Clypeus - 1984 - Vol 21 No 82

Magazine Overview

Title: CLYPEUS
Issue: 82
Volume: XXI
Date: June 1984
Publisher: Gruppo Clypeus
Country: Italy
Language: Italian
Cover Headline: I ragazzi selvaggi (The Wild Children)

This issue of Clypeus, number 82, is a double issue from June 1984, edited by Gianni V. Settimo. The magazine is published not for speculative purposes but for cultural and informative reasons, and is sent free of charge to members of the "Gruppo Clypeus." The cover features a striking illustration of a hairy, man-like creature and a figure in a tree, with the title "CLYPEUS" and issue number "82."

Table of Contents (sommario)

• I RAGAZZI SELVAGGI by Massimo Izzi (pagina 1)
• ALLE RADICI DEL MITO by Dario Spada (pagina 14)
• SULLE TRACCE DEGLI ANIMALI IMAGINARI by Massimo Izzi (pagina 21)
• DIZIONARIO DEI NOMI by Selene (pagina 30)
• RECENSIONI E SEGNALAZIONI (pagina 32)

I ragazzi selvaggi (The Wild Children) by Massimo Izzi

This extensive article by Massimo Izzi explores the phenomenon of "wild children" (ragazzi selvaggi). It begins by referencing a recent media sensation about a supposed "monkey-child" found in Sierra Leone, which reignited public and scientific interest in this topic that has persisted for nearly two centuries.

Defining Wild Children

The article defines wild children as individuals who, having been lost or voluntarily abandoned, survive for years in isolated, often inhospitable environments with minimal or no human contact. Their behavior is described as losing human characteristics and adopting those of animals: walking on all fours, losing the ability to communicate, and subsisting on raw food. The author notes three main reasons for the enduring fascination with these cases: the emotional tragedy of abandonment and the child's survival capacity, the intriguing hypothesis of a bond between child and wild animal (linking to myths and ancestral memories), and the potential for psychologists and educators to study human reactions in a state of "absolute virginity" from social conditioning.

Case Analysis: Baby Hospital

Izzi critically examines the "Baby Hospital" case (the child found in Sierra Leone), highlighting how media reports often distort facts due to emotional and sensationalist influences. He contrasts initial reports suggesting the child lived with chimpanzees for years with later, more documented accounts. An article from the location itself revealed that the child had been in the Magburaka hospital since 1978, largely ignored, and that the missionary's intervention occurred in 1982, not 1983 as initially reported. This later account suggests the child was abandoned in the hospital and left uncared for, rather than living in the wild with animals.

The Chimpanzee Hypothesis

The article questions the persistent insistence on linking "Baby Hospital" and other cases to chimpanzees. The primary argument for this hypothesis is the child's "animalistic" behavior, such as walking on all fours and eating directly from a plate. However, Izzi argues this is not sufficient evidence. He cites cases of children raised in extreme isolation (like Anna in Ohio and Rocco in Italy) who exhibited similar behaviors without any animal contact, suggesting that forced solitude can lead to such regressions.

Ipertricosis and Sexual Behavior

Izzi also addresses the idea of "resemblance to beasts" acquired through prolonged cohabitation. He dismisses photographic evidence of "Baby Hospital's" supposed "monkey-like" posture as a result of her recent adaptation to an upright stance after years of isolation. The article debunks the notion that cohabitation with animals causes somatic changes, using the example of George H. Smith's fabricated story of "Lucas the baboon-boy." He also critiques the idea of an "insatiable sexual appetite" in wild children, stating that most cases show complete disinterest in sexuality, suggesting this is a projection of civilized society's taboos.

Mythological and Historical Parallels

Massimo Izzi then delves into the mythological and historical roots of the "wild child" theme. He distinguishes between two main archetypes:

1. The True Wild Man: Individuals born and raised among animals who are later reintegrated into human society, acquiring a degree of humanity. This is seen as the model for modern wild child cases.
2. The Penitent or Punished Man: Individuals who, after being part of human society, become wild as a form of penance or punishment, often seeking to escape temptations (especially sexual ones) by living in nature. This archetype leads to legends of saints like St. Onofrio and St. Mary Magdalene.

