Day of Wrath, 21

Four years ago I had posted this chapter here but now, that I’ve used engines to check the grammar, I realised the old text was plagued with syntactic inaccuracies. Although I feel it is greatly improved (see below) I can never be sure as English is not my native language. Now that the revision is almost compete, as soon as I order a proof copy, and get it from Amazon Books, the softcover will be available again for the general public.


______ 卐 ______


(Abridged Spanish-English translation
from the introduction to ¿Me Ayudarás?)


Men are the devils of the earth, and
animals are their tormented souls.


At fifty-three, I received a surprise in what in Hojas Susurrantes I call the cursed house. Someone had left a box on the shelf outside the bathroom for visitors. When I opened it I saw something that amazed me. A divine little animal! He looked like a very young bunny but it was so beautiful and graceful that it could not be a rabbit, I told myself. It took me a long time to recognize that he was really a white bunny, but so otherworldly it seemed to me that I had difficulty in reconciling my two hemispheres: one telling me that it could only be a divine creature, and another telling me that it was a little rabbit that had come into the world not long ago.

Almost abandoned in a non-custodial box, it had been one among many gift bunnies to the kids at a birthday party that one of my irresponsible siblings had bought, the father of the celebrated child. Elsewhere I might tell how I came to interact with the creature, whom I would rescue from an uncertain destiny due to the pettiness of my family and the Mexicans in general. I had never interacted in such way with an animal before. In fact, I had never wanted to have a pet even though I did not get married and have no offspring. But seeing a being so helpless and at the mercy of the modified apes in my family moved me to adapt it. Elsewhere I may tell anecdotes, but the only thing I can add now is that, over time, the white rabbit would help me in my way out from the inverted world of Alice.

A little less than two and a half years later I would receive a great shock. The Mirror reported that four teenagers from Seaham in Durham, England, tortured and murdered Percy: a bunny who, in the picture that can be seen online with the naked young people, seems identical to my pet; now, an adult rabbit. They tried to shave and rape Percy; set her on fire, tried to drown her and then threw her dying but still alive from the window. The human monsters, all white, even recorded on their cell phone what they did: a video that the owner of the bunny could not see when the police arrested the perpetrators; only a frozen image to identify it. The punishment for these criminals was negligible in today’s Britain. I would have tortured them—exactly what they did to the rabbit—and then cast them out the window to let them die in agony lying on the ground (eye for an eye). In fact, if by a miracle of fate an extraterrestrial force had empowered me on my latest visit to the United Kingdom, I would have done it.

We must bear in mind that if the Anglo-Saxon demons had allowed Germany an empire from the Atlantic to the Urals, in the areas under the Nazi flag the torment of the animals would have been greatly reduced. Personally, I regard Hermann Göring one of my patron saints: and he should also be for those who long for a world free of this type of abuse. Let us not forget the 1933 caricature in which the freed animals—“No more vivisection! No more experimentation with animals!”—salute their savior Hermann.

Unlike my beloved Nazis, in one of my blogs I spoke of what non-Nazis are capable of doing with defenseless animals. I mentioned fur coats factories in China where some mammals are skinned alive; farms in Mexico where they hang rabbits from their ears until they die, which has also happened in some Australian farms. That and what they did to Percy pierced my soul. Her photograph in The Mirror shows her in a posture of serene confidence before the humans who would torture her: identical image to the postures of my own little bunny who, accustomed as Percy was to her benign owner, relaxes placidly in human presence. The betrayal of the universe that Percy had to experience before the change from her angelic owner to human devils must have been such that I caressed the idea of dedicating this volume to her memory.

Although what those damned humans did in Durham was condemned by other Englishmen, so-called normal people are not left behind. Humans whom I consider exterminable are able to pour concentrated solutions into laboratory rabbits, and to prevent them from closing their eyes, hold their eyelids with tongs. How many women ignore that their cosmetic products have been tested in this way… This happens today with the approval of society precisely because the Second World War was won by the wicked. Few know that from 1944 to 1947 the Soviets and the Americans, including Jews on both sides, practiced a real holocaust of Germans, the “Hellstorm,” preventing among other things that the benign policies of Hermann, who had saved our mammals cousins in the very brief historical window that represented the Third Reich, were implemented in the West after the war.

Science philosopher Thomas Kuhn used the optical illusion of the duck-rabbit to show how a paradigm shift causes one to see the same information in a completely different way. If Westerners had not been brainwashed, instead of seeing a duck (the Nazis were bad) they would see a rabbit (actually they were the good guys). I noticed this psychological phenomenon in 1992 when I studied the so-called Faces of Bélmez in a small town in Andalusia.

(The author at thirty-three in Spain’s “House of the Faces”.) Originally I believed that the faces of Mrs. María Gómez Cámara’s kitchen were a paranormal phenomenon until, once, seeing the face called “La Pelona” (part of the concrete block with this image is behind my back in the photo above), I made a change in my inner subjectivity. I experienced the sensation that the crude strokes of the face were the work of a human hand, debunking the parapsychological investigation in which I had placed my hopes. Perhaps in the future I will have a life to write the details of that adventure in Spain. Suffice it to say that the paradigm shift comes from the internal will. Following Kuhn’s example, the volitional faculty of my mind stopped seeing a bird and discovered another small animal.

The same can happen in our inner eye as we transcend Christian and neo-Christian values to their National Socialist antithesis. Many white nationalists, mostly Christian theists and Neochristian atheists, are frightened by The Turner Diaries. Unlike William Pierce, with their stupid love for the modified apes they condemn other animals to a torture of millennia—as potentially the Aryans, who are extinguishing themselves, are capable of becoming Görings. For a truly integrated individual it is obvious that moral is putting a screeching stop to the sadism towards our cousins, and the only way to do this is to get rid of the human devils. A change from love to hatred towards sinful humanity—great hatred I mean: a hatred à la Yahweh in the mouth of Jeremiah—represents a paradigm shift.

Do you remember the quote from Arthur Clarke’s Childhood’s End that I included in the fifth and final book of Hojas Susurrantes? In this novel human beings are metamorphosed into a higher entity. I will quote one of those passages again. In the novel “Karellen” was the leader of the extraterrestrial visitors, physically indistinguishable from the iconography of the devils:

“If you want a single proof of the essential—how shall I put it—benevolence of the Overlords, think of that cruelty-to-animals order which they made within a month of their arrival. If I had had any doubts about Karellen before, that banished them—even though that order has caused me more trouble than anything else he’s ever done!

That was scarcely an exaggeration, Stormgren thought. The whole incident had been an extraordinary one, the first revelation of the Overlords’ hatred of cruelty. That, and their passion for justice and order, seemed to be the dominant emotions in their lives—as far as one could judge them by their actions.

And it was the only time Karellen had shown anger, or at least the appearance of anger. “You may kill one another if you wish,” the message had gone, “and that is a matter between you and your own laws. But if you slay, except for food or in self-defense, the beasts that share your world with you—then you may be answerable to me.”

No one knew how comprehensive this ban was supposed to be, or what Karellen would do to enforce it. They had not long to wait.

