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Elliott O'Donnell once claimed he saw a ghost, but regardless of whether he actually did, he certainly wrote about them, and his ghost stories continue to be widely read today.
Elliott O'Donnell once claimed he saw a ghost, but regardless of whether he actually did, he certainly wrote about them, and his ghost stories continue to be widely read today.
WHAT is a werwolf? To this there is no one very satisfactory reply. There are, indeed, so many diverse views held with regard to the nature and classification of werwolves, their existence is so keenly disputed, and the subject is capable of being regarded from so many standpoints, that any attempt at definition in a restricted sense would be well-nigh impossible.
The word werwolf (or werewolf) is derived from the Anglo-Saxon wer, man, and wulf, wolf, and has its equivalents in the German W?hrwolf and French loup-garou, whilst it is also to be found in the languages, respectively, of Scandinavia, Russia, Austria-Hungary, the Balkan Peninsula, and of certain of the countries of Asia and Africa; from which it may be concluded that its range is pretty well universal.
Indeed, there is scarcely a country in the world in which belief in a werwolf, or in some other form of lycanthropy, has not once existed, though it may have ceased to exist now. But whereas in some countries the werwolf is considered wholly physical, in others it is looked upon as partly, if not entirely, superphysical. And whilst in some countries it is restricted to the male sex, in others it is confined to the female; and, again, in others it is to be met with in both sexes.
Hence, when asked to describe a werwolf, or what is generally believed to be a werwolf, one can only say that a werwolf is an anomaly-sometimes man, sometimes woman (or in the guise of man or woman); sometimes adult, sometimes child (or in the guise of such)-that, under certain conditions, possesses the property of metamorphosing into a wolf, the change being either temporary or permanent.
This, perhaps, expresses most of what is general concerning werwolves. For more particular features, upon which I will touch later, one must look to locality and time.
Those who are sceptical with regard to the existence of the werwolf, and refuse to accept, as proof of such existence, the accumulated testimony of centuries, attribute the origin of the belief in the phenomenon merely to an insane delusion, which, by reason of its novelty, gained a footing and attracted followers.
Humanity, they say, has ever been the same; and any fresh idea-no matter how bizarre or monstrous, so long as it is monstrous enough-has always met with support and won credence.
In favour of this argument it is pointed out that in many of the cases of persons accused of werwolfery, tried in France, and elsewhere, in the middle of the sixteenth century, when belief in this species of lycanthropy was at its zenith, there was an extraordinary readiness among the accused to confess, and even to give circumstantial evidence of their own metamorphosis; and that this particular form of self-accusation at length became so popular among the leading people in the land, that the judicial court, having its suspicions awakened, and, doubtless, fearful of sentencing so many important personages, acquitted the majority of the accused, announcing them to be the victims of delusion and hysteria.
Now, if it were admitted, argue these sceptics, that the bulk of so-called werwolves were impostors, is it not reasonable to suppose that all so-called werwolves were either voluntary or involuntary impostors?-the latter, i.e., those who were not self-accused, being falsely accused by persons whose motive for so doing was revenge. For parallel cases one has only to refer to the trials for sorcery and witchcraft in England. And with regard to false accusations of lycanthropy-accusations founded entirely on hatred of the accused person-how easy it was to trump up testimony and get the accused convicted. The witnesses were rarely, if ever, subjected to a searching examination; the court was always biased, and a confession of guilt, when not voluntary-as in the case of the prominent citizen, when it was invariably pronounced due to hysteria or delusion-could always be obtained by means of torture, though a confession thus obtained, needless to say, is completely nullified. Moreover, we have no record of metamorphosis taking place in court, or before witnesses chosen for their impartiality. On the contrary, the alleged transmutations always occurred in obscure places, and in the presence of people who, one has reason to believe, were both hysterical and imaginative, and therefore predisposed to see wonders. So says this order of sceptic, and, to my mind, he says a great deal more than his facts justify; for although contemporary writers generally are agreed that a large percentage of those people who voluntarily confessed they were werwolves were mere dissemblers, there is no recorded conclusive testimony to show that all such self-accused persons were shams and delusionaries. Besides, even if such testimony were forthcoming, it would in nowise preclude the existence of the werwolf.
