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51°51' / 19°25'
Translation of the Zgierz chapter from
Pinkas Hakehillot Polin
Published by Yad Vashem
Published in Jerusalem
Project Coordinator
Our sincere appreciation to Yad Vashem for permission
to put this material on the JewishGen web site.
This is a translation from: Pinkas Hakehillot: Encyclopedia of Jewish Communities, Poland,
Volume I, pages 106-111, published by Yad Vashem, Jerusalem
JewishGen, Inc. makes no representations regarding the accuracy of
the translation. The reader may wish to refer to the original material
for verification.
JewishGen is not responsible for inaccuracies or omissions in the original work and cannot rewrite or edit the text to correct inaccuracies and/or omissions.
Our mission is to produce a translation of the original work and we cannot verify the accuracy of statements or alter facts cited.
(pages 106-111)
Year | Total population | Jews |
1764/65 | (?) | 9 |
1793/94 | (?) | 12 |
1808 | 506 | 27 |
1827 | 4,527 | 356 |
1857 | 8,337 | 1,637 |
1897 | 19,103 | 3,543 |
1921 | 21,129 | 3,828 |
1931 | 20,232 | 4,547 |
1.9.1939 | (?) | ca. 4,800 |
I. | The Jewish Community until 1918 |
II. | Between the Two World Wars |
III. | The Holocaust |
After the Prussian occupation the inhabitants were unable to meet the invaders' request to supply the army with brandy. Instead, on condition that they could do this, the Jews were given permission to distil this product. Despite attempts to wrest it from them this privilege remained in Jewish hands until the 1820s. Then, however, Lejzor Moszkowicz, for example, was forced to sell his distillery to a Christian. His was the first plant in Zgierz to be built by a Jew.
Even prior to 1821 steps were taken to restrict the dwelling rights of Jews in the town. Thus, some of them were forced to sell their houses in the market place and adjacent streets. It was also forbidden to let houses to Jews in the town centre. The municipality, however, granted the Jews certain concessions, such as permission to buy cheap plots in a new street, called Lodzka; and they were also given building timber free of charge.
Zgierz was the first town in the Lodz industrial area to receive German industrial settlers. In 1821 the Government of the Kingdom of Poland signed the Zgierz Agreement with these - and this agreement formed a precedent for similar agreements in other towns during the process of industrialisation. Two of its paragraphs contained restrictions on the Jews. No. 38 laid down that no Jew could live in the new settlement, i.e. that of the German newcomers, or acquire property there. No. 39 specified that in the future no Jew would be allowed to engage in innkeeping, manufacture, or breweries and distilleries, apart from those already so engaged.
In 1824 the central authorities of the Kingdom of Poland ordered the establishment of a separate quarter for the Jews of Zgierz. It was decided that by June 1st, 1826, all the Jews were required to vacate the streets not included in this Jewish quarter. Excepted from this were families able to show in the census details of property and education. In the quarter were included Lodzka Street, and part of the adjacent Sieradzka Street. By 1851 24 houses had been built in the quarter, most of them of one storey. In the course of time the quarter became very crowded, for when it was started there were 30 Jewish families in the town, whereas 25 years later there were some 400. Most of the dwellings consisted of a single room, which often contained several families. There were therefore dreadful sanitary conditions, and these contributed to the spread of cholera in 1848, which claimed many Jewish victims.
The question of extending the ghetto was now raised, plans were drawn up, and efforts made to implement them - but in vain. Attempts to alleviate the overcrowding also failed. This was mainly due to landlords who demanded exorbitant prices for their plots, well knowing also that Jews were forbidden to buy land in other parts of the town. There were also landlords, both Poles and Jews, who opposed enlargement of the ghetto, since they were able to collect exorbitant rents because of the overcrowding. A different point of view was taken by landlords outside the Jewish quarter (Poles, but mainly German settlers) who saw a new source of income in letting flats to Jews. On several occasions they applied to the authorities for permission to allow Jews to live outside the quarter. The community council too asked the restrictions to be lifted. In 1854 the authorities agreed to add more streets to the quarter: Strykowska, Blotna, Konstantynowska, and part of the streets Piaskowa and Sieradzka. Even before official permission was granted Jews began to move into these, and the authorities did not stop them. Chances of a residence permit beyond the quarter also improved at this time. Thus in 1849 only seven families were living outside the quarter, while in 1854 there were 71 such families. In the 1830s and 1840s some Jews tried to settle there without permits, and the struggle to obtain them would go on for years, the successful applicants being only a few rich Jews. In 1862 the special quarter was abolished, in keeping with the abolition of dwelling restrictions for Jews throughout the Kingdom of Poland.
With the growth of the population and the development of industry the occupational structure of the Jews not only changed but diversified.
Occupation | 1828 | 1848 |
Factory owners | - | 5 |
Textile craftsmen | - | 6 |
Other craftsmen | 38 | 92 |
Employed in trade | 27 | 43 |
Hired workers | 17 | 46 |
Carters | - | 5 |
Barbers, Barber-Surgeons | 3 | 4 |
Others | 3 | 11 |
In the period under review the number of Jewish craftsmen increased. Especially rapid was the increase in the number employed in the clothing branch. In 1848 there were 46 tailors (compared to 15 in 1828), and 10 hatters (3 in 1826). In 1848 Zgierz was the site of the first Jewish craftsmen in the textile trade, employed in six branches: drill weaving, dyeing, wool fulling, weaving, carding cotton wool, and weaving trimmings. As early as 1828 a considerable number of Jewish merchants were engaged in the textile trade. A few of them supplied wool to the factories or to weavers who worked their looms. Some traded in wool and cloth, and a few sold other materials. These merchants did not confine themselves to buying and selling finished products - they also engaged in the organisation of the textile industry. The first Jewish industrialists in Zgierz began their activities in this way. There were also Jewish wholesalers and retailers in other branches of commerce. In addition, there were pedlars who wandered around the villages in the area, as well as market stallholders.
In the second half of the 19th century many of the Jews of Zgierz earned a living from transport, among them carters plying the route Lodz-Zgierz. At the beginning of the 20th century almost a 100 persons were engaged in this work. Only with the arrival of trams did they sell their horses and wagons and seek a living in other fields.
Jewish industrialists first appeared in Zgierz, centre of the weaving trade, in the 1830s. The founder of the first spinning mill there was a Jew. Among these pioneers were Henich Librach and his brother, who ran a plant with 20 looms. The next one was Izrael Litauer. The two large factories, of Szymon Waldberg and Markus Rubinsztajn, were established in about 1845. The authorities refused to allow Waldberg to set up a factory in the house of a Pole, outside the Jewish quarter; but after long and tiresome efforts he nevertheless succeeded. In time he bought the house and enlarged his factory. We have no exact information as to how long these early Jewish-owned plants functioned, but they were certainly in operation for some decades. In the 1880s the plant of Leon Margules was one of the biggest in Zgierz.
An autonomous community was established in Zgierz at the beginning of the 19th century. In its first decade the community council encountered various difficulties. There were cases of missionary pressure. In the 1820s and 1830s the Franciscan monastery in nearby Lagiewniki incited to conversion, as did the Anglican and Protestant missionaries who were active among the German settlers. Until the 1860s the council struggled with the difficult problems of housing in the quarter and with the obstacles involved in its enlargement. The council supported any Jews who sought a permit to live outside the quarter. Among the members of the council were the first Jewish industrialists, for in that industrial town they were considered affluent, and often much respected in Jewish society. Such men were Szymon Waldberg, Izrael Litauer and Henich Librach.
In addition to the existing prayer-houses, a wooden synagogue was built in about 1837. About 1860 a large, brick-built synagogue was erected. Before 1880 there was a hostel for the sick and needy, and in the 1880s a brick building for the new Beit Midrash was consecrated. The council encountered many difficulties in buying land to extend the cemetery. Purchase required the authorisation of the town doctor and architectural supervision, and these instances delayed the process. When these difficulties had been overcome the council then had to raise the necessary capital, but the authorities forbad a public collection. Contributions thus had to be made in secret, and the authorities were told that the money had come from a few rich persons in Zgierz.
During the First World War the Jewish community concentrated its efforts on helping the many Jews who suffered hunger and want. Money was collected from outside sources and in addition a special tax was imposed on Jewish merchants. During the German occupation the community also laid a tax on ritual slaughtering. Such a tax had been forbidden by the Russian authorities.
