The part of The Holy Mountain that gets real gnar.
And what the fuck is pro-natalism in this negative context? Fucking college. Probably some required terminology…I mean sure women always have and always will seek abortions if they want, somehow whether it be past or present, but weren’t pagans also pro natalist but not limiting like Catholics of old Europe? What?!? I need to like merge my goddess/herbalist paper with this one I think to get the whole picture of Witch Hunts and the purpose out there.
Okay so this needs more work. I was like 20 when I wrote this haha.
It needs to be re edited and then I about suppression of herbalist, pagans, midwives and so forth
The text entitled Malleus Maleficarum(1486) is inherently sexist and had detrimental effects on people’s attitudes towards single or elderly women. This text generally reinforces negative or intangible ideas about how women should be. This work which targets primarily the female sex may have sparked a firestorm of femicide. People during this time period generally accepted such propaganda and took it as fact; with the exception of the physician Johann Weyer who challenged the Malleus Maleficarum(1486) with his De Praestigiis Daemonum(1563).
The first primary source to be discussed is the Malleus Maleficarum(1486) by Heinrich Kramer and James Sprenger. This is a text written by two German Inquisitors and was used as a manual to hunt and how to punish them. The title translates to the Witch Hammer; this guide was used to explain why so many witches were women, what witches do, how they should be tortured, and finally killed if convicted. This first section to be discussed is part 1 question VI ,Concerning Witches who copulate with Devils. Why is it that Women are chiefly addicted to Evil superstitions? delves into details about women who associate with the devil and evil nature
One of the first points Kramer and Sprenger make is that they assume midwives are connected to the devil and ultimately witchcraft. The text states that women may be offered to the devil by midwives as infants. Further along the text the authors discuss how according to the Ecclesiasticus xxviiii women are wicked. An example of how religious men may have felt about women is expressed clearly, “Wherefore S. John Chrysostom says on that it is not good to marry (S. Matthew xix): What else is a woman but a foe to friendship, an inescapable punishment, a necessary evil, a natural temptation, a desirable calamity, a domestic danger, a delectable detriment, and evil of nature, painted with fair colors”.[1] This statement alone makes it clear that all women are considered evil even though the text is supposed to solely focus on witches.
For a society that valued marriage and was very pro-natalist it is contradictory that marriage is now found to be a necessary evil and that women don’t appear to really be the other half of a marriage. Men may have found marriage as punishment because they themselves may have wanted to have extra marital affairs but during this period of inquisition it would have not been acceptable. In other eras in history committing marital infidelity on one’s wife was considered normal; churches even saw prostitution as a necessary evil. Men even now instead of defying new religious outlooks took their possible sexual frustration and deflected it on women, the supposedly weaker sex.
The authors tend to repeat a current theme at the time of determining goodness in women by intangible terms. The women that are referred to as good are biblical females who have done things to save entire cities such as, Debbora, Esther and Judith.[2] Common women are put into a category that keeps them in a place where they will always be deemed as witches and have no protection from such a label because the only women ever extolled were women who may have never existed. Another reoccurring theme is that of Eve and original sin. The authors seem to be using old ideas and beliefs with a mix of newer aggression and definition for punishment for being female.[3]
However, an argument I can make as to why women were being damned so harshly in this manual is the fact that so many stories of women as deceivers are mentioned. Deception is inherently viewed as negative but, you have to be intelligent in order to do such a thing. So perhaps there is a correlation between women being intelligent and evil in so much older literature. Maybe men at that time feared possible deception by women because that meant the woman was intelligent and intelligence in a woman then was terrifying. As stated earlier in this part 1 question VI ,“When a woman thinks alone, she thinks evil”. This could really mean a woman who is smart is evil.[4]
Kramer and Sprenger try to play off the idea that unmarried people are more likely to practice witchcraft. Examples are given of women who were jealous that they were unwed or reproductively barren unlike other women.[5] This reinforces that women can only be worthy if they are wives and mothers, because according to the authors even holy women such as nuns can be victims of the devil because they are single.[6]
