Darkening Age, 12

In chapter eight of The Darkening Age: The Christian Destruction of the Classical World, Catherine Nixey wrote:
 
In Palmyra, what remains of the statue of Athena shows that one single, furious sword-blow had been enough to decapitate her. Though often one blow was not felt to be sufficient. In Germany, a statue of the goddess Minerva was smashed into six pieces. Her head has never been found. In France, a relief of Mithras was smashed into more than three hundred pieces.

Christian writers applauded such destruction—and egged their rulers on to greater acts of violence. One gleefully observed that the Christian emperors now ‘spit in the faces of dead idols, trample on the lawless rites of demons, and laugh at the old lies’. An infamous early text instructed emperors to wash away this ‘filth’ and ‘take away, yes, calmly take away… the adornments of the temples. Let the fire of the mint or the blaze of the smelters melt them down.’

This was nothing to be ashamed of. The first Commandment could not have been clearer. ‘Thou shalt not make unto thee any graven image,’ it said. ‘Thou shalt not bow down thyself to them,’ it continued, ‘nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me.’ The Greek and Roman temples, no matter how ancient or beautiful, were the homes of false gods and they had to be destroyed. This was not vandalism: it was God’s will. The good Christian had a duty to do nothing less.

The speed with which toleration slipped into intolerance and then downright suppression shocked non-Christian observer. The emperor Julian later acerbically observed that, while Constantine robbed the temples his sons overthrew them. In AD 356, it became illegal—on pain of death—to worship images. The law adopted a tone of hitherto unseen aggression. ‘Pagans’ began to be described as ‘madmen’ whose beliefs must be ‘completely eradicated’…

But Julian’s reign was brief and, just half a century after Constantine, it was already too late to reverse the attrition that had begun. Julian, one Christian would tell his flock, was ‘but a cloud which will speedily be dispersed’. He was right.

By the time Theophilus attacked Serapis the laws were on his side. But many other Christians were so keen to attack the demonic temples that they didn’t wait for legal approval. Decades before the laws of the land permitted them to, zealous Christians began to indulge in acts of violent vandalism against their ‘pagan’ neighbours…

Libanius, the Greek orator from Antioch, was revolted by the destruction that he witnessed. ‘These people,’ he wrote, ‘hasten to attack the temples with sticks and stones and bars of iron, and in some cases, disdaining these, with hands and feet. Then utter desolation follows, with the stripping of roofs, demolition of walls, the tearing down of statues, and the overthrow of altars, and the priests must either keep quiet or die… So they sweep across the countryside like rivers in spate.’

Libanius spoke elegiacally of a huge temple on the frontier with Persia, a magnificent building with a beautiful ceiling, in whose cool shadows had stood numerous statues. Now, he said, ‘it is vanished and gone, to the grief of those who had seen it’—and the grief of those who now never would. This temple had been so striking, he said, that there were even those who argued that it was as great as the temple of Serapis—which, he added with an irony not lost on later historians, ‘I pray may never suffer the same fate.’

Not only were the monks vulgar, stinking, ill-educated and violent they were also, said their critics, phoneys. They pretended to adopt lives of austere self-denial but actually they were no better than drunken thugs, a black-robed tribe ‘who eat more than elephants and, by the quantities of drink they consume, weary those that accompany their drinking with the singing of hymns’…

Then, in 399, a new and more terrible law came. It was announced that ‘if there should be any temples in the country districts, they shall be torn down without disturbance or tumult. For when they are torn down and removed, the material basis for all superstition will be destroyed.’

Christianity’s Criminal History, 98

Below, an abridged translation from the third volume of
Karlheinz Deschner’s Kriminalgeschichte des Christentums.

 
Most of the martyrs’ acts are falsified, but all of them were considered as totally valid historical documents (5 of 7)

Following the above examples, as many Christian heroes could have died as the writer wanted. Let us compare the martyrdom of Mar Jacob in Persia with that of St. Arcadius in North Africa, which is still honoured by the Catholic Church on January 12, and also recorded in the Roman martyrology.

Like St. Jacob, Saint Arcadius is a hero and a Christian from the top of his head to the soles of his feet, that is, literally unbreakable. Confronted finally with the instruments of torment by the rabid consul, he only scoffs: ‘Do you order that I have to undress?’ And he listens to the sentence to cut him slowly one member after another with ‘happy mood’. The text continues: ‘Now the executioners rush on him and cut off the joints of his fingers, arms and shoulders, and crush the toes, feet and legs. The martyr voluntarily offered one member after another, swimming in his blood, praying aloud:

‘Lord, my God! All these members you have given me, I offer them all to you’, etcetera. And all those present swim in tears just as the saint does in blood. Even the executioners curse the day they were born.

Only the wicked Roman consul remains undaunted. When the holy confessor had cut off all the lesser members, he ordered the elders to cut off the larger members with blunt axes, so that only the trunk remained. The holy Arcadius, still alive (!) offered God his scattered limbs and shouted: ‘Happy members!’ after which—as has been said, ‘nothing but the trunk’—it followed an ardent religious sermon to the adepts of the classical world…

The editor of the gigantic Catholic work cited, which in the prologue assures us that he only wishes to ‘offer facts founded on the place (!) of the so-called legends’, and ‘only facts that are true and historically proven’, offers in this work an infinity of horrifying stories.

And starting from such horrible coarseness, still in the 20th century—with multiple authorisations of superiority—the government of the Catholic souls extracts the ‘doctrine’ with the words of none other than St. Arcadius: ‘To die for Him is to live! Suffering for Him is the greatest joy! Support, oh Christ, the hardships and adversities of this life and do not let anything divert you from the service of God. The heaven is a worthy reward for everything’.

For those who do not have enough wonder even with the martyrdom of Mar Jacob—supernatural things happen as well.

To a Christian who owes and wants to kill another Christian, the ‘strength of God’ raises him twice and almost throws him to the ground; three hours is as dead.

Saint Nerses’ head could not be cut off, not even with eighteen swords; only with a knife.

And where these heroes die, since they must die, ‘often at night armies of angels ascend and descend’. And indeed, there is no doubt about the story, as even some ‘pagan’ shepherds saw that ‘three nights the armies of angels were floating above the place of death and praising God’.

Acts of martyrs!

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Christianity’s Criminal History, 95

Below, an abridged translation from the third volume of
Karlheinz Deschner’s Kriminalgeschichte des Christentums.

 
Most of the written statements about the martyrs are false, but all of them were considered as totally valid historical documents (2 of 7)

The tolerance of the Romans in religious matters was generally great. They had it before the Jews, guaranteeing their freedom of worship, and even after the wars fought against the Jews, they were not forced to worship the gods of the state and released from the obligatory offerings to the emperors.

Until the beginning of the 3rd century, the hatred against Christians—who considered themselves exclusive; who, with all humility (!) thought of themselves as special, like the ‘God of Israel’, ‘chosen people’, ‘holy people’ who felt themselves as the ‘golden part’—came mostly from the common peoples. For a long time the emperors imagined themselves too strong before this dark sect to intervene seriously. ‘They avoided whenever possible’ the trials against Christians (Eduard Schwartz).

For two hundred years they were not subjected to any ‘persecution’. Emperor Commodus had a Christian favourite. In Nicomedia, the main Christian church was in front of Diocletian’s residence. Also his preceptor of rhetoric, the Father of the Church Lactantius, remained safe in the vicinity of the sovereign during the toughest persecutions against the Christians. Lactantius never appeared before the courts or went to jail.

Almost everyone knew Christians, but they did not like to get their hands dirty by persecuting them. When it was necessary because the adepts of the Greco-Roman culture were furious, the officials did everything possible to release the imprisoned. The Christians only had to renounce their faith—and they did it massively, it was the general rule—and nobody bothered them again.

During the most intense persecution, that of Diocletian, the state only demanded the fulfilment of the offering of sacrifices that the law imposed on all citizens. Non-compliance was punished, but in no case the practice of the Christian religion. Even during the persecution of Diocletian, the churches were able to dispose of their property.