Nor does the fact that all the accused persons submitted to the rack, or other modes of torture, confessed themselves werwolves prove that all such confessions were false.
Granted also that some of the charges of lycanthropy were groundless, being based on malice-which, by the by, is no argument for the non-existence of lycanthropy, since it is acknowledged that accusations of all sorts, having been based on malice, have been equally groundless-there is nothing in the nature of written evidence that would justify one in assuming that all such charges were traceable to the same cause, i.e., a malicious agency. Neither can one dismiss the testimony of those who swore they were actual eye-witnesses of metamorphoses, on the mere assumption that all such witnesses were liable to hallucination or hysteria, or were hyper-imaginative.
Testimony to an event having taken place must be regarded as positive evidence of such an occurrence, until it can be satisfactorily proved to be otherwise-and this is where the case of the sceptic breaks down; he can only offer assumption, not proof.
Another view, advanced by those who discredit werwolves, is that belief in the existence of such an anomaly originates in the impression made on man in early times by the great elemental powers of nature. It was, they say, man's contemplation of the changes of these great elemental powers of nature, i.e., the changes of the sun and moon, wind, thunder and lightning, of the day and night, sunshine and rain, of the seasons, and of life and death, and his deductions therefrom, that led to his belief in and worship of gods that could assume varying shapes, such, for example, as India (who occasionally took the form of a bull), Derketo (who sometimes metamorphosed into a fish), Poseidon, Jupiter Ammon, Milosh Kobilitch, Minerva, and countless others-and that it is to this particular belief and worship, which is to be found in the mythology of every race, that all religions, as well as belief in fairies, demons, werwolves, and phantasms, may be traced.
Well, this might be so, if there were not, in my opinion, sufficient accumulative corroborative evidence to show that not only were there such anomalies as werwolves formerly, but that, in certain restricted areas, they are even yet to be encountered.
Taking, then, the actual existence of werwolves to be an established fact, it is, of course, just as impossible to state their origin as it is to state the origin of any other extraordinary form of creation. Every religious creed, every Occult sect, advances its own respective views-and has a perfect right to do so, as long as it advances them as views and not dogmatisms.
I, for my part, bearing in mind that everything appertaining to the creation of man and the universe is a profound mystery, cannot see the object on the part of religionists and scientists in being arbitrary with regard to a subject which any child of ten will apprehend to be one whereon it is futile to do other than theorize. My own theory, or rather one of my own theories, is that the property of transmutation, i.e., the power of assuming any animal guise, was one of the many properties-including second sight, the property of becoming invisible at will, of divining the presence of water, metals, the advent of death, and of projecting the etherical body-which were bestowed on man at the time of his creation; and that although mankind in general is no longer possessed of them, a few of these properties are still, in a lesser degree, to be found among those of us who are termed psychic.