The Plaza de Toros was full when the matadors and their attendants began their processional entry. Everything seemed normal; the brilliant sunlight blazed harshly on the traditional costumes, the great crowd greeted its favorites as it had a hundred times before. Yet here and there faces were turned anxiously towards the sky, to the aloof silver shape fifty kilometers above Madrid.

Then the picadors had taken up their places and the bull had come snorting out into the arena. The skinny horses, nostrils wide with terror, had wheeled in the sunlight and their riders forced them to meet their enemy. The first lance flashed—made contact—and at that moment came a sound that had never been heard on earth before.

It was the sound of ten thousand people screaming with the pain of the same wound—ten thousand people who, when they had recovered from the shock, found themselves completely unharmed. But that was the end of that bullfight, and indeed of all bullfighting, for the news spread rapidly.

Before I woke up to the real world and stopped diabolizing Hitler, Childhood’s End had been my favorite book. Now I see that the devil Karellen, as Clarke painted him, was too magnanimous with humans. The mere fact that there are seedy slaughterhouses should move us to take more drastic measures than those of that character.

In Mexico the calves are enclosed in compartments so narrow that they cannot even turn inside the cage. As adults, farmers cut horns, castrate and mark with iron without anesthesia. In trucks on the way to the slaughterhouses, the animals sometimes spend more than a day without food or drink, arriving thirsty and dizzy to the Inferno. The first thing the poor animal sees in the slaughterhouse is a Dantesque spectacle: puddles of blood and corpses skinned or torn from other cows; severed heads on the ground… She enters the first circles of hell in a state of panic. At the seventh circle the blow that the slaughterer gives the cow’s head does not always kill her. Sometimes this noble animal is only wounded, in a state of shock and with the deepest pain, wondering without language why the demons of Hell do what they do to her. Humans are so exterminable that they throw live pigs into a pond of boiling water so that the pain of the Gehenna fire causes the animal to release its hairs. (In Mexico people are fond of eating pork rind—a delicacy for my father by the way—and they dislike seeing hairs on it.) The Spaniards do not stay too far behind. They prepare the bull in a bullfight to make it less dangerous: they cut off the tips of the horns, they put vaseline on his eyes to cloud his vision and an irritating solution on his legs so that the bull is always moving in the ring. (Long before they would have stuck a needle in his genitals to atrophy its growth.) They put tow in the nose to make it hard for him to breathe, they give him strong laxatives before the bullfight, and hit his loins and kidneys with sacks before he faces the bullfighter. And let’s not talk about what can be seen on television at both sides of the Atlantic once the bull goes out to the arena.

Only until now can the strength of my unconscious be glimpsed during my dream in Madrid [recounted also in the introduction to ¿Me Ayudarás?]. If we pass the dream from the unconscious not only to consciousness but to super-consciousness, it means that most human beings should not exist. It is not enough that, according to the polls, most Spaniards of today do not care about bullfighting. The mere fact that they and other peoples are involved in the chain of cruelty to animals—whether using a feminine vanity product that was experimented in the eyes of a bunny or gobbling fried skin from a pig that had been submerged alive in boiling water—should be enough to arouse the exterminationist hatred of the savior devil. Consider for example this passage from a comment by one J. Marone, who in 2005 reviewed for Amazon Books Slaughterhouse: The Shocking Story of Greed, Neglect, and Inhuman Treatment Inside the US Meat Industry:

Cows, pigs and chickens are taken through the slaughter house alive. Cows are often alive all the way through the line, this includes while they are getting their legs chopped off with cutters—imagine that… They do not stop the line for these inconveniences. The workers shove electric prods in their rectums and eyes—deep into the sockets occasionally pulling out the eye to get them moving to the slaughter line.

After reading this I will never eat another piece of meat again. It is not my decision to make any other living thing suffer. But I find it amazing that when you go to share this book, people don’t want to know. They would rather stay ignorant and that in itself has shocked me tremendously.

The italics in the last paragraph are mine and express why it is not enough for humans to claim ignorance, as almost every adult has heard what happens in the slaughterhouses.

When in my preparations to write this chapter I began to read what was happening in those places, I promised myself, like Marone, not to put again pieces of mammalian or bird carcasses into my mouth. I do not believe in the postmortem survival of the soul. However, until one has stopped eating meat (or derivatives from tormented animals), a part of our soul remains unawakened. This goes back to what was stated in the previous pages, which expose the psychogenic evolution of man. If in childrearing the Spaniards represented a psychogenic quantum leap compared to the Amerindians who still ate the flesh of their children, a new leap means to develop, in our times, empathy towards our cousins of the animal kingdom. Unlike Hitler and the vegetarians at the top of the Nazi party most Aryans have not gone through that leap, not even neo-Nazis. It is enough to see the photographs of mammals in laboratory experiments that are carried out throughout North America and Europe to perceive that the human being is truly a wicked species. I will not incur the rudeness of adding those photographs in this text: a task I leave to my readers.

My exterminating fantasies would not seem unhealthy if we do another thought experiment. In Dies Irae I quoted a non-fiction book by Arthur Clarke where he talked about the “judgment from the Stars” that earthlings could experience. If we imagine that in real life someone similar to a Karellen visited our planet, what is the first thing he would see from his distant silver ships, far above the human tingling? Urban spots. Industries that destroy the environment and, bringing his cameras closer, abject human misery and inconceivable suffering of the other species that share the planet with us. If, as in Clarke’s novel, the visitor also possessed machines to open a visual window to the past to study the species, he would perceive that, besides the hell that the naked apes subject their cousins, through history and prehistory they had behaved in an absolutely horrendous way with their own children. It does not hurt to summarize the revelations of the previous pages.

With his machines to literally see the human past this hypothetical extraterrestrial would be taken aghast by the magnitude of infanticide: nine percent of all human births. He would see thousands of young children slaughtered ritually, offered to the goddess of Babylon. He would see the infant sacrifices of the Pelasgians, the Syrians, the sacrifices in Gezer and in Egypt of the centuries that the earthlings call 10th to 8th before Christ. And let’s not talk about what the visitor would see with his machines when focusing on the ancient Semites of Carthage, where the burning of living children ordered by their own parents reached levels that surpassed the exclamation of Sahagún. Something similar could be seen by our visitor about other Phoenicians, Canaanites, Moabites, Sepharvaim, and ancient Hebrews: who in their origins offered their firstborn as a sacrifice to their gods. With his magic to see our past, the alien visitor would learn that both the exposure and the abandonment of infants continued in Europe until a council took action against the custom of leaving the children to die in the open.

With technology based on unimaginable principles the visitor would also see much worse behavior in the lands of colored people: thousands of babies, mostly women, abandoned in the streets of ancient China, and how those babies that were not abandoned were put in cold water until they died. He would see how in feudal Japan the baby was suffocated with wet paper covering her nose and mouth; how infanticide was systematic in the feudal Rajputs in India, sometimes throwing the living children to the crocodiles; and how in pre-Islamic Arabia they buried alive not a few newborns. The visitor would also see that the sub-Saharan inhabitants of Africa killed their children much more frequently than other races did. He would even see that the sacrifice of children in Zimbabwe was practiced as recently as the beginning of the century that the earthlings call the 20th century. The window to the past would also make visible the incredibly massive slaughter of infants among the natives of the countless islands of Oceania, New Guinea and even more so among the extremely primitive aborigines of Australia, Tasmania and Polynesia. He would realize that in the American tribes, including the redskins, infanticide continued at a time when the practice had been abandoned in Europe. The same happened not only in Central American and South American tribes, but also in the civilizations prior to the Spanish conquest: where the ritual sacrifice of women and children suggests that they did it out of pure sadism. Finally, the visitor would see how, after the Conquest, the sacrificial institution of the Mesoamerican and Inca Indians was forbidden only to be transferred to the animals in the so-called santería in times when our visitor no longer has to use his devices to open the Complete Book of History and Prehistory of the species he studies.

