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|Text=The killing of cats has a ''history.'' A very brief history of cat killing would read something like this: in Ancient Egypt, cats were revered and honoured, and so when their masters and mistresses died, the felines were walled up in their tombs to keep them company, and thus asphyxiated. In the early Middle Ages of Europe (c. 400-1000), cats were much less respected, and mostly died natural deaths, such as starvation. In the later Middle Ages (c. 1000-1450) the feline passed to the other end of the spectrum, and became associated with the devil. Kissing a cat on the anus was understood to be a common habit amongst Cathars and other heretics – or, at least, that is what their persecutors alleged. Some Cathars also believed in the demonic connection. One man claimed that when the inquisitor Geoffroi d’Ablis died, black cats appeared on his coffin, indicating that the devil had come to reclaim his own. So, in medieval times, cats were killed because they were feared, despatched by, for example, having stones thrown at them. By the seventeenth century, the public image of the cat had further deteriorated: it was understood to be familiar with witches, and was therefore executed along with its mistress or master. In eighteenth-century France, on occasion, large numbers of cats were massacred in mock rituals by apprentices and others, who thought the killing very funny. In our own enlightened twentieth century we do not, of course, kill cats; except by neglect, over-feeding, or when it is for their own good.”
|Text=The killing of cats has a ''history.'' A very brief history of cat killing would read something like this: in Ancient Egypt, cats were revered and honoured, and so when their masters and mistresses died, the felines were walled up in their tombs to keep them company, and thus asphyxiated. In the early Middle Ages of Europe (c. 400-1000), cats were much less respected, and mostly died natural deaths, such as starvation. In the later Middle Ages (c. 1000-1450) the feline passed to the other end of the spectrum, and became associated with the devil. Kissing a cat on the anus was understood to be a common habit amongst Cathars and other heretics – or, at least, that is what their persecutors alleged. Some Cathars also believed in the demonic connection. One man claimed that when the inquisitor Geoffroi d’Ablis died, black cats appeared on his coffin, indicating that the devil had come to reclaim his own. So, in medieval times, cats were killed because they were feared, despatched by, for example, having stones thrown at them. By the seventeenth century, the public image of the cat had further deteriorated: it was understood to be familiar with witches, and was therefore executed along with its mistress or master. In eighteenth-century France, on occasion, large numbers of cats were massacred in mock rituals by apprentices and others, who thought the killing very funny. In our own enlightened twentieth century we do not, of course, kill cats; except by neglect, over-feeding, or when it is for their own good.”
|Quellenangabe=John H. Arnold: History. A Very Short Introduction, S. 94}}
|Quellenangabe=John H. Arnold: History. A Very Short Introduction, S. 94}}
===Von den Mercenarios===
{{Quelle
|Text=Hunger und Durst, auch Hitz und Kält,<br>
''Arbeit und Armut, wie es fällt,<br>
''Gewalttat, Ungerechtigkeit,<br>
''Treiben wir Landsknecht allezeit.
''Diese Reimen waren um so viel desto weniger erlogen, weil sie mit ihren Werken übereinstimmten, denn fressen und saufen, Hunger und Durst leiden, huren und buben, raßlen und spielen, schlemmen und demmen, morden und wieder ermordet werden, totschlagen und wieder zu Tod geschlagen werden, tribulieren und wieder gedrillt werden, jagen und wieder gejaget werden, ängstigen und wieder geängstiget werden, rauben und wieder beraubt werden, plündern und wieder geplündert werden, sich fürchten und wieder gefürchtet werden, Jammer anstellen und wieder jämmerlich leiden, schlagen und wieder geschlagen werden; und in Summa nur verderben und beschädigen und hingegen wieder verderbt und beschädigt werden, war ihr ganzes Tun und Wesen; woran sie sich weder Winter noch Sommer, weder Schnee noch Eis, weder Hitz noch Kält, weder Regen noch Wind, weder Berg noch Tal, weder Felder noch Morast, weder Gräben, Päß, Meer, Mauren, Wasser, Feuer, noch Wälle, weder Vater noch Mutter, Brüder und Schwestern, weder Gefahr ihrer eigenen Leiber, Seelen und Gewissen, ja weder Verlust des Lebens, noch des Himmels, oder sonst einzig anderer Ding, wie das Namen haben mag, verhindern ließen: sondern sie weberten in ihren Werken immer emsig fort, bis sie endlich nach und nach in Schlachten, Belagerungen, Stürmen, Feldzügen, und in den Quartieren selbsten (so doch der Soldaten irdische Paradeis sind, sonderlich wenn sie fette Bauren antreffen), umkamen, starben, verdarben, und krepierten; bis auf etlich wenige, die in ihrem Alter, wenn sie nicht wacker geschunden und gestohlen hatten, die allerbesten Bettler und Landstörzer abgaben.
|Quellenangabe=Hans Jakob Christoffel von Grimmelshausen: Simplicius Simplicissimus, Kap. 16}}


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