The history of the Jews is full of references to certain of these properties. The greatest of all the Superphysical Forces-the creating Force (the Hebrew Jah, Jehovah)-so says the Bible, constantly held direct communication with His elect-with Adam, Noah, Abraham, and Moses, while His emissaries, the angels, or what modern Occultists would term Benevolent Elementals, conversed with Abraham, Sarah, Jacob, and hosts of others. In this same history, too, there is no lack of reference to sorcery; and whilst Black Magic is illustrated in the tricks wrought by the magicians before Pharaoh, and the infliction of all manner of plagues upon the Egyptians, one is rather inclined to attribute to White Magic Daniel's safety among the lions; Shadrach, Meshach, and Abed-nego's preservation from the flames; Elijah's miraculous spinning out of the barrel of meal and cruse of oil, in the days of famine, and his raising of the widow's son. Also, to the account of White Magic-and should anyone dispute this point let me remind him that it is merely a difference in the point of view-I would add Elisha's calling up of the bears that made such short work of the naughty children who tormented him. There are, too, many examples of divination recorded in the Bible. In Genesis, chapter xxx., verses 27-43, a description is given of a divining rod and its influence over sheep and other animals; in Exodus, chapter xvii., verse 15, Moses with the aid of a rod discovers water in the rock at Rephidim, and for similar instances one has only to refer to Exodus, chapter xiv., verse 16, and chapter xvii., verses 9-11. The calling up of the phantasm of Samuel at Endor more than suggests a biblical precedent for the modern practice of spiritualism; and it was, undoubtedly, the abuse of such power as that possessed by the witch of Endor, and the prevalence of sorcery, such as she practised, that finally led to the decree delivered by Moses to the Children of Israel, that on no account were they to suffer a witch to live. Reference to yet another property of the occult-namely, Etherical Projection-which is clearly exemplified in the Scriptures, may be found in Numbers, chapter xii., verse 6; in Job, chapter xxxiii., verse 15; in the First Book of Kings, chapter iii., verse 5; in Genesis, chapter xx., verses 3 and 6, and chapter xxxi., verse 24; in Isaiah, Jeremiah, Nahum, and Zechariah; and more particularly in the Acts of the Apostles, and in the Revelation of St. John. Lastly, in this history of the Jews, which is surely neither more nor less authenticated than any other well established history, testimony as to the existence of one species of Elemental of much the same order as the werwolf is recorded by Isaiah. In chapter xiii., verse 21, we read: "And their houses shall be full of doleful creatures, and owls shall dwell there, and satyrs shall dance there." Satyrs! we repeat; are not satyrs every whit as grotesque and outrageous as werwolves? Why, then, should those who, regarding the Scriptures as infallible, confess to a belief in the satyr, reject the possibility of a werwolf? And for those who are more logically sceptical-who question the veracity of the Bible and are dubious as to its authenticity-there are the chronicles of Herodotus, Petronius Arbiter, Baronius, D?le, Olaus Magnus, Marie de France, Thomas Aquinas, Richard Verstegan, and many other recognized historians and classics, covering a large area in the history of man, all of whom specially testify to the existence-in their own respective periods-of werwolves.
And if any further evidence of this once near relationship with the Other World is required, one has only to turn to Aristotle, who wrote so voluminously on psychic dreams (most of which I am inclined to think were due to projection); to the teachings of Pythagoras and his followers, Empedocles and Apollonius; to Cicero and Tacitus; to Virgil, who frequently talks of ghosts and seers of Tyana; to Plato, the exponent of magic; and to Plutarch, whose works swarm with allusions to Occultism of all kinds-phantasms of the dead, satyrs, and numerous other species of Elementals.
I say, then, that in ages past, before any of the artificialities appertaining to our present mode of living were introduced; when the world was but thinly populated and there were vast regions of wild wastes and silent forests, the Known and Unknown walked hand in hand. It was seclusion of this kind, the seclusion of nature, that spirits loved, and it was in this seclusion they were always to be found whenever man wanted to hold communication with them. To such silent spots-to the woods and wildernesses-Buddha, Mohammed, the Hebrew Patriarchs and Prophets, all, in their turn, resorted, to solicit the companionship of benevolently disposed spirits, to be tutored by them, and, in all probability, to receive from them additional powers. To these wastes and forests, too, went all those who wished to do ill. There they communed with the spirits of darkness, i.e., demons, or what are also termed Vice Elementals; and from the latter they acquired-possibly in exchange for some of their own vitality, for spirits of this order are said to have envied man his material body-tuition in sorcery, and such properties as second sight, invisibility, and lycanthropy.