It’s clear where I want to go… If it is legitimate for this hypothetical extraterrestrial to remove from the face of the Earth a newly-arrived species whose haughtiness blinds them from seeing their evil ways, how can it be pathological for an earthling to arrive at identical conclusions? Just because, unlike the visitor, he lacks technological power? The sad truth is that the infanticidal passion and cruelty of primitive humans have not been atoned, only transferred to our cousins.

In Dies Irae I talked about the Star-Child. An eschatology from above would be a son of man who returned on the clouds with great power and glory to judge humanity, or, in the new version of the myth, a David Bowman in a sphere of light approaching Earth. But I, who am skeptical of both personal deities and intelligent civilizations in the Milky Way, could conceive, rather than an eschatology “from above”, an eschatology “from below.” I am referring to the intrapsychic evolution of a human being by developing an infinitely more intense empathy than that developed by the bulk of the modified apes (whom I call Neanderthals).

In other words, the rhetoric currently used by child and animal protectors in the West is just a first babbling of what we have in mind. Unlike the hypothetical Star-Child, the most fanatical animal protectors I have met do not even dare to see that, in addition to humans, there are other species that must be removed from the earth and its oceans. A Star-Child with mile-high empathy and powers would not tolerate, for example, the torture of hours that a pack of killer whales inflict on a whale calf by killing her to tear out her tongue. And the images of hyenas eating a small elephant alive—there are video recordings of how a member of the pack rips off the trunk from the small elephant—speak for themselves and we do not need to think much about how we would proceed.

Regardless of the cruelty of animals with animals, the hatred that the metamorphosed human also feels towards the modified apes that surround him can be glimpsed in the following anecdote. Before visiting England with plans to emigrate I left my pet in the cursed house that, as we saw in the fifth book of Hojas Susurrantes, is virtually on a freeway that goes out to the Cuernavaca highway where trucks and cars are constantly passing, even in the wee hours of the morning. Seeing my bunny in a cultivated garden that is paradise for him, but wrapped in such noise, especially at night, I imagined, with powers à la Bowman, eliminating each and every one of the Mexicans who drive through that stretch of the road in order to avoid the background roar for the little animal. Such a fantasy would not seem far-fetched if, in the new tablets of the law, we value the naked apes negatively; and noble species of animals, like some lagomorph mammals, positively regardless of the relative size of their brains or sophistication of their culture. It does not matter that to cleanse the freeway from humans it is necessary to eliminate millions of Mexicans, since literally millions are taking that road. The interests of a single bunny trump the interests of millions of humans, insofar as the modified apes are valued on the negative side of our scale.

Except for a few nymphs as beautiful as Catalina residing here (see the cover of The Fair Race’s Darkest Hour) no one else from the inhabitants of this city is worthy. Of Creole men, for example, I know exactly no one with honor or true nobility of the soul. In an article that the author himself requested to be removed from The Occidental Observer, Farnham O’Reilly stated that Mexico City needs to be razed and transformed into a memorial atonement park dedicated to Nature. I would add that the sum of millions of modified apes in this city does not give a positive just because they are millions. It gives a great negative. In contrast, a single modified dinosaur (contemporary bird) or a lagomorph, however modest and discreet his life, is a small positive. The arithmetic with which the Star-Child judges the species of the Earth, including the primates, has little to do with the standards about the positive or the negative in the eyes of the latter. A world of cultivated forests turned into an Arcadia, and Percys that will never be molested again by monsters, is what the Earth shall inherit. It cannot be more significant that my most important works to date, Hojas Susurrantes and this one that I begin to write, are dedicated to nonhumans: a tree and a bunny.

In the final chapter of Childhood’s End the metamorphosed children eliminated all forms of animal and plant life except theirs. I do not think it is necessary to go that far. In the laws of the universe there is an Aristotelian golden mean between the apocalyptic children of the end and the law of the jungle that the naked apes currently impose. The mean lies in populating the planet with an archipelago of Elysian islands. Twenty-nine-year-old Clarke beautifully described this place with his prose: the city of Lys in his first novella, Against the Fall of Night, where, in addition to the forests and some animals, an evolved form of human being is allowed—a human in which empathy prevails and the original sin is a thing of the past. But let’s get down from the heights of Clarkean science-fiction and get back to the real world.

The monastic orders brought by the Spanish crown alongside the soldiery, including some mendicant orders that protected the natives, did not represent genuine empathy. The 16th century Spain was Don Quixote, and these orders represented a counterproductive version of empathy or compassion for those who suffer. What the Franciscans, the Dominicans, the Augustinians, and eventually the Jesuits did in the Americas was quixotic folly: to conceive the naturals as souls to be saved. In the islands of the Caribbean and Tasmania the Europeans would exterminate the natives but not having exterminated them in the American continent meant that, throughout the Colonial period, the natives displaced their sadism with their children (as we have seen) towards the animals. If, instead of catechizing them, they had been cornered, as the Americans did on this part of the continent, the New Spaniard psychoclass of the Americas would have reflected the Iberian psychoclass without the tinges of Mesoamerican sadism. The social engineering of the Counter-Reformation was the great culprit that a mestizo cruelty between Spanish bullfighting and the Amerindian sacrificial passion was born in this enormous part of the continent.

In this book [¿Me Ayudarás?] we will analyze the stubborn infatuation of my father for a Dominican who protected the Amerindians and who, with his jeremiads, originated the Black Legend against Spain. At the moment suffice it to say that the bases of my feelings towards humanity are already in these pages. Hojas Susurrantes was like the tunnel in which Dave suddenly found himself: a vortex of colored lights where, terrified, he traveled at great speed across vast distances of space, seeing bizarre cosmological phenomena and strange landscapes of unusual colors. But Hojas ends before the final metamorphosis: before the new Odysseus discovered himself as middle-aged in a bedroom designed in the style of Louis XVI; progressively seeing later versions of himself and, finally, a very old man lying in a bed.

My complete autobiography will explain how, due to the evil in my family and society, without extraterrestrial agency in the form of a black monolith at the foot of the bed of an agonizing centenary, I underwent an inner metamorphosis and now I return to hate humanity as much as the Star-Child.

Day of Wrath, 20

Nine percent?

At the beginning of our century some Amazonian tribes continue the practice as horribly as described above. With the advances in technology we can even watch videos on YouTube about such practices, like children being buried alive.