Even with Emperor Decius, in the year 250, we cannot speak of a general and planned persecution of Christians. At that time the first Roman bishop is killed in a persecution. Fabian died in prison; there was no death sentence on him. But up to that date, the ancient Church already considered as ‘martyrs’ eleven of the seventeen Roman bishops, although none of them had been martyrs! For two hundred years Christianity had lived side by side with the emperors. And in spite of that, on the Catholic side they still lie—with ecclesiastical imprimatur (and dedication: ‘To the beloved mother of God’)—in the mid-20th century: ‘Most of the popes of that time died as martyrs’ (Rüger).

(Cornelius by Master of Meßkirch.) The ‘pope’ Cornelius, who died peacefully in 253 in Civitavecchia, appears as beheaded in the acts of the martyrs. Also falsified are those that make the Roman bishop Stephen I (254-257) victim of the persecutions of Valerian. Pope St. Eutychian (275-283) even buried ‘with his own hands’ 342 martyrs, before following them himself.

The Church tried to cover up the apostasy of several popes at the beginning of the 4th century by falsifying the documents. The Liber Pontificalis, the official list of the papacy, points out that the Roman bishop Marcellinus (296-304), who had made sacrifices to the gods and had delivered the ‘sacred’ books, soon repented and died martyred: a complete forgery.

In the Roman martyrology, one pope after another gain the crown of martyrdom—almost everything is pure deception. (Interestingly, until the end of the 3rd century the cult of the martyrs had not begun in Rome.)

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Christianity’s Criminal History, 94

Below, an abridged translation from the third volume of
Karlheinz Deschner’s Kriminalgeschichte des Christentums.

 
Most of the written statements about the martyrs are false, but all of them were considered as totally valid historical documents (1 of 7)

The Christians first falsified, from the 2nd century, the emperor’s edicts of tolerance: for example that of Antoninus Pius (about 180), or a Marcus Aurelius writing to the Senate a letter in which the emperor testifies about the salvation of the Roman troops from thirst thanks to the Christians.

They also falsified an epistle of the Tiberian proconsul to Trajan with the supposed imperial order to end the bloody persecution.

An edict of Nerva was falsified which revokes the harsh measures of Domitian against the apostle John. Indeed, Domitian himself, informs the historian of the Church Eusebius—relying on the Eastern Christian (((Hegesippus)))[1], the author of the five books of Hypomnemata (Memories)—, after having imprisoned ‘the relatives of the Lord’ as the successors of David, he released them and ordered to ‘cease the persecution of the Church’.

If the Christians began falsifying documents so that the emperor exonerated them, when the persecutions were a thing of the past, they began to persecute the adherents of classical culture. They ended up falsifying documents to accuse the Hellene sovereigns; they falsified, in series, a large number of anti-Christian edicts and letters of the sovereigns and consuls (especially by the end of the 3rd century): supposed records of non-historical martyrdoms, and also an infinity of martyrdoms. The Christians who appear as witnesses to these false biographies are countless.

Already the first of the presumed persecutions under Nero—which, for two millennia, made this emperor a monster without equal for Christians—was not a persecution against Christians but a process for arson. Even historians Tacitus and Suetonius, hostile to Nero, judged the process as just and reasonable. ‘Christianity was not discussed’, writes the evangelical theologian Carl Schneider. Also, the history of Christianity of the Catholic theologian Michel Clévenot establishes ‘that neither Nero, nor the police nor the Romans must have known that they were Christians; they were still moving too far in the dark and their number was still too small for their executions to have been a matter of public interest’.

But since the logic of Catholic theologians is rarely brilliant, Clévenot finishes his chapter on the fire of Rome in July of the year 64, not without having first recorded the ‘surprisingly’ good memory about Emperor Nero among the Romans. Among the Christians, he is still considered a bloodthirsty madman. And according to Clévenot this would be ‘perhaps (!) the best demonstration that Christians were really the victims of the horrible massacre of July 64’.

It is significant that religious motives did not play any role in the process, or at most a very accessory one. Significantly, Nero confined himself to the Christians of Rome. Although the acts were later falsified to locate martyrs elsewhere in Italy and in Gaul, according to the Catholic theologian Ehrhard: ‘All these acts of martyrdom have no historical value’.

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[1] Editor’s note: The triple parentheses are mine. Hegesippus, a chronicler of the early Church, was a Jewish convert. One wonders how many of the Christians that Deschner has been mentioning also had Jewish ancestry.

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Published in: on August 29, 2018 at 10:42 am  Comments Off on Christianity’s Criminal History, 94  
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A response to Spahn Ranch

The following is not a formal post but rather a comment that I chose to put here rather than on this thread, where it belongs.

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Obviously, we see the world in a very different way.

The mere fact that Rome changed from Republic to Empire was a voluntary surrender to evil, as Brutus and his followers saw it. Julius Caesar should be one of the most reviled figures in Western history.

Believing the Jews was explicable among the envious non-whites around Rome. But for a white Roman to believe them, and allowing being baptized, was a sin as Julian the Apostate saw it.

Following Constantine and the next Christian emperors was voluntary surrender to evil, as philosophers like Libanius saw it.

Once Christianity was established, having burned the libraries of classical knowledge was voluntary surrender to evil. To have broken the statues that represented the divine beauty of the Aryan race was voluntary surrender to evil (for a list of these atrocities see: here).

To have destroyed the temples, including the most beautiful building of Alexandria and another one, one of the Seven Wonders of the Ancient World leaving only these ruins in the respective two cases, was voluntary surrender to evil.

The fact that whites repudiated the healthy religion of the Hellenes and accepted the idea of eternal torture by fire, even for unbaptized infants, was such a massive and astronomical voluntary surrender to evil, that it is most likely that their little race will perish due to such a sin.

That the so-called secularized whites of today are incapable of healing psychically, and continue to believe the lies of the Jews and Christian ethics, is voluntary surrender to evil.

As Axe of Perun says, with the historical and exegetical tools at our disposal today there is no excuse. Nationalists could repudiate the perfidy of their own parents—their religion—; the ethics that accompany it, as well as its secular offshoot from the late 18th century. Not doing so is voluntary surrender to evil. And there are hundreds of white nationalists who think they’re good but deep down they’re bad. (That’s why the first pages of my Day of Wrath start with the example of Greggy’s ethics.)

If there is something that emerges from my Hojas Susurrantes and ¿Me Ayudarás? it’s to frame the discourse in ethical terms—if we are to save the West from the extermination in progress. But that can only be done with the complete collapse of the USA and through the acute suffering that, for decades, white sinners shall suffer: a dark night for the soul, a window of opportunity to amend one’s own ways.

As Pierce said about the common American, so surrendered to evil, ‘The only way to persuade the population of this country that they need to change their ways is to give them a good, hard boot in the ass—about 600 times. They need to be reprogrammed, and that takes order and discipline, not books or leaflets…’

Day of Wrath, 19

The infanticidal psychoclass: references

Wikipedia has the problem that many of its editors and administrators are either white traitors to the West or Jews like those of deMause’s journal. Although some scholars contribute to editing it, there is always an anti-westerner who censures the passages opposing the anti-white zeitgeist. For example, regarding the articles on infanticide I edited in 2008, a couple of Australian administrators from the English Wikipedia abused their powers. Not only did they eliminate most of the section on Australia within the article “Infanticide.” They went so far as to erase, from that online encyclopedia, an entire article that another editor had started. This last article focused on expanding the subject of the infanticide committed by aboriginal Australians. (Part of what was censored by Wikipedia is covered in this chapter, in the section on Australia.) Almost a decade later I learned that, since the 1970s, it has been a common practice in that continent to censor studies on infanticide, insofar as the aborigines have been idealized. Rewriting the history of the natives by vaporizing, in Stalin’s style, part of the collective memory of a nation misinforms visitors to the encyclopedia. But not all Wikipedia editors have behaved like that pair of administrators, so zealous in idealizing the natives in their country. In the archived Wikipedia talk page of Psychohistory, Loren Cobb said:

In my view, the psychohistory of Lloyd deMause is indeed a notable approach to history, in the sense in which Wikipedia uses the term “notability.” I am not personally involved in psychohistory—I am a mathematical sociologist—but here are some thoughts for your consideration.