These themes converge in the medieval legend of the "wild men" – semi-animalistic beings covered in hair, preying on raw meat, and driven by insatiable sexual appetites, sometimes abducting human maidens.

Ipertricosis and Sexual Drive Re-examined

Izzi notes that while animalistic habits are often described, two other characteristics from medieval legends are less frequently found in current wild child accounts: excessive body hair (ipertricosis) and an insatiable sexual drive. He found that only about 10% of the 61 cases he examined mentioned abnormal hair growth. He suggests that the emphasis on hairiness is a way to accentuate the "bestial" aspect, often used in fiction (like werewolf stories) and exploited in sideshows (e.g., Julia Pastrana). Similarly, the idea of rampant eroticism is largely unfounded, with most wild children showing no sexual interest.

Statistical Analysis of Cases

Izzi presents a statistical analysis of 61 cases:

• Gender: Female cases are rare (13%, or 20% of cases). This is contrasted with the general understanding of female resilience.
• Age: The average age of discovery is low (8-10 years), with extremes ranging from 2 to 23 years, suggesting that harsh conditions limit longevity.
• Association with Animals: Cases involving cohabitation with animals (41 out of 61) are more numerous than those of complete isolation (20 out of 61). However, upon closer examination and exclusion of improbable "monkey-child" cases, the reliability of animal association decreases.
• Chronological Distribution: The number of reported cases increases significantly over time, with only 3 in the Middle Ages, rising to 7 in the 17th century, 10 in the 18th, 20 in the 19th, and 21 so far in the 20th century. This trend is linked to the growing interest sparked by thinkers like Rousseau and Lord Monboddo, and the influential case of Victor of Aveyron.

Izzi concludes that the phenomenon of wild children is heavily encrusted with prejudices, myths, superstitions, and commonplaces. The increasing number of reports seems to be reciprocally stimulated by societal interest.

Alle Radici del Mito (At the Roots of Myth) by Dario Spada

This section, by Dario Spada, likely explores the mythological origins of the "wild child" theme, drawing parallels with ancient legends and myths. The article mentions the story of Enkidu from the Epic of Gilgamesh, a wild man who lived among animals and had a strong connection with nature. It also touches upon the myth of Romulus and Remus being suckled by a she-wolf, and other Greek and Roman myths where heroes are nurtured by animals. Spada discusses how these myths often involve animal guides and the founding of cities, suggesting a symbolic connection between the wild and the establishment of civilization. The article contrasts these mythological figures with modern "wild children," noting that while mythological heroes might have a symbolic connection to nature, they are not typically depicted as purely animalistic in the same way.

Sulle Tracce degli Animali Imaginari (On the Trail of Imaginary Animals) by Massimo Izzi

Massimo Izzi's second contribution likely examines creatures and beings from mythology and folklore that blur the lines between human and animal. This could include mythical beasts, hybrid creatures, or beings described as having animalistic traits, similar to the "wild men" discussed in his first article. The title suggests a focus on the imaginative aspect of these beings and the cultural narratives surrounding them.

Dizionario dei Nomi (Dictionary of Names) by Selene

This section by Selene appears to be a dictionary or glossary of names, possibly related to the themes discussed in the magazine, such as mythological figures, historical individuals, or perhaps even names associated with specific cases of "wild children" or mythical beings.

Clypeus: Recensioni e Segnalazioni (Reviews and Reports)

This section contains reviews and reports on books, articles, or other media relevant to the magazine's focus on ufology, unexplained phenomena, and related subjects. It serves to inform the readership about new publications and ongoing discussions within the field.