The rabbinate was occupied in 1827 by R. Szalom Zwi Hirsz Hacohen, formerly rabbi of Rakow. In his youth he had belonged to the court of the Admor R. Mendel of Kock. During his term of office in Zgierz, the town acquired a reputation for Torah learning, due to the yeshiva that he founded. This yeshiva produced hundreds of graduates, among them 50 qualified rabbis. The generation that followed him called R. Hacohen Der alter zadik (The Wise Old Man). On his death in 1877, the rabbi was R. Zwi ben Eliezer Hacohen, formerly rabbi of Sochaczew and Pultusk. From 1898 until 1940 the rabbinate was occupied by R. Szlomo ben R. Szalom Zwi Hacohen, author of Neve Shalom (Oasis of Peace). He was the last rabbi of Zgierz, and perished in the Warsaw ghetto in 1942.
Zgierz, as an industrial town with an impoverished and oppressed proletariat, was a good breeding-ground for revolutionary activity in general, and among the Jews in particular. At the beginning of the 20th century the Polish Social Democratic Party (SDKPL) exercised great influence on the Jewish population. There was at the time no branch of the Bund in the town, but the committee of this organisation in Lodz was active with propaganda. The Bund was only set up in Zgierz after the revolution of 1905.
Apart from the workers, the SDKPL was also active among the students of the Vocational School, where there were a good many Jews. They were active on the eve of the 1905 revolution, and took part in various rebellious incidents. Prominent among them was Josef Birencwajg, who was also a leading figure in the national workers' movement. Birencwajg was first arrested in 1901, when he was 20 years old and a fifth-year student in the school. The police found revolutionary publications in his home, and in 1903 he was sentenced to three years' exile in Siberia. In the meantime, the police found evidence of his activities, not only in Zgierz but also in SDKPL's branch in Lodz. On his return from Siberia, Birencwajg was imprisoned in hut 10, notoriously known as the Citadel, in Warsaw. He was taken there in secret and died there in May 1904. His funeral on May 6th turned into a large political demonstration of pupils and students. There were clashes with the police and many of the demonstrators were arrested.
This insurgency reached its climax in January 1905; a general strike was called, accompanied by demonstrations in which many Jews took part. In May and June 1905 there were again strikes in some factories and home industry workshops. The demonstrations were renewed in October, with participation by students of the Vocational School. The demonstrations were broken up by force, and many demonstrators arrested, including two students: Max Schreiner and Moshe Zajdman.
The first Zionist organisation in Zgierz was that of Tseirei Zion (Young Zion), in 1911. Its main activity in the early years was in the cultural sphere - the teaching of Hebrew and the distribution of literature. Agudat Israel in Zgierz started during the First World War, and it played an influential role within the community council.
At the beginning of the 19th century a number of Jewish children attended the local elementary school, together with Polish children. This was a rare occurrence in the Poland of the time. The first state elementary school for Jewish children (boys and girls) was established in 1885, but was attended by only a few pupils. In 1913 a second class was added. In the same year a school of one class for girls was opened. Until the First World War a few more schools of the above type were opened - there were five of them in 1918.
In 1890 a reformed cheder started, on the initiative of Jews from Lithuania known for their modern approach to education and politics. The founder of this cheder was the author Yakow Binyamin Katznelson, who wrote in Hebrew and Yiddish. He contributed to Haeshkol (The Cluster) and to Hatsfira (The Refiner). He lived in Zgierz from 1889 to 1898, and here his son, the poet Yitschak Katznelson, was born, and attended the reformed cheder from his sixth to his twelfth year.
In 1912 the society Gdil Torah (Wreath of the Torah) was established. It strove to give Jewish youths free education, especially in religious subjects. The aim of the society was not only to have a school, but also to ensure the pupils' material existence while they were there; this was mainly achieved by opening a boarding school for pupils and teachers.
The year 1890 saw the establishment of Hazamir (The Nightingale), which was primarily a society for music and song, but was also active in other spheres (literary events, performances, lectures). It was supplemented with a sports and gymnastics section in 1913.
The Association of Jewish Craftsmen, founded in 1913, was also active in the cultural sphere and organised, for instance, nature study trips for its members. It also maintained a library and a clubhouse, as well as a public kitchen, which was especially important during the Great War. The association organised vocational courses for young people, and in 1915 a course for weavers. From 1910 on there was also a Yiddish library in Zgierz - and later on one for Hebrew.
List | Number of votes in year | |||
1929 | 1933 | 1937 | 1939 | |
General Zionists | 16 | - | - | - |
General Zionists Alef | - | 85 | 141 | 69 |
General Zionists Bet | - | 8 | ? | 41 |
League for Labour Israel | 192 | 329 | 403 | 329 |
Revisionists | 8 | 250 | - | - |
Mizrachi | 92 | 184 | 174 | 190 |
Left Poalei Zion | - | - | - | 41 |
In addition to the Zionist parties there were in Zgierz branches of the Bund and Agudat Israel, and affiliated to the latter Young Agudat Israel. In the same period there were also Jewish trade unions, Employers' Association, Craftsmen's Association, Jewish Merchants' Association, and the Jewish Tailors' Guild.
At the elections to the town council in Zgierz in 1919 three Jewish lists were presented: the United Jewish List (Zionists, Orthodox and Non-Party), the Socialist Zionists, and the Bund. The United List alone won three seats. In the elections of 1936 the Zionists won two seats and Agudat Israel one. It should be noted that a number of Jewish votes went to the Polish Socialist Party PPS.
At the end of the First World War the Jewish community concentrated its efforts on helping the Jews who had been hard hit by the war. With the help of American Jewry, mainly former residents of Zgierz in New York, the community succeeded in operating a bakery, a public kitchen, and a shop with low prices. The bakery continued to operate until 1923, and the kitchen and shop until 1924.
In the years following the war more than 1,500 persons benefited from community help (Passover alms for the poor). When the economic situation of the Jews improved a little (reopening of factories, etc.) the number of needy fell to 600 in 1922. The community ran and supervised the hospital and the Jewish orphanage. In addition to the community's welfare services with help to the needy, it had other activities: the Jewish People's Bank and the Provident Fund (established in 1927). The Joint contributed 5,364 zloty to the Fund, and the Bank gave 1,000 zloty. A few individual Jews added 1,000 zloty.
In the inter-war period the community maintained several cheders of the Talmud Torah type, that had been started before and during the war. In 1918 a cheder - Yesodei Hatorah - was opened by Agudat Israel and around 1920 the Bet Israel cheder also started. Also operating in Zgierz was a Jewish state elementary school (Szabasowka), at first with six classes, and later with a seventh.
At this time there were two sports organisations in the town: Maccabi and Shomria. Maccabi had most members and a wider variety of sports. Maccabi members also assumed community tasks: guarding Jewish property during anti-Semitic riots, and forming a security force during public events by Jewish organisations.
One of the principal examples of anti-Semitism at the time was the desecration of the Jewish cemetery in 1919-1920 (it had some time earlier been enlarged and improved). Tombstones were destroyed and a fence torn down. The community council suspected that the perpetrators came from nearby, and after the first violations decided to put the matter into the hands of the Jewish National Council in Warsaw, and to publish the incidents in the press. However, some members of the council were opposed to publicising the name of the place for fear of harming the relationship between the Jews and the Poles of Zgierz. So the proposed action was not carried out. Instead, local steps were taken, in that a delegation led by the rabbi asked the pastor to condemn the acts in his sermon. It is not clear whether the priest did so, but the acts of desecration ceased.
On Lag Ba'Omer, May 6th, 1920, anti-Semitic riots incited by the police broke out. The community council obtained permission to carry out the traditional parade through the streets of the town, but when the procession - elementary and secondary school pupils and members of Maccabi - was underway it was attacked by mounted police and dispersed. Two policemen beat and injured a child of seven and a secondary school pupil and uttered derogatory remarks. Four youngsters were arrested, and only released after intervention from the council. After the incident one of the Jewish members of the town council raised the issue at one of its meetings and suggested that the council send a complaint to the district authorities. This was opposed by the faction of anti-Semitic workers, who claimed that the participants in the procession sang Bolshevik songs, and thus caused the police to intervene. After a discussion, the town council declared that the police had indeed acted unlawfully against young people taking part in an authorised procession.
