Richard P. Heitzenrater. Wesley and the People called Methodist. Nashville: Abingdon Press, 1995. 338 pp. Richard P. Heitzenrater is professor of Church History and Wesley Studies at the Divinity school, Duke University. Heitzenrater has authored several books, which
include: The Elusive Mr. Wesley, Mirror and Memory, Sermons and Hymns of John Wesley. He has co-edited several volumes of books. Wesley and the People called Methodist is a timely book detailing the study of John Wesley and the beginnings of the Methodist Society (Church).
This book introduces the reader to the wider setting, foundation, and organization of the Methodist Church. As the author narrates the beginnings of Methodism, he does not take for granted that his readers know the subjects. He brings to the attention of his readers the most important role John Wesley played in the religious revival, developing theology, and mission of the Methodist church. This book is rich in its historical details, which makes it a masterpiece as far as the study of Methodist history is concerned.
This book is worthy reading if one what to understand the early history of Wesleyan revival and the roots from which the movement sprouted and upon which it relied for continuing nourishment. The author cautions that the story of Wesleyan movement in the eighteenth century is not only a description of the spreading organization, a developing theology, and a widening mission, but it is also a story of the people called Methodists. The author points out that Wesley spent his time and energy with the people called Methodists. He asserts that Wesley’s own personal pilgrimage of faith is centrally and inextricable intertwined with the development of the theology, the organization, and the mission of Methodism in the eighteenth century. Therefore, the story of the Wesleyan movement is the story of Wesley and the people called Methodists (p33).
The author points out that although the story of Methodism is much more than a biography of John Wesley, the influence upon him of the Wesley household was certainly a formative factor in the raise of the movement now called Methodism. John Wesley’s mother Susanna Wesley is given much credit for raising and nurturing bother John Wesley and Charles Wesley both of whom became the center of the Methodism movement. John Wesley’s life began to change while he was at the Oxford University in the early eighteenth century. The author points out that at this particular time, “ a comfortable slackness” prevailed in the spiritual academic endeavors of the University. This confronted Jon Wesley and he found himself not only pursuing the goals expressed by the religious societies in their search for real holiness but also adopting some of their methods. They author points out that it is at this time when John Wesley led and encouraged by his family’s background. Wesley’s search during this period for a meaningful understanding of the demands of Christian living eventually led him to tie together the perfectionism of the pietists, moralism of the Puritans and the devotionalism of the mystics in pragmatic approach that he felt could operate within the structure and doctrine of the Church of England.
In 1739 – 1744,the author points out that evangelical revival begun in England, which was part of the larger worldwide movement of the Spirit. In the midst of this awakening, John Wesley according to the author traveled to Bristol. It was in Bristol that he started to preach in the open field as Whitefield was doing. The author assert that while at Bristol, Wesley not only defends his Arminianism and disclaims any responsibility for Whitefield preaches, but also counterattacks by charging Tucker before the bishop with preaching incorrect doctrine. The author points out that in his journal Wesley describe the Bristol episode as new period (p 102).
The author notes that it is at this time the seeds of Methodist revival were beginning to sprout in way that Wesley and his brother Charles ha not previously experienced nor expected. This was the beginning of societies, which latter were called Methodist. According to the author, these societies in Bristol as while as in London and Oxford, did not conceive of themselves at this time as part of a distinctively “Methodist” movement even though they had a connection with the well-known Methodists such as the Wesley’s and Whitefield ( p 103).
The beginnings of these movements were not without problems. In London the author points out that Wesley tried unsuccessfully both in public and in private to correct same of the doctrinal errors that were being preached. Wesley’s relationship with the Fetter Lane Society member worsened. The growth of societies also brought on other problems and opportunities. One of which was lay preaching. The author notes that both John and Charles Wesley had hoped to have enough compatriots among the clergy to manage the societies most of the clergy had become alienated from the brothers as the revival began to split into Calvinist, Moravian and Wesleyan segments. However, in most cases, Wesley was willing to overlook some differences so long as the disputing person did not cause trouble. The author points out that the impetus for revival and the bond of the societies were the quest for salvation and the expressed and evidenced sincerity of that search became the guidelines for receiving and maintaining membership.
Besides bible study and prayer, Wesleys also began to incorporate new practices into the societies to further their spiritual goals. Among these were watch and prayer. This followed what he referred to as apostolic command. John and Charles’s mission was to spend a good time of their time, money and energy in the ministry to the poor – educating children in the workhouses, and taking food to the poor and the needy.
