views on marriage and sexuality in marraige with childbirth. The need to be clebate during the pregnancy. All of these came into his work and influenced him. T wanted the work to be useful to people and hoped that it would be. Nabokov never had this aim. 66 Similarieties betewen T's and N's stories. 67 Pozdneshev echoes T belifs that music can bring about feelings that cannot be controlled and thus music should be controlled in certain cases by the authorities so that it doesn't have a harmfull affect on people. 71 It seems to be no more than a stimulous - response operation and people cannot help but react in a certain way. Nabokov gives people the chance to involve ethics with aestethics and not react in a proscribed way. 72

Wyspianski "The Wedding"

Lots of history and art is referenced in the play that is one of Poland's greatest drama's ever written. 9 He is considered to have been a part of yound Poland. 12 He oppossed new romanticism and the cult of the bards. 13 The play is a satire on society and the manners in the beginning. The wedding is only the frame for the play. it is really a play about Crakow and the cultural center of poland and the writers view of Poland. There are many allusions to Dante and the tale of a descent into a kind of Polish Hell where the tortures are the myths of history and literature. 14 The play also plays on the szopka - a Polish puppet show. The play also uses Mickeiwiecz' Dziady to a great degree.16 There is a Jew and talk of nationality and also a woman, rachel, the daughter of the Jew that is said to be a modern woman. 50 Many people at a wedding dancing and hitting on each other with poetry. A man Czeric fights with others. The young girls just want to dance with the groomsmen. the poet is trying to get with everyone. Scene 7 Journalist and Stanczyk talk rot about all kinds of things national and not. 99 The journalist then talks to the Poet and then the Poet to the Knight and at the end of it each want the other to hold his hand and the other comes out sad. The poet is now sad and thinks that his work is no good. 106 Then some ghosts come for the wedding and the beggar tries to scare them off. 112 Wernohora tells the host that he will have to set forth and mobilize the people and so the host decides to do this. the host had seen Wernyhora only in a dream the day before and now he stands in front of him. 133 The bride married a man outside her class - above her and now everyone is telling her that she will miss the country and her father. She doesn't have that much to talk about with her husband so she cannot even imagine what they will talk about or how their life will end up. 155 The poet asks the bride if she knows where and what Poland is and she answers that she doesn't know, but he tells her that it is in her heart. The revolt is rising, but the host, the man who headed the call from Warnyherna doesn't remember it from the night before. The men are gathered outside and Czerpiec is mad nothing is happening. The bride tries to get everyone to calm down, the groom doesn't understand what is happening. 180 They all gather and the host remember what happened the night before and what he needs to do, but he lost the horn and is left listening for the cock to crow. Janciek lost the horn, but the chochiol comes to him and tells him to take their scyths and guns and leave them dance while the chochiol plays the violin and mesmerizing them with music. 195 the cock crows, but no one hears it because of the music. 198

Kasparek: “Two Micro-Stories by Prus”

Mold of the Earth
A man is shown spotches in the dirt by a botanist. The botanist explains that they are not visible to the eye, but they are tiny societies and wage war and move and conquer and live their lives. The man says that they are like human societies a bit. The botanist says no, they have no souls, art, communication, etc. Then years later the man sits down at the same spot and sees the spots agian and the botanist shows up. they are transported to a school room and the botanist shows the man the globe and the many splotches of life. The man asks "is it the history of mankind" the botanist nods and the man asks where the art, culture and souls are and the botanist laughs at him. The man asks who the botanist is and understands that who is by his melancholy and mockery - Satan? This is Prus' first dealings with writing from Spencer's ideas of "Society as Organism."
Shades
Lamplighters bustle about at twighlight lighting all the lamps in the city and then disappearing like shades. Where do they go? Where do they come from? The N tries to find out, but never sees his lamplighter and then only finds out after he dies that he is in the cemetrary, but he was too poor and no one can show him where the man's grave is. Is Prus the lamplighter that no one knows and wants to know? These were written during some of the more pessimistic years of Prus' life after his journal shut down and the general poor situation in Poland. 99

Reymont: "Wampir"

Zenon is a man that awakes in London in a hotel 3 days after he receives a letter with an inexplicable message to follow, but not ask. He wanders around and cannot remember anything from the last 3 days, but meets up with a friend Daisy. She calms him, but later when he begins to follow her around and she doesn't seem to be herself. He follows her to an abandoned house and follows her into it and gets lost in the dark. His mind is filled with images of the unknown until he finds himself in front of Satan and he is conducting some rite. Daisy seems to be sacrificing herself for him and so she is devoured by her own panther. Zenon ends up outside and has a great feel for nature and starts hugging trees.