Anti-Semitism affected Jewish industrial workers and unemployed in particular. In 1919 unemployment money to Jews was paid out on Shabbat only, which meant that the religious among them were prevented from receiving it. Representatives of the community endeavoured to have this practice changed, but were told that it would continue.
Even the employment of Jewish workers by Jewish firms was sometimes affected by anti-Semitism. In 1920 the community council called upon Jewish employers to try and engage Jewish workers in their plants. The crux of the struggle, however, was not with the employers but with the Polish workers, who opposed the employment of Jews and thus coupled anti-Semitism with decreased competitiveness. Friction of this sort reached its climax in 1937 with a simultaneous strike in three factories: the Polish workers demanded the dismissal of Jews who had been taken on. The strikes led to a mass anti-Semitic movement that involved not only the strikers and their families but also a considerable part of all the workers in Zgierz.
At Broncher's cloth-printing plant the strike went on for five weeks. This plant employed 78 workers, of whom 13 were Jews. The reason for the strike was the engagement of Jewish worker no. 14. It should be noted that the strikes were called by the leftist union, whose representative declared that in Jewish plants not more than 10% Jews should be employed - as the Jews formed only 10% of the total population of Poland. The leaders of the textile workers section of the union described this as the personal opinion of the above representative alone, and called for an end to the strike. However, only a few of the workers went back to work. The others demonstratively joined another trade union that was under the influence of the (anti-Semitic organisation) Andak, which now organised the strike. However, the numbers of strikers did diminish until only 27 were left, all of them Andaks. The strikers received money from the solidarity funds of the workers. They also received part-time work in the plant of the Jew Reingart, and were thus able to continue their strike at Broncher's. The daily paper Neue Volksblatt delivered a sharp attack on Reingart's behaviour. Broncher asked the local labour inspector to remove the strikers, but he replied that the strike was of economic character and that the law forbad him to interfere. Broncher now announced that the plant would be closed for six months. The strike ended only in April, after repeated efforts by the authorities and the labour inspector.
At Raucher's underwear factory, which employed 60 workers, there were 10 Jews. The strike here broke out when an unemployed worker was to be taken on as the eleventh. The Polish workers prevented him from working and declared strikes on Shabbat that continued for some weeks. All attempts at mediation were in vain.
The strike at Eiger's plant started with the hiring of three new Jewish workers. This strike ended quickly after a meeting with the inspectorate of labour, and the three Jews were not dismissed.
Signs of anti-Semitism were evident in Zgierz and its environs, wherever there were Jews. In front of the railway station in the resort town of Grotniki, between Zgierz and Ozorkow, a large anti-Semitic poster was put up in the summer of 1932. It stayed there for a long time, and the authorities showed no willingness to have it removed. Its message was: Jews are forbidden to get off here!.
Zgierz numbered among its Jewish sons a number of personalities. In 1865 the writer Dawid Frishman (Fryszman) was born there, and though afterwards he lived elsewhere he inspired cultural activity among the Jewish inhabitants. At the end of the 19th century and until the 1930s one of the outstanding Zionist personalities in Jewish cultural life was Issachar Szwarc. His articles appeared in Hatsfira under the pseudonym Yom-Shachor (Day of Darkness). His house was a centre for Jewish intellectuals. He also nurtured talented youngsters and helped them enter the world of art. He was a member of the community council on various occasions, and was the founder of the Jewish People's Bank (see above).
On the day Zgierz was occupied - September 7th, 1939 - the Germans shot a Jew who got in their way as they entered the town; and one of the Jewish notabilities, Dr. Kalkrat, committed suicide by taking poison. That same evening many Jewish men were arrested (the numbers are reported variously - from a few hundred to a few thousand) and imprisoned in a local church. They were held here for two days without food and water and were brutally beaten. Their families were not allowed to see them. From time to time a German official came to tell the captives to prepare for death. However, on the Sabbath (September 9th) they were all released.
From the first days of the occupation the Germans seized Jews, men and women, and employed them in strenuous and dirty work, such as cleaning dustbins and lavatories. While working, the Jews were beaten and abused. The women were ordered to remove their dresses and, clad only in their underwear, to use their dresses to clean the floors of offices and barracks. They were also ordered to clean the toilets with their bare hands.
Plundering of Jewish property began on September 10th with house searches, on the pretext of looking for weapons.The Germans took everything that was easily removable: cash, jewellery, food, underwear, clothes and furniture. Floors were ripped up, ovens destroyed and basements dug up. In the weeks following Jewish factories and shops were confiscated or looted. One Jew, who resisted the stealing of his wares, was murdered in a sadistic manner - he was buried alive. Theft of Jewish assets was also implemented by the imposition of contributions. The first sum - 10,000 or 100,000 zloty -was demanded of the Jews after the Feast of Succot. This amount was paid immediately. Three weeks later the Germans arrested 20 persons, including the rabbi. After some hours in prison senior German officials entered the prison and ordered a list of the detainees' property. Thereafter, the authorities demanded a second imposition - 250,000 zloty - and forced the hostages to sign a guarantee that the sum would be paid by 10 a.m. the next day. The captives were then released. This latter sum was also paid within the specified time. The Jews of Zgierz were also expelled from the better houses, and were not allowed to take their possessions with them.
As in other places, the Germans in Zgierz carried out acts of violence designed to aggrieve Jewish religious and national feelings. Jews doing forced labour had to clean dustbins, lavatories and floors with their prayer-shawls and wigs. During the house searches sifrei torah, sacred books, tefillin and mezuzot were removed, and their owners beaten until the blood flowed. The Germans tore out the pages of the sifrei torah and burned them in the market-place, together with the other religious articles. Jews wearing prayer-shawls were forced to dance in the streets. The beards of the devout were cut off, and in one instance a Jew was forced to swallow his hair. One night the Germans took a group of Jews from their homes, ordered them to place buckets and women's hats on their heads, and then led them through the streets, while forcing them to sing Hatikvah and the popular song Mein Steitele Belz (My little town of Belz). In view of the danger involved in carrying out religious rites, the rabbi forbad clandestine minyanim (prayer quora) on the eve of Yom Kippur.
Eight days after the second fine was paid, in November 1939, the Germans set fire to the synagogue and the Beit Midrash. The synagogue burned down that same night. Only the sifrei torah were saved, as Jews had removed them beforehand and hid them in the rabbinical building in the cemetery. After the fire, the rabbi was ordered to pay 250 zloty to cover the alleged cost of extinguishing the flames. He turned to the chairman of the community, who paid the Germans the sum demanded. The next day the Germans ignited the Beit Midrash, and this time demanded the sum of 100 zloty (according to another version, the Germans demanded money to cover the cost of the petrol used in the two fires). The Nazis also took care to find a guilty person - and the tinsmith Dawid Gottlieb, who lived nearby, was arrested on this charge. Gottlieb spent six weeks in prison.
The Jewish cemetery was also desecrated: gravestones were pulled up, rabbinical buildings destroyed, and the whole area obliterated and turned into a park.
The number of Jews in Zgierz declined considerably in September-December 1939, owing to spontaneous flights from the town after the above incidents and for fear of future ones. Most of the refugees went to various towns in the General Government.
The Jewish community in Zgierz came to an end in December 1939. On the 26th of that month, or the following day, the authorities announced that all the Jews were to assemble at 7 a.m. in the courtyard of the Polish association Sokol, and would be permitted to take with them 25 kilos luggage and up to 50 zloty in cash per person. Upon the appearance of this announcement the wealthier Jews left the town and endeavoured to take their possessions with them. But at the very start, at the exit of the town, they were beaten and their property taken from them. The ordinary Jewish mass assembled as ordered. Their possessions and money were taken from them, and they were brutally beaten. Even babies' prams were snatched from the mothers. The Germans led the more than 2,500 souls to Glowno, in the General Government. En route, any deportee with money or valuables was threatened with death. Those that had hidden such items threw them away.
Only a few Jewish families remained in Zgierz. These belonged to craftsmen useful to the Germans. Apparently, they lived not in the town itself, but in the nearby villages. In September 1941 there were 81 (22 men, 30 women, 22 children and 7 old people). On January 12th, 1942, this remnant was moved to the ghetto of Lodz, having been taken there in wagons with all their possessions, and even food and heating materials.
In the early years after the war some 60 families of Jews who had lived in Zgierz on the outbreak of the war were found in Poland. They settled in Lodz or in Lower Silesia. A few returned to Zgierz, but by 1950 even this handful had disappeared.