The author want his readers realize that even in the midst of all the problems as described above, Wesley had began to regulate more precisely the doctrine, discipline, and practice of preachers. This was evident at the 1744 Conference. His threefold agenda of the Conference ( what to teach? How to teach? What to do? Reveals main concerns of emerging leader, who sought to consolidate and unify his connection. In this conference we learn from the minutes the specific nature of those concerns and the emerging shape of Wesleyan method. The author assert that John’s obvious intend was to hold the spread of Methodism to a consciously measured pace that could not outstrip his ability to manage its design and prevent undue criticism.
The author present Wesley as a person of strong character and will who reflected his priorities in life with the comment in his mid- sixties. The author points out that even as his Oxford days receded farther into the distance, Wesley was never able to discard completely his academic gown. He continue to nurture a love of learning and at the same time to focus on the need for holiness. The author observes that Wesley prided himself in his lifelong consistency. He points out that as he grew older, his writings were sprinkled with comments like “just as I did thirty of forty years ago” ( p 261).
The author concludes by pointing out that although Methodism is more than the Lengthened shadow of Wesley, the movement continues to bear the indelible marks of his heart and mind. He advises that in order to understand the Methodist heritage, it is for what he thought and what he did. But he also bore the mark of genius that prevents observers from getting a complete grasp of just who he was or what he thought. As the author puts it, the people called the Methodists did not always agree with Wesley from his days at the Oxford to his dying. In fact, the author says that, “ many of the tensions within the Methodist Connection were caused by Wesley’s particular priorities in these matters” ( p 319). The Wesley heritage takes its vital energy from dynamic imagery of the spiritual pilgrimage. It is the story of a people struggling together to understand God themselves as they move from birth to death, from new birth to eternal life, from fear to joy
The reviewer feels that the author this book has accomplished his purpose by introducing to the reader the beginnings, the development, and the current status of Methodism. The way he does this is by tracing the history of Methodist to its roots that God call the people called Methodist with a purpose pp 33 – 49. In its development stages the author discusses several developmental stages, which include, first revival in Britain, Bristol p 98, evolution of connectionalism p149. As the reviewer noted early in the beginning the author does not want to take for granted that his readers understand the formation of Methodism. The reviewer finds out that the author is very articulate in accomplishing his purposes.
The reviewer highly recommends this book to all Methodists, teachers and students f Methodist history. It is a readable,rich book that will open the doors of understanding Methodist as a church and Methodism as a movement. Having read this book has left a mark of who the reviewer is and where he has come from.
include: The Elusive Mr. Wesley, Mirror and Memory, Sermons and Hymns of John Wesley. He has co-edited several volumes of books. Wesley and the People called Methodist is a timely book detailing the study of John Wesley and the beginnings of the Methodist Society (Church).
This book introduces the reader to the wider setting, foundation, and organization of the Methodist Church. As the author narrates the beginnings of Methodism, he does not take for granted that his readers know the subjects. He brings to the attention of his readers the most important role John Wesley played in the religious revival, developing theology, and mission of the Methodist church. This book is rich in its historical details, which makes it a masterpiece as far as the study of Methodist history is concerned.
This book is worthy reading if one what to understand the early history of Wesleyan revival and the roots from which the movement sprouted and upon which it relied for continuing nourishment. The author cautions that the story of Wesleyan movement in the eighteenth century is not only a description of the spreading organization, a developing theology, and a widening mission, but it is also a story of the people called Methodists. The author points out that Wesley spent his time and energy with the people called Methodists. He asserts that Wesley’s own personal pilgrimage of faith is centrally and inextricable intertwined with the development of the theology, the organization, and the mission of Methodism in the eighteenth century. Therefore, the story of the Wesleyan movement is the story of Wesley and the people called Methodists (p33).