Let us remember the exclamation of Sahagún. The humble friar would have found it rather difficult to imagine that not only the ancient Mexicans, but all humanity had been seized by a passion for killing their little ones. Throughout his treatise on infanticide, Larry Milner mentioned several times that our species could have killed not millions, but billions of children since the emergence of Homo sapiens. At the beginning of his book Milner chose as the epigraph a quotation of Laila Williamson, an anthropologist at the American Museum of Natural History:

Infanticide has been practiced on every continent and by people on every level of cultural complexity, from hunter-gatherers to high civilizations, including our own ancestors. Rather than being an exception, then, it has been the rule.

Milner cowers in his book to avoid giving the impression that he openly condemns the parents. Before I distanced myself from deMause, in the Journal of Psychohistory of Autumn 2008 I published a critical essay-review of his treatise. My criticism aside, Milner’s words about the even more serious cowardice among other scholars is worth quoting:

As for the research into general human behavior, infanticide has been almost totally ignored. When acts of child-murder are referenced at all, they generally are passed off as some quirk or defective apparatus of an unusual place or time. Look in the index of almost all major social treatises and you will find only a rare reference to the presence of infanticide. […] Yet, the importance of understanding the reasons for infanticide is borne out by its mathematical proportions. Since man first appeared on earth about 600,000 years ago, it has been calculated that about 77 billion human babies have been born. If estimates of infanticide of 5-10 percent are true, then up to seven billion children [9 percent!] have been killed by their parents: a figure which should suffice as one of incredible importance.

Even assuming that this figure is contradicted by future studies, the anthropologist Glenn Hausfater would have agreed with Milner. In an August 1982 article of the New York Times about a conference of several specialists at the University of Cornell on animal and human infanticide, Hausfater said: “Infanticide has not received much study because it’s a repulsive subject. Many people regard it as reprehensible to even think about it…” In that same conference Sarah Blaffer Hrdy, a primatologist at Harvard said that infanticide occurs in all groups of evolved primates. Given the psychological limitations of academics, it is not surprising to see that the few who are not silent on the subject argue that the primary cause is economic. But the “economic explanation” does not explain why infanticide occurred equally among both the rich and the poor, or why it had been so frequent and sometimes even more frequent in the most prosperous periods of Rome and Carthage. The same is true about those seeking explanations about the taboos, superstitions and customs of the peoples, or the stigma attached to children born out of wedlock. None of these factors explains infanticide for the simple reason that modern Western societies have had these features and refrain from practicing it. Marvin Harris’s position is typical. Harris has calculated that among Paleolithic hunters, up to 23-50 percent of infants were put to death, and postulated that female infanticide was a form of population control. His colleagues have criticized him as a typical proponent of “environmental determinism.” If environmental determinism were true, there would have to be more sacrifice and infanticide today given the demographic explosion.

It is true that Milner fails to condemn the perpetrators. But despite his flaws, outlined in my 2008 review in deMause’s journal, the information Milner collected under a single cover is so disturbing that it made me think: What is really the human species? I have no choice but to try to ponder the question by analyzing one of the most horrendous forms of infanticide practiced over the centuries.

Historical Israel

In the past, the shadow of infanticide covered the world, but the Phoenicians and their biblical ancestors, the Canaanites, performed sacrifices that turn pale the Mesoamerican sacrifices of children.

The Tophet, located in the valley of Gehenna, was a place near Jerusalem where it is believed that children were burned alive to the god Moloch Baal. Later it became synonymous with hell, and the generic name “tophet” would be transferred to the sacrificial site of the cemetery at Carthage and other Mediterranean cities like Motya, Tharros and Hadrumetum, where bones have been found of Carthaginian and Phoenician children.

According to a traditional reading of the Bible, stories of sacrifice by the Hebrews were relapses of the chosen people to pagan customs. Recent studies, such as Jon Levenson’s The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity have suggested that the ancient Hebrews did not differ much from the neighboring towns but that they were typical examples of the Semitic peoples of Canaan. The cult of Yahweh was only gradually imposed in a group while the cult of Baal was still part of the fabric of the Hebrew-Canaanite culture. Such religion had not been a syncretistic custom that the most purist Hebrews rejected from their “neighbor” Canaanites: it was part of their roots. For Israel Finkelstein, an Israeli archaeologist and academic, the writing of the book of Deuteronomy in the reign of Josiah was a milestone in the development and invention of Judaism. Josiah represents what I call one of the psychogenic mutants who firmly rejected the infanticidal psychoclass of their own people. Never mind that he and his aides had rewritten their nation’s past by idealizing the epic of Israel. More important is that they make Yahweh say—who led the captivity of his people by the Assyrians—that it was a punishment for their idolatry: which includes the burning of children. The book of Josiah’s scribes even promotes to conquer other peoples that, like the Hebrews, carried out such practices. “The nations whom you go in to dispossess,” says the Deuteronomy, “they even burn their sons and their daughters in the fire to their gods.” (12: 29-31). “When you come into the land that the Lord is giving you, you shall not learn to follow the abominable practices of those nations. There shall not be found among you anyone who burns his son or his daughter as an offering.” (18: 9-10).

This emergence, or jump to a higher psychoclass from the infanticidal, is also attested in other books of the Hebrew Bible. “The men from Babylon made Succoth Benoth, the men from Cuthah made Nergal, and the men from Hamath made Ashima; the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire as sacrifices to Adrammelech and Anammelech, the gods of Sepharvaim” (2 Kings: 17: 30-31). There were kings of Judah who committed these outrages with their children too. In the 8th century B.C. the thriving king Ahaz “even sacrificed his son in the fire, following the detestable ways of the nations the Lord had driven out before the Israelites” (2 Kings 16: 1-3). Manasseh, one of the most successful kings of Judah, “burnt his son in sacrifice” (21:6). The sacrificial site also flourished under Amon, the son of Manasseh. Fortunately it was destroyed during the reign of Josiah. Josiah also destroyed the sacrificial site of the Valley of Ben Hinnom “so no one could use it to sacrifice his son or daughter in the fire to Molech” (23:10). Such destructions are like the destruction of Mesoamerican temples by the Spaniards, and for identical reasons.

Ezekiel, taken into exile to Babylon preached there to his people. He angrily chided them: “And you took your sons and daughters whom you bore to me and sacrificed them as food to the idols. Was your prostitution not enough? You slaughtered my children and made them pass through the fire” (Ezekiel 16: 20-21). The prophet tells us that from the times when his people wandered in the desert they burned their children, adding: “When you offer your gifts—making your sons pass through the fire—you continue to defile yourselves with all your idols to this day. Am I to let you inquire of me, O house of Israel? As surely as I live, declares the Lord, I will not let you inquire of me” (20:31). Other passages in Ezekiel that complain about his people’s sins appear in 20: 23-26 and 23: 37-39. A secular though Jung-inspired way of seeing God is to conceive it as how the ego of an individual’s superficial consciousness relates to the core of his own psyche: the Self. In Ezekiel’s next diatribe against his people (16: 35-38) I can hear his inner daimon, the “lord” of the man Ezekiel:

Therefore, you prostitute, hear the word of the Lord! This is what the Lord says: Because you poured out your lust and exposed your nakedness in your promiscuity with your lovers, and because of all your detestable idols, and because you gave them your children’s blood in sacrifice, therefore I am going to gather all your lovers, with whom you found pleasure, those you loved as well as those you hated. I will gather them against you from all around and will strip you in front of them, and they will see all your nakedness. I will sentence you to the punishment of women who commit adultery and who shed blood; I will bring upon you the blood vengeance of my wrath and jealous anger.