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text:
Age of Reason, Part II, Section 16
I come now to that part of the evidence in those books, that respects the pretended appearance of Christ after this pretended resurrection.
The writer of the book of Matthew relates, that the angel that was sitting on the stone at the mouth of the sepulchre, said to the two Marys, chap. xxviii., ver. 7, "Behold Christ has gone before you into Galilee, there shall ye see him; lo, I have told you." And the same writer at the next two verses (8, 9), makes Christ himself to speak to the same purpose to these women immediately after the angel had told it to them, and that they ran quickly to tell it to the disciples; and at the 16th verse it is said, "Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them; and when they saw him, they worshiped him."
But the writer of the book of John tells us a story very different to this; for he says, chap. xx., ver. 19, "Then the same day at evening, being the first day of the week [that is, the same day that Christ is said to have risen,] when the doors were shut where the disciples were assembled, for fear of the Jews, came Jesus and stood in the midst of them."
According to Matthew the eleven were marching to Galilee to meet Jesus in a mountain, by his own appointment, at the very time when, according to John, they were assembled in another place, and that not by appointment, but in secret, for fear of the Jews.
The writer of the book of Luke contradicts that of Matthew more pointedly than John does; for he says expressly that the meeting was in Jerusalem the evening of the same day that he [Christ] rose, and that the eleven were there. See Luke, chap. xxiv, ver. 13, 33.
Now, it is not possible, unless we admit these supposed disciples the right of willful lying, that the writer of those books could be any of the eleven persons called disciples; for if, according to Matthew, the eleven went into Galilee to meet Jesus in a mountain by his own appointment on the same day that he is said to have risen, Luke and John must have been two of that eleven; yet the writer of Luke says expressly, and John implies as much, that the meeting was that same day, in a house in Jerusalem; and, on the other hand, if, according to Luke and John, the eleven were assembled in a house in Jerusalem, Matthew must have been one of that eleven; yet Matthew says the meeting was in a mountain in Galilee, and consequently the evidence given in those books destroys each other.
The writer of the book of Mark says nothing about any meeting in Galilee; but he says, chap. xvi, ver. 12, that Christ, after his resurrection, appeared in t the o ther books say nothing about any eart into the country, and that these two told it to the residue, who would not believe them. Luke also tells a story in which he keeps Christ employed the whole day of this pretended resurrection, until the evening, and which totally invalidates the account of going to the mountain in Galilee. He says that two of them, without saying which two, went that same day to a village call Emmaus, three score furlongs (seven miles and a half) from Jerusalem, and that Christ, in disguise, went with them, and stayed with them unto the evening, and supped with them, and then vanished out of their sight, and re-appeared that same evening at the meeting of the eleven in Jerusalem.
This is the contradictory manner in which the evidence of this pretended re-appearance of Christ is stated; the only point in which the writers agree, is the skulking privacy of that re-appearance; for whether it was in the recess of a mountain in Galilee, or a shut-up house in Jerusalem, it was still skulking. To what cause, then, are we to assign this skulking? On the one hand it is directly repugnant to the supposed or pretended end that of convincing the world that Christ had risen; and on the other hand, to have asserted the publicity of it would have exposed the writers of those books to public detection, and, therefore, they have been under the necessity of making it a private affair.
As to the account of Christ being seen by more than five hundred at once, it is Paul only who says it, and not the five hundred who say it for themselves. It is, therefore, the testimony of but one man, and that, too, of a man who did not, according to the same account, believe a word of the matter himself at the time it is said to have happened. His evidence, supposing him to have been the writer of the 15th chapter of Corinthians, where this account is given, is like that of a man who comes into a court of Justice to swear that what he had sworn before is false. A man may often see reason, and he has, too, always the right of changing his opinion; but this liberty does not extend to matters of fact.
I now come to the last scene, that of the ascension into heaven. Here all fear of the Jews, and of everything else, must necessarily have been out of the question: it was that which, if true, was to seal the whole, and upon which the reality of the future mission of the disciples was to rest for proof. Words, whether declarations or promises, that passed in private, either in the recess of a mountain in Galilee or in a shut-up house in Jerusalem, even supposing them to have been spoken, could not be evidence in public; it was therefore necessary that this last scene should preclude the possibility of denial and dispute, and that it should be, as I have stated in the former part of the Age of Reason, as public and as visible as the sun at noonday; at least it ought to have been as public as the crucifixion is reported to have been. But to come to the point.
In the first place, the writer of the book of Matthew does not say a syllable about it; neither does the writer of the book of John. This being the case, it is not possible to suppose that those writers, who effect to be even minute in other matters, would have been silent upon this, had it been true? The writer of the book of Mark passes it off in a careless, slovenly manner, with a single dash of the pen, as if he was tired of romancing or ashamed of the story. So also does the writer of Luke. And even between these two, there is not an apparent agreement as to the place where his final parting is said to have been.
The book of Mark says that Christ appeared to the eleven as they sat at meat, alluding to the meeting of the eleven at Jerusalem; he then states the conversation that he says passed at that meeting; and immediately after says (as a school-boy would finish a dull story) "So then, after the Lord had spoken unto them, he was received up into heaven and sat on the right hand of God." But the writer of Luke says, that the ascension was from Bethany; that he [Christ] led them out as far as Bethany, and was parted from them, and was carried up into heaven. So also was Mahomet; and as to Moses, the apostle Jude says, ver. 9 "that Michael and the devil disputed about his body." While we believe such fables as these, or either of them, we believe unworthily of the Almighty.
I have now gone through the examination of the four books ascribed to Matthew, Mark, Luke and John; and when it is considered that the whole space of time from the crucifixion to what is called the ascension is but a few days, apparently not more than three or four, and that all the circumstances are said to have happened nearly about the same spot, Jerusalem, it is, I believe, impossible to find in any story upon record so many and such glaring absurdities, contradictions and falsehoods as are in those books. They are more numerous and striking than I had any expectation of finding when I began this examination, and far more so than I had any idea of when I wrote the former part of the Age of Reason. I had then neither Bible nor Testament to refer to, nor could I procure any. My own situation, even as to existence, was becoming every day more precarious, and as I was willing to leave something behind me on the subject, I was obliged to be quick and concise. The quotations I then made were from memory only, but they are correct; and the opinions I have advanced in that work are the effect of the most clear and long-established conviction that the Bible and the Testament are impositions upon the world, that the fall of man, the account of Jesus Christ being the Son of God, and of his dying to appease the wrath of God, and of salvation by that strange means, are all fabulous inventions, dishonorable to the wisdom and power of the Almighty; that the only true religion is Deism, by which I then meant, and mean now, the belief of one God, and an imitation of his moral character, or the practice of what are called moral virtues and that it was upon this only (so far as religion is concerned) that I rested all my hopes of happiness hereafter. So say I now and so help me God.
But to return to the subject. Though it is impossible, at this distance of time, to ascertain as a fact who were the writers of those four books (and this alone is sufficient to hold them in doubt, and where we doubt we do not believe), it is not difficult to ascertain negatively that they were not written by the persons to whom they are ascribed. The contradictions in those books demonstrate two things:
First, that the writers could not have been eye-witnesses and ear-witnesses of the matters they relate, or they would have related them without those contradictions; and consequently, that the books have not been written by the persons called apostles, who are supposed to have been witnesses of this kind.
Secondly, that the writers, whoever they were, have not acted in concerted imposition; but each writer separately and individually for himself, and without the knowledge of the other.
The same evidence that applies to prove the one, applies equally to prove both cases; that is, that the books were not written by the men called apostles, and also that they are not a concerted imposition. As to inspiration, it is altogether out of the question; we may as well attempt to unite truth and falsehood, as inspiration and contradiction.
If four men are eye-witnesses and ear-witnesses to a scene, they will, without any concert between them, agree as to time and place when and where that scene happened. Their individual knowledge of the thing, each one knowing it for himself, renders concert totally unnecessary; the one will not say it was in a mountain in the country, and the other at a house in town: the one will not say it was at sunrise, and the other that it was dark. For in whatever place it was, at whatever time it was, they know it equally alike.