Psychohistory as put forth by deMause and his many followers attempts to explain the pattern of changes in the incidence of child abuse in history. This is a perfectly respectable and non-fringe domain of scientific research. They argue that the incidence was much higher in the past, and that there has been an irregular history of improvement. This is a hypothesis that could just as easily have been framed by an epidemiologist as a psychologist. DeMause proposes a theory that society has gone through a series of stages in its treatment and discipline of children.

Again, this is well within the bounds of social science. None of these questions are pseudoscientific. Even the Centers for Disease Control in Atlanta, a bastion of scientific epidemiology, is interested in these kinds of hypotheses.1

I exchanged a few e-mails with Cobb, who like me is very critical of the psychoanalytic tail in deMausean legacy, and his position piqued my interest.

This chapter summarizes the data collected in the first exhaustive study on infanticide: a book by Larry Milner, Hardness of Heart, published in the last year of the 20th century. That so many researchers have produced astronomical figures on the extent of infanticide moves me to think that Milner’s initiative to devote ten years of his life researching the topic should be undertaken by others. Only then can we be sure if such large numbers are accurate.

Joseph Birdsell believes in infanticide rates of 15-50 percent of the total number of births in prehistoric times.2 Laila Williamson estimated a lower rate ranging from 15-20 percent.3 Both believe that high rates of infanticide persisted until the development of agriculture.4 Some comparative anthropologists have estimated that 50 percent of female newborn babies were killed by their parents in the Paleolithic.5 These figures appear over and over in the research of other scholars.
 

Paleolithic and Neolithic

Decapitated skeletons of hominid children have been found with evidence of cannibalism. Neanderthal man performed ritual sacrifices of children. As shown in the bas-reliefs of a Laussel cave, a menstruating goddess is appeased only by the sacrifice of infants.6

Marvin Harris, the creator of the anthropological movement called cultural materialism, estimated that in the Stone Age up to 23-50 percent of newborns were put to death. However, Harris conceived a rational explanation. In his book Cannibals and Kings: Origins of Cultures, published in 1977, he says that the goal was to preserve the population growth to 0.001 percent. This explanation of more “civilized” cavemen than us has not been taken seriously among other scholars. But the renowned geneticist James Neel surpasses him. Through a retroactive model to study the customs of contemporary Yanomami Indians he estimated that in prehistoric times the infanticidal rate was 15-20 percent. However, Neel wrote: “I find it increasingly difficult to see in the recent reproductive history of the civilized world a greater respect for the quality of human existence than was manifested by our remote ‘primitive’ ancestors.” Ark would have scoffed at this claim. The fact that Neel published such praise for the infanticidal cavemen in Science,7 one of the most prestigious scientific journals, shows the levels of psychogenic regression that we suffer in our times.

 
Ancient World

As we have seen, the sacrifice of children was much more common in the Ancient World than in present times. Three thousand bones of young children, with evidence of sacrificial rituals, have been found in Sardinia. Infants were offered to the Babylonian goddess Ishtar. Pelasgians offered a sacrifice of every tenth child during difficult times. Syrians sacrificed children to Jupiter and Juno. Many remains of children have been found in Gezer excavations with signs of sacrifice. Child skeletons with the marks of sacrifice have been found also in Egypt dating 950-720 B.C. In Carthage “[child] sacrifice in the ancient world reached its infamous zenith.”8 Besides the Carthaginians, other Phoenicians, and the Canaanites, Moabites and Sepharvites offered their first-born as a sacrifice to their gods.

Carthage. Charred bones of thousands of infants have been found in Carthaginian archaeological sites in modern times. One such area harbored as many as 20,000 burial urns. It is estimated that child sacrifice was practiced for centuries in the region. Plutarch (ca. 46-120 AD) mentions the practice, as do Tertullian, Orosius, Diodorus Siculus and Philo. The Hebrew Bible also mentions what appears to be child sacrifice practiced at a place called the Tophet (from the Hebrew taph or toph, to burn) by the Canaanites, ancestors of the Carthaginians, and by some Israelites. Writing in the 3rd century B.C., Kleitarchos, one of the historians of Alexander the Great, described that the infants rolled into the flaming pit. Diodorus Siculus wrote that babies were roasted to death inside the burning pit of the god Baal Hamon, a bronze statue.9

Greece and Rome. In the Persian mythology of Zoroastrianism, at birth some children are devoured by their parents: a fable reminiscent of Cronus. Rhea hid Zeus and presented a stone wrapped in strips, which Cronus took as a swaddled baby and ate it. Cronus represents the archaic Hellas.

The historical Greeks considered barbarous the practice of adult and child sacrifice.10 It is interesting to note how conquerors like Alexander are diminished under the new psychohistorical perspective. If we give credence to the assertion that Thebes, the largest city in the region of Boeotia, had lower rates of exposure than other Greek cities, its destruction by Alexander was a fatal blow to the advanced psychoclass in Greece. A few centuries later, between 150 and 50 B.C. an Alexandrian Jew wrote Wisdom of Solomon, which contains a diatribe against the Canaanites whom he calls perpetrators of “ruthless murders of their children.” (Note how the biblical classics, the 16th-century chroniclers, and the 19th-century anthropologists wield value judgments, something banned in an academy under the shadow of Franz Boas.)

In The Histories Polybius was already complaining in the 2nd century B.C. that parents severely inhibited reproduction, and by the 1st century there were several thinkers who spoke out against the exposure of babies. Epictetus wondered “A sheep does not abandon its own offspring, nor a wolf; and yet does a man abandon his?” In the Preface we saw that in the same century Philo was the first philosopher to speak out against exposure.11

“The greatest respect is owed to a child,” wrote Juvenal, born in 55 AD. His contemporary Josephus, a Romanized Jew, also condemned exposure. And in Heroides, an elegiac poem that he wrote before his exile, Ovid asked, “What did the child commit, in so few hours of life?” However, two centuries after Augustus, in times of Constantine Rome struggled with a decreased population due to exposure. The legend of Romulus and Remus is also revealing: two brothers had been exposed to die but a she-wolf saved them. Romulus forced the Romans to bring up all males and the first female and forbade killing them after a certain age. As Rhea saving his son Zeus, this legend portrays the psychogenic landmark of classical culture compared with other cultures of the Ancient World. But even so, exposure was practiced. A letter from a Roman citizen to his wife, dating from 1 B.C., demonstrates the casual nature with which infanticide was often viewed:

Know that I am still in Alexandria. […] I ask and beg you to take good care of our baby son, and as soon as I received payment I shall send it up to you. If you are delivered, if it is a boy, keep it, if a girl, discard it.12

In some periods of Roman history it was traditional for a newborn to be brought to the pater familias, the family patriarch, who would then decide whether the child was to be kept and raised, or left to death by exposure. The Twelve Tablets of Roman law obliged him to put to death a child that was visibly deformed. Infanticide became a capital offense in Roman law in 374 AD but offenders were rarely if ever prosecuted.13

Hebrew people. Although the Bible says many Hebrews sacrificed their children to pagan gods, Judaism prohibits infanticide (I will approach the subject of the recent studies on the Israelites in the last chapter). Tacitus recorded that the Jews “regard it as a crime to kill any late-born children.”14 Josephus, whose works give an important insight into first-century Judaism, wrote that God “forbids women to cause abortion of what is begotten, or to destroy it afterward.”15

Pagan European tribes. John Boswell believed that in ancient Germanic tribes unwanted children were exposed, usually in the forest. “It was the custom of the pagans that if they wanted to kill a son or daughter, they would be killed before they had been given any food.”16 In the most influential archeological book of the 19th century, Prehistoric Times, John Lubbock invented the terms Paleolithic and Neolithic. He described that burnt bones indicated the practice of child sacrifice in pagan Britain.17

 
The Christian Era

Something goes completely unnoticed for the modern mind. In a world plagued by sacrifices like the Old World, the innocent son has to die ordered by his father: a well-known practice. It is impossible to understand the psychoclass that gave rise to Christianity by overlooking this reality converted into a powerful symbol. This is true despite, as I have stated in the previous pages, that forms of upbringing should have suffered, in general terms, a regression throughout the Middle Ages. The Teachings of the Apostles or Didache said: “You shall not murder a child by abortion nor kill that which is born.”18 The Epistle of Barnabas stated an identical command.19 So widely accepted was this teaching in Christendom that apologists Tertullian, Athenagoras, Minucius Felix, Justin Martyr and Lactantius also maintained that exposing a baby to death was a wicked act. In 318 AD Constantine considered infanticide a crime but reinstated the practice of selling one’s own children. The West took its time to consider criminal the late forms of infanticide. The author of the Codex Theodosianus complained in 322 AD:

We have learned that in provinces where there are shortages of food and lack of livelihood, parents are selling or pledging their children. Such an ignominious act is repugnant to our customs.