Examples of other negatively enforced ideas about what women should be is presented in many other sources which ties a connection to the Malleus Maleficarum(1486) are almost too plentiful that the true amount is hard to count. Statements made in Malleus Maleficarum(1486) about impossible female standards are not new to women in Europe when this was written. Women in Europe had been told all of their lives to be like the Virgin Mary but at the same time birth children and have sexual obligations to their spouse. It much equivocates to the contemporary Sexy-Virgin complex in which the ideal goal as a woman is unattainable. As mentioned in Bennett’s et al. anthology Sisters and Workers in the Middle Ages(1989) women could often be associated with evil due to the fact a biblical woman, Eve created original sin. Women were seen as overtly sexual beasts who always craved sex in a psychologically immature nature. On the other hand men were seen as more mature but allotted more sexual freedom. [7]
Another contradiction that is expressed in the Malleus Maleficarum(1486) is that women were sexual and this was seen as negative but at the same society had its ideas about female sexuality in the cases of prostitution. Prostitutes were seen as needed to control the sex drive of men wandering from marriage or even clergy.[8] This in turn fails when the Malleus Maleficarum(1486) extols males and attempts to turn women into sexual monsters that need to be controlled via marriage so the devil won’t copulate with the or teach them witch craft; in fact men are the ones during this time period to have several sex partners whether through prostitution or mistresses.[9]
Other sections of the Malleus Maleficarum(1486) are just as exaggerated and targeting as the part 1 question VI. Part 1 question XI, That Witches who are Midwives in Various Ways Kill the Child Conceived in the Womb, and Procure an Abortion; or if they do not this Offer New-born Children to Devils is an accusation that Midwives are witches and are the largest threat to the Catholic Church.[10] First of all the chapter speaks of Midwives who are strictly female practitioners for women’s gynecological and maternal health. Theologians claimed that Midwives were like devils and either prevented a woman from conceiving or caused miscarriage after conception. Next the text outlines that herbs are used by midwives in some cases to induce abortion.[11] Of course abortion was seen as a crime in this region in the Catholic Church; women who gave other women the herbs to have an abortion were not seen as health care providers but as Satan’s minions. This idea that women are murderers who have or provide abortificants is a claim that is even used today. Such ideologies about strapping the rights women can have over their own bodies are deeply rooted and have had detrimental effects on women’s lives throughout history. This in point is one of those initial texts that engrained such devout and rigid ideas on abortion. Another point about Midwives the chapter makes is that if abortions aren’t induced the child that is born is given to devils. [12]This is a ridiculous allegation which could shock any current reader that this was taken very seriously. It also exhibits how the Catholic Church once again contradicts the status of women. They can be seen as useful to the world because they bring children into it but can also been seen as murderers going back to actions of the Old Testament Eve that invites the idea that women are the root of evil amongst humans.
The next section that is very damaging to the female existence is part 2 chapter VIII, How, as it were, they Deprived Man of his Virile Member. This discusses the removal of penises by wicked women, or witches. It describes the story of a young man from Ratisbon who,after an encounter with a girl he had interest in, lost his penis when he broke off their relationship.[13] He claims that he felt his body one day and it was gone; he goes out drinking and talks to a woman who told him he needs to find out who took it. He decides it had to be his ex lover. He goes to find her and asks her to put his penis back; she denies the removal of it and when she does so he chokes her with a towel until she says she will heal him.[14] She proceeds to place her hand between his legs and reattach his penis. This by far is the most outrageous chapter in the Malleus Maleficarum(1486); it consist of an impossible event that a scorned lover removed the penis of a man she was once involved with. To citizens during this era a story was enough to solidify something as a solid fact. What makes this a dangerous passage is that it instills fear in men of sexual, unmarried women. It furthermore accuses women of being violent and manipulative by showing it through absconding with a man’s penis. Initially looking at the chapter I came to this first conclusion that women were hiding and stealing penises. As I analyzed it more I discovered that maybe a man’s member being missing is an analogy for lack of sexual satisfaction. Maybe the young man discussed earlier felt that the breakup of his relationship with the girl made him feel like he was missing something. Missing something in the sense of intimacy, particularly sexual intimacy. Perhaps the ‘healing’ that was taken place when the girl put her hand between his legs was genital stimulation. It could be argued that the Malleus Maleficarum(1486) was really discussing how sexual women were dangerous for a man’s sex drives and that a man could feel as if he needed her. This may have been the actual threat not literal absence of a man’s penis.