Recurring Themes and Editorial Stance

Clypeus positions itself as a cultural and informative publication, aiming to explore unusual phenomena and historical curiosities with a critical yet open mind. The magazine seems to favor in-depth analysis, historical research, and the examination of both factual accounts and mythological or folkloric traditions. The editorial stance, as exemplified by Massimo Izzi's article, is one of critical inquiry, seeking to debunk sensationalism and uncover the underlying psychological, sociological, and historical factors behind reported phenomena. There is a clear interest in distinguishing between verifiable facts and the influence of prejudice, myth, and media distortion. The magazine also engages with the broader cultural context of these topics, linking them to ancient myths, medieval legends, and contemporary societal interests.

Title: Il piccolo popolo
Subtitle: Alle radici del mito
Author: Dario Spada
Issue Date: January 25, 1984

Geographical and Temporal Distribution of Wild Child Cases

The article begins by analyzing data on the occurrence of "wild children" (feral children) across different continents and centuries. It notes a shift in the geographical focus of reported cases over time. Until the 1700s, Europe was the primary location. In the 19th century, there was a significant surge in Asia, with 15 cases, 13 of which were in India. The 20th century saw Europe's prominence wane, while Asia experienced a decline (12 cases), and Africa emerged as a new area with 7 reported cases.

The text suggests that the phenomenon of wild children tends to appear in increasingly remote and wild zones, drawing a parallel to the historical localization of monstrous peoples, who were initially placed at the edges of the known world and later pushed further out to interplanetary spaces.

Typological Trends in Wild Child Cases

Table 3 provides further insights into the types of wild children reported. Excluding sporadic cases of children with animalistic traits (like sheep-children or leopard-children), each century appears to have a statistically significant preference for a particular type of wild child. The 17th century is associated with bear-children (4 out of 7 cases), the 18th with solitary wild children (9 out of 10), the 19th with wolf-children (10 out of 20), and the 20th with monkey-children (8 out of 21). The article notes that the percentage for monkey-children is less significant, as other cases are diluted among various animals like wolves, bears, leopards, panthers, and gazelles.

Furthermore, the analysis of reports reveals a remarkable convergence of location, time, and typology. For instance, the two unique cases from the 14th century occurred in the same year (1344) in Germany and both involved wolf-children. In Lithuania, within a mere 12 years (1657-1679), three out of four bear-child cases for the entire century were documented. Between 1719 and 1774, four solitary wild children were found in the Pyrenees. Between 1767 and 1793, Hungary became the site for three wild child discoveries. The most concentrated period was in India, with 13 cases between 1843 and 1893, and another 7 cases between 1920 and 1933.

Psychological and Sociological Interpretations

The author acknowledges that these coincidences might not definitively prove the reality of the cases. Instead, the clustering of similar reports in a confined time and place could indicate a process of suggestion, where an initial case influences and creates a climate for subsequent findings. The article raises the question of how many cases of simple mentally retarded children might have been cataloged under similar parameters due to the emotional impact of a mysterious prior discovery.

It is argued that dismissing all "wild child" dossiers as mere misinterpretations or fraudulent accounts of mentally retarded children is overly simplistic. The theoretical premises for the existence of wild children are considered plausible: isolation from human affection and segregation can produce effects similar to those described in wild children, making the presented psychological profile coherent with the idea of abandonment and isolation. The possibility of cohabitation with animals is also deemed not impossible.

Significantly, the wolf is identified as the most probable animal adopter, aligning with statistical findings. According to Heuvelmans, the key factor for adoption is not kinship but the similarity of biotopes and behavior. The wolf, being a steppe and woodland dweller, comparable in size, social and omnivorous nature, and pack hunting behavior to early humans, is presented as a natural candidate for such a relationship. This suggests a potential for mutual understanding and cooperation in hunting, making the wolf a likely candidate for the first animal domesticated by humans, and reciprocally, for the first animal to "wild" humans.