Towards 340 AD Lactantius argued that strangling newborns was sinful. Already within the historical period known as Christendom, infanticide was not officially banned in Roman criminal law until 374 AD when Valentinian I mandated to rear all children (exposing babies, especially girls, was still common). However, both exposure and child abandonment continued in Europe.

Middle Ages. The practice was so entrenched, as well as the sale of children, that it had been futile to decree the abolition of such customs. Until 500 AD it could not be said that a baby’s life was secure. The Council of Constantinople declared that infanticide was a homicide, and in 589 AD the Third Council of Toledo took measures against the Spanish custom of killing their own children.20 Whereas theologians and clerics preached to spare their lives, newborn abandonment continued as registered in both the literature record and in legal documents.21 More archaic forms of infanticide, such as sacrifice, were practiced by the Gauls, Celts and the Irish. “They would kill their piteous wretched offspring with much wailing and peril, to pour their blood around Crom Cruaich,” a deity of pre-Christian Ireland.22 Unlike other European regions, in the Middle Ages the German mother had the right to expose the newborn.23 In Gotland, Sweden, children were also sacrificed.24 According to William Langer, exposure in the Middle Ages “was practiced on a gigantic scale with absolute impunity, noticed by writers with most frigid indifference.”25 By the end of the 12th century, notes Richard Trexler, Roman women threw their newborns into the Tiber River even in daylight.26 In Russia, peasants sacrificed their sons and daughters to the pagan god Perun. Some residents of rural areas got rid of their babies by throwing them to the hogs. In Medieval Russia secular laws did not deal with what, for the church, was a crime.27 The Svans killed the newborn females by filling their mouths with hot ashes. In Kamchatka, babies were killed and thrown to wild dogs.28

The darkness of Europe would begin to fade in the 12th century. As explained above, the “little Renaissance” of that century reminds me the famous series of Kenneth Clark, the first of its kind that showed us the personal view of an intellectual in a television series. Other cultures would be arrested in their ways of treatment of women and children.

China and Japan. The American explorer George Kennan noted that among the Koryaks, a Mongoloid people of north-eastern Siberia, infanticide was still common in the 19th century. One of the twins was always sacrificed.29 Since the 17th century Jesuit missionaries had found thousands of babies, mostly women, abandoned on the streets of China. Marco Polo, the famed explorer, saw newborns exposed in Manzi.30 China’s society promoted gendercide. The philosopher Han Fei Tzu, a member of the ruling aristocracy of the 3rd century B.C., who developed a school of law, wrote: “As to children, a father and mother when they produce a boy congratulate one another, but when they produce a girl they put it to death.”31 Among the Hakka people, and in Yunnan, Anhwei, Szechwan, Jiangxi and Fukien a method of killing the baby was to put her into a bucket of cold water, which was called “baby water.” 32 Even before feudal Japan infanticide was performed. The common slang for infanticide was mabiki which means to pull plants from an overcrowded garden. It has been estimated that 40 percent of newborn babies were killed in Kyushu.33 A typical method in Japan was smothering through wet paper on the baby’s mouth and nose.34 Mabiki persisted in the 19th and early 20th centuries.35

India and Pakistan. Female infanticide of newborn girls was systematic in feudatory Rajputs in India. According to Firishta (approx. 1560-1620), as soon as a female child was born she was holding “in one hand, and a knife in the other, that any person who wanted a wife might take her now, otherwise she was immediately put to death.”36 The practice of female infanticide was also common among the inhabitants of Kutch, Kehtri, Nagar, Gujarat, Miazed, Kalowries and also among the Sind in Pakistan.37 It was not uncommon that parents threw a child to the crocodiles in the Ganges River as a sacrificial offering. The British colonists were unable to outlaw the custom until the beginnings of the 19th century.38

Arabia and Islam. Female infanticide was common all over Arabia during pre-Islamic Arabia, especially by burying alive the newborn female.39 Later it would be explicitly prohibited by the Koran: “And do not kill your children for fear of poverty; We give them sustenance and yourselves too; Surely to kill them is a great wrong.”40 However, in spite of this emergent psychoclass, if compared with their infanticidal neighbors of the Arabian peninsula, the forms of childcare and the treatment of women in Islam would be stagnant for centuries.
 

Tribes

Infanticide in tribal societies was, and in some tribes still is, more frequent than infanticide in both Western and Eastern civilizations.

Africa. In this continent newborns were killed because of fear that they were an evil omen or because they were considered unlucky. Twins were usually put to death in Arebo; as well as by the Nama Hottentots of South West Africa; in the Lake Victoria Nyanza region; by the Tswana in Portuguese East Africa; among the Ilso and Ibo people of Nigeria; and by the !Kung Bushmen of the Kalahari Desert.41 The Kikuyu, Kenya’s most populous ethnic group, practiced ritual killing of twins.42 Lucien Lévy-Brühl noted that, as a result of fearing a drought, if a baby was born feet first in British East Africa, she or he was smothered.43 The Tswana people did the same since they feared the newborn would bring ill fortune to the parents.44 Similarly, William Sumner noted that the Vadshagga killed children whose upper incisors came first.45 If a mother died in childbirth among the Ibo people of Nigeria, the newborn was buried alive. It suffered a similar fate if the father died.46 In The Child in Primitive Society, Nathan Miller wrote in the 1920s that among the Kuni tribe every mother had killed at least one of her children.47 Child sacrifice was practiced as late as 1929 in Zimbabwe, where a daughter of the tribal chief used to be sacrificed as a petition of rain.48

Oceania and the Pacific Islands. Infanticide among the autochthon people in the Oceania islands is widespread. In some areas of the Fiji islands up to 50 percent of newborn infants were killed.49 In the 19th-century Ugi, in the Solomon Islands almost 75 percent of the indigenous children had been brought from adjoining tribes due to the high incidence rate of infanticide, a unique feature of these tribal societies.50 In another Solomon island, San Cristóbal, the firstborn was considered ahubweu and often buried alive.51 As a rationale for their behavior, some parents in British New Guinea complained: “Girls […] don’t become warriors, and they don’t stay to look for us in our old age.”52

Australia. According to Bronislaw Malinowski, who wrote a book on indigenous Australians in the early 1960s, “infanticide is practiced among all Australian natives.”53 The practice has been reported in Tasmania, Western Australia, Central Australia, South Australia, in the Northern Territory, Queensland, New South Wales and Victoria. Anthropologist Géza Róheim wrote:

When the Yumu, Pindupi, Ngali, or Nambutji were hungry, they ate small children with neither ceremonial nor animistic motives. Among the southern tribes, the Matuntara, Mularatara, or Pitjentara, every second child was eaten in the belief that the strength of the first child would be doubled by such a procedure.54

Family units usually consisted of three children. Brough Smyth, a 19th century researcher, estimated that in Victoria about 30 percent of the births resulted in infanticide.55 Mildred Dickeman concurs that the figure is accurate in other Australia tribes as a result of a surplus of the birthrate.56 Cannibalism was observed in Victoria at the beginning of the 20th century. The Wotjo tribe, as well as the tribes of the lower Murray River, sometimes killed a newborn to feed an older sibling.57 Thomas Robert Malthus said that, in the New South Wales region when the mother died sucking infants were buried alive with her.58 In the Darling River region, infanticide was practiced “by a blow on the back of the head, by strangling with a rope, or chocking with sand.”59 In Queensland a tribal woman only could have children after the age of thirty. Otherwise babies would be killed.60 The Australian Aranda tribes in the Northern Territory used the method of choking the newborn with coal, sand or kill her with a stick.61 According to James George Frazer, in the Beltana tribes in South Australia it was customary to kill the first-born.62 Twins were always killed by the Arrernte in central Australia.63 In the Luritcha tribe occasional cannibalism of young children occurred.64 Aram Yengoyan calculated that, in Western Australia, the Pitjandjara people killed 19 percent of their newborns.65 In the 19th century the native Tasmanians were exterminated by the colonists, who regarded them as a degenerate race. Richard H. Davies (fl. 1830s-1887), a brother of Archdeacon Davies, wrote that Tasmanian “females have been known to desert their infants for the sake of suckling the puppies,” which were later used for hunting.66 Like other tribal Australians, when the mother died the child was buried as well.67