Part 3 of the Malleus Maleficarum(1486) solely discusses who are judges and witnesses for a witchcraft trial and how to question and punish a witch. It takes all of the questions and chapters from parts 1 and 2 of the text to use against the accused.[15] The next primary source to be discussed shows how the witch hunting manual was put to use. It discusses charges and fates of a few people accused of witchcraft from a news paper from Scotland. Newes From Scotland : V. The Witch Persecution in Scotland(1591) was a then contemporary pamphlet distributed to the public and goes without an author. It starts with a description of a concise session of torture on the accused Geillis Duncane.[16] After one session of torture she was unable to confess anything. The accusation was based on the words of a man named Davide Seaton; Seaton was Duncane’s master who claimed she had done miraculous things in unnatural ways.[17] After torturing Mrs. Duncane on no evidence which led her to not have a confession led the inquisitors to believe that she had been marked by the Devil, which led to her being silent.[18]
I would like to argue that women were always in a lose-lose situation in this time period. Either Duncane had to lie and confess she done something wrong or she had to be silent because she was actually innocent and would be tortured anyhow.[19] No matter what a woman would do if convicted of bewitching she would be framed. This type of handling of said crime makes me wonder if religious people of this time really believed in witchcraft at all. Maybe this was a means to promote hysteria by a few men who had psychological issues that made them unable to relate to women and therefore leading them to misogyny. This could have been used as a pretext to create a state of femicide all throughout Europe; whether on such a massive scale is something scholars may never find out.
Further on in the pamphlet more torture is used in the case of Duncane in which a rope was wrapped around her neck and pilliwinkes; a device similar to thumbscrews are used. 3 Finally a confession is given when the inquisitors find a mark on the forepart of the throat and claim that she was indeed marked by the Devil. 3 Duncane must confess that she has done allurements and tricks she learned from the Devil and used witchcraft to entice. Duncane is imprisoned and proceeds to accuse Agnes Sampson, Agnes Thompson, and Doctor Fian among other Trenent region residents of witchcraft as well. 3 A probable reason as to why Duncane may have accused others of committing such a crime is that maybe real witches were too possessed to admit who other witches were or conspired to keep other witches identities secret. Perhaps only someone who is innocent will point out real witches for the inquisitors to focus on; this according to ideologies of that time would prove Duncane to be honest and innocent if she pointed out the real perpetrators. One major issue with this text is how vague the accusation of Duncane was. The apparent allurements Duncane was conjuring are never fully explained by Seaton[20]; it remains a wonder as to why so many cases were taken to court with little or no proof that anyone male or female was doing something rooted in magic. The fate of Duncane is never stated but anyone could assume she burned at the stake.[21]
This pamphlet verifies how Malleus Maleficarum(1486) had detrimental effects on society and that many innocent women lost their live due to outlandish and false allegations. This next primary source to be discussed is the De Praestigiis Daemonum(1563) by Johann Weyer. Weyer was a physician that challenged the flawed thinking that Sprenger and Kramer possessed about women and witchcraft. The title of the text means of witchcraft, but is used as a full on attack on the Malleus Maleficarum(1486).[22]
In De Praestigiis Daemonum(1563) Book 3, Chapter VI, Concerning the Credulity and Frailty of the Female Sex and the biography in the introduction Weyer outlines in a somewhat more female friendly manner that Devil preys on older, unstable women. [23] Weyer states that these women are easily manipulated by the Devil due to the fact they are mentally in a weak state, not that the women themselves are manipulators like the Malleus Maleficarum(1486) states. [24]Weyer also states that women tend to fall victim to their loss of hope more quickly.[25] To put this into historical context women weren’t offered many job opportunities and Weyer may have seen this as a reason many widowed or poor women could have fallen into the hands of such Devils. Weyer recognizes that both the Old Testament and ancient Greek law forbids magic, but witch hunts were a recent phenomenon which he set out to stop. [26]