When a “prophet” (an individual who has made a leap to a higher psychoclass) maligned his inferiors, he received insults. Isaiah (57: 4-5) wrote:

Whom are you mocking? At whom do you sneer and stick out your tongue? Are you not a brood of rebels, the offspring of liars? You burn with lust among the oaks and under every spreading tree; you sacrifice your children in the ravines and under the overhanging crags.

The very psalmist complained that people sacrificed their children to idols. But what exactly were these sacrificial rites? The spoken tradition of what was to be collected in biblical texts centuries later complained that Solomon “built a high place for Chemosh, the detestable god of Moab, and for Molech, the detestable god of the Ammonites,” and that his wives made offerings to these gods (1 Kings 11: 7-8). And even from the third book of the Torah we read the commandment: “Do not give any of your children to be passed through the fire to Molech, for you must not profane the name of your God.” (Leviticus 18:21). A couple of pages later (20: 2-5) it says:

Say to the Israelites: “Any Israelite or any alien living in Israel who sacrifices any of his children to Molech must be put to death. The people of the community are to stone him. I will set my face against that man and I will cut him off from his people; for by giving his children to Molech he has defiled my sanctuary and profaned my holy name. If the people of the community close their eyes when that man gives one of his children to Molech and they fail to put him to death, I will set my face against that man and his family and will cut off from their people both him and all who follow him in prostituting themselves to Molech.”

Despite these admonitions, the influential anthropologist James Frazer interpreted some biblical passages as indicating that the god of the early Hebrews, unlike the emergent god quoted above, required sacrifices of children. After all, “God” is but the projection of the Jungian Self from a human being at a given stage of the human theodicy. Unlike Milner, a Christian frightened by the idea, I do not see it impossible that the ancient Hebrews had emerged from the infanticidal psychoclass to a more emergent one. In “The Dying God,” part three of The Golden Bough, Frazer draws our attention to these verses of Exodus (22: 29-30):

Do not hold back offerings from your granaries or your vats. You must give me the firstborn of your sons. Do the same with your cattle and your sheep. Let them stay with their mothers for seven days, but give them to me on the eighth day.

A similar passage can be read in Numbers (18: 14-15), and the following one (3: 11-13) seems especially revealing:

The Lord also said to Moses, “I have taken the Levites from among the Israelites in place of the first male offspring of every Israelite woman. The Levites are mine, for all the firstborn are mine. When I struck down all the firstborn in Egypt, I set apart for myself every firstborn in Israel, whether man or animal. They are to be mine. I am the Lord.”

The psychohistorian Howard Stein, who has written scholarly articles on Judaism since the mid-1970s, concludes in an article of 2009 that the gathered information suggests a particular interpretation. According to Stein, the substrate of fear for the slaughter “helps to explain the valency that the High Holiday have for millions of Jews worldwide,” presumably echoes of very ancient happenings: actual sacrifices by the Hebrews.

In contrast to what the evangelicals were taught in Sunday school as children, Moses did not write the Torah—it was not written before the Persian period. In fact, the most sacred book of the Jews includes four different sources. Since the 17th-century thinkers such as Spinoza and Hobbes had researched the origins of the Pentateuch, and the consensus of contemporary studies is that the final edition is dated by the 5th century B.C. (the biblical Moses, assuming he existed, would have lived in the 13th century B.C.). Taking into account the contradictions and inconsistencies in the Bible—for example, Isaiah, who belonged to a much more evolved psychoclass, even abhorred animal sacrifice—it should not surprise us that the first chapter of Leviticus consists only of animal sacrifices. The “Lord” called them holocausts to be offered at the entrance of the Tent of Meeting. After killing, skinning and butchering the poor animal, the priest incinerates everything on the altar “as a burnt offering to the Lord; it is a pleasing aroma, a special gift presented to the Lord.” A phrase that is repeated three times in that first chapter, it also appears in subsequent chapters and reminds me those words by Cortés to Charles V about the Mesoamerican sacrifices (“They take many girls and boys and even adults, and in the presence of these idols they open their chests while they are still alive and take out their hearts and entrails and burn them before the idols, offering the smoke as the sacrifice.”) In the book of Exodus (34:20) even the emerging transition of child sacrifice to lamb sacrifice can be guessed in some passages, what gave rise to the legend of Abraham:

For the first foal of a donkey, they should give a lamb or a goat instead of the ass, but if you do not give, you break the neck of the donkey. You must also give an offering instead of each eldest child. And no one is to appear before me empty-handed.

Compared with other infanticidal peoples the projection of the demanding father had been identical, but the emergency to a less dissociated layer of the human psyche is clearly visible. As noted by Jaynes, the Bible is a treasure to keep track of the greatest psychogenic change in history. The Hebrews sacrificed their children just as other peoples, but eventually they would leave behind the barbaric practice.

After captivity in the comparatively more civilized Babylon in 586 B.C., the Jews abandoned their practices. In his book King Manasseh and Child Sacrifice: Biblical Distortions of Historical Realities, published in 2004, Francesca Stavrakopoulou argues that child sacrifice was part of the worship of Yahweh, and that the practice was condemned only after the exile. Like their Christian successors, the Jews had sublimated their filicidal impulses in the Passover ritual. Each year they celebrate the liberation of their people and remember how Yahweh killed the firstborn Egyptians: legendary resonance of the habit of killing one’s eldest son.

But the biblical Moloch (in Hebrew without vowels, mlk), represented as a human figure with a bull’s head was not only a Canaanite god. It also was a god of the descendants of the Canaanites, the Phoenicians. The founding myth of Moloch was similar to that of many other religions: sacrifices were compensation for a catastrophe from the beginning of time. Above I said that Plutarch, Tertullian, Orosius, Philo, Cleitarchus and Diodorus Siculus mentioned the practice of the burning children to Moloch in Carthage, but refrained from wielding the most disturbing details. Diodorus says that every child who was placed in the outstretched hands of Moloch fell through the open mouth of the heated bronze statue, into the fire. When at the beginning of the 3rd century B.C. Agathocles defeated Carthage the Carthaginians began to burn their children in a huge sacrifice as a tactical “defense” before the enemy. The sources mention three hundred incinerated children. If I had made a career as a film director, I would feel obliged to visually show humanity its infamous past by filming the huge bronze statue, heated red-hot while the Greek troops besieged the city, gobbling child after child: who would be sliding to the bottom of the flaming chimney. In addition to Carthage, the worship of Moloch, whose ritual was held outdoors, was widespread in other Phoenician cities. He was widely worshiped in the Middle East and in the Punic cultures of the time, including several Semitic peoples and as far as the Etruscans. Various sacrificial tophets have been found in North Africa, Sicily, Sardinia, Malta, outside Tyre and at a temple of Amman.