Polynesia. In ancient Polynesian societies infanticide was fairly common.68 Families were supposed to rear no more than two children. Writing about the natives Raymond Firth noted: “If another child is born, it is buried in the earth and covered with stones.”69 In Hawaii infanticide was a socially sanctioned practice before the Christian missions.70 Infanticidal methods included strangling the children or, more frequently, burying them alive.71 Infanticide was quite intense in Tahiti.72 Methods included suffocation, neck breaking and strangulation.73

North America. Infanticide and child sacrifice was practiced in the New World at times when in Western Europe it had been largely abandoned. There is no agreement about the actual estimates of the frequency of newborn female infanticide in the Eskimo population. Carmel Schrire mentions diverse studies ranging from 15-50 percent to 80 percent.74 Polar Eskimos killed the child by throwing him or her into the sea.75 There is even a legend in Eskimo folklore, “The Unwanted Child,” where a mother throws her child into the fjord. The Yukon and the Mahlemuit tribes of Alaska exposed the female newborns by stuffing their mouths with grass before leaving them to die.76 In Arctic Canada the Eskimos exposed their babies on the ice and left them to die.77 Female Eskimo infanticide disappeared in the 1930s and 1940s after contact with the Western cultures of the South.78 The Handbook of North American Indians reports infanticide and cannibalism among the Dene Indians and those of the Mackenzie Mountains.79 In the Eastern Shoshone there was a scarcity of Indian women as a result of female infanticide.80 For the Maidu Native Americans in the United States twins were so dangerous that they not only killed them, but the mother as well.81 In the region known today as southern Texas, the Mariame Indians practiced infanticide of females on a large scale. Wives had to be obtained from neighboring groups.82

South American tribes. Although data of infanticides among the indigenous people in South America is not as abundant as data from North America, the estimates seem to be similar. The Tapirapé indigenous people of Brazil allowed no more than three children per woman, and no more than two had to be of the same sex. If the rule was broken infanticide was practiced.83 The people in the Bororo tribe killed all the newborns that did not appear healthy enough. Infanticide is also documented in the case of the Korubo people in the Amazon.84

While Capacocha sacrifice was practiced in the Peruvian large cities, child sacrifice in the pre-Columbian tribes of the region is less documented. However, even today studies on the Aymara Indians reveal high incidences of mortality among the newborn, especially female deaths, suggesting infanticide.85 Infanticide among the Chaco in Paraguay was estimated as high as 50 percent of all newborns in that tribe, who were usually buried.86 The infanticidal custom had such roots among the Ayoreo in Bolivia and Paraguay that it persisted until the late 20th century.87

 
Conclusion

As can be gathered from the above data, it is possible to support psychohistory’s cornerstone, the idea of an infanticidal psychoclass, with sources other than those used by deMause. The main criticism of historian Julie Hofmann Kemp to the deMausean model has, therefore, been solved.

 

References

1 Loren Cobb signs under a penname in Wikipedia. His post appeared in the talk page of Psychohistory (03:41, April 3, 2008).

2 Birdsell, Joseph, B. (1986), “Some predictions for the Pleistocene based on equilibrium systems among recent hunter-gatherers,” in Richard Lee and Irven DeVore, Man the Hunter, Aldine Publishing Co., p. 239.

3 Williamson, Laila (1978), “Infanticide: an anthropological analysis,” in Kohl, Marvin, Infanticide and the Value of Life, New York: Prometheus Books, pp. 61-75.

4 Milner, Larry S. (2000). Hardness of Heart / Hardness of Life: The Stain of Human Infanticide. Lanham/New York/Oxford: University Press of America, p. 19.

5 Hoffer, Peter, N.E.H. Hull (1981). Murdering Mothers: Infanticide in England and America, 1558-1803. New York University Press, p. 3.

6 Simons, E. L. (1989). “Human origins.” Science, 245: p. 1344.

7 Neel, James. (1970). “Lessons from a ‘primitive’ people.” Science, 1: p. 816.

8 Milner: Hardness of Heart (op. cit.) p. 324.

9 Brown, Shelby (1991). Late Carthaginian Child Sacrifice and Sacrificial Monuments in their Mediterranean Context. Sheffield Academic Press, pp. 22s. See also: Stager, Lawrence, Samuel R. Wolff (1984). “Child sacrifice at Carthage—religious rite or population control?” Biblical Archaeology Review 10: pp. 31-51.

10 Hughes, Dennis D. (1991). Human Sacrifice in Ancient Greece. Routledge, p. 187.

11 Philo (1950). The Special Laws. Harvard University Press, Vol. VII, pp. 117s, 551, 549.

12 Naphtali, Lewis, ed. (1985), “Papyrus Oxyrhynchus 744,” Life in Egypt Under Roman Rule, Oxford University Press, p. 54.

13 Radville, Samuel X. (1974), “A history of child abuse and infanticide,” in Steinmetz, Suzanne K. and Murray A. Strauss, Violence in the Family, New York: Dodd, Mead & Co., pp. 173-179.

14 Tacitus (1931). The Histories. London: William Heinemann, Vol. II, p. 183.

15 Josephus (1976). The Works of Flavius Josephus, “Against Apion.” Cambridge: Harvard University Press, II.25, p. 597.

16 John Boswell (1988). The Kindness of Strangers. New York: Vintage Books, p. 211.

17 Lubbock, John (1865). Pre-historic Times, as Illustrated by Ancient Remains, and the Manners and Customs of Modern Savages. London: Williams and Norgate, p. 176.

18 Robinson, J. Armitage (translator) (1920), “Didache,” Barnabas, Hermar and the Didache, Vol. D.ii.2c, New York: The MacMillan Co., p. 112.

19 Ibid., Epistle of Barnabas, xix. 5d.

20 Radbill, Samuel X. (1974), “A history of child abuse and infanticide,” in Steinmetz, Suzanne K. and Murray A. Straus, Violence in the Family, New York: Dodd, Mead & Co., pp. 173-179.

21 John Boswell (1984). “Exposition and oblation: the abandonment of children and the ancient and medieval family.” American Historical Review 89: pp. 10-33.

22 Dorson, Richard (1968). Peasant Customs and Savage Myths: Selections from the British Folklorists. University of Chicago Press, p. 351.

23 Westrup, C.W. (1944). Introduction to Roman Law. Oxford University Press, p. 249.

24 Turville-Petre, Gabriel (1964). Myth and Religion of the North: The Religion of Ancient Scandinavia. New York: Holt, Rinehart & Winston, p. 253.

25 Langer, William L. (1974). “Infanticide: a historical survey.” History of Childhood Quarterly, 1, pp. 353-366.

26 Trexler, Richard (1973). “Infanticide in Florence: new sources and first results.” History of Childhood Quarterly, 1: p. 99.

27 Ransel, David (1988). Mothers of Misery. Princeton University Press, pp. 10-12.

28 McLennan: Studies in Ancient History (op. cit.), pp. 105s.

29 Kennan, George (1986 [originally published in 1871]). Tent Life in Siberia. New York: Gibbs Smith.

30 Polo, Marco (1965). The Travels. Middlesex: Penguin Books, p. 174.

31 Yu-Lan, Fung (1952). A History of Chinese Philosophy. Princeton University Press, p. 327.

32 Yao, Esther S. Lee (1983). Chinese Women: Past and Present. Mesquite: Ide House, p. 75.

33 Kushe, Helga and Peter Singer (1985). Should the Baby Live? Oxford University Press, p. 106.

34 Shiono, Hiroshi and Atoyo Maya, Noriko Tabata, Masataka Fujiwara, Junich Azumi and Mashahiko Morita (1986). “Medico-legal aspects of infanticide in Hokkaido District, Japan.” American Journal of Forensic Medicine and Pathology, 7: p. 104.