This property of lycanthropy, or metamorphosing into a beast, probably dates back to man's creation. It was, I am inclined to believe, conferred on man at his creation by Malevolent Forces that were antagonistic to man's progress; and that these Malevolent Forces had a large share in the creation of this universe is, to my mind, extremely probable. But, however that may be, I cannot believe that the creation of man and the universe were due entirely to one Creator-there are assuredly too many inconsistencies in all we see around us to justify belief in only one Creative Force. The Creator who inspired man with love-love for his fellow beings and love of the beautiful-could not be the same Creator who framed that irredeemably cruel principle observable throughout nature, i.e., the survival of the fittest; the preying of the stronger on the weaker-of the tiger on the feebler beasts of the jungle; the eagle on the smaller birds of the air; the wolf on the sheep; the shark on the poor, defenceless fish, and so on; neither could He be the Creator that deals in diseases-foul and filthy diseases, common, not only to all divisions of the human species, but to quadrupeds, birds, fish, and even flora; that brings into existence cripples and idiots, the blind, the deaf and dumb; and watches with passive inertness the most acute sufferings, not only of adults, but of sinless children and all manner of helpless animals. No! It is impossible to conceive that such incompatibilities can be the work of one Creator. But, supposing, for the sake of argument, we may admit the possibility of only one Creator, we cannot concede that this Creator is at the same time both omnipotent and merciful. My own belief, which is merely based on common sense and observation, is that this earth was created by many Forces-that everything that makes for man's welfare is due to Benevolent Forces; and that everything that tends to his detriment is due to antagonistic Malevolent Forces; and that the Malevolent Forces exist for the very simple reason that the Benevolent Forces are not sufficiently powerful to destroy them.
These Malevolent Forces, then-the originators of all evil-created werwolves; and the property of lycanthropy becoming in many cases hereditary, there were families that could look back upon countless generations possessed of it. But lycanthropy did not remain in the exclusive possession of a few families; the bestowal of it continued long after its original creation, and I doubt if this bestowal has, even now, become entirely a thing of the past. There are still a few regions-desolate and isolated regions in Europe (in Russia, Scandinavia, and even France), to say nothing of Asia, Africa and America, Australasia and Polynesia-which are unquestionably the haunts of Vagrarians, Barrowvians, and other kinds of undesirable Elementals, and it is quite possible that, through the agency of these spirits, the property of lycanthropy might be acquired by those who have learned in solitude how to commune with them.
I have already referred to the werwolf as an anomaly, and for its designation I do not think I could have chosen a more suitable term. Though its movements and actions are physical-for what could be more material than the act of devouring flesh and blood?-the actual process of the metamorphosis savours of the superphysical; whilst to still further strengthen its relationship with the latter, its appearance is sometimes half man and half wolf, which is certainly more than suggestive of the semi-human and by no means uncommon type of Elemental. Its inconsistency, too, which is a striking characteristic of all psychic phenomena, is also suggestive of the superphysical; and there is certainly neither consistency as to the nature of the metamorphosis-which is sometimes brought about at will and sometimes entirely controlled by the hour of day, or by the seasons-nor as to the outward form of the werwolf, which is sometimes merely that of a wolf, and sometimes partly wolf and partly human; nor as to its shape at the moment of death, when in some cases there is metamorphosis, whilst in other cases there is no metamorphosis. Nor is this inconsistency only characteristic of the movements, actions, and shape of the werwolf. It is also characteristic of it psychologically. When the metamorphosis is involuntary, and is enforced by agencies over which the subject has no control, the werwolf, though filled with all the passions characteristic of a beast of prey, when a wolf, is not of necessity cruel and savage when a human being, that is to say, before the transmutations take place. There are many instances of such werwolves being, as people, affectionate and kindly disposed. On the other hand, in some cases of involuntary metamorphosis, and in the majority of cases of voluntary metamorphosis-that is to say, when the transmutation is compassed by means of magic-the werwolf, as a person, is evilly disposed, and as a wolf shows a distinct blending of the beast with the passions, subtle ingenuity, and reasoning powers of the human being. From this it is obvious, then, that the werwolf is a hybrid of the material and immaterial-of man and Elemental, known and Unknown. The latter term does not, of course, meet with acceptance at the hands of the Rationalists, who profess to believe that all phenomena can be explained by perfectly natural causes. They suggest that belief in the werwolf (as indeed in all other forms of lycanthropy) is traceable to the craving for blood which is innate in certain natures and is sometimes accompanied by hallucination, the subject genuinely believing himself to be a wolf (or whatever beast of prey is most common in the district), and, in imitation of that animal's habits, committing acts of devastation at night, selecting his victims principally from among women and children-those, in fact, who are too feeble to resist him.