And, on the other hand, if four men concert a story, they will make their separate relations of that story agree and corroborate with each other to support the whole. That concert supplies the want of fact in the one case, as the knowledge of the fact supersedes, in the other case, the necessity of a concert. The same contradictions, therefore, that prove that there has been no concert, prove also that the reporters had no knowledge of the fact (or rather of that which they relate as a fact), and detect also the falsehood of their reports. Those books, therefore, have neither been written by the men called apostles, nor by impostors in concert. How then have they been written?
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Many of you have already lived through these stages so it's old-hat to you. There are however increasing numbers of people in 2011 (and beyond due to those Stair Steps) being activated who are suddenly living with some very weird energies and sensations inside their bodies. This information is primarily for them, but I hope you too will enjoy this recap.
February 1999 my physical Ascension Process suddenly began and I mean suddenly! Literally overnight I went from being and feeling one way all my life, to the next morning having my body producing some very strange physical symptoms. It was a horrible and difficult time and it lasted for many years. Your mileage will vary at this late date within the Ascension Process so don't panic. The worst of the worst has already been done by Lightworkers over a decade ago and they've created a huge, wide open roadway for everyone to energetically travel down, meaning that what you experience now won't be as long or as difficult and painful.
Before the Ascension energies were available, people who wanted to activate their kundalini energies would typically have to fast, meditate, remain celibate, and in most cases do so for years just to get their inner kundalini energies to budge or wiggle! But, with the start of the biological physical Ascension Process around 1998–1999, the need to do all those old school things went out the window. Now you don't have to "do" anything to activate your kundalini energies and have them repeatedly burn and flash up and down your spine and work within each of your chakras to transmute the stuck energies in them. Now all you have to do is try to keep up with the Process!
You don't need to fast, meditate, remain celibate or do any of the old past esoteric things in hopes of activating your kundalini energy. At this point within the global Ascension Process you'll automatically be triggered or activated at exactly the time you're supposed to and all by the perfect and flawless design and timing of your own Higher Self. So, don't worry about any of this because it's all been meticulously crafted by your Higher Self to unfold at the most beneficial and appropriate time for you to transmute and evolve via the available energies of the Ascension Process.
Because kundalini risings are being triggered now by your Higher Self and the cosmic, galactic, solar and astrological energies and cycles and not by a desire from your left-brained consciousness and ego self, the physical, mental, emotional and etheric symptoms they cause are not the same as old school Eastern esoteric knowledge has taught. Most all old school esoteric teachings don't work for us now or reflect what we're living through in our current lives and times because of the Ascension Process.
Kundalini risings activated by the Ascension Process typically do so suddenly and unexpectedly, making you instantly feel like you're on fire from the inside out. Hot flashes are common even in male bodies, as are night sweats, which are just "hot flashes" that happen at night while you're asleep or were sleeping! Once activated kundalini energies don't conveniently turn off each night so we can get a good night's sleep. Oh if only that were the case! Nope, you're kundalini risings and inner fire, heat, sweating, emotions and purgings will be with you day and night for however long it takes for you to work/burn/transmute/release the emotional energetic junk you've stored in your trunk—and you're guts, your belly, your heart, your brain/mind and so on. Oh happy day huh? ? It really is a miraculous Alchemical Process of you going through the transmuting of your inner 3D Lead into higher frequency, non-polarized and integrated 5D Gold via kundalini fires activated by the ongoing Ascension Process.
- Inner heat or kundalini fire that radiates outward and extends a good foot or more beyond the surface of your skin and physical body.
- This same inner heat/fire in your spine/back repeatedly moving partially or completely up and down your spine/back.
- This same inner heat in your spine/back stopping at different chakras to work on the emotional energetic junk you've got stored in each of them, some more than others.
- Kundalini fire stirs up the emotional/mental/etheric issues you've stored and/or suppressed in each of your chakras which you will now FEEL emotionally and need to resolve and eventually fully release. This is a Process and is typically done repeatedly, layer-by-layer so we get the majority of our inner energetic junk transmuted and gone. It doesn't happen in a couple weeks or months. Give it time to do all it must within you.
- Strange, vivid dreams because we do the majority of our Inner Work while asleep and dreaming on the Inner Planes. We can discover, FEEL emotionally, resolve and integrate so much more in a vastly shorter time while we're asleep and out-of-body doing this Inner Work. Expect strange but informative or symbolic and archetypal dreams and pay attention to what they reveal to you about yourself and what you're transmuting.
- Physical sweating…lots and lots of sweating day and night. I'd suggest you stop using chemical deodorants so you can sweat out the toxins. Try using a natural deodorant like a crystal stick or stone instead.
- Emotional imbalances and difficult almost "crazy" periods due to past emotional issues/wounds/pains/fears/guilt etc. and their energies being brought to the surface of your consciousness and transmuted in and through your physical and emotional bodies primarily.
- When kundalini fire is working in your solar plexus chakra, your physical belly/gut area will oftentimes bloat due to the intense energies and transformational Inner Work taking place inside. Fear not and know it will eventually decrease. Know too it will return a few times before you're done with this Alchemical process.
- When kundalini fire is working in your heart chakra you'll often feel a heat, pressure, and possibly movements in this area of your body along with intense and uneven heart beats or thumps and poundings. You'll also emotionally FEEL plenty and cry and rage and be moved by very simple and beautiful things, and very evil things too. Fear not as this is your heart being cleared and expanding to feel and house so much more of the higher energies, Light, and consciousness.
- When kundalini fire is working in your throat chakra you'll often feel a heat and pressure radiating out of the back of your neck. Aches and pains in your throat and jaw is common. You'll also find yourself speaking (or yelling and demanding) things you've suppressed or have not been allowed to verbalize before. Finally give voice to what you've not so far and take your power back.
- When kundalini fire is working in your two lower chakras, old sexual issues, feelings of guilt, and suppressed energies will demand your attention. Also fears and/or a sense of being a victim and so on will come to the surface to be consciously recognized, felt emotionally, finally dealt with and integrated and eventually released.
- You know where each chakra exists within you and it's pretty easy to know which physical organs exist in those areas. Those are the organs that will have more stress in them while your kundalini fire is burning and surfacing old emotional energies you've stored in them. Take care of yourself during these intense transformational periods. Drink plenty of water to help with the heat and fire, the constant sweating and potential mineral loss, and the constant detoxing and purging that this entire Process creates.
- When kundalini reaches your head, just let it do what it does and don't intellectualize the process much because you can't and don't need to! You'll feel the fire and pressures inside your skull pushing and changing things in there and it all pouring up and out of the top of your head (Crown chakra) too. Let the kundalini fire transmute your brain glands and clear and expand your Brow and Crown chakras for what will happen next.
There's many more kundalini symptoms but this would become so long it'd be boring. Let's move on to the Body Rewiring Process which can now happen more easily and quickly because Kundalini Fire has burned through and transmuted the majority of emotional energetic junk that had been stored, stuck throughout your physical and emotional bodies.
The Body Rewiring doesn't hurt as most all the other Ascension symptoms do. It does however feel rather strange because you can actually feel energies vibrating, buzzing, and shaking deep inside your physical body. Thankfully no pain, just a sensation of inner vibrations that typically begin in the lower section of your body or in your core. I first felt them many years ago in my lower gut or core area. Over the years this inner body electrical-like vibrating would move slowly from one area to another and another and so on. Over the years it slowly inched its way upward in my body and lastly made it to my head and brain. At that point the Brain Rewiring took place which did and still does today cause me headaches, pressures, pains and aches both inside my head and also on the surface of my skull and scalp and Crown chakra area.
- Typically feeling inner body vibrations that feel rather like a mild electric current running inside you. It vibrates, buzz's, and even mildly shakes you from deep inside your physical body. It is painless and isn't that a nice change!
- Over the months and years this inner body vibration will move around inside your body. You'll feel it low in your base area, then higher in your belly area where it moves around and doesn't remain in just one area in each section of your body. It will slowly move around your core, typically from bottom to top.
- It's easiest to feel this inner body vibrating when you've been asleep and suddenly awaken. While laying there quietly in the middle of the night it's easy to feel a strong vibrating or buzzing energy inside your body. It runs in on/off cycles of a few seconds on and less seconds off. This perfectly timed pattern will repeat until you can safely cope with the vibration running for longer and longer periods.
- Eventually this inner body vibrating energy increases to the point where it runs or is "ON" constantly inside your body and there's no more periods where it's "OFF" at all. This will take time however. At this point know that you are running and housing within your physical body and self a much higher frequency Light Energy than you ever could have done and survived before.