Weyer’s Book 6, Chapter XV, Examples of Poor Innocent Women Punished because They Were Suspected of Maleficarum discusses cases where the innocent have died. One such instance he discusses is where a woman falsely accuses many other women of witchcraft and many of them subsequently were found guilty and burned to death. [27] Another case in Düren, an elderly women is killed by weights that pulled her body apart. She was being tortured on false accusations of witchcraft because her crops weren’t destroyed during a storm. [28] The jailer was to suppose to torture her into a confession but not kill her; however the strain killed her and the jailer later kills himself.[29]
Weyer’s text on witchcraft fully supports the idea that women for the most part are innocent. He argues that poor women and elderly women are taken advantage of and blamed for anything negative that happens to others. Weyer himself even examined a woman to see if she was possessed or mentally ill who was accused of witchcraft because new milk had become sticky. He proved that she was innocent by an examination of the body and behavior.[30]
It is interesting to see an opponent of a typical mind set during the burning times; especially that the challenger was male and well educated. He was deemed as very early founder of psychiatry and the man who tried to take witchcraft out of the legal sphere and have it be treated by physicians and priests.[31] He thought that accusing innocent women all day kept the real criminals and devils on the streets. He felt that death of the innocent wasn’t going to solve any of society’s problems.[32] He felt that such an action would tear the fabric of society apart; he also stated to debunk the ideas of maleficarum that if anyone were to really be a witch they wouldn’t be able to do physical harm and that only the devil himself could do so.[33]
In conclusion, Weyer’s text clearly defies and debunks much of the statements made in Malleus Maleficarum(1486). He shows that there was some variety about the ideas of witchcraft and how it should be treated. The errors in Malleus Maleficarum(1486) also exhibit how harmful they were to women; it shows that any woman could be victim to false punishment. It also reinforces negative ideas about women and encourages sexism throughout history by devoutly religious people. Examples given in both Weyer, and the anonymous text document the murder of innocent women in Europe, therefore exposing what witch hunts were, genocide.
[1] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008. Further along the text the authors discuss how according to the Ecclesiasticus xxviiii women are wicked. An example of how religious men may have felt about women is expressed clearly, “Wherefore S. John Chrysostom says on that it is not good to marry (S. Matthew xix): What else is a woman but a foe to friendship, an inescapable punishment, a necessary evil, a natural temptation, a desirable calamity, a domestic danger, a delectable detriment, and evil of nature, painted with fair colors”.
[2] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008.
[3] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008
[4] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008. Part 1 question VI
[5] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008. Part 1 question VI
[6] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008. Part 1 question VI
[7] Judith M. Bennett et al., Sister and Workers in the Middle Ages(Chicago: University of Chicago Press, 1989),8-9. As mentioned in Bennett’s et al. anthology Sisters and Workers in the Middle Ages(1989) women could often be associated with evil due to the fact a biblical woman, Eve created original sin. Women were seen as overtly sexual beasts who always craved sex in a psychologically immature mature. On the other hand men were seen as more mature but allotted more sexual freedom.
[8]Judith M. Bennett et al., Sister and Workers in the Middle Ages(Chicago: University of Chicago Press, 1989),8-9.
[9]Judith M. Bennett et al., Sister and Workers in the Middle Ages(Chicago: University of Chicago Press, 1989),8-9.