Ethical Considerations of 'Re-education'

The article then shifts to consider the ethical implications of dealing with wild children. It poses the question of whether coercively "re-educating" a child who has adapted to a wild life is any less unjustifiable than the initial abandonment or segregation. The author critiques the conditions in institutions like "Baby Hospital," describing them as restrictive and lacking in natural elements. The text highlights the profound need for open spaces and nature that these children consistently exhibit, citing the example of Victor of Aveyron, who was often captivated by the moon and forests and attempted to escape.

The article criticizes the educational methods employed by Dr. Itard in attempting to make Victor more "human." Itard's approach involved creating needs that Victor did not possess and violating his nature in ways that were actually advantageous to him in his previous state. For instance, Victor could tolerate extreme temperature fluctuations, a quality that was considered a disadvantage and for which Itard sought to make him suffer from cold and heat, thereby creating unnecessary suffering and potential unhappiness.

The film "The Wild Child" by Truffaut is mentioned as a faithful portrayal of Itard's methods, illustrating the subtle yet implacable violence inflicted upon the child. The author expresses pessimism about the future of the child in "Baby Hospital," fearing a similar fate of segregation and unpleasant conditions, and concludes that historical precedents make optimism difficult.

The Myth of the 'Little People'

The latter part of the magazine shifts focus to the myth of the "Little People" (Piccolo Popolo), exploring its roots and interpretations. The author notes that myths of small beings from an unknown "elsewhere" are not exclusive to Northern Europe but are found in many cultures worldwide. Examples include the "little homunculi" of North American Indians and the "Ihk'al" of the Tzeltal people in Mexico, described as aerial beings who occasionally abduct people.

Similar figures are found in Maya folklore, associated with forests, air, and darkness, possessing magical powers and capable of both harming and helping humans. Himalayan traditions also speak of local deities with specific roles inhabiting natural landscapes. The concept of fairies is presented as a universally spread pre-literary tradition.

The article questions whether these beings originate from the "fertile mind of the ignorant and superstitious populace," driven by fear of nature's power, or if they stem from a deeper part of myth that might contain a kernel of truth. Psychological analysis suggests that these figures represent archetypal elements of the human mind, embodying unconscious fears and contradictions.

Anthropological and Parapsychological Hypotheses

English scholar M. Murray, an Egyptologist, is cited for her hypothesis that the myth of the Little People is directly linked to that of witches, suggesting that fairies and witches were essentially the same. Gerald B. Gardner, a renowned occultist, also believed the Little People to be a civilization of pygmies with pre-Celtic origins, who spread across Northern Europe and left few archaeological traces.

The lack of substantial archaeological evidence leads to questions, though the article mentions some findings reported by C. Fort and recent paleontological discoveries, while acknowledging that their scientific validity is debatable.

From a parapsychological perspective, phenomena like Poltergeists, materializations, and hauntings bear similarities to the actions of sprites or goblins. These beings are described as playfully disturbing walls, breathing cold air on sleepers, disappearing and reappearing, and sometimes materializing money or hiding objects. Elfin families are also mentioned, with some members possessing the ability to predict the future or infest houses with pranks.

The article suggests that if these creatures are viewed through the lens of modern parapsychology, it explains why few individuals can see them – only those with clairvoyance can perceive this "psychic ocean." These thought-forms are believed to reside within this reality, which some call "cosmic consciousness."

Theosophical and Magical Hypotheses

Teosophists like Conan Doyle, L. Gardner, Geoffrey Hodson, and C.W. Leadbater associated the Little People with "elemental spirits" of ceremonial magic, known as "Devas." These are described as subtle etheric bodies living in an atmosphere where thoughts and feelings are forces. According to theosophy, these beings inhabit natural environments like forests and meadows, serving as a vital link between solar energy and developing matter.

Traditional magic also reveals analogies with these creatures. The magic wand, a tool of fairies and wizards, and the "magic circle of the Elves" (similar to the magic circle or pentacle used by wizards for protection against dark forces from the unconscious) are cited as examples.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the phenomenon of wild children, their historical and geographical documentation, and the various interpretations offered, from psychological to mythological and esoteric. The magazine explores the potential reality behind myths, suggesting that even grand myths may contain a kernel of truth. The editorial stance appears to be one of open inquiry, presenting different hypotheses and acknowledging the complexities and ethical considerations surrounding the topic of wild children, while also delving into the origins and nature of myths about supernatural or hidden beings like the "Little People."

