MYSTICISM
Within the Case of The Werewolf Manuel Blanco Romasanta we find much mystery. Any serial killer has that part of mysticism, the darkness of the human being. How to understand the motivations of a person who acts like this? This case has the incentive of popular mysticism, the fears of society. Added to this is the mystery of death and how the first Galician serial killer by action of Isabel II got rid of it in the first instance. More posts
- Manuel Blanco Romasanta: Personal Story
- Manuel Blanco Romasanta: Murderers
- Manuel Blanco Romasanta: Lycanthrop
- Manuel Blanco Romasanta: Technical Interpretation
- Manuel Blanco Romasanta: Penalty
- Manuel Blanco Romasanta: Penalty switching
- Manuel Blanco Romasanta: Mysticism
Lycanthropy
We have talked during this long article about the story in the case about the popular belief of lobo da xente. Why the wolf? The wolf is the totemic animal of Galicia. In other words, it is the iconic symbol of Galician mythology. We discussed lycanthropy as part of popular culture in detail in our publication Lycanthropy. Lobishomes. Wolf gives xente. Despite the fact that the doctors of the Judicial Party of Allariz comment that Blanco’s confession is not true, the description of the detailed e
First he undressed and rolled on the floor. The curse made him transform into a wolf figure, losing that of a man and carried away by an irresistible force, he threw himself to the victims in front of him, tore them with his nails and teeth until they became corpses, devoured and ate them. This form lasted between hours, days, and even more than a week. When he lost the form of a wolf and recovered the human, they returned to the point where he had left his clothes, gathered them up and dressed.
Intention to look like a criminal
It is said in the case that during the reconnaissance of the terrain to find the bodies, it showed serenity . It is commented in the case that the confession that Manuel Blanco Romasanta lacks truth; And if you take into account the serenity that he showed in the act of recognition and the words he spoke, there are reasons that persuade him that he was interested in appearing criminal and that he aspired to an unknown and mysterious end. Would Manuel Blanco Romasanta have any reason to pretend to be a murderer? This supposition was discarded, but it must be borne in mind that the prisoner at all times recognized his actions and blamed them to the curse he suffered.
Death
As we have already commented, death is not too clear, although recently it seems to have been clarified. Documents have been found that dated the death of Manuel Blanco Romasanta on December 14, 1863 in Ceuta. Despite these documents that would confirm his death, another investigation of two Ourenses, does not take it entirely for granted. They called the parishes of Ceuta to find the death certificates of the prisoner. In none have they found it. There is no trace on the preserved documents. It seems that this would shed some light on his death, but the mystery existed even earlier. How did Manuel Blanco Romasanta get rid of the death penalty for vile club ? The Mr. Philips .
Dr. Philips
This man is a key figure in the commutation of the death penalty from a club to life in prison. The mysticism of this important character in the Manuel Blanco Romasanta saga, the werewolf or lobishome, is itself the person and his true identity. Dr. Philips was at Algiers when he saw the news of Manuel Blanco Romasanta in the Akhbar d’Argel newspaper with the headline ” L’Antropophage Galicien “. Dr. Philips was a renowned hypnotologist. Through electro-biology sessions I could change people’s behavior and, in a way, get them to do what Dr. Philips told them to do. According to our sources, Dr. Philips had suggested various individuals to the point of making them believe themselves to be wolves during their sessions . In the city of Algiers he had proved his worth on many occasions. Various personalities, witnesses of his abilities, supported Dr. Philips so that the Consul of Spain in Algiers sent a letter to the Ministry of Grace and Justice . Dr. Philips asked to take advantage of the opportunity offered by the case that he himself recognized as the monomania of lycanthropy to be able to experiment with Manuel Blanco Romasanta. The doctor reveals in his letter the scientific backwardness of the doctors, and of the Kingdom of Spain in general, which exploresThey rushed to the lobishome . As previously discussed in the presentation on this case and as put in our source, the statements of Dr. Philips made Queen Elizabeth II take them into consideration, as well as her request, which she sent to the Audience of A Coruña so that it could decide. But to the judicial authorities, especially to the Public Prosecutor’s Office, Philips’ interest in the case of “O Lobo da Xente” and in carrying out his experiments were of little, nothing interest. Despite everything he had achieved, there is no record that Dr. Philips had ever seen Manuel Blanco Romasanta at any time. Which seems the least strange after having the support of the monarch. According to our source the most that was known of his whereabouts was that he planned shortly after leaving Algiers for Marseille, and then heading to Paris, where he planned to submit his discovery to the Academy of Sciences . It is true that it is not so easy to find information about this hypnotologist. From our source, which is in the “REFERENCES” section we have found, was of French origin. The article comments that, reviewing the history of hypnotism, Dr. Philips can be placed at the moment of the transition of mesmerism animal the growing interest in hypnotism, whose golden age around 1880. This suggests that the true real identity was that of the French physician Joseph-Pierre Durand de Gros (1826 -1900). This one was exiled in Great Britain and, when returning, used the pseudonym of Dr. Philips. Joseph-Pierre Durand de Gros was part of the movement that promoted the incorporation and assimilation of braidism in France (MONIZ, 1960: p. 118) together with Azam (studied by GARRABÉ, 1996), Brown-Séquard, Demarquay, Girard-Teulon and others.
Works
- Electrodynamisme vital, ou les relations physiologiques de l’esprit de la matèrie démosntrées par des experiences entièrement novelles et par l’histoire raisonnée du système nerveux (1855)
- Cours Théorique et pratique de braidisme, ou hypnotisme nerveux considéré dans ses rapports avec la psychologie, la pathologie, et sesapplications à la médecine, à la surgery, à la médecine légale et à l’education (1860)
He was at IV International Congress of Psychology of Paris in August 1900 with an intervention with his theory of polypsychism.
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