[10] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008. Part 1, Question XI
[11] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008. Part 1, Question XI
[12] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008.Part 1, question XI
[13] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008. Part 2, Chapter VIII
[14] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008. Part 2, Chapter VIII
[15] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008.Part 3, all chapter summed up
16Anonymous, “V. The Witch-Persecution In Scotland”, 1591: A Contemporary Pamphlet(1591) http://www.sacred-texts.com/pag/twp/twp07.htm, accessed October, 21,2008 . It discusses charges and fates of a few people accused of witchcraft from a news paper from Scotland. Newes From Scotland : V. The Witch Persecution in Scotland(1591) was a then contemporary pamphlet distributed to the public and goes without an author. It starts with a description of a concise session of torture on the accused Geillis Duncane.
[17] Anonymous, “V. The Witch-Persecution In Scotland”, 1591: A Contemporary Pamphlet(1591) http://www.sacred-texts.com/pag/twp/twp07.htm, accessed October, 21,2008 .page 20
[18] Anonymous, “V. The Witch-Persecution In Scotland”, 1591: A Contemporary Pamphlet(1591) http://www.sacred-texts.com/pag/twp/twp07.htm, accessed October, 21,2008 .page 21
[19] Anonymous, “V. The Witch-Persecution In Scotland”, 1591: A Contemporary Pamphlet(1591) http://www.sacred-texts.com/pag/twp/twp07.htm, accessed October, 21,2008 .page 21
[20] Anonymous, “V. The Witch-Persecution In Scotland”, 1591: A Contemporary Pamphlet(1591) http://www.sacred-texts.com/pag/twp/twp07.htm, accessed October, 21,2008 .page 21
[21]Anonymous, “V. The Witch-Persecution In Scotland”, 1591: A Contemporary Pamphlet(1591) http://www.sacred-texts.com/pag/twp/twp07.htm, accessed October, 21,2008 . page 23
[22] Henry Kramer, James Sprenger, “Malleus Maleficarum, 1486”. Translation edition (1928), http://www.sacred-texts.com/pag/mm, accessed October 8, 2008. General text in reference here.
[23] Johann Weyer , De Praestigiis Daemonum( North Carolina: University of North Carolina Asheville Press, 1563)Translation edition(1998). Xvi introduction. In De Praestigiis Daemonum(1563) Book 3, Chapter VI, Concerning the Credulity and Frailty of the Female Sex and the biography in the introduction Weyer outlines in a somewhat more female friendly manner that Devil preys on older, unstable women.
[24] Johann Weyer , De Praestigiis Daemonum( North Carolina: University of North Carolina Asheville Press, 1563)Translation edition(1998). Pages 96-97
[25] Johann Weyer , De Praestigiis Daemonum( North Carolina: University of North Carolina Asheville Press, 1563)Translation edition(1998).Pages 96-97
[26] Johann Weyer , De Praestigiis Daemonum( North Carolina: University of North Carolina Asheville Press, 1563)Translation edition(1998).Pages 96-97
[27] Johann Weyer , De Praestigiis Daemonum( North Carolina: University of North Carolina Asheville Press, 1563)Translation edition(1998).Pages 276-278
[28] Johann Weyer , De Praestigiis Daemonum( North Carolina: University of North Carolina Asheville Press, 1563)Translation edition(1998).Pages 276-278
[29] Johann Weyer , De Praestigiis Daemonum( North Carolina: University of North Carolina Asheville Press, 1563)Translation edition(1998).Pages 276-278
[30] Johann Weyer , De Praestigiis Daemonum( North Carolina: University of North Carolina Asheville Press, 1563)Translation edition(1998).Pages 276-278
[31] Elisa Slattery, “ The Ship Wreck or Souls and De Praestigiis Daemonum” , 1563. Essays in History(1994) http://www.etext.lib.virginia.edu/journals/EH/EH36/Slattery1.html. Pages 78-79 He was deemed as very early founder of psychiatry and the man who tried to take witchcraft out of the legal sphere and have it be treated by physicians and priests.