Terracotta urns containing the cremated remains of children, discovered in 1817, have been photographed numerous times. However, since the late 1980s some Italian teachers began to question the historicity of the accounts of classical writers. Tunisian nationalists took advantage, including the president whose palace near the suburban sea is very close the ruins of the ancient city of Carthage. The Tunisian tourist guides even make foreigners believe that the Carthaginians did not perform sacrifices (something similar to what some ignorant Mexican tourist guides do in Chiapas). Traditional historians argue that the fact that the remains are from very young children suggests sacrifice, not cremation by natural death as alleged by the revisionists. The sacrificial interpretation of Carthage is also suggested by the fact that, along with the children, there are charred remains of lambs (remember the biblical quote that an evolved Yahweh says that the slaughter of sheep was a barter for the firstborn). This suggests that some Carthaginians replaced animals in the sacrificial rite: data inconsistent with the revisionist theory that the tophet was a normal cemetery. Furthermore, the word mlk (Moloch) appears in many stelae as a dedication to this god. If they were simple burials, it would not make sense to find those stelae dedicated to the fire god: common graves are not inscribed as offerings to the gods. Finally, although classical writers were staunch enemies of the Carthaginians, historical violence is exerted by rejecting all their testimonies, from Alexander’s time to the Common Era. The revisionism on Carthage has been a phenomenon that is not part of new archaeological discoveries, or newly discovered ancient texts. The revisionists simply put into question the veracity of the accounts of classical writers, and they try to rationalize the archaeological data by stressing our credulity to the breaking point. Brian Garnand, of the University of Chicago, concluded in his monograph on the Phoenician sacrifice that “the distinguished scholars of the ridimensionamento [revisionism] have not proven their case.”

However, I must say that the revisionists do not bother me. What I cannot tolerate are those subjects who, while accepting the reality of the Carthaginian sacrifice, idealize it. On September 1, 1987 an article in the New York Times, “Relics of Carthage Show Brutality Amid the Good Life” contains this nefarious phrase: “Some scholars assert, the practice of infanticide helped produce Carthage’s great wealth and its flowering of artistic achievement.” The memory of these sacrificed children has not really been vindicated even by present-day standards.

The Carthaginian tophet is the largest cemetery of humans, actually of boys and girls, ever discovered. After the Third Punic War Rome forced the Carthaginians to learn Latin, just as the Spanish imposed their language on the conquered Mexicans. Personally, what most alarms me is that there is evidence in the tophets of remains of tens of thousands of children sacrificed by fire over so many centuries. I cannot tremble more in imagining what would have been of our civilization had the Semitic Hannibal reached Rome.

Lately I’ve had contact with a child that a couple of days ago has turned six years old and who loves his mother very much. I confess that to imagine what a Carthaginian boy of the same age would have felt when his dear papa handed him over to the imposing bronze statue with a Bull’s head; to imagine what he would have felt for such treachery as he writhed with infinite pain in the fired oven, moved me to write this last chapter. Although my parents did not physically kill me (only shattered my soul), every time I come across stories about sacrificed firstborns, it’s hard not to touch my inner fiber.

In the final book of this work I will return to my autobiography, and we will see if after this type of findings humanity has the right to exist.


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 final chapter. Day of Wrath will be available again through Amazon Books.

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.


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


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.



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.

Day of Wrath, 18

What is redeemable in psychohistory?

The best introduction to the sane side of the deMausean thought available on the internet appears in the third part of the book The Emotional Life of Nations, especially in the final chapters: “The Evolution of Childrearing” and “The Evolution of Psyche and Society.” However, even in the following pages, where I would like to spare the salvageable part of deMause’s legacy, I will continue the criticism of his psychohistory.

Pseudoscientific charts

DeMause likes to interpolate ever-ascending charts on the historical treatment of children in his books, and even once he wrote that primitive humans treated their children better than our ape ancestors. I do not think that is true. The most terrible form of interactions between parents and children is the ritual sacrifice and cannibalism of one’s own children: a level of cruelty that has not been observed in primates other than man. Also, deMause assumes a gradual improvement in child treatment from 460 AD to approximately 1100 AD: an impossibility if we consider that we have no childrearing data around 8th century Europe. This mistake does not invalidate the salvageable part of deMause’s model: only the dogmatic idea that the treatment of children was always from worst to least bad.

In The History of Childhood deMause writes: “The image of Medea hovers over childhood in antiquity.” But in post-Homeric Greece it was already unusual to kill grown-up children as Medea did. The insistence on denigrating the Classical World is derived from the deMause’s dogma that childcare has always gone from worse to less bad, from major to minor abuse: the eternal upward charts in deMausean psychohistory. The prolific Jewish psychohistorian Robert Godwin, for example, emphatically dispatches the Greco-Roman world as barbarian in terms of upbringing. Once again: regarding the Jewish narrative versus the Aryan, in the next chapters we will see who were really the most barbaric.

One of the things that piqued my interest when I first encountered psychohistory was the secularized Judeo-Christian spirit breathed in it. DeMause and Godwin seem to reject the vision of the Enlightenment: to consider the Middle Ages darker than the most lucid moments of Greece and Rome. In contrast to deMause’s claims it does not seem likely at all that the Middle Ages was better as childrearing methods are concerned, or that Christendom was better compared to Pericles’ Athens or Republican Rome. In my own version of psychohistory, the Athenians should have treated the children well enough to allow the explosion of arts, philosophies and politics that we have inherited. However, due to the tenet that “the further back in history one goes, the lower the level of child care,” deMause has blinded himself to see the obvious. True, an archaic ritual performed at Knossos by the non-Aryan natives included the cooking and eating of children as part of the fertility celebration (see the history on the white race by William Pierce in Who We Are). But as Ramón Xirau writes at the beginning of his Introducción a la Historia de la Filosofía, the Greece that we know is great precisely because it gave up such practices: something I’ve always related to the Hebrew story of Abraham, who at the last moment changed his mind as to sacrifice his child. The veracity of Xirau’s opening paragraph can be substantiated in the final chapter of the most erudite contemporary study on the subject, Human Sacrifice in Ancient Greece by Dennis Hughes. To the Greeks of the time of Plato and Theophrastus, says Hughes, human sacrifice was a thing of the past; what was left in their time were isolated cases “and the custom is particularly associated with non-Greeks.”

Not only does the classical world refutes deMause. Julian Jaynes, the author of the book that could be classified as a different kind of psychohistory, implied that the cruel Assyrian law contrasted sharply with the Code of Hammurabi, written six centuries earlier. However, deMause might not err in his assessment of the West from the 12th century AD onward. One of my most memorable readings, based on the captivating television series by Kenneth Clark, was the second chapter of Civilisation about the “The Great Thaw” of Europe at the beginning of the 12th century, as well as the next chapter on courtly love: the West had invented love. The thaw was nothing other than the beginning to treat European women better than what non-westerners did in the rest of the world; hence the treatment of these women to their children changed. From the late 13th century begins the historical record of the death penalty in cases of voluntary infanticide. In addition to their relatively high IQ, psychogenically speaking the people of Europe would evolve more than the rest of the world.

But the white man of the present is suffering the worst psychosis in the history of the West. When by the end of 2008 I called deMause’s attention on the issue of the betrayal that the white man inflicts on himself with mass migration, I realized he knew nothing about the subject. This has led me to think that his chart that appears in his texts about the evolving historic personalities is flawed. DeMause puts there as inferior the psychoclass that has as its model the “patriotic” man compared to the “activist.” The truth is that patriots are precisely the ones who defend their nations against the greatest evil of our times: race replacement. Unlike the ivory tower where both deMause and the academics live, it appears that the recent Western self-treason represents the most serious, plummeting drop in psychogenesis since prehistory.