Often, however, say these Rationalists, there is no suggestion of hallucination, the question resolving itself into one of vulgar trickery. The anthropophagi, unable to suppress their appetite for human food, taking advantage of the general awe in which the wolf is held by their neighbours, dress themselves up in the skins of that beast, and prowling about lonely, isolated spots at night, pounce upon those people they can most easily overpower. Rumours (most probably started by the murderers themselves) speedily get in circulation that the mangled and half-eaten remains of the villagers are attributable to creatures, half human and half wolf, that have been seen gliding about certain places after dark. The simple country-folk, among whom superstitions are rife, are only too ready to give credence to such reports; the existence of the monsters becomes an established thing, whilst the localities that harbour them are regarded with horror, and looked upon as the happy hunting ground of every imaginable occult power of evil.
Now, although such an explanation of werwolves might be applicable in certain districts of West Africa, where the native population is excessively bloodthirsty and ignorant, it could not for one moment be applied to werwolfery in Germany, France, or Scandinavia, where the peasantry are, generally speaking, kindly and intelligent people, whom one could certainly accuse neither of being sanguinary nor of possessing any natural taste for cannibalism.
The rationalist view can therefore only be said to be feasible in certain limited spheres, outside of which it is grotesque and ridiculous.
Now a question that has occurred to me, and which, I fancy, may give rise to some interesting speculation, is, whether some of the werwolves stated to have been seen may not have been some peculiar type of phantasm. I make this suggestion because I have seen several sub-human and sub-animal occult phenomena in England, and have, too, met other people who have had similar experiences.
With our limited knowledge of the Unknown it is, of course, impossible to be arbitrary as to the class of spirits to which such phenomena belong. They may be Vice Elementals, i.e., spirits that have never inhabited any material body, whether human or animal, and which are wholly inimical to man's progress-such spirits assume an infinite number of shapes, agreeable and otherwise; or they may be phantasms of dead human beings-vicious and carnal-minded people, idiots, and imbecile epileptics. It is an old belief that the souls of cataleptic and epileptic people, during the body's unconsciousness, adjourned temporarily to animals, and it is therefore only in keeping with such a view to suggest that on the deaths of such people their spirits take permanently the form of animals. This would account for the fact that places where cataleptics and idiots have died are often haunted by semi and by wholly animal types of phantasms.
According to Paracelsus Man has in him two spirits-an animal spirit and a human spirit-and that in after life he appears in the shape of whichever of these two spirits he has allowed to dominate him. If, for example, he has obeyed the spirit that prompts him to be sober and temperate, then his phantasm resembles a man; but on the other hand, if he has given way to his carnal and bestial cravings, then his phantasm is earthbound, in the guise of some terrifying and repellent animal-maybe a wolf, bear, dog, or cat-all of which shapes are far from uncommon in psychic manifestations.
This view has been held either in toto, or with certain reservations, by many other writers on the subject, and I, too, in a great measure endorse it-its pronouncement of a limit to man's phantasms being, perhaps, the only important point to which I cannot accede. My own view is that so complex a creature as man-complex both physically and psychologically-may have a representative spirit for each of his personalities. Hence on man's physical dissolution there may emanate from him a host of phantasms, each with a shape most fitting the personality it represents. And what more thoroughly representative of cruelty, savageness, and treachery than a wolf, or even something partly lupine! Therefore, as I have suggested elsewhere, in some instances, but emphatically not in all, what were thought to have been werwolves may only have been phantasms of the dead, or Elementals.