[32] Elisa Slattery, “ The Ship Wreck or Souls and De Praestigiis Daemonum” , 1563. Essays in History(1994) http://www.etext.lib.virginia.edu/journals/EH/EH36/Slattery1.html. Pages 85-86
[33] Elisa Slattery, “ The Ship Wreck or Souls and De Praestigiis Daemonum” , 1563. Essays in History(1994) http://www.etext.lib.virginia.edu/journals/EH/EH36/Slattery1.html. Pages 82-83
“Borgen Aftonfrid” (Rough translation is Castle of Evening Peace) in Sjölanda, Sweden. This house whas built by John A Ekström by and by as he collected stones during walks in the forest. He longed for a peacful place to write his poems about nature.
Contributed by Helen Niklasson.
Welsh Goddess - Cerridwen
Cerridwen embodies all three lunar aspects of the Goddess, Maiden, Mother and Crone although she is primarily worshipped in her Crone aspect, by and through her Cauldron of Wisdom, Inspiration, Rebirth and Transformation. The cauldron in her story has an intimate association with femininity, together with the cave, the cup and the chalice, and the association of femininity with justice, wisdom and intelligence goes back to very ancient times. Her cauldron is the primary female symbol of the pre-Christian world, and represents the womb of the Great Goddess from which all things are born and reborn again.
Cerridwen was originally worshipped by the people of Wales. It is told that she lived on an island, in the middle of Lake Tegid, named after her husband, with her two children, a beautiful daughter, Creidwy, and a very ugly son, Afagdu. To compensate her son for his unfortunate appearance, Cerridwen brewed a magickal formula, known as “greal”, which would make Afagdu the most brilliant and inspired of men. For a year and a day, she kept six herbs simmering in her magickal cauldron, known as “Amen”, under the constant care of a boy named Gwion.
One day, while Gwion was stirring the cauldron, a few drops of the bubbling liquid spattered on his hand. Unthinkingly, and in pain, Gwion, sucked his burned hand, and, suddenly, he could hear everything in the world, and understood all the secrets of the past and future. With his newly enchanted foresight, Gwion knew how angry Cerridwen would be when she found he had acquired the inspiration meant for her son.
He ran away, but Cerridwen pursued him. Gwion changed into a hare, and Cerridwen chased him as a greyhound; he changed into a fish, and Cerridwen pursued him as an otter; he became a bird, and she flew after him as a hawk; finally, he changed into a grain of corn, and Cerridwen, triumphant, changed into a hen, and ate him.
When Cerridwen resumed her human form, she conceived Gwion in her womb, and, nine months later, gave birth to an infant son, whom she, in disgust, threw into the water of a rushing stream. He was rescued by a Prince, and grew into the great Celtic bard, Taliesin.
The image of her cauldron, holding the magickal potion of wisdom, is the mythical origin of the Halloween image of a cauldron-stirring hag, making up her witch’s brew. The brew had to simmer for a year and a day, a common passage of time in Celtic lore. A festival in her honour is celebrated on July 3rd, and the pink sow, a symbol of fertility, good fortune and enrichment, is said to be her matron animal.
Created by Kerritwyn )0( and taken from The White Moon Gallery.
Image from Something Wiccan This way Comes Genni )O(Source: Witchcraft, Paganism & Wiccan
Bullshit, New Jersey 3rd in Survey of Cursing (larger)
Yeah, it’s weird to be raised like that in South Carolina.
As some one who lives in NJ this is pretty legit, we even curse at each other for cursing so much.
motherfuck yeah, ohio!
California is definitely most likely to curse but are you kidding me? Californians are rude as fucking hell. UTAH is so polite and they don’t curse very much and are complete courteous of those around them. I’ve lived in both places for a long time. I know. I’ve seen.
Oh Illinois
Where I live in California people are very courteous LA AREA IS NOT THE ONLY PART OF CALIFORNIA
why the fuck do i live in the state that’s on the “least likely to curse” shit?
Obviously you fuckers have never been to Boston. LMFAO. We swear like sailors. And yes. We are very rude.
this^
Marylanders. We’re polite but we curse alot :P