The case of deMause is aggravated by his Jewish colleagues who abhor not only the Classical World but the West in general: a position that has infected and corrupted his school of psychohistory since its inception. I have not been able to corroborate that deMause himself comes from a Jewish family, although the names he gave to his children, as well as his extreme aversion for the Third Reich, would seem to suggest it.

Shoddy scholarship

DeMause’s mistakes do not end with the discussion in previous pages. Since he sometimes uses his sources very loosely, the possibility exists that his psychohistory could consist of assumptions based on little, if any, evidence. I have found that occasionally deMause takes his data out of context, and that some of his pronouncements on subjects I know better contain serious errors. (For example, instead of the Mexica patron god, Huitzilopochtli, in his books he writes of him as an “Aztec goddess.”) Although such errors do not invalidate his theory, deMause could have used his sources more carefully.

So far the only interesting discussion about psychohistory I am aware of can be read in several discussion pages of Wikipedia. After Ark insulted the editors of the article mentioned above, he returned for a brief time to edit and discuss in the article “Infanticide.” In the discussion page Julie Hofmann Kemp, the editor whom Ark had insulted, responded to him and the other Wikipedia editors in a reasonable manner:

Problems with this. You’re using shoddy scholarship to try to back up an unprovable claim. DeMause provides no analysis or discussion of his sources, merely a catalog of horrific quotes. We cannot tell the context, nor can we take them as representative.

What Julie told Ark next is more substantial:

Anybody can go through books and pick out quotes to make an argument. Since deMause’s work is criminally lax in scholarship, I suggest you try to use better sources. I just reread “A Modest Proposal,” and could see absolutely nothing that referred to rotting corpses of babies in the streets. The only reference was to children accompanying their mothers begging. This certainly makes me question the veracity of other statements in this article.

Ark angrily replied that she could not accept the reality of infanticide because it was very uncomfortable for her. Julie responded:

No, Ark—I am fully aware that we live in a society where people do horrible things to children. I am also aware that this has long been the case. There are plenty of records out there for at least the Victorian area on things like the treatment of children in workhouses, and they clearly indicate widespread abuse of minors and women. I removed what I did [from the Wikipedia article] because I reread Swift and the deMause article you used as sources. Unfortunately, there seems to have been a lot of stuff quoted out of context. Some of the sources, like Philippe Ariès, I’ve read. If you want things to stay unchallenged, you’ve got to make sure they have recognizable merit. This is why I think we need to look beyond deMause. DeMause is only one of thousands of people writing on child abuse and infanticide. As a historian, I can see great gaping holes in deMause’s use of sources. It doesn’t make him wrong, but it certainly sets off warning bells—if the scholarship doesn’t stand up, then are the conclusions he draws really proven?

After further critical responses from other editors, quite reasonable and civic, Ark quit editing Wikipedia, and this time definitely, on my birthday of 2002. I agree that the way deMause has used the sources lacks academic rigor. However, if as Julie and others advised, it could be possible to source deMause’s model with non-deMausean references, the psychohistorical structure would be supported upon a new sort of column.

That is exactly what I did. In March and April of 2008 I massively edited “Infanticide,” the same article where years before Julie and Ark had discussed, adding a hundred references that I did not read in deMausean texts, but in a voluminous treatise of Larry S. Milner published in 2000. The model of the breakdown of the bicameral mind by surpassing the infanticidal psychoclass, is the cornerstone on which rests what remained of the psychohistorical building after my critique. Therefore, I will reproduce here what I added to that article, which I also translated for Wikipedia in Spanish. In my second book the critique of psychiatry contained such incredible facts that, unlike the other books, I was forced to include bibliographical notes. For the same reasons here I will do the same.

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 month I will reproduce another chapter. Day of Wrath is available: here.

Kriminalgeschichte, 65

Below, an abridged translation from the first volume of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity). For a comprehensive text that explains the absolute need to destroy Judeo-Christianity, see here. In a nutshell, any white person who worships the god of the Jews is, ultimately, ethnosuicidal.

Augustine, the spiritual guide of the Church of the West, was born on November 13, 354 in Thagaste (now Souk-Ahras, Algeria), of petit-bourgeois parents. His mother, Monica, of strict Christian formation, educated her son in Christian thought, although she did not baptise him.

His father, Patricius, a pagan whose wife ‘served as a lord’, ‘became a believer towards the end of his temporary life’ (Augustine); he barely appears in all his work and Augustine only mentions him on the occasion of his death. Agustin had at least one brother, Navigius, and perhaps two sisters. One of them, when she was a widow, ended her life as the superior of a convent of nuns.

As a child, as a curious anecdote, Augustine did not like to study. His training began late, ended soon, and at first was overshadowed by coercion, beatings, useless protests and the laughter of adults for it, even his parents, who harassed him.

Editor’s Note:

This 15th-century painting of Niccolò di Pietro of Augustine taken to school by his mother is very deceptive. Scholars generally agree that Augustine and his family were Berbers, an ethnic group indigenous to North Africa. I find it extremely annoying and surreal how, after Christian takeover, Aryans meekly submitted their worldview to non-Aryans—and more annoying that even white nationalists continue to be blind to these facts!

Yesterday I modified my site previously called Fallen Leaves in order to start adding entries there, in which I rebut what a Mexican theologian said about the Shroud of Turin (which I will eventually translate for my shroud series in WDH). Previously, that site collected entries in English about child abuse, which was my specialty before discovering white nationalism in 2009.

I cannot avoid the idea that the mistreatments that Deschner mentions to the pubescent Augustine influenced his late theology. For example, a good part of my book ¿Me Ayudarás? is an analysis of my father’s misguided defence mechanisms—how he defended himself internally against the bullying at home and at school when he was a child. The point is that, if someone does not process these traumas, as an adult he will try to take revenge on innocents by repeating the abusive behaviour. I am sure that, had my father not been martyred as a child, he would not have launched invectives (‘To the eternal fire…’) as an adult when he spoke in the family.

I have read Augustine’s Confessions and I remember some passages in which he describes how his parents made fun of him while praying to avoid the bullying and beatings at school. I daresay that, had Augustine had an ‘accomplice witness’ as a boy, he would not have rationalised as fiercely as he did the doctrine of hell: where he put even unbaptized infants for eternal torment.

Deschner continues:


At seventeen, the young man went to Carthage, rebuilt under Augustus. A rich bourgeois, Romanian, had supported the father of Augustine, who died at that time, allowing the son to carry out his studies. To tell the truth, he did not do it very hard. ‘What I liked’, admitted in his Confessions, was ‘to love and be loved’. He was seduced by ‘a wild chaos of tumultuous amorous entanglements’, he wandered ‘aimlessly through the streets of Babel’, he wallowed ‘in his mud, the same as in delicious spices and ointments’ while the Bible did not appeal to him either because of its content or its form, which seemed too simple.