35 Vaux, Kenneth (1989). Birth Ethics. New York: Crossroad, p. 12.

36 Westermarck, Edward (1968). A Short History of Marriage. New York: Humanities Press, Vol. III, p. 162.

37 Panigrahi, Lalita (1972). British Social Policy and Female Infanticide in India. New Delhi: Munshiram Manoharlal, p. 18.

38 Davies, Nigel (1981). Human Sacrifice. New York: William Morrow & Co, p. 18.

39 Milner: Hardness of Heart, (op. cit.), p. 59. See also: Smith, William Robertson (1903). Kinship and Marriage in Early Arabia. London: Adam & Charles Block, p. 293.

40 The Koran, XVII:31. See also LXXXI:8-9, XVI:60-62, XVII:42 and XLII:48.

41 Milner: Hardness of Heart (op. cit.) pp. 160s.

42 LeVine, Sarah and Robert LeVine (1981), “Child abuse and neglect in Sub-Saharan Africa,” in Korbin, Jill, Child Abuse and Neglect, Berkeley: University of California Press, p. 39.

43 Lévy-Brühl, Lucien (1923). Primitive Mentality. London: George Allen & Unwin Ltd., p. 150.

44 Schapera, I.A. (1955). A Handbook of Tswana Law and Custom. Oxford University Press, p. 261.

45 Sumner, William (1956 [originally published in 1906). Folkways: A Study of the Sociological Importance of Usages, Manners, Customs, Mores, and Morals. Oxford University Press, p. 274.

46 Basden, G.T. (1996). Niger Ibos. New York: Barnes & Noble, pp. 180-184, 262s.

47 Miller, Nathan (1928). The Child in Primitive Society. New York: Bretano’s, p. 37.

48 Davies: Human Sacrifice (op. cit.), p. 143.

49 McLennan, J.F. (1886). Studies in Ancient History, The Second Series. New York: MacMillan & Co., Ltd., pp. 90s.

50 Guppy, H.B. (1887). The Solomon Islands and Their Natives. London: Swan Sonnenschein, p. 42.

51 Frazer, J.G. (1935). The Golden Bough. New York: MacMillan Co., pp. 332s.

52 Langness, L.L. (1984), “Child abuse and cultural values: the case of New Guinea,” in Korbin, Jill, Child Abuse and Neglect: Cross-Cultural Perspectives, Berkeley: University of California Press, p. 15.

53 Malinowski, Bronislaw (1963). The Family Among the Australian Aborigines. New York: Scocken Books, p. 235.

54 Róheim, Géza (1962). “The Western tribes of Central Australia: childhood.” The Psychoanalytic Study of Society, 2: p. 200.

55 Smyth, Brough (1878). The Aborigines of Australia. London: John Ferres, p. 52.

56 Dickeman, Mildred (1975). “Demographic consequences of infanticide in man.” Annual Review of Ecology and Systematics, 6: p. 121.

57 Howitt, A.W. (1904). The Native Tribes of South-East Australia. MacMillan & Co., Ltd., pp. 749s.

58 Malthus, Thomas Robert (1963). On Population. New York: The Modern Library, I.III, p. 170.

59 Bonney, Frederic (1884). “On some customs of the aborigines of the River Darling.” Journal of the Royal Anthropological Institute of Great Britain and Ireland, 13: p. 125.

60 Cowlishaw, Gillian (1978). “Infanticide in aboriginal Australia.” Oceania, 48: p. 267.

61 Murdock, G.P. (1971). Our Primitive Contemporaries. New York: Macmillan, p. 34.

62 Frazer, James George (1963). The Dying God. New York: Macmillan, p. 180.

63 Murdock: Our Primitive Contemporaries (op. cit.), p. 34.

64 Spencer, Baldwin, F.J. Gillen (1904). The Northern Tribes of Central Australia. London: MacMillan & Co., p. 475.

65 Yengoyan, Aram (1972). “Biological and demographic components in aboriginal Australian socio-economic organization.” Oceania, 43: p. 88.

66 Roth, H. Ling (1899). The Aborigines of Tasmania. Halifax: King & Sons, pp. 162s.

67 Murdock: Our Primitive Contemporaries (op. cit.), p. 7.

68 Ritchie, Jane and James Ritchie (1979). Growing Up in Polynesia. Sydney: George Allen & Unwin, p. 39.

69 Firth, Raymond (1983). Primitive Polynesian Economy. London: Routledge, p. 44.

70 Dibble, Sheldon (1839). History and General Views of the Sandwich Islands Mission. New York: Taylor & Dodd, p. 123.

71 Handy, E.S. and Mary Kawena Pukui (1958). The Polynesian Family System in Ka-’U, Hawaii. New Plymouth, New Zealand: Avery Press, p. 327.

72 Ritchie: Growing Up in Polynesia (op. cit.), p. 189.

73 Oliver, Douglas (1974). Ancient Tahitan Society. Honolulu: University Press of Hawii, Vol. I, p. 425.

74 Schrire, Carmel and William Lee Steiger (1974). “A matter of life and death: an investigation into the practice of female infanticide in the Artic.” Man: The Journal of the Royal Anthropological Society, 9: p. 162.

75 Fridtjof, Nansen (1894). Eskimo Life. London: Longmans, Green & Co., p. 152.

76 Garber, Clark (1947). “Eskimo Infanticide.” Scientific monthly, 64: p. 98.

77 Langer: “Infanticide: a historical survey” (op. cit.), p. 354.

78 Balikci, Asen (1984), “Netslik,” in Damas, David, Handbook of North American Indians (Arctic), Washington DC: Smithsonian Institution, p. 427.

79 Savishinsky, Joel and Hiroko Sue Hara (1981), “Hare,” in Helm, June, Handbook of North American Indians (Subarctic). Smithsonian Institution, p. 322. See also: Gillespie, Beryl (1981), “Mountain Indians,” in Helm, June, Handbook of North American Indians (Subarctic). Smithsonian Institution, p. 331.

80 Shimkin, Demitri, B. (1986), “Eastern Shoshone,” in D’Azevedo, Warren L., Handbook of North American Indians (Great Basin). Smithsonian Institution, p. 330.

81 Riddell, Francis (1978), “Maidu and Konkow,” in Heizer, Robert F., Handbook of North American Indians (California). Smithsonian Institution, p. 381.

82 Campbell, T.N. (1983), “Coahuitlecans and their neighbors,” in Ortiz, Alonso, Handbook of North American Indians (Southwest). Smithsonian Institution, p. 352.

83 Johnson, Orna (1981), “The socioeconomic context of child abuse and neglect in native South America,” in Korbin, Jill, Child Abuse and Neglect, Berkeley: University of California Press, p. 63.

84 Cotlow, Lewis (1971). The Twilight of the Primitive. New York: Macmillan, p. 65.

85 de Meer, Kees, Roland Bergman and John S. Kushner (1993). “Socio-cultural determinations of child mortality in Southern Peru: including some methodological considerations.” Social Science and Medicine, 36: pp. 323, 328.

86 Hastings, James (1955). Encyclopedia of Religion and Ethics. NY: Scribner’s Sons, Vol. I, p. 6.

87 Bugos, Paul E. and Lorraine M. McCarthy (1984), “Ayoreo infanticide: a case study,” in Hausfater, Glenn and Sarah Blaffer Hrdy, Infanticide, Comparative and Evolutionary Perspectives, New York: Aldine, p. 510.

 
___________

The objective of Day of Wrath is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will reproduce the penultimate chapter. Day of Wrath will be available again in printed form.

Messala to Sextus

I was one-year-old when Ben-Hur, the epic religious film directed and produced by the Jews William Wyler and Sam Zimbalist, and starring Charlton Heston as the title character, was premiered. I watched it about ten years later on the silver screen with my family.