The author points out that although the story of Methodism is much more than a biography of John Wesley, the influence upon him of the Wesley household was certainly a formative factor in the raise of the movement now called Methodism. John Wesley’s mother Susanna Wesley is given much credit for raising and nurturing bother John Wesley and Charles Wesley both of whom became the center of the Methodism movement. John Wesley’s life began to change while he was at the Oxford University in the early eighteenth century. The author points out that at this particular time, “ a comfortable slackness” prevailed in the spiritual academic endeavors of the University. This confronted Jon Wesley and he found himself not only pursuing the goals expressed by the religious societies in their search for real holiness but also adopting some of their methods. They author points out that it is at this time when John Wesley led and encouraged by his family’s background. Wesley’s search during this period for a meaningful understanding of the demands of Christian living eventually led him to tie together the perfectionism of the pietists, moralism of the Puritans and the devotionalism of the mystics in pragmatic approach that he felt could operate within the structure and doctrine of the Church of England.
In 1739 – 1744,the author points out that evangelical revival begun in England, which was part of the larger worldwide movement of the Spirit. In the midst of this awakening, John Wesley according to the author traveled to Bristol. It was in Bristol that he started to preach in the open field as Whitefield was doing. The author assert that while at Bristol, Wesley not only defends his Arminianism and disclaims any responsibility for Whitefield preaches, but also counterattacks by charging Tucker before the bishop with preaching incorrect doctrine. The author points out that in his journal Wesley describe the Bristol episode as new period (p 102).
The author notes that it is at this time the seeds of Methodist revival were beginning to sprout in way that Wesley and his brother Charles ha not previously experienced nor expected. This was the beginning of societies, which latter were called Methodist. According to the author, these societies in Bristol as while as in London and Oxford, did not conceive of themselves at this time as part of a distinctively “Methodist” movement even though they had a connection with the well-known Methodists such as the Wesley’s and Whitefield ( p 103).
The beginnings of these movements were not without problems. In London the author points out that Wesley tried unsuccessfully both in public and in private to correct same of the doctrinal errors that were being preached. Wesley’s relationship with the Fetter Lane Society member worsened. The growth of societies also brought on other problems and opportunities. One of which was lay preaching. The author notes that both John and Charles Wesley had hoped to have enough compatriots among the clergy to manage the societies most of the clergy had become alienated from the brothers as the revival began to split into Calvinist, Moravian and Wesleyan segments. However, in most cases, Wesley was willing to overlook some differences so long as the disputing person did not cause trouble. The author points out that the impetus for revival and the bond of the societies were the quest for salvation and the expressed and evidenced sincerity of that search became the guidelines for receiving and maintaining membership.
Besides bible study and prayer, Wesleys also began to incorporate new practices into the societies to further their spiritual goals. Among these were watch and prayer. This followed what he referred to as apostolic command. John and Charles’s mission was to spend a good time of their time, money and energy in the ministry to the poor – educating children in the workhouses, and taking food to the poor and the needy.
The author want his readers realize that even in the midst of all the problems as described above, Wesley had began to regulate more precisely the doctrine, discipline, and practice of preachers. This was evident at the 1744 Conference. His threefold agenda of the Conference ( what to teach? How to teach? What to do? Reveals main concerns of emerging leader, who sought to consolidate and unify his connection. In this conference we learn from the minutes the specific nature of those concerns and the emerging shape of Wesleyan method. The author assert that John’s obvious intend was to hold the spread of Methodism to a consciously measured pace that could not outstrip his ability to manage its design and prevent undue criticism.
The author present Wesley as a person of strong character and will who reflected his priorities in life with the comment in his mid- sixties. The author points out that even as his Oxford days receded farther into the distance, Wesley was never able to discard completely his academic gown. He continue to nurture a love of learning and at the same time to focus on the need for holiness. The author observes that Wesley prided himself in his lifelong consistency. He points out that as he grew older, his writings were sprinkled with comments like “just as I did thirty of forty years ago” ( p 261).
The author concludes by pointing out that although Methodism is more than the Lengthened shadow of Wesley, the movement continues to bear the indelible marks of his heart and mind. He advises that in order to understand the Methodist heritage, it is for what he thought and what he did. But he also bore the mark of genius that prevents observers from getting a complete grasp of just who he was or what he thought. As the author puts it, the people called the Methodists did not always agree with Wesley from his days at the Oxford to his dying. In fact, the author says that, “ many of the tensions within the Methodist Connection were caused by Wesley’s particular priorities in these matters” ( p 319). The Wesley heritage takes its vital energy from dynamic imagery of the spiritual pilgrimage. It is the story of a people struggling together to understand God themselves as they move from birth to death, from new birth to eternal life, from fear to joy
The reviewer feels that the author this book has accomplished his purpose by introducing to the reader the beginnings, the development, and the current status of Methodism. The way he does this is by tracing the history of Methodist to its roots that God call the people called Methodist with a purpose pp 33 – 49. In its development stages the author discusses several developmental stages, which include, first revival in Britain, Bristol p 98, evolution of connectionalism p149. As the reviewer noted early in the beginning the author does not want to take for granted that his readers understand the formation of Methodism. The reviewer finds out that the author is very articulate in accomplishing his purposes.