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In opening this volume on Animals and their associations with the unknown, I will commence with a case of hauntings in the Old Manor House, at Oxenby.My informant was a Mrs. Hartnoll, whom I can see in my mind's eye, as distinctly as if I were looking at her now. Hers was a personality that no lapse of time, nothing could efface; a personality that made itself felt on boys of all temperaments, most of all, of course, on those who—like myself—were highly strung and sensitive.She was classical mistress at L.'s, the then well-known dame school in Clifton, where for three years—prior to migrating to a Public School—I was well grounded in all the mysticisms of Kennedy's Latin Primer and Smith's First Greek Principia.I doubt if she got anything more than a very small salary—governesses in those days were shockingly remunerated—and I know,—poor soul, she had to work monstrously hard. Drumming Latin and Greek into heads as thick as ours was no easy task.But there were times, when the excessive tension on the nerves proving too much, Mrs. Hartnoll stole a little relaxation; when she allowed herself to chat with us, and even to smile—Heavens! those smiles! And when—I can feel the tingling of my pulses at the bare mention of it—she spoke about herself, stated she had once been young—a declaration so astounding, so utterly beyond our comprehension, that we were rendered quite speechless—and told us anecdotes.Of many of her narratives I have no recollection, but one or two, which interested me more than the rest, are almost as fresh in my mind as when recounted. The one that appealed to me most, and which I have every reason to believe is absolutely true,[1] is as follows:—I give it as nearly as I can in her own somewhat stilted style:—"Up to the age of nineteen, I resided with my parents in the Manor House, Oxenby. It was an old building, dating back, I believe, to the reign of Edward VI, and had originally served as the residence of noble families. Built, or, rather, faced with split flints, and edged and buttressed with cut grey stone, it had a majestic though very gloomy appearance, and seen from afar resembled nothing so much as a huge and grotesquely decorated sarcophagus. In the centre of its frowning and menacing front was the device of a cat, constructed out of black shingles, and having white shingles for the eyes; the effect being curiously realistic, especially on moonlight nights, when anything more lifelike and sinister could scarcely have been conceived. The artist, whoever he was, had a more than human knowledge of cats—he portrayed not merely their bodies but their souls.
Janet was adopted when she was a kid -- a dream come true for orphans. However, her life was anything but happy. Her adoptive mother taunted and bullied her all her life. Janet got the love and affection of a parent from the old maid who raised her. Unfortunately, the old woman fell ill, and Janet had to marry a worthless man in place of her parents' biological daughter to meet the maid's medical expenses. Could this be a Cinderella's tale? But the man was far from a prince, except for his handsome appearance. Ethan was the illegitimate son of a wealthy family who lived a reckless life and barely made ends meet. He got married to fulfill his mother's last wish. However, on his wedding night, he had an inkling that his wife was different from what he had heard about her. Fate had united the two people with deep secrets. Was Ethan truly the man we thought he was? Surprisingly, he bore an uncanny resemblance to the impenetrable wealthiest man in the city. Would he find out that Janet married him in place of her sister? Would their marriage be a romantic tale or an utter disaster? Read on to unravel Janet and Ethan's journey.
"I'm sorry Gerald, I'm not ready to be devoted to one man, that's why I cannot agree to this marriage," Caroline said and Gerald stood there surprised and dejected. She gave him their baby and left to pursue her dreams. Just then, the baby started crying and he panicked. Caroline didn't drop anything for him, not food, nothing. What was he supposed to do now? This is so messed up. He hires Tiffany Lawrence to become the billionaire child's nanny. Tiffany is an orphan, a college dropout, struggling with petty jobs to pay her sister's tuition fees. Life of Gerald and Tiffany were soon to take a surprising shift and the best and worst times of their lives ensue.