This issue of the magazine, identified by the cover headline 'IPOTESI UFOLOGICA' and page number '19', delves into speculative and mythological themes, exploring potential connections between ufology and ancient folklore, as well as examining the symbolism of various mythical creatures.

Ufological Hypothesis: Elves and UFOs

The first article, 'IPOTESI UFOLOGICA', posits a speculative theory: could the beings known as the 'Little People' (elves, fairies, etc.) be representatives of extraterrestrial races?

The author notes several similarities that warrant consideration. Firstly, the physical descriptions and attire of 'humanoids' observed in close encounters of the fourth kind often resemble those of the Little People. Secondly, the mode of transport described for some elves—'air bubbles' or 'egg shells'—that move rapidly and emit sparks and the smell of sulfur, are likened to UFOs. Furthermore, 'fairy circles' are compared to the traces left by UFO landings, suggesting a possible connection through phenomena like strange space-time inversions.

Para-physical Hypothesis: The Realm of Elves and Fairies

The second article, 'IPOTESI PARAFISICA', discusses the elusive nature of the realm of elves and fairies. It suggests that this realm exists 'everywhere and nowhere simultaneously,' not being part of our world but occasionally interpenetrating it. This concept is compared to 'interdimensional windows' that briefly invade our reality, allowing glimpses of an 'elsewhere.' These phenomena are described as flashes of light that reveal fragments of life, remaining enigmatic due to their fleeting nature. The article questions whether these are the workings of mysterious deities or unknown physical laws.

It further speculates that beings like fairies, elves, and goblins might originate from these enigmatic regions of the 'Other Realm.' The text suggests that with a heightened consciousness, the barriers between our world and the 'elsewheres,' the 'sensible' and the 'supersensible,' will dissolve.

A special offer is mentioned for readers of 'Clypeus' to purchase the book 'Il Piccolo Popolo' by Dario Spada, published by Armenia, which is presented as a comprehensive source on the customs of elves, fairies, and related beings. The book is described as containing information on 95 families of elves and over 100 illustrations.

On the Trail of Imaginary Animals

'I mostri e la ragione: Sulle tracce degli animali immaginari' by Massimo Izzi explores the enduring presence of mythical creatures in human imagination. The article begins with a quote from J. L. Borges, highlighting how the image of the dragon aligns with human imagination. It argues that monsters, though banished from zoology and chronicles, re-enter our inner reality through dreams, literature, language, advertising, cinema, and art.

The text points out how everyday language still uses metaphors from the world of fantastic beings, such as the centaur becoming a motorcyclist or the bully being called a 'dragon.' Sirens' songs are described as cries of danger, and even the zodiac incorporates zoological symbols like the Sagittarian (archer) and Capricorn (goat-fish).

Films are noted for continuously presenting monstrous figures: vampires, zombies, mermaids, and creatures from prehistory or other worlds (King-Kong, Godzilla, Alien). Advertising also leverages this mythical fauna, with examples of centaurs advertising shirts and sirens promoting vacuum cleaners.

Izzi concludes that while Goya saw monsters as products of the 'sleep of reason,' today monsters coexist with a 'wide-awake reason,' both expressing a multifaceted psychic reality.

The Unicorn: Myth or Reality?

This section delves into the myth of the unicorn. Its first mention is attributed to Ctesia in the 4th century BC, who described it as an Indian animal, possibly a rhinoceros. By the 1st century AD, Eliano distinguished the unicorn from the rhinoceros. Over centuries, accounts of the unicorn's existence grew, particularly during the age of exploration, with ship logs detailing encounters. European courts possessed 'unicorn horns,' which were actually narwhal tusks. A significant scientific debate occurred between the 16th and 17th centuries, with detailed treatises by Gesner and Aldrovandi. Even the philosopher Leibnitz reproduced a drawing of a supposed fossil unicorn.