The reviewer highly recommends this book to all Methodists, teachers and students f Methodist history. It is a readable,rich book that will open the doors of understanding Methodist as a church and Methodism as a movement. Having read this book has left a mark of who the reviewer is and where he has come from.
Summary:
Farm Animals rebel against the farmer and begin to run the farm themselves. They rename the farm Animal Farm to show they have taken control, and then they create an idealistic goal of how to coexist with each other. The story continues to show the systematic destruction of the idealism that was originally created as Animalism.
CHARACTERS:Old Major (AKA Willingdon Beauty) - Old pig all the animals look up to, inspires the other animals to rebel one day. Mr. Jones - The head farmer on Manor farm. Boxer - The work horse, laborer ; personal motto "I will work harder. "Napoleon - Pig, takes over as the dictator of Animal Farm. Squealer - The pig that gives the speeches to persuade animals. Snowball - Pig that likes to learn to make things better, also becomes the pig blamed for everything that is wrong once he is ran out. Molly - The girl horse that likes things that make her pretty, also likes attention from humans. Clover - A cart horse like, Boxer, works hard. Benjamin - the donkey, can read as well as the pigs, doesn't let them know though, he is also cynical. Mr. Whymper - Human the animals start to trade withMr. Frederick -A neighbour, buys wood from Napoleon. Mr. Pilkington -A neighbour that is betrayed by Napoleon during trading.
Chapter 1: Old Major Calls a meeting, tells all the farm animals their problems (Hunger and Overwork) are caused by humans; calls for the overthrow of humans.
Old Major warns that farm animals must not do anything humans do after the overthrow (IE money, cloths, houses, beds, alcohol, smoking, trade) The farm animals vote that all animals are comrades when walking on 4 legs; and 2 leg walkers are enemies.
Chapter 2:
Old major dies, the pigs that are left three become the leaders (Snowball,Napoleon, Squealer)
The three pigs Create "Animalism" - based after Old Major's Speech it has 7 commandments 1) Walking on two legs means you are an enemy 2) Walking on 4 legs or flying you are a friend 3) Animals shall not be clothed 4) Animals shall not sleep in a bed 5) Animals shall not drink Alcohol 6) No animal will kill another animal 7) All animals are equal. The animals rebel against Mr. Jones; he and his wife run away Some animals are not sure of Animalism yet.
Old major dies, the pigs that are left three become the leaders (Snowball,Napoleon, Squealer)
The three pigs Create "Animalism" - based after Old Major's Speech it has 7 commandments 1) Walking on two legs means you are an enemy 2) Walking on 4 legs or flying you are a friend 3) Animals shall not be clothed 4) Animals shall not sleep in a bed 5) Animals shall not drink Alcohol 6) No animal will kill another animal 7) All animals are equal. The animals rebel against Mr. Jones; he and his wife run away Some animals are not sure of Animalism yet.
Chapter 3: The animals at first follow Animalism closely, having good results with the harvest; However the milk from the cows are secretly being taken and not shared by the pigs The dogs have puppies which are taken away by Napolean to be taught properly. Some of the animals begin to slack on their work, while some work even harder to maintain levels. Boxer is among the working class, while the pigs assume the leadership roles, Boxer and the animals that are not as intelligent follow the pigs blindly, the pigs decide to reduce the 7 commandments to 1 to make it easier for them. "4 legs good 2 legs bad." The pigs are caught taking apples and milk for themselves, they tell everyone they need it to stay healthy and if they are not kept healthy they will die which will result in Mr. Jones returning; the animals agree they should have milk and apples.
Chapter 4:
The humans are upset the animals are running a farm, they gather to try and take it back. There is a battle of some nature. Snowball is the leader due to reading about Cesar , a sheep dies The battle causes the animals to decide on Military ranking. Snowball declares that the only good human is a dead one.
The humans are upset the animals are running a farm, they gather to try and take it back. There is a battle of some nature. Snowball is the leader due to reading about Cesar , a sheep dies The battle causes the animals to decide on Military ranking. Snowball declares that the only good human is a dead one.
