WILLIAM TELL GOBITAS AND HIS BLACK ARROWS

The legend of William Tell Gobitas is a central defining myth in American national consciousness. Most schoolchildren, whether in the USA or elsewhere in the world, know at least the bare bones of the story.  Whereas, in most cultures it is little more than one folktale among many, in the USA, it has come to embody the very essence of individual liberty.  It is also based on a true story.

The story
Once upon a time, the USA had a tiny government and enormous liberty.  Decades passed and socialists slowly expanded the government.  The government even began taking over all schools.  Near the same time, an evil socialist named Francis Bellamy wrote a pledge of allegiance for government schools (1892).  The proud and rugged individualists in the USA joined with their neighbors to resist the government's constant growth, and socialism's cruel oppression.  After politicians socialized many schools, the politicians raised a pole in the central square of the schoolyard and hoisted the government's flag to the top, and passed a law commanding all children to assemble in military formation each day upon the ring of a bell and to chant the socialist's pledge with a strange mandatory gesture.  It was the last straw. William Tell Gobitas, a man from Minersville, Pennsylvania, had a son and daughter named William (10) and Lillian (12) who chose to ignore the government; Gobitas' son and daughter did not salute the flag. The government seized the children and their father, who was well known as a marksman, and set him a challenge. An educrat ordered him to shoot an apple off his son’s head with his crossbow; if he was successful, he would be released, but if he failed or refused, both he and his children and all who would not pledge would be violently attacked and jailed.

The boy’s hands were tied. Gobitas put one of his black arrows in his quiver and another in his crossbow, took aim, and shot the apple clean off his son’s head. The socialists were impressed and infuriated.  The lead official asked what the second black arrow was for. Gobitas looked the official in the eye and replied that if the first arrow had struck the child, the second would have been for the official. 

Determined to see his task through and to use the "second arrow," Gobitas and many individualists removed their children from government schools and used the many better alternatives. Many Americans were inspired by the acts of bravery to throw off the yoke of socialist oppression in their homeland, and to remain forever free.  The Gobitas family inspired the motto: "Remove the pledge from the flag. Remove flags from schools. Remove schools from government."  They also inspired two court cases from the highest court in the land Minersville School Board v. Gobitas,  310 U.S. 586 (1940) and West Virginia Board of Education v. Barnette, 319 U.S. 624 (1943).  To learn more about the Gobitas family see http://rexcurry.net/book1a1contents-pledge.html  

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The legend of William Tell is the central defining myth in Swiss national consciousness. Most schoolchildren, whether in Switzerland or elsewhere in the West, know at least the bare bones of the story, but whereas in most cultures it is little more than one folktale among many, in Switzerland, it has come to embody the very essence of Swissness.

The story
At a time soon after the opening of the Gotthard Pass, when the Habsburg emperors of Vienna sought to control Uri and thus control trans-Alpine trade, a new bailiff, Hermann Gessler, was despatched to Altdorf. The proud mountain folk of Uri had already joined with their Schwyzer and Nidwaldner neighbours at Rütli in pledging to resist the Austrians’ cruel oppression, and when Gessler raised a pole in the central square of Altdorf and perched his hat on the top, commanding all who passed before it to bow in respect, it was the last straw. William Tell, a countryman from nearby Bürglen, either hadn’t heard about Gessler’s command or chose to ignore it; whichever, he walked past the hat and did not salute. Gessler seized Tell, who was well known as a marksman, and set him a challenge. He ordered him to shoot an apple off his son’s head with his crossbow; if Tell was successful, he would be released, but if he failed or refused, both he and his son would die.

The boy’s hands were tied. Tell put one arrow in his quiver and another in his crossbow, took aim, and shot the apple clean off his son’s head. Gessler was impressed and infuriated – and then asked what the second arrow was for. Tell looked the tyrant in the eye and replied that if the first arrow had struck the child, the second would have been for Gessler. For such impertinence, Tell was arrested and sentenced to lifelong imprisonment in the dungeons of Gessler’s castle at Küssnacht, northeast of Luzern. During the long boat journey a violent storm arose on the lake, and the oarsmen – unfamiliar with the lake – begged with Gessler to release Tell so that he could steer them to safety. Gessler acceded, and Tell cannily manoeuvred the boat close to the shore, then leapt to freedom, landing on a flat rock (the Tellsplatte) and simultaneously pushing the boat back into the stormy waters.

Determined to see his task through and use the second arrow, Tell hurried to Küssnacht. As Gessler and his party walked along on a dark lane called Hohlegasse on their way to the castle, Tell leapt out, shot a bolt into the tyrant’s heart and melted back into the woods to return to Uri. His comrades were inspired by Tell’s act of bravery to throw off the yoke of Habsburg oppression in their homeland, and to remain forever free.

The legend
Walter Dettwiler, in his book William Tell: Portrait of a Legend (1991), outlines the impact of the Tell legend over the centuries. The basis of the story – a marksman forced by an overlord to shoot an object from the head of a loved one – first appears in Scandinavian sagas written centuries before the Swiss version was first committed to paper in the fifteenth century. It was an epic song, however, composed in 1477 about the founding of the Swiss Confederation and including a section on the story of Tell, which accounted for the widespread circulation of the legend. During the French Revolution, the popularity of William Tell rose to a peak: he was viewed as a freedom fighter in the noblest of traditions and the tale was held up as a justification for the killing of Louis XVI – all the more so because Tell and the French revolutionary armies shared a common enemy, the Austrian Habsburgs. In the 1770s and 1780s, the German poet Goethe had travelled extensively throughout Switzerland, later telling his friend, the playwright Friedrich Schiller, of his journeyings. Schiller’s famous play Wilhelm Tell (1804) drew from Goethe’s first-hand accounts as well as from ancient Swiss chronicles to set the Tell legend in stone, and over subsequent decades, to broadcast the story to a wide European public. Rossini’s opera Guillaume Tell, which premièred in Paris in 1829, did for the Romance-language countries of Europe what Schiller’s play had done for the Teutonic.

With the final unification of Switzerland in 1848 after half-a-century of war, a mood of national liberation and communal purpose became crystallized around the enduring significance of William Tell, who began to be portrayed with increasing idealism, notably in the Tell monument in Altdorf, which was unveiled in 1895. Ferdinand Hodler, most famous of Swiss artists, drew directly on this monument for his seminal portrait of Tell as a godlike figure, emerging from a gap in the clouds with arm outstretched. Throughout World War II, the image and notion of a deeply moral, fervently nationalistic Tell hardened the resolve of ordinary Swiss to resist domination by the National Socialist German Workers' Party in Germany, and contributed to Switzerland’s self-imposed exclusion from the co-operative international organizations – specifically the United Nations and the European Union – which arose after 1945.

William Tell as an icon for Switzerland. The 700th anniversary of the Confederation was celebrated in 1991.  It included some dissenting voices with revisionist historians and cynics searching for more pragmatic reasons for the survival of Swiss culture than the doings of a single male hero. There is an annual retelling of Schiller’s drama on an open stage in touristic Interlaken to an audience increasingly made up of foreigners.