The film made a huge impact in my life when I was a Christian. I must say that, even today, I can enjoy some scenes. The following is my favourite scene, with the old commander of the Roman garrison discussing with the new commander about the Jews:

Sextus: You can break a man’s skull, you can arrest him, you can throw him into a dungeon. But how do you control what’s up here? [taps his head] How do you fight an idea?

This happens while the Roman Messala is naively planning to use his childhood friend, the Jew Ben-Hur, to find the zealots who, as Sextus complains, ‘smash the statues of our gods, even those of our emperor’.

Messala: Sextus, you ask how to FIGHT [great emphasis in Messala’s voice] an idea. Well, I’ll tell you how… with another idea!

Presently the Roman-like idea is of course German National Socialism, not American white nationalism which through Christianity and Neochristianity is cucked to the core—as cucked as the 1880 novel Ben-Hur: A Tale of the Christ by Union general Lew Wallace.

Incidentally, in the 1959 film the Jews deceived us by using a Nordish-like actor for the title character. In the Judea of the 1st century a rich Jew should be looking more like the centurion of the above clip; and the centurion should look like Charlton Heston. But who’s really worse: the kikes who made the film or the Xtian general, a staunch supporter of the Union, who wrote the greatest religious bestseller of his time?

Führer quote

The reason why the ancient world was so pure, light and serene was that it knew nothing of the two great scourges: the pox and Christianity.

Christianity is a prototype of Bolshevism: the mobilisation by the Jew of the masses of slaves with the object of undermining society. Thus one understands that the healthy elements of the Roman world were proof against this doctrine.

Hitler’s Table Talk, pages 75-76

Heisman’s suicide note, 9

Judaism for the Gentiles?

When Christian social conservatives reach for their cultural roots, they embrace the uprooting force of Christianity. Christianity began a long process of uprooting gentiles from their pagan past. Monotheism substituted an alternate past and an alternate view of themselves as heirs of Hebrew ancestors. In some sense, Christianity brought non-Jews to serve in what was originally a Jewish mission. Has Christianity molded Christians in a Jewish moral image?

In The Anti-Christ, Nietzsche declared:

Jews are the most catastrophic people of world history: by their aftereffect they have made mankind so thoroughly false that even today the Christian can feel anti-Jewish without realizing that he himself is the ultimate Jewish consequence.

Christian antisemitism is a kind of Jewish self-hatred. In worshipping a Jew named Jesus as their God, and dedicating themselves to essential Jewish values, Christians have dedicated themselves to a form of Judaism.

Because Jesus’s preaching of hatred for the family must be subverted in order for Christianity to function as a normative, societal religion, there must be cases where the ambiguity between the alpha altruism and omega altruism becomes so obscured and perverted that Christianity becomes a vehicle of racism.

Take, for example, white American Christian racists. They hate blacks. They hate Mexicans. They hate Jews. And, incidentally, they worship a Jew as the son of God. It is only natural that such Christian racists should pray to Jesus to save them from the Jews.

The fact that modern Christians tend to be associated with the conservative values of the family is a product of Christianity as a societal tradition, not Christianity as an implementation of the words of Jesus. What would happen if a Christian took Jesus’s message seriously? The Danish philosopher Soren Kierkegaard, in Attack Upon “Christendom”, wrote:

And this in my opinion is the falsification of which official Christianity is guilty: it does not frankly and unreservedly make known the Christian requirement—perhaps because it is afraid people would shudder to see at what a distance from it we are living… when Christ requires us to save our life eternally (and that surely is what we propose to attain as Christians) and to hate our own life in this world, is there then a single one among us whose life in the remotest degree could be called even the weakest effort in this direction?… let us not wish to gloss over the Christian requirement, so that by suppression or by falsification we may bring about an appearance of decorum which is in the very highest degree demoralizing and is a sly death-blow to Christianity.

American politician Patrick Buchanan, by contrast, has attempted to resurrect Jesus just enough to achieve his racist, politically Darwinistic goals. It would appear that the conventional Christian virtue Buchanan admires most is hypocrisy. He laments the loss of the good old-fashioned Christian hypocrisy in which a thinly veiled pagan morality edified the slaughter of a Christian’s fellow men under the banner of Christian love.

If Buchanan were to examine himself with Kierkegaard’s eye, it might dawn upon him that he is attacking the Christian churches for being Christian: “We were wrong to accompany the old conquistadors, wrong to impose our faith on native peoples, wrong to be handmaidens of empire. We confess, we beg forgiveness from those against whom we and our fathers have sinned.” He then points out, “Now this may be the way to heaven, but it can lead to hell on earth.” Buchanan and other likeminded Christian racists made it their mission to ensure that the meek do not inherit the earth.

Much of what Christian conservatives are trying to conserve is actually pagan, not Christian. Christianity did not invent the family. Christianity became guilty by association with that kind of social conservatism.

An authentic Christian conservatism would amount to the conservation of the subversion of family patriarchy. Christianity fundamentally redefined the horizons of what became “conservatism”, closing the extreme horizons of the gentile political right represented by Rome, and thus pushing normative Christian ethical horizons towards Jewish norms. A real conservative can be witnessed in the Roman emperor Julian the Apostate (c. 331-363 AD), the enemy of Christianity who converted to the paganism of his ancestors in 361.

Every single accusation of the defamation and dethroning of gods and heroes that Buchanan hurls at secular leftists can be slinged with more profound justice at Christianity. Buchanan himself portends what he calls the “death of the West” precisely because the solution he posits is Christian. His solution to the “problem” is the cause of the “problem”. What Buchanan criticizes is ultimately rooted in Christianity’s spiritual revolution over Rome.

Christianity inspired gentiles to deracinate themselves from their original pagan gods, naturalistic values, and ancestral traditions. Liberalism continues this deracination. The political left casts out those final surviving remains of politically pagan sentiment in the name of radicalism almost akin to Jesus’s attack on normative Pharisaic Judaism.

Christianity decontextualized and recontextualized patriarchy and altruism, subverting the pre-Christian assumptions and social conditions they evolved and originated in. Jesus’s influence effected a softening of the kinship core of patriarchy. From this softened core, liberal social dismantling took administrative control over the hypocrisy industry that Christianity launched. Pat Buchanan himself demonstrates the great reaping of what Christianity has sown: neutralization. Buchanan’s racist cause was effectively neutralized by the victory of Christianity’s melting of racism’s kinship core.

Christianity disempowers and disenfranchises kinship relations. It does this by radicalizing the logic of altruism beyond its sociobiological foundation in kinship, subversively making kinship appear inferior in comparison with its higher, more “universalistic” concerns. In secularized terms, this makes kin selective values, which can include racist values, appear inferior in value.

The Christian moral attack against hereditary social relations is at the root of the modern Western social project of systematic kin selective insanity, i.e. the modern idea of leftward social progress. It was liberalism’s Christian inheritance that made a virtue of kin selective insanity. Genetic self-preservation is immorality when genetic suicide is morality. To literally follow Jesus’s example is to follow the example of celibate priests and implement the extinction of the biological human race.

Mixed marriages between Christianity and racism persist nonetheless. Perhaps the most famous product of the union of Christianity and racism is the bastard child known as the Ku Klux Klan. Caught between white supremacism and Christ supremacism, the Ku Klux Klan has solved the problem of incompatible ethical commitments through a hybrid creed that offers the worst of both worlds. Their greatest feat of all has been to corrupt both the Christianity that they profess to believe in and their own racist cause in one stumbling stroke.

Heisman’s suicide note, 7

The Christian Collapse into Capitalism

If the Trojan Horse of Christianity successfully injected its moral-behavioral code into a given host, what would the aftermath look like? Theoretically, one would expect that the frequency of kin selective based behaviors would decline. Individuals would be freed or even barred from self-organization on the basis of kinship. It follows that the most thoroughly Christianized nations would be the most susceptible to the breakdown of kin selective altruism over time. In short, if a people succumbed to the holy virus of Christianity, one would expect it to look something like America.

The very survival of liberal democracy through two world wars was made possible by the involvement of an America remarkable for both its ethnic diversity, and its unusually high level of religious commitment among developed nations. America’s ethnic diversity and America’s Christianity are directly related to one another. After all, genetic miscegenation is a practical logical fulfillment of love against the law. Conventional Christianity itself represents the cultural miscegenation of Jewish and gentile moral civilizations (i.e. the gargantuan adoption project known as American immigration is partially an inheritance of Constantine’s adoption of the foreign God of the Jews). Jesus himself was spiritual miscegenation of Jewish and gentile moral civilizations as a fulfillment of love against the law.