The unicorn's horn was believed to possess antitoxic properties, capable of neutralizing poisons. This superstition, though disproven by Paré in the 16th century, persisted in traditional Chinese medicine.

Symbolically, the unicorn is linked to the legend of the virgin. The fierce and untamable unicorn could be captured by using a virgin maiden as bait; it would then docilely lay its head in her lap. This legend, appearing in the West around the 2nd-3rd century AD, is suggested by Jung to have a precedent in the Indian epic Mahabharata. The Christian interpretation views the unicorn hunt as an allegory for the Incarnation of Christ.

The text notes that the unicorn's horn signifies power, whether spiritual, temporal, or martial. In China, important figures like Confucius were marked at birth by the appearance of the K'i-Lin, a unicorn-like creature.

The horn also represents generative power, linking to the Cornucopia and sexual symbolism. In a Christian context, the unicorn's power can take on a negative aspect, becoming a demonic attribute, leading to the derogatory term 'cornuto' (horned) implying impotence.

The Centaur and the Archer

This section contrasts the centaur myth with that of the unicorn, stating the centaur myth is purely symbolic from its inception. Early accounts of centaurs were met with skepticism. Plutarco recounts an anecdote of a horse-foal hybrid that was seen as a bad omen, but the philosopher Talete dismissed it.

Lucretius argued against the possibility of such a being, citing its biological implausibility. However, a rich body of myths polarizes around two opposing moral values, reflecting the centaur's dual nature of beast and man.

The majority of centaurs are descended from Ixion, who murdered his father-in-law, and Nephele, a cloud shaped like Zeus's wife. These offspring, born of sin and incontinence, often exhibited bestial tendencies. At the wedding of Pirithous, they caused a bloody conflict (Centauromachia). They also provoked Heracles, leading to battles where two peaceful centaurs, Pholus and Chiron, died by mistake. Nessus, another centaur, insidiously tricked Deianira, Heracles' wife, leading to Heracles' death.

The two positive centaurs, Pholus and Chiron, both died tragically. Chiron, son of Cronus and Philyra, was a master of wisdom, teaching arts like medicine, music, hunting, and horsemanship to many famous pupils, including Asclepius and Achilles. Upon his death, he was placed in the sky as the constellation Sagittarius.

The article notes the affinity between Chiron and the 'sagitta' (arrow). The arrow appears in centaur myths and is linked to Chiron's death. The name 'Centaur' itself might relate to arrows, either through the classical etymology 'Kentan Taurous' (to sting, stimulate bulls) or the more current 'kentron' (stimulus, sting, arrow).

The symbolic meanings of the arrow are explored: penetration (sexual, linked to the centaurs' incontinence), intellectual penetration, and intuitive knowledge, all embodied by Chiron. It also connects to the sun's ray (Apollo was an archer), and the myth of Ixion being condemned to eternal rotation on a fiery disk. Indian Gandharvas, possibly an etymology for Centaur, guided the sun chariot.

The Dragon: Symbol of the Universe

This section examines the dragon myth, one of the most widespread in the animal kingdom. Its symbolism varies, seen as a benevolent force in the East and more often as a personification of demonic power in the West. Even within regions, its meaning can be ambivalent.

In China, while some dragons were malevolent, the dragon also represented imperial power and was one of the four magical animals (along with the phoenix, unicorn, and tortoise). The article mentions a curious anecdote about a Chinese painter, Chang-Seng-Yu, who painted dragons without eyes. When two of these dragons were given eyes, they came to life and ascended to the sky, leaving the eyeless ones behind.

In the West, the dragon and serpent are sometimes confused due to the shared term 'drakon.' The Gospels mention the dragon-serpent as an example to follow or an allegory for Christ.