- Once your whole physical body has been Rewired, it enters your head/brain and then that process begins. Stair steps remember or we wouldn't survive The Process.
When this Rewiring Ascension Process reaches your head and two brain halves you can feel and sense that you're running a much higher, faster, undiluted Light-filled Energy throughout your whole physical body. You've been rewired, upgraded, and have a NEW 5D Body Grid system (central nervous system and much more) just like Earth now does. This means you—like Earth—can now run and constantly house 5D energies through your body and not fry or go mad or die because of it! You've succeeded in transmuting your Alchemical 3D Lead into 5D Gold and now have the latest and most energy-efficient, self-sustained model on the market. ? Congratulations! But, not to burst your hard-earned bubble of joy, there's more…much more but it will be worth it so let's continue and Rewire the head and brain—hence consciousness—so it matches your newly rewired body.
Once these transformational Rewiring Energies enter your head and brain you are going to have to deal with some pains and pressures inside your head and skull. I'm not going to pad this and say it doesn't hurt occasionally because it does. But if you honestly think about what is happening inside your physical head/brain, it's SO worth the occasional headaches and pressures.
The two separate brain hemispheres will now begin being Rewired into one unified whole brain that functions without the old lower 3D polarities of left and right brain consciousness and terrible disconnects. We can't as yet fully perceive of how we'll be able to perceive reality with a Rewired or Unified brain. Soon however.
- The Brain Rewiring is occasionally painful and causes headaches, pressures and pains inside the head, pains and pressures in the external skull and scalp. These pains and pressures also move around inside the head and outside on the skull.
- It often causes a sense or feel of twirling or rotating, spinning and/or tipping over or dropping through the floor. Not "dizziness", but a rapid rotating movement.
- It often triggers seeing lights, colors, sparks, points or explosions of light, shadows moving, movements of energies, non-physical beings and discarnate humans etc. Just observe the weird clairvoyant show but be aware too. Everything is not always as it seems. In other words, "all that glitters" with light doesn't mean it is of the Light. No fear just pay attention and discern.
- You'll feel pressures and pains in your Brow chakra area and even more so in your Crown chakra area and the top of your physical skull/head.
- You may smell scents like burning smoke or incense very close to your body for days, weeks or months on-end. You may also have a grossly exaggerated sense of smell with certain scents that nearly choke you and/or make you nauseous. This is caused by the Rewiring happening within your brain glands, the Pineal and Pituitary glands primarily and their being connected or unified also.
- You will find yourself perceiving, or more accurately knowing things instead of linearly thinking and intellectualizing as you're used to. This is due to the Kundalini clearing Inner Work, the later Body Rewiring, coupled with the current Brain Rewiring. We're evolving/ascending now into what I call Spherical or 5D High Heart Consciousness—what others call "Unity Consciousness" or "triality" consciousness. To get there tho, all these previous Ascension-related stair steps and Alchemical processes have to be gone through first. Soon we'll know things from our Conscious High Hearts instead of having to linearly think, speculate or guess and hope for the best! We will simply know.
- All this stuff going on in our heads and brains also causes hearing changes, inner ear pressures and the occasional inner ear stabbing pain. You will also hear strange non-physical sounds, voices, possibly words or your name being said etc. Again, no fear just realize that your two separate brain halves are being Rewired and billions of NEW neural Light pathways are being wired, connected between the two hemispheres that are becoming one unified whole brain. Of course we're going to see, hear, smell, sense, perceive and feel all sorts of brand NEW energies, lights, Beings and dimensions etc.
Again there's far more symptoms with the Brain Rewiring process because there's far more happening than what I've written above. I'm not intentionally withholding information about these Ascension-related processes, it's just that I haven't completely figured out yet how to articulate what I perceive in geometric symbolic Light forms. As soon as I can better interpret into linear written words these geometric Light symbols I see over human energy and physical bodies, I'll write about it too. I do know they represent Multidimensional, multiple layered Bodies we all have and how ALL of our different Energy Bodies from the densest to the mid-range to the highest frequency bodies closest to Source are ALL evolving/ascending simultaneously now.
Copyright © Denise Le Fay & TRANSITIONS, 2011. All Rights Reserved. You may copy and redistribute this material so long as you do not alter it in any way, the content remains complete, credit is given to the author and you include this copyright notice and live link. https://deniselefay.wordpress.com/


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Penn Herb Wellness Guide
About This Condition
Diarrhea is any attack of frequent, watery stools.
Diarrhea can be triggered by many different conditions. Acute diarrhea is often caused by an infection and may require medical management. The primary role of nutrition in acute diarrhea is to prevent depletion of fluid, sodium, potassium, and calories. Replenishment of all four has been achieved with "rehydration solutions" and with a variety of foods, from salted carrot soup to peeled scraped apple to rice gruel. However, diarrhea severe enough to necessitate the use of rehydration solutions requires direct medical supervision. Therefore, nutritional approaches to overcoming depletion of fluid, sodium, potassium, and calories are not discussed here, but rather should be discussed with a doctor. Diarrhea-induced low blood sugar, dehydration, or electrolyte imbalance can be serious or even life-threatening, particularly if prolonged in children.
A healthcare provider should be consulted if diarrhea continues for more than a few days, as it may indicate a more serious health condition. Diarrhea alternating with constipation may be a sign of irritable bowel syndrome (IBS).
Normal bowel habits vary considerably from person to person depending on age, diet, cultural factors, and individual physiology. However, loose watery stools occurring three or more times in one day is generally considered abnormal. In some instances, diarrhea may be accompanied by cramping abdominal pain, nausea, vomiting, fever, loss of appetite, and bloody or foul-smelling stools.
Holistic Options
Other integrative approaches that may be helpful: Acupuncture may be useful for the treatment of diarrhea, particularly in infants. A preliminary study of acupuncture treatment in 1,050 cases of infantile diarrhea found 95% were relieved with one to three treatments.1 Similar results have been reported in other preliminary trials2, 3 and case reports.4, 5 A controlled trial of acupuncture for the treatment of infantile diarrhea compared scalp acupuncture or traditional body acupuncture with drug therapy, primarily antibiotics. The cure rate for scalp and body acupuncture was significantly higher (90% and 89%) than that of drug treatment (46%).6
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The information presented by TraceGains is for informational purposes only. It is based on scientific studies (human, animal, or in vitro), clinical experience, or traditional usage as cited in each article. The results reported may not necessarily occur in all individuals. Self-treatment is not recommended for life-threatening conditions that require medical treatment under a doctor's care. For many of the conditions discussed, treatment with prescription or over the counter medication is also available. Consult your doctor, practitioner, and/or pharmacist for any health problem and before using any supplements or before making any changes in prescribed medications. Information expires December 2024.


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Originally posted on A Truer Sound
As most of you know I lucked into being in Texas around the fourth for business travel, so I extended my stay and drove down to Austin for the infamous Willie Nelson 4th of July Picnic. I wasn't sure what to expect, since this was business travel I would be flying solo but it was just too good an opportunity to see some of my musical heroes to pass up.
I have learned since that this was the return of the picnic to Austin, the venue, The Backyard, was created specifically for this event, and the picnic was it's inaugural event (though not the first…go figure). I had a time finding the place because it was so new it wasn't listed on my rental car's GPS and there really were no markers. Luckily I found it after a pleasant ride about 2 miles too far down TX-71. Really beautiful country outside of Austin…the hill country they call it. Very pleasing to a mountain boys eyes.
So I rolled into The Backyard…just a big dirt covered field, not too much traffic…it was about 11 or so….I could hear the national anthem being sung…this thing was just getting started. By the time I walked through the gate the opening gospel band The Blackwood Quartet were just wrapping up the opening ceremonies. There weren't too many people there yet…..and those rolling in were just starting to claim their spots. I began walking around examining the grounds and waiting for the next artist. The place was so new the sod was still freshly rolled out. Luckily it wasn't very muddy…it had been raining most of the week in Austin, but it appeared they had just laid the sod out that morning. The place was not exceptionally large, about medium sized, lots of seating area, plenty of food vendors, even more beer vendors. They had giant vats of free cold water placed throughout the place, and that was nice. They had real bathrooms along with port-a-jons…all this around the outer perimiter of the "inner sanctum". I am calling it the inner sanctum because well…once you go in….you stay in, cause if you leave you can't come back in. Which brings me to another point, probably my only gripe: I was unsure what all I could actually bring in. The website and ticket said I could bring no food or drink in and no "professional" looking cameras (my POS camera looks like an SLR though it is not), so I brought nothing with me. But when I get in there I see people carrying big jugs of water, blankets, big bags of crap, all kinds of stuff. Damn.