Although he went to church, he went there to meet a female friend. And when he prayed, among other things he asked: ‘Give me chastity but not yet ’. He feared, indeed, that God would listen to him and ‘heal me of the disease of the carnal appetite, which I wanted to satiate rather than extirpate’. At eighteen he became a father. A concubine, who lived with him about a decade and a half, gave him a son in 372, Adeodatus (gift of God), who died in 389.

Augustine, whom on the night of Easter on April 25, 387 Ambrose baptised in Milan together with his son and his friend Alypius, was appointed in 391, despite a desperate opposition, presbyter of Hippo: a millennium-old port city, the second largest seaport in Africa. And in 395 Valerius, the old Greek bishop of the city, who spoke bad Latin, names him illegitimately, so Augustine confesses, ‘auxiliary bishop’ (coadjutor) contrary to the provisions of the Council of Nicaea, whose eighth canon prohibits the existence of two bishops in a city.

______ 卐 ______

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The Columbine Pilgrim

This is a postscript to my entry on Wednesday, basically a response to what has been said in the discussion thread of that post.

In the first place, when I said that only vengeance heals the soul, I referred to vengeance on grievances of which one was at the absolute mercy of the environment. A teenager can get out from an abusive school; but not from home, at least not in the third world: where there are no decently paid jobs for minors. It is a huge difference. While the teenager has the option of fleeing from a tormenting school, he cannot run away from the tormenting home.

Also, the bulling one receives in school destroys the victim’s self-esteem. The type of persistent, targeted mistreatment from father to son like what we saw in the movie Shine, destroys the mind of the victim. So we are talking about fundamentally different things.

This said, in 2011 Greg Johnson sent me, by mistake, The Columbine Pilgrim by Andy Nowicki. Then he sent me the book I had requested but did not charge me for Nowicki’s, and I actually read it. It’s not the kind of literature that I like, but I still think I should say some things.

Nowicki’s 2011 book smells like ink. The previous year, Johnson had published Michael O’Meara’s Toward the White Republic: the only one in the Johnson collection that smells like gunpowder, especially the final chapter.

That Nowicki is afraid of gunpowder is shown in the fact that, the same year he published his novella, I criticised what he said about Breivik in Johnson’s webzine. But Nowicki’s book has some good points. For me, it is literature lite, like the one I could read in a boring waiting room at an airport. Non-lite literature is the one that requires my study’s armchair and would move us to the revolution, like O’Meara’s book. In The Columbine Pilgrim we read:

My name is Tony Meander, and I am a Columbine-oholic.

What if you find yourself irresistibly drawn to a mass murder/suicide?

Tell people you’re obsessed with Columbine, and their eyes will cloud over. [page 1]

Set off the H-bomb within you and incinerate all those zombies posing as humans. [page 5]

I was the kind of boy pretty girls loved to tease, because pretty teenage girls are probably the cruelest, most hateful species to walk the earth; being young, pert, and beautiful, they have all the power in the world at their disposal… [page 32]

“You want to fuck me? Listen, you pathetic retard… YOU WILL NEVER FUCK ME. NEVER!” [page 36]

They drove the poor man [Nietzsche] to insanity… Nietzsche provided a spark that Hitler was able to stoke into a flame, a flame that set all of Europe on fire, burning and cleansing the face of the earth. [page 43]

Eric and Dylan are not Christ; they are far greater than Christ! Reb and Vodka would never stop so low as to be crucified—no! Instead, they blasted their would-be crucifiers with bullets and bombs; they turned the tables on their persecutors, brought them low, made them bleed. [page 48]

Hitler, their spiritual forebear, born on April 20th himself, a century and a decade previous… [page 44]

Ask yourself this. What have I done with my life that is worthy of the example set by Eric and Dylan? [page 51]

Why did it happen? I don’t know. Nobody knows. Some things we just can’t explain. Some of course, take issue with Principal Edmund. They charge that, in fact, bullying has been endemic at Dogwood for a long time… [page 67]

Every reaction is produced by some kind of action. Don’t try to tell ME that this guy was just the Devil incarnate… [page 71]

In the climax of his slim book Nowicki wrote the following (Patricia is the same Patti Hart Byron bitch quoted above):

“You remember me, dontcha, Bernie boy?” Meander continued, mercilessly…

The shot nearly tore off the entire top part of Bernard’s head. Patricia began screaming uncontrollably, and Meander walked over and savagely punched her in the face, causing her again to fall in the floor.

“STAND UP!” Meander then ordered. [pages 93-94]

He fired into his fellow alum’s chest, killing him instantly. Patricia screamed again, and began to sob loudly, but this time Meander just ignored her. He fastidiously dusted off his jacket, spat on the corpse… [page 95]

Then he fired seven shots into his face… [page 98]

Patricia had hit particularly hard times once her teen queen days were over…

“A long time ago, you told me something. Do you remember what you told me?”

Meander’s fly was still unzipped, his genitals still hanging out.

Patricia whimpered, covered her eyes, hid her face. Meander stooped over, grabbed her hair and pulled it hard.

“You fuck me,” he told her with emphasis, “or you die…”

“Take off your dress…”

“Take everything else off…”

“You’re not as beautiful as you used to be,” he told her in an even, appraising tone.” [pages 99-101]

Both Nowicki and I were educated in the Catholic religion. But unlike me, Nowicki never broke cleanly with that institution, which Nietzsche wanted to sweep to its foundations. (And he was even more vehement against the Protestants, as his father, a parish priest, had very probably abused him.)

That’s why Nowicki is a fan of ink, not of gunpowder.

Day of Wrath, 16

The Boasian regression

Human beings tend to idealize their parents and carry the burden of the sins of the world: Passover lambs for the unrecognized ills of the parent. This self-reproach for supposed wrongdoing is due to the perennial problem, still unresolved in our species, of the attachment to the perpetrator. The mantras the cultural relativist uses arguing with the psychohistorian is that it is unfair to judge an ancient culture with contemporary standards, or that in those times not even the sacrifice of infants was considered wicked. As Ark pointed out above, this standpoint rationalizes the perpetrator’s behavior at the expense of the victim. It is a no-brainer that it must have been as infernal for a historic boy that his father delivered him to the priests to be incinerated alive, as a parent who burns his child’s face to the point of completely disfiguring him, as we read in the most alarming paper news. In other words, psychohistory is based upon the empathy to the children of all times. The unconscious motivation of many anthropologists, on the other hand, has been to exonerate both the parents of former ages and the non-western cultures of today.

Anthropologists defend the validity of any culture and negate an absolute evaluation unless it is done within the standards of that culture. It was not always so. In the nineteenth century the opposite school dominated British anthropology. Anthropologists argued, in a similar vein to contemporary psychohistorians, that all societies passed through the same evolutionary process, and that non-Europeans were living fossils that could be studied to understand Europe’s past, categorizing the diverse cultures in a progressive set of values from savage, barbarian to civilized. Universal progress was postulated: a sort of unilineal set of values where religion and paleologic thought gave up ground to Aristotelian logic and rational thought, with the subsequent development of social institutions. The difference of this model with psychohistory is that these first anthropologists did not use childrearing as a parameter, but technology from the Stone Age to the modern age, passing through the Iron and Bronze Ages.

The Jewish-German immigrant Franz Boas, the “father” of American anthropology, managed to shift the paradigm. Boasian