The dragon is said to embody the four elements: earth (as a serpent dwelling underground), air (with bird-like talons and wings), water (sharing the serpent's humid nature, appearing from the sea), and fire (breathing smoke and flames, and often depicted as the devourer of the sun during eclipses).

The myth of the sun-devouring dragon is particularly relevant, forming the basis of legends about solar heroes fighting such monsters. Examples include Apollo fighting Python and Horus fighting Typhon. Later variations of this myth include a secondary, often female, figure representing the victim destined for the dragon (the sun to be devoured).

Numerous myths, from pagan tales like Heracles and Andromeda to Christian legends of St. George and St. Martha, depict heroes slaying dragons, a recurring theme across cultures.

In Eastern cultures, particularly China, the dragon retains its role as a sun-devourer, but also personifies clouds and rain, and is considered a benevolent creature and a symbol of royalty.

The Phoenix and Immortality

This article discusses the myth of the phoenix, a bird that immolates itself on a pyre of aromatic essences and is reborn from its ashes. This myth is seen as a poetic expression of the aspiration for immortality and has been widely used in Christian symbolism.

The myth's roots are ancient, tracing back to the Egyptians. Herodotus described a sacred bird from Arabia that brought the remains of its father to Heliopolis. The Egyptian phoenix (Benu) represented the continuity of life and the periodic regeneration of the cosmos. Osiris, the god of the dead and resurrection, was compared to the Phoenix.

In Christian contexts, the myth's cosmogonic significance diminished, focusing more on resurrection. Early Christian writers like Pope Clement I described the phoenix being reborn from the decaying body of its predecessor via an intermediate worm stage. St. Epiphanius further elaborated on the pyre and worm cycle.

Claudian, in the 4th century AD, gave the myth its definitive form. While the myth became an allegory for Christ's resurrection, the article suggests that as conscious values were added, deeper symbolic meanings were lost, such as the concept of periodic regeneration.

The Chinese Fen-Huang is also mentioned, sharing characteristics with the Western phoenix, including its hermaphroditic nature, symbolizing self-reproduction. It announces propitious new eras and inhabits the sun, reinforcing its connection to fire and cyclical time. It is considered the queen of birds and is closely associated with the Wu-tung tree.

Recurring Themes and Editorial Stance

The issue consistently explores themes of myth, folklore, and their potential connections to unexplained phenomena, particularly UFOs. There's a recurring interest in ancient symbolism and how it reflects fundamental aspects of the human psyche and the cosmos. The editorial stance appears to be one of open inquiry, presenting speculative hypotheses and mythological interpretations without necessarily endorsing them as factual, but rather as subjects for contemplation and comparison.

This issue of Clypeus, identified by the number 29, is primarily in Italian and focuses on themes of mythology, history, and esoteric subjects. The content includes articles, book reviews, and reader correspondence.

Mythology and Symbolism

The issue begins with an exploration of mythological parallels, particularly concerning the phoenix. It draws connections between ancient authors like Tacitus and Pseudo-Baruch, who mentioned birds following the phoenix. The text highlights the affinity between the Greek terms for 'phoenix' (Phoinix) and 'palm' (benu/benit) in Egyptian, suggesting a unified concept within myths despite variations due to social, geographical, historical, and cultural factors.

For the Discerning Reader

This section introduces Massimo Izzi, a Roman architect specializing in urbanism. Izzi has a long-standing interest in symbolic imagination, particularly animal symbolism, and has organized conferences and exhibitions on the subject. He has published a guide to Trani with a historical-urbanistic focus and is working on a monograph about sirens and a "bibliographical dictionary of fantastic animals," as well as a volume on medieval zoological curiosities. Clypeus recommends Izzi's recently published, unusual book, "I Mostri e L'Immaginario" (Monsters and the Imaginary), which is described as a must-have for lovers of the unusual. The book has 248 pages with 32 illustrations and costs 18,000 Lire. It is published by Manilo Basaia Editore, Rome. Subscribers to Clypeus are offered free shipping and packaging for this book.