Chapter 5: Snowball calls for a windmill to be made which he promises will incur a 3-day work week, Napoleon says no to it. The animals have the right to vote about topics that are debated on by the pigs, just before the windmill is voted on Napoleon has Snowball chased off by the 9 puppies he raised privately. Napoleon declares himself the leader, Squealer makes persuasive speeches for him Napoleon decides the windmill should be built after all and Squealer tells the animals it was his idea to begin with and that Snowball had stolen them. Napoleon uses the dogs to scare the other animals, he appoints some pigs in place around him, the farm is now a dictatorship.
Chapter 6:
The pigs move into the house, the animals seem to remember this is not allowed - but the house is more suited for their status so it is ok. The pigs decide to sleep in beds, Clover recalls that beds are not allowed by the commandments so checks them; The commandment now reads Animals shall not sleep in a bed with sheets. Napoleon decides it is time to trade with humans for the stuff they are running out of; The pigs that start to reject the idea are silenced by the dogs. Napoleon raised, Squealer explains to all the animals why the pigs can do what they are doing, basically just confusing them to accept it. There is a storm, the windmill is destroyed ; Napoleon blames Snowball puts out a warrant for him in the form of apples .
The pigs move into the house, the animals seem to remember this is not allowed - but the house is more suited for their status so it is ok. The pigs decide to sleep in beds, Clover recalls that beds are not allowed by the commandments so checks them; The commandment now reads Animals shall not sleep in a bed with sheets. Napoleon decides it is time to trade with humans for the stuff they are running out of; The pigs that start to reject the idea are silenced by the dogs. Napoleon raised, Squealer explains to all the animals why the pigs can do what they are doing, basically just confusing them to accept it. There is a storm, the windmill is destroyed ; Napoleon blames Snowball puts out a warrant for him in the form of apples .
Chapter 7:
There are food shortages, and many other problems at the farm; it is all blamed on Snowball who is not there; the animals are told to act as if they are all well fed, and the food stores are high.
Napoleon declares that Snowball sneaks around causing havoc, that the food shortage will be fought by selling the hens eggs; the hens have a protest, Napoleon will not feed them and tells the other animals they will be hurt if they feed the hens; the hens give up. Napoleon says there are traitors in league with Snowball, kills four pigs after forcing them to confess; ask for others to come forward if they did bad, kills each after they confess to something Snowball told them to do. (Snowball has never told them to do anything) The animals are sad, but decide they must continue forward in the name of Animalism and everything they have done already; they begin to sing Beats of England, but in a sad way; The song is abolished in its place they will now say "Animal Farm, Animal Farm, Never through me shalt thou come to harm!" (They have moved from a song that is in support of animals to a song in support of the farm. The individual is not important any more )
There are food shortages, and many other problems at the farm; it is all blamed on Snowball who is not there; the animals are told to act as if they are all well fed, and the food stores are high.
Napoleon declares that Snowball sneaks around causing havoc, that the food shortage will be fought by selling the hens eggs; the hens have a protest, Napoleon will not feed them and tells the other animals they will be hurt if they feed the hens; the hens give up. Napoleon says there are traitors in league with Snowball, kills four pigs after forcing them to confess; ask for others to come forward if they did bad, kills each after they confess to something Snowball told them to do. (Snowball has never told them to do anything) The animals are sad, but decide they must continue forward in the name of Animalism and everything they have done already; they begin to sing Beats of England, but in a sad way; The song is abolished in its place they will now say "Animal Farm, Animal Farm, Never through me shalt thou come to harm!" (They have moved from a song that is in support of animals to a song in support of the farm. The individual is not important any more )
Chapter 8:
The commandment No animal shall kill any other animal is changed to No animal shall kill any other animal without cause; the animals take it as true again like the first change wood pile that was to be sold to either farm Pilkington or Frederick is said to be sold to Pilkington but at the last minute sold to Frederick. Frederick buys the wood with fake money, Napoleon declares war on Frederick. The animals attack, Frederick is ready with his man driving them to the barn; Napoleon ask Pilkington for help which is denied;Frederick blows up the windmill that was just finished; in rage the animals drive Frederick away. The animals including Boxer begin to feel like they are worse off than before, but can not recall accurately to know for sure. Alcohol is found in the cellar, the pigs drink all night There is a crash in the barn at night , Squealer is found next to a broken ladder with paint; The commandment Animals shall not drink Alcohol has the addition to excess.