Naimark: “Warsaw Postivism"

Some of the results of the failed uprising was increased legislation by the Russians to get the Polish Gentry to fall in line with russia. they emancipated the peasants, forbade Polish language and opened russian schools all to rob the gentry of any power they had. 328 Thsi caused the peasants and the ruined gentry to flood to the cities where industrialization was taking place.
"The Political ideology..." The historiography of the P and the Proletariat are often at odds, but they actually had more in common than they are given credit for. The differences tend to be about the insurectionist vs nationalist view points. 329 organic Work 331 Polish P were not philosophers, but journalists, economists and sociologists. they were looking for a better way to define they society and build it and became enanoured with Comte's empiricism and scientism. 332 swietochowski. 334 Prejected much, didn't build. 334 P called on the gentry to come together and for the intelligentsia to form better ties with the peasants and to work for and with them. 335 The P was not for equality of the classes as were the socialists. they wanted liberal economic growth ahead of political growth. 336 Prus called for greater education for the worker who were economically poor, but also illiterate. 337 The P were very interested in factory conditions for safety and insurance against injury and sanitation. They were staunch capitalists that were not for minimum wages, but sought out greater improvements for the worker through the increase in economic power overall in the state. 337 Thus the P were very passive in the lives of the workers and did not speak for them as would the socialists. 338 The question is raised about the patriotism of the P. they were for quiet patriotism, the kind that spoke for itself out of improved conditions, but did not wave it from a flag pole. 338 The P were for an end to dreaming and a beginning of working. They wanted to forget about the insurections and get people to be look for internal independence. 339 They were said to have worked agaisnt every evil in Poland except the political and the Tsar. 339 the year 1876 brought the beginning og the socialist movement to Warsaw. The marxist movement came from Russian Marxism, but it spread more quickly because of the existing liberal positivist movement that already called every facet of life into question. They also made great use of his name and wrote about socialism in unflattering ways, but gave it more of an audience all the same. 342 The P attacked the role that socialism would play in Poland and how it would incite anti-semitism. 344 The Polish intelligentsia was looking for something new to attach itself to and the articles explaining the tenets of socialsm by the positivists gave them the info they wanted. Anyone not interested in P would gravitate to Socialism from the P articles. 345

Wampuszyc: “The Narrative of Noble Decline"

She writes about the noble decline and their relationship to money, so the peasants and the jews are not mentioned mostly as a part of the study. It is study of how a discourse on wealth became a discourse on money. 12 Polish money uses Polish and not Latin and they print paper money for the first time as need arose and as a sign of their legitimacy and nationalism. 23 Russian money in Poland after the uprising. 24 The 19th century Poland was still stuck in its Szlachta culture and even with the rise of the industrialization of the country it did not bring about a rise in new middle class, as it did in France, but just made the the nobles richer. 25 Religious thinking on money also influenced the lower classes especially, but Poland in general, from looking at money as a favorable thing. 27 Money didn't play a major part of literature in realism. It was shown that someone had it or needed it, but not in concrete terms. 30 With the death of Alex I and the reign of Alex II the loosening of laws agianst private organizations was met with the flood of organizations that started to meet with secret motives of independence. The combination of the tensions from arrests of poles and the drafting into the Russian armies of Poles caused the uprising. 98 The Russian response to the uprising was the stripping of the szlachti of their estates and with the loss of estates came the loss of economic independence, priviliges and prestige. 99 High taxes and the forced Russian language in the schools and business caused increased moves to the cities for the peasants and the gentry. 101 The peasants were freed in 1864 only after the uprising and showed the difference between the gentry and the peasants who were tied more to the land than they were to Polish nationalism. 102 The gentry were not compensated at the same rate as the Russian gentry and with the loss of land, workers and increased taxes the stress was even greater on the gentry. 103 The polish nation, that is the gentry relied on "language, literature and tradition" to support their nationalism - all of this was lost with the uprising. 108 The new press let go of the romanticism and traditionalism and moved toward positivism. The press was not overly Russian because of the lack of available materials in Poland and was thus able to continue in Polish. In the new press was written the new traditions of Poland after the insurection. 112 Defining the old tradtitions of the gentry. 112-119 Positivist response. 128 Work was a major goal of the P propigated in journalism and literture, but to get the gentry to work and the peasants to work in useful areas outside of agriculture was difficult. 129-135 P lit had a new hero - one that worked instead of the old gentry. 136-137 Prus wrote and believed in the P ideals as a "middle of the roader" and the need for all to work - not in the marxist sense, but for all to work in all spheres. 137 Society as an organism. 139 Prus as a novelist "emancipated" and defines his goals for poland. 151 Lalka as theory turned into action based on observation. 151-155 demise of the family after the uprising. 156 upholds capitalism 158 Emancipantki as the culmination of women's emancipation and the rise of the intelligentsia 160-167 Emancipantki Karolina Latter- genrty woman turned professional 168-175 Prus' Modern woman 175-187 Gentry to professional woman 187-191 The middle class in Emancipantki 191-198 Two faces of Usury. 198-202 Idealism and pragmatism. 202-210 Conclusions -Prus. 213-216

Konopnicka: "Urbanowa"

Urbanowa is a drunk cook in a house and she is constantly breaking the clay cooking pots. She cries a lot every time she sees her son. Her son comes daily and speaks the the narrator-girl. He is a shoe maker's apprentice and is beaten for it. the girl sees it when Urbanowa bathes him. He plays the part of king herrod in a christmas play and Urbanowa sees this as the culmintaion of her life. She used to reference a poets name to gauge the date, but now references her son's play. She makes him put on his costume daily after the play and resite the lines. She dies eventually in front of her son wearing the costume and he is the one to cry now.

Orzeszkowa "Meir Ezofowicz'

Meir is a young man excommunicated because he does not follow the strict laws of the Jewish community in which he lives. He speaks out against the persecutions of other outlaw jews and for a more humanistic view. he also falls in love with a girl from the outlaw community. he is sent walking the world with the legendary book of teachings that his ancestor, the first to be ousted by the community, collected. The Jews is his community are not even vaguely assimilated into the greater country and culture in which their shtetle is situated and is shown when a nobleman comes to the rabbi and is not understood in his speech.