Antroponomastica: Dictionary of Names

This section, curated by Selene, presents corrections and updates to a "Dictionary of Names." Monsignor Alfonso Maria Farina of Castellabate, Salerno, writes to Selene, praising her extensive archival research and the value of her dictionary for scholars of onomastics in Southern Italy. He offers several corrections and additions, including:

• A correction regarding the founding date of the Monastery of Cava dei Tirreni by the monk Alferio.
• A correction to the death date of Saint Abbot Leone of Cava.
• The omission of the death date for Saint Pietro I, Abbot of Cava.
• A list of omitted Saints and Beati: San Costabile (IV Abbot of Cava), Beato Falcone (6th Abbot), Beato Marino (7th Abbot), Beato Benincasa (8th Abbot), and Beato Leonardo (11th Abbot), and Beato Leone 2º (the last venerated Abbot).

Selene responds to Monsignor Farina, expressing her gratitude and explaining that her work was intended as a personal compilation rather than a definitive scholarly work. She acknowledges that editorial constraints prevented the inclusion of all desired material, citing the name Giovanni as an example. She humbly accepts his corrections, viewing his feedback as a significant validation of her efforts.

Local Publication Highlight

"Arnassita Piemonteisa" is featured as a journal for Piedmontese people who love their homeland, directed by Roberto Gremmo. A complimentary copy is offered to readers of Clypeus who request it.

Book Review: UN LIBRO SUI TEMPLARI

This review discusses the book "I TEMPLARI DELLA MARCA CENTRALE: Storia, mito, Iniziazione" by Gabriele Petromilli. The book details the history, myths, and initiation practices of the Knights Templar in the Marche region of Italy. It covers their active participation in the region's political, military, and religious life, tracing their presence in numerous towns. The review highlights the book's contribution to filling a gap in the historical understanding of the Templars in Central Italy and notes its exploration of the Order's esoteric and cultic spirit. The book can be ordered from Edizioni Aratron, Ancona, for 10,000 Lire.

Book Review: La Geomanzia

This review introduces "GEOMANZIA," a book by Franco Spinardi, published by LEB in the "Mondi sconosciuti" (Unknown Worlds) collection. Spinardi is noted as a writer known for his work on mystery themes, having previously published "Guida ai Tarocchi" and "Lo Scorpione." Geomancy is described as a fascinating divination art that enhances human capabilities through extra-human forces. The book is described as curious, unusual, illustrated, and 173 pages long. Clypeus readers can obtain it by sending 12,000 Lire to TATI BOOK in Turin.

Subscription Information

Page 5 provides subscription details for the journal "etnie: Scienza Politica e Cultura dei Popoli Minoritari." It lists various subscription options, including a 5-issue subscription for 20,000 Lire, and rates for Europe and overseas. It also offers a special price for the LP "Musica della Provenza alpina." Information is provided for ordering back issues and making payments via postal giro to MIRO MERELLI in Milan.

Spiritual Declaration

The final page contains a declaration from "NOI DEPUTATI DEL COLLEGIO PRINCIPALE DEI FRATELLI DEI ROSA + CROCE" (We Deputies of the Principal College of the Brothers of the Rose + Cross). This group states they reside visibly and invisibly in the city of Turin, by grace of the Almighty. Their purpose is to find like-minded individuals and guide them away from mortal error. They emphasize that communication is only possible for those whose will genuinely leads them to join their fraternity, promising to reveal truth through shared thoughts and will, without disclosing their physical location.

Recurring Themes and Editorial Stance

The issue consistently explores themes of the unusual, the esoteric, and the historical, particularly concerning ancient myths, religious orders like the Templars, and divination practices. The editorial stance appears to be one of promoting and disseminating knowledge on these subjects, evident in the book reviews, the featured author Massimo Izzi, and the inclusion of specialized journals like "etnie" and "Arnassita Piemonteisa." The magazine acts as a conduit for information on topics often considered outside the mainstream, encouraging readers to explore the "unusual" and "imaginary."