For ten years, Daniela showered her ex-husband with unwavering devotion, only to discover she was just his biggest joke. Feeling humiliated yet determined, she finally divorced him. Three months later, Daniela returned in grand style. She was now the hidden CEO of a leading brand, a sought-after designer, and a wealthy mining mogul—her success unveiled at her triumphant comeback. Her ex-husband’s entire family rushed over, desperate to beg for forgiveness and plead for another chance. Yet Daniela, now cherished by the famed Mr. Phillips, regarded them with icy disdain. "I’m out of your league."
My name is Katia, and I am just trying to survive until my fated mate arrives. Which may be easier said than done. Rejectection is the last straw. Whispering my acceptance of his rejection. I run through the pack house, out across the manicured lawn into the forest. "I'm sorry, my sweet girl," I say to my wolf. I'm sorry you have been stuck with me and have had to suffer everything I have. She whispers," it's not your fault, Katia. We came to a cliff with a waterfall. The hurt keeps pounding at me. I need it to stop. My sweet girl, and I just want peace, I keep running and leap off the cliff. Spreading my arms wide, with tears streaming down my face, I fall, not making a sound, waiting for sweet oblivion where we feel nothing ever again. "I love you, my sweet girl! Until we meet again, "My wolf replied just before we hit the water, "I love you too, Katia. I have never regretted a moment with you." The Snow Moon pack is having their last barbecue of the summer next to the waterfall on their land. The adults are laughing and joking while watching the pups play. The alpha, beta, and gamma are swimming with some of the older children and playing a game of Marco Polo. Someone yells, "Oh my goddess, someone just jumped over the waterfall!" Everyone is frozen as they watch what looks to be a child falling arms spread wide, no one makes a sound. The small body hits the water like a plane crashing into the side of a mountain. The alpha, beta, and gamma, spring into action, swimming towards the area the person went under. The alpha is screaming his wolf is going crazy repeating, "Find her. Find her...find her!" They dive and the beta surfaces with a small person in his arms. Alpha takes the girl from his beta, laying her on the ground. The men are shocked by what they see. She is covered in scars and injuries. Her body is twisted and broken. The Beta asks, "Who could have done this to someone so defenseless?" Alpha drops to his knees, repeating, "MATE...MATE...MATE!"
Two months. Claire only asked two more month from her ignorant husband to save her marriage from falling apart. She loved him too much to let him go. Hunter MacIntyre was reluctant that it would change anything between them. He could never bring himself to fall for Claire while his heart belonged to someone else. But he anyway agreed, and much to Claire's determination, it worked out between them. Hunter was slowly coming out of his aloofness and showing his tender side to her. However, on the much awaited day of their second marriage anniversary, Hunter abandoned her to be with his ex-girlfriend. "It was all a pretense to save myself from going through that wife-hunting shit again after our divorce, Claire. But now she's back. Sign the divorce papers and set me free. I want to be with the true love of my life." She bit back a curse and nodded sternly, "Fine! If that's what you want, I'll set you free. But don't come crawling back to me in the future. Because I won't accept you." Six months later, indeed he came back to her! Want to know what Claire did with her ex-husband? Start reading now;) Ps. At moments you'll hate Claire for her decisions, but trust me, every decision has a hidden motive behind it;) (Trigger warning: there might be scenes some may find heartbreaking/disturbing/annoying etc. Please beware. It's a work of fiction and purely meant for entertainment. If you can't handle betrayal, divorce, panic attacks, depression, etc than do not pick up this book. You've been warned! Rest others, who like a spicy story with lots of drama, welcome;)
Linsey was stood up by her groom to run off with another woman. Furious, she grabbed a random stranger and declared, "Let's get married!" She had acted on impulse, realizing too late that her new husband was the notorious rascal, Collin. The public laughed at her, and even her runaway ex offered to reconcile. But Linsey scoffed at him. "My husband and I are very much in love!" Everyone thought she was delusional. Then Collin was revealed to be the richest man in the world. In front of everyone, he got down on one knee and held up a stunning diamond ring. "I look forward to our forever, honey."
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