The commandment No animal shall kill any other animal is changed to No animal shall kill any other animal without cause; the animals take it as true again like the first change wood pile that was to be sold to either farm Pilkington or Frederick is said to be sold to Pilkington but at the last minute sold to Frederick. Frederick buys the wood with fake money, Napoleon declares war on Frederick. The animals attack, Frederick is ready with his man driving them to the barn; Napoleon ask Pilkington for help which is denied;Frederick blows up the windmill that was just finished; in rage the animals drive Frederick away. The animals including Boxer begin to feel like they are worse off than before, but can not recall accurately to know for sure. Alcohol is found in the cellar, the pigs drink all night There is a crash in the barn at night , Squealer is found next to a broken ladder with paint; The commandment Animals shall not drink Alcohol has the addition to excess.
Chapter 9:
The pigs gain more and more while they take away from the other animals on they farm; For example they get all the barley and drink alcohol. Moses the crow shows up and starts to tell everyone stories of candy mountain and how great it is; the pigs say it doesn't exist but give him beer everyday for some reason. Boxer is pulling a wagon when his old age finally causes his lung to give out; it is known he will not be able to work anymore. Napoleon sees him personally telling everyone he will send boxer to a vet; Benjamin notices that the cart says Horse Slaughterer and Glue Boiler, Willingdon on the side; They can't stop the cart. Boxer is said to have died at the vet by Squealer, he tells everyone the cart was previously owned by a Horse Slaughterer and the sign had not been repainted yet.
The pigs gain more and more while they take away from the other animals on they farm; For example they get all the barley and drink alcohol. Moses the crow shows up and starts to tell everyone stories of candy mountain and how great it is; the pigs say it doesn't exist but give him beer everyday for some reason. Boxer is pulling a wagon when his old age finally causes his lung to give out; it is known he will not be able to work anymore. Napoleon sees him personally telling everyone he will send boxer to a vet; Benjamin notices that the cart says Horse Slaughterer and Glue Boiler, Willingdon on the side; They can't stop the cart. Boxer is said to have died at the vet by Squealer, he tells everyone the cart was previously owned by a Horse Slaughterer and the sign had not been repainted yet.
Chapter 10:
The animals have fallen into the habit of animal farm, forgetting the ideals that were originally chased during the rebellion The pigs teach themselves to walk on two legs; train the sheep to say a new saying of "Four legs good, Two legs better" The 7 commandments now read only one rule "All animals are equal, but some animals are more equal than others" The pigs have now started to wear clothes, and use whips on the animals The humans and pigs are seen meeting in the farmhouse by the other animals; The animals hear the humans and pigs remark how they are equal and the animals are a lower class. Napoleon changes the name of Animal Farm back to Manor Farm. The pigs and the humans are now indistinguishable even in looks
The animals have fallen into the habit of animal farm, forgetting the ideals that were originally chased during the rebellion The pigs teach themselves to walk on two legs; train the sheep to say a new saying of "Four legs good, Two legs better" The 7 commandments now read only one rule "All animals are equal, but some animals are more equal than others" The pigs have now started to wear clothes, and use whips on the animals The humans and pigs are seen meeting in the farmhouse by the other animals; The animals hear the humans and pigs remark how they are equal and the animals are a lower class. Napoleon changes the name of Animal Farm back to Manor Farm. The pigs and the humans are now indistinguishable even in looks
OTHER NOTES:
The pigs become the class leaders The dogs are the soldiers that follow the pigs orders
The rest of the animals are the labor that can only take pride in accomplishments and are continually treated worse by the higher classes (the pigs and dogs) The pigs take the form of the humans as the masters It is a systematic destruction of the ideals of Animalism that result in the class division The story is directly written to be compared to the soviet union; ideals are nice but the people have been lead away easily to something that does not resemble the ideals
The pigs become the class leaders The dogs are the soldiers that follow the pigs orders
The rest of the animals are the labor that can only take pride in accomplishments and are continually treated worse by the higher classes (the pigs and dogs) The pigs take the form of the humans as the masters It is a systematic destruction of the ideals of Animalism that result in the class division The story is directly written to be compared to the soviet union; ideals are nice but the people have been lead away easily to something that does not resemble the ideals