The secular West inherited from Christianity a moral or spiritual attitude that associates goodness with the inverse of the logic of kin selection. The entire idea of modern egalitarian progress is a logical continuation of the anti-kin selective logic of Christianity in action. It is a measure of the success of the mutated Christian meme-virus that Westerners do not even need Jesus to further perpetuate the logic of his attack on kin selection.

Yet the specific mechanisms of Christian influence on kin selection require clarification. For argument’s sake, let us say that Christianity tended to attract the most altruistic members of the population. Let us say, furthermore, that the minority of superlative altruists contains, on average, a greater proportion of genes for altruistic behavior than the majority population. If the most highly altruistic inclinations originally evolved through kin selection, and learning the discipline of Christianity tends to divert such altruistic behaviors into channels that are either indifferent or detrimental to genetic adaptation for the highly altruistic minority, then Christianity, over many generations, will tend to decrease the genetic fitness of the population. While this is only one scenario among many, the seditious genius of Christianity (a.k.a. Christian goodness) is that it may attract individuals with the greatest share of genetically based altruism within a population while serving to subvert its original genetic basis.

If everyone followed the superlative example of a chaste Catholic priest, it would lead to the extinction of the human race. Catholic priests that cheat by having children and propagating their genes, however, may perpetuate any possible genetic basis for their hypocrisy. I use the superlative example of a Catholic priest only to illustrate a far more general phenomenon: Christianity can very literally breed “hypocrisy” relative to the honest Christians who restrain themselves. Through this pattern, over a period of generations, Christianity may have literally helped breed the modern bourgeoisie on a both a genetic and cultural level. Generally speaking, Christianity breeds a bourgeoisie simply by chipping away at the advantages of the stronger to the advantage of the weaker, and undoing the correlation of reproductive success and military-political success (i.e. of kings and aristocracy).

Christian memes impacted Christianized genes by making the highest the lowest, the first the last, the alpha the omega and, in general, rewriting the rules of the social game. Christianity literally helped to breed the progressive left by gradually altering the social status of certain human types. It made conventional Darwinian winners moral losers and enshackled the genetically adaptive function of pagan virtues in its moral snares.

Within the hypocrisy industry that Christianity created, those inconsistent with general ideal principles tend to be the ones that survive. To be fully consistent would be as biologically suicidal as dying on the cross. The ethically honest ones tend to be selected out of the population. The cheaters of these ethical principles tend to multiply. In short, the supremacy of Christian ideals tends to breed a bourgeoisie; egoists who follow the moral letter in a practical sense while trampling over ideal spirit. This is why Pharisees survived to become the ancestors of most Jews while Jesus got the cross. This is how Christianity helped to create the modern world.

Machiavelli could be considered the first mature philosophic representative of the twilight zone between the ancient political world and modern liberalism. Machiavelli attributed the decay of duty to fatherland to Christianity. By socializing men in faith in the higher fatherland of God’s Kingdom, his contemporaries betrayed the fatherlands of the Earth. Yet something changed that made Machiavelli’s advice something other than a return to ancient Roman ways. In Machiavelli one can discern a breakdown of a certain kind of altruism; a breakdown of a level of political duty that was taken for granted by the Romans. While Machiavelli criticized the Christian corruption of political duty, he himself exemplifies the consequences of the Christian corruption of kin selective altruism.

In a manuscript dating from 1786, Napoleon Bonaparte wrote:

It is axiomatic that Christianity, even the reformed kind, destroys the unity of the State: (1) because it is capable of weakening as well as of inspiring the trust which the people owe the representatives of the law; (2) because, such as it is constituted, Christianity contains a separate body which not only claims a share of the citizens’ loyalty but is able even to counteract the aims of the government. And, besides, is it not true that the body [the clergy] is independent of the State?… Its kingdom is not of this world. Consequently, it is never civic-minded.

Yet, in a letter to the bishop of Como in 1797, Napoleon also concluded that “[t]he morality of the Gospels is the morality of equality and, by that token, the morality best suited to the republican form of government.” On one hand, Christianity promotes a morality of equality. On the other hand, Christianity poses a permanent potential fifth column that is inherently enervating of political authority. Liberalism inherited both characteristics from the fifth column character of Christianity. (Islam, incidentally , is another variation on the Semitic way of empire that is currently exploiting the fifth column ground that Christianity prepared in Europe and is thus poised to take its place.)

Napoleon followed Rousseau in acknowledging the destructive power of modern liberal-individualism upon civic virtue. However, if the origins of modern democratic morality are Biblical, then why is it destructive of altruism? The answer is to be found in the neutralization of kin selective altruism achieved by the Christianization of pagan naturalism. Modern political equality is the cumulative neutralization of the extreme kin selective paradigm of Roman Empire. Neutralization of paganistic kin selective altruism was effected by the radical opposition party of the Christian Kingdom of God. Kinship bonds that classically culminate in the patriarchal duties of alpha altruism were neutralized by the omega altruism of Christianity and the net result is modern political equality.

The early Christians were considered antisocial. They would not make sacrifices to the Roman gods. The early Christians would not do their duty. Christianity proved a dangerously preemptive of Roman virtue because it formally addressed gentiles, not primarily as members of a group, but as individual souls.

Edward Gibbon concluded that Christianity’s valuation of private salvation over the public good contributed to the decline and fall of the Roman Empire. This Christian inheritance is immediately recognizable in liberalism’s valuation of the private rights of individual as the foundation of politics. “Rights” counter duties and grant freedom from duties. Freedom has a tangible meaning only if one is as free to be wholly self-absorbed as to dedicate one’s life to others.

There is a common belief or misunderstanding that the opposite of Christian altruism is individual selfishness. This is incorrect. The diametrical opposite of Christian altruism is not individual selfishness. The opposite of Christian omega altruism is the kind of group selfishness represented by Roman alpha altruism.

After all, from the viewpoint of those conquered by Rome, what was the problem? Were the Romans too individualistic? Was that the problem? Was the problem that Romans were too likely to put their individual interests before the interests of the Roman state? No, the problem was exactly the opposite. The problem was that Romans were all too dutiful to their state. Roman virtue was what made Rome: a race of conquerors. The problem was Roman virtue itself.

Christian “virtue” was an attack on Roman virtue. The ultimate target of Christian omega altruism was not individual selfishness. Christian omega altruism targeted Roman alpha altruism. Christianity fought altruism with altruism, and the long-term result of this clash of virtues was the corruption of both forms of altruism and the rise of the middle ground of modern, Western, equal individualism.

Christianity led to capitalism by canceling out, neutralizing, and delegitimizing extreme expressions of kin selective altruism. As omega altruism broke kinship bonds down, the premise of the individual human soul began to build up. As the idea of altruism so radical that it transcended kinship became socially legitimated, the kinship social shackles encumbering individuals became illegitimated. By reversing the evolutionarily normative prioritization between kinship and altruism, Christianity corrupted the kinship foundations of altruism and stimulated the rise of capitalistic individualism.

Torn between the irreconcilable opposites of alpha altruism and omega altruism (that the Crusaders vainly attempted to unite), “the individual” became the logical social solution. In consequence, the West landed in the middle ground of the moral mediocrity of the middle class. The cumulative waste product of this process of secularization is commonly called liberalism. Alpha altruism and omega altruism cancelled one another out, and the cumulative result of this neutralization is political equality.

A classic verification of this theory can be found in a small-scale repetition of the very same process during the social revolutions of the late 1960s. Leftist social movements of that time reaffirmed the egalitarian aspirations of liberal revolution, launching attacks on the social remains of kin selective organizations and its classical, quasi-Roman, patriarchal, warmongering corollaries. The ultimate result of these social movements was another collapse of “we” into “me”. 1960s socialism collapsed into the greed of 1980s individualism. In terms of its underlying sociobiological basis, this baby boomer episode was only a repetition of the original collapse of Christianity into capitalism.