So the next act up was Ben Burgess….kind of an easygoing Jack Johnson type of thing. Not really my thing but decent enough. People were still strolling in. They made an announcement that they had now sold out. Roughly 8,500 people would be showing up for this thing. Next up was Amber Digby followed by Pauline Reese. By this time I had worked my way down to the stage area because I didn't really have any intent on camping out somewhere and wanted to be up close. I had heard of Amber Digby before had never checked her out….she did about 3 songs and all 3 impressed me enough to find out more about her. Pauline Reese wasn't too bad either, though a little more "sheryl crow-ish".
Jody Nix (image from willienelson.com)
The next performer, Jody Nix and The Texas Cowboys, were probably my favorite of the day, and that's saying a whole hell of a lot considering who all played. These guys came out of the gate with just searing, full-throttle western swing. Now I've never really been exposed to western swing live, but I've been to many a bluegrass jam and let me tell you…Jody and the Cowboys reminded me of those magical moments when you get a group of old bluegrass musicians together and they just play flawlessly and full of energy and it's just perfect. Makes you want to just get off your ass and shuffle your feet. Come to find out Jody is a legend in western swing, having played with Bob Wills himself, and even taking over his fiddle duties on the Bob Wills "For The Last Time" album. Let me tell you, it was clear that Jody had been in the business that long. What a showman, knew just how to work the crowd and just brought so much energy with him. Definitely a highlight of the show for me.
After that killer set came The Geezinslaws. The announcer said they had played every picnic since the beginning. Now I will admit, I thought the Geezinslaws were only a novelty act, only knowing them from their semi-hit song in the 80's "Help I'm White and I Can't Get Down". Boy was I wrong. These guys brought it, with a mix of outlaw country, folk, and southern rock. Highlights from their set include "You Call It Country (I Call It Bad Rock And Roll)" and "You Shoulda Seen Me When I Was A Kid". It was also around this time the Ray Wylie Hubbard walked directly behind me and I turned around shook his hand and gave him a holler. No one else around me seemed to know who he was. They would soon enough. The Geezinslaws ended their set by leading the crowd in the Pledge Of Allegiance….reminding everyone that is WAS Independence Day afterall.
It was around this time that I met up with a couple who came up from San Antonio and it is her you can thank for all of these pictures (except where otherwise noted). Pretty much everyone I met there were great folks and all there for the love of good music. By this time the crowd had really started to pick up, and folks were scattered all about the field on their blankets and mats and such. Scurrying around buying their souvenirs and Best Wurst brats (really good BTW).
Freddy Powers was the next performer, and he was very old and feeble. They had to help him on and off the stage but man….what a legend. Every song he sang was a song he wrote, and a song you know. All classic country standards like "I Always Get Lucky With You", and "Let's Chase Each Other Around The Room Tonight". Both big hits for Merle Haggard. It was around this time that I started drinking, you can blame Eddie and Rachel from San Antonio for getting me that first tasty Lonestar tallboy. Perfect companion to the Texas heat and classic country.
Next up was Kevin Fowler, now I will admit I'm not really a fan of his, but I will say that the ladies sure are. They came down to the stage in droves to hear him sing about his "willie" and "beer, bait, and ammo". Luckily I had a couple more Lonestars to keep me company. It was also around this time that I met a whole crew of people from a bar in Charlotte, NC called The Thirsty Beaver Saloon. A bunch of great folks who loved their country music and were some of the most knowledgeable country music fans I think I've ever met in person. Really look forward to heading down to Charlotte sometime in the near future and checking out their bar, which I can only imagine is about as close to an old honky tonk as you can get in this day and age. So now I had found myself a good gang of concert buddies so I was able to happily continue consuming my Lonestar tallboys and enjoy all the great music ahead. That is also why things got a little fuzzy from this point on.
Ray Wylie Hubbard and David Allan Coe
Next up was one I was really looking forward to, of course it's Ray Wylie Hubbard. He comes out guitars blaring, man I just love him. He did about 6 songs including Snake Farm, Drunken Poet's Dream, Wanna Rock & Roll, and David Allan Coe came out to perform Redneck Mother with him…another highlight of the festival. I will say that Ray's son Lucas has only gotten better on guitar since I last saw them perform about a year prior. He played a fuzzed out psychedelic-twang solo during Wanna Rock and Roll that would make Billy Gibbons smile.
After Ray was Asleep At The Wheel, a really tight band and great performance, but a little weak sounding after hearing Jody Nix's masterful set. I will say though, that girl singing with them sure had a set of pipes on her. Girl could flat belt out some songs. Really dug Ray Benson's walnut "texas" tele too. Jamey Johnson came on after Asleep At The Wheel, and again the ladies came flocking to the stage. Like I said a minute ago things started to get fuzzy around this time but I will say he put on a good show. Check out the picture below of the guy who was painting water colors of all the performers (and some of the audience) all through the show. That's Jamey Johnson he's painting there.
At this time I feel this post has gotten excessively long, so if you've made it this far I will just hit some high points of the later end of the festival. Johnny Bush, I was not very familiar with Johnny Bush, but damn he put on a hell of a show. Johnny was the writer of Willie's hit Whiskey River and when Johnny performed his version he added in a verse begging Willie to never quit singing Whiskey River. I'm going to definitely be digging through his discography after seeing him. David Allan Coe came out with a rastafarian beanie on his head and multi-colored braids in his beard. He ran through all his major hits, but for some reason played a Kid Rock song. Hmmm….well he's David Allan Coe and he can do what he wants. I will say one of the girls from the Thirsty Beaver wasn't too fond of that particular song choice. Los Lonely Boys came on and did some killer Stevie Ray Vaughan inspired Texas rock and roll, followed by Del Castillo who did some crazy rock and roll inspired flamenco. Them boys got the ladies dancing let me tell you. Wasn't nothing wrong with that. Sometime after that we had Randy Rogers come out and do a solo acoustic set that was pretty good, then a group called Folk Uke who did these irreverent folk songs like "Shit Makes The Flowers Grow". Willie's daughter Paula Nelson came out and did a few songs until finally….
Kris Kristofferson…the man. He came out and did a solo acoustic set….ran through all his basic hits. I remember particularly loving him doing "Loving Her Was Easier". I need to see Kris in a more intimate setting that this, but still great to see him at all. Following Kris was Jack Ingram….what the hell…how does that happen? I will say Jack did perform Barbie Doll and name dropped Todd Snider, so that was cool. At this point in the show the sun had went down and the crowd at the front of the stage (where I was all damn day) was really starting to pack in and hunker down. The set changes were also taking a much longer time than before, and no one wanted to leave the crowd for fear of losing their spots. This led to a couple things: 1. the crowd was starting to sober up (apparently they had completely sold out of beer by this point), and 2. they were worn out and starting to get restless. But we had reached the final stretch here and it was just a matter of time before Willie came out. People in the crowd were starting to wonder if he was even there. Rumors began flying through the crowd, and speculation due to the fact he had yet to make an appearance with any of the performers, which veterans of the picnic said was "weird, man".
So the final stretch, first up was the legendary Ray Price. The definite highlight of this set for me was Kris Kristofferson coming out with him and singing "For The Good Times", man what a great moment. After Ray and another lengthy set change…we were treated to Leon Russell. Leon came out dressed in all white, white hair white beard, looking like god and glowing like an angel from the stage lights. His set was great…just funky country soul. Got the crowd pumped back up again and forgetting that they had been standing for nearly 12 hours.
After Leon, the announcer came out and promised us that Willie was up next….all right….everyone was getting antsy, and this set change seemed to take an extra long time. Finally a group of young men came out and began playing banjos and such. Hmmm….maybe this is Willie's backing band. Also where the F is Billy Joe Shaver (another I was looking forward to, turns out he had heart problems and could not make the show). Well this band that came out was called The Reflectacles, and while the weren't bad…..the big problem were….THEY WEREN'T WILLIE. I think many in the crowd we just a little upset at this, some actually left at this point as it was damn near midnight. Now I will say about The Reflectacles….how they landed this spot, I'll never know…but they did put on a hell of a show and even got most of the crowd back into it. Their style was nothing like Willie, more akin to The Avett Brothers, though not as lush, and the drummer was one hell of a damn drummer! After they played through their set…finally….
Willie! (image from willienelson.com)
Willie came out and joined them…played a few numbers, then Paul English, Kristofferson and Ray Benson come out. Willie didn't come out till well after midnight, and I bet he played for about 2 hours. Was a hell of a show. When it was all over….after multiple encores, I turn around to head out of the venue and the first thing I notice is almost everyone is now gone. No one was on the grass anymore, and the only people there it seemed were those of us up front at the stage. That's a shame, but Willie put on one hell of a show, and I was glad to be there to see it.
Well if you made it this far congratulations….this was a grueling post much like the concert. Hopefully it was worth it (the concert was).
Here are some pictures from www.willienelson.com: Part 1, Part 2, Part 3 (you can see my shoulder in two of the Jamey Johnson pics…blue Hawaiian shirt)
You can also purchase Willie's performance from this as a digital download here


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New Orleans East will receive a portion of the $105 Million BP settlement awarded to coastal communities affected by the oil disaster, a settlement which will increase access to healthcare for Gulf Coast residents. The initiative will be led by the Alliance Institute, Vietnamese Initiatives in Economic Training and the New Orleans East Louisiana Community Health Center, in conjunction with the Gulf Region Health Outreach Program.
The Gulf Region Health Outreach Program (GRHOP) is a five-year-long program dedicated to strengthening healthcare, health literacy and resiliency of Gulf Coast communities affected by the BP oil spill, especially for members of the settlement class, the uninsured and medically underserved residents of the 17 affected coastal counties and parishes in Alabama, Louisiana, Florida and Mississippi. The Alliance Institute will be in charge of community involvement for the GRHOP.
Stephen Branberry, Executive Director of the Alliance Institute, says that the organization is honored to be working with nonprofit organizations across the Gulf Coast region as part of the GRHOP program.
"Immediately following the oil disaster, the Alliance Institute held listening sessions across the region and received feedback from citizens that the lack of access to adequate health care was a major concern. For us to now be working with organizations from those same communities is fulfilling and a testament to what can happen when communities are organized to give voice to their solutions for the issues that confront them," Branberry says.
The New Orleans East Louisiana Community Health Center, which describes itself as "a nonprofit organization dedicated to preserving and promoting our unique diversity and improving the quality of life of residents in the Greater New Orleans area, beginning in New Orleans East," is also thrilled to be a part of the project.
"As a local community health center, we're honored to provide high quality, affordable, primary and preventive health care services to the residents of this community. We see this collaboration as a positive endeavor for the advancement of a healthier community," says Diem Nguyen, Chief Executive Officer of NOELA CHC.
GRHOP's funding will also allow organizations such as the Vietnamese Initiatives in Economic Training (VIET) to increase work in the New Orleans East community. VIET, created in 2001, works to develop educational and economic training programs and act as a resource center for minority residents in Louisiana.
For more information about the GRHOP Initiative, visit GulfRegionHealthOutreach.com.


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Proposed Budget Amendment Would Redirect Money To Education
< < Back toDemocrats in the Ohio Senate want to redirect millions of dollars from a proposed income tax cut to education.
The proposal is among roughly 200 amendments that Senate Democrats have offered to the state's $61.5 billion, two-year budget.
Sen. Nina Turner of Cleveland said Wednesday her amendment would eliminate a proposed 7 percent income tax cut for Ohioans making more than $106,150. She says that would free up $508 million for an investment fund to provide extra dollars for schools to use in the classroom and for transportation.
Republicans overwhelming control the Senate, and any changes would need their support.
The Senate's budget-writing committee was to meet later Wednesday.
The Senate version of the budget bill is expected to be released next week, with additional hearings planned on the changes.


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Gavin DeGraw, Good Old War rock the Hall
Students illuminated by glow sticks and neon bracelets jumped up and did the wave, their cheers scarcely audible over the thundering guitar riffs as Gavin DeGraw took the stage, singing to a packed house of students, faculty, staff and community members in William & Mary Hall's Kaplan Arena.
The arena, where the day before the W&M community had gathered to celebrate the 320th anniversary of the College's 1693 charter, now saw that same community unite once again to dance and cheer along with Gavin DeGraw and Good Old War at the third annual Charter Day concert, the finale of 2013's Charter Day festivities. The event was sponsored by Global Flight Relief, a non-profit organization based in Newport News.
Many concertgoers lined up in the cold outside William & Mary Hall well before the 6:30 door opening, eager to claim good seats.
"We're really excited for the concert; I'm a 'One Tree Hill' fan," said Kelsey Shivers '13, referring to the teen drama whose opening credits featured DeGraw's "I Don't Want to Be."
Joining her in the line was Rachel Leon, M. Ed. '13, who first saw DeGraw on the "One Tree Hill" tour. "He was one of the first concerts that I went to so I am really excited that he's coming here," Leon said.
Working behind the scenes
While eager fans huddled outside the doors, many student volunteers were inside the arena making last minute preparations for the concert. Alma Mater Productions (AMP)'s music committee led the team of volunteers, whose behind-the-scenes work not only facilitated the concert, but also provided invaluable experience to those helping.
The AMP team, who had been on the scene since 9:30 a.m., performed a variety of tasks, including transporting the artists, setting up their green rooms, guarding dressing rooms and even grocery shopping for the artists.
"It's definitely an involved process, but everyone always has a role," said Jamie Blake '14, a member of AMP's music committee who helped the bands with equipment set-up and sound checks as well as assisting with ticketing at the door.
Not all of the AMP team's jobs took place inside the arena.
"My job today was to be a runner, so I've been driving everyone around. I have been driving to and from the airport yesterday and today and to and from the hotel. I picked Gavin up from the airport this afternoon," said Kelsey Bunner '13. "He's a really cool guy; he's pretty chill and really down to earth. He's great.
"This has been a pretty mellow time—we've had some more crazy running experiences in the past," Bunner added.
Katie Sharp '14 was part of the team who went shopping for the bands.
"We have a whole list of things the artists request that they want in their dressing rooms," she said, noting the items included coconut water, ginger chews, vegetarian cold cuts and fruit.
"It turns out that tofurkey is not super easy to find in Williamsburg," added Philip Basnight '13, chair of the AMP music committee. "We like being able to provide the bands with what they want so they're in good spirits and ready to put on a great show."
While the AMP volunteers' efforts were vital to the concert, the students themselves also gained practical familiarity with working in a concert environment.
"If you're interested in the music and especially performance side of things, you can't really get an experience like this outside of AMP unless you go for internships, and that's difficult. It's definitely a great opportunity," said Colin Cross '14. "You get to learn a lot just by watching. If you're observant, you can learn a lot about workflow and the production side with the sound crew and the lighting team."
'Charter Day is about community'
For both student workers and concertgoers, the concert highlighted the sense of community Charter Day evokes and celebrates.
"There's really no other opportunity like this to celebrate a school that we all love so much," said Ryan Goss '16, who arrived early to claim a spot on the floor near the stage. "It cements the historical significance of this place. Three hundred and twenty years of astounding intellectual minds have walked these grounds and we're just a part of that."
The AMP workers also saw their work in the background as fostering the spirit of community at W&M.
"Charter Day is about community, and in my opinion, there's no better way to bring the community together than a big concert in the Hall, one of the largest buildings on campus where we can all fit and celebrate together," said Basnight.
Blake likewise thought of the concert as a celebration of camaraderie at W&M across the generations.
"It helps celebrate the sense of community we have on campus. Our history is a very important part of who we are at W&M, and it's great to provide a concert for the students to bring everyone together and culminate the experience," Blake added.
Founded by Scott Terry, CEO/Principal of Tempus Jets, Inc., Global Flight Relief has conducted missions in East Africa supporting HEAL Africa, the Eastern Congo Initiative and the Bridgeway Foundation and in the Caribbean in conduction with the World Pediatric Program. GFR is based in Newport News, VA with additional operations in Greenville SC and Uganda. GFR's aircraft are capable of conducting medical evacuation, delivery of food and medicines in remote areas under austere conditions, and other logistics support missions where people are in need of humanitarian assistance. For more information, contact Amanda Johnson at firstname.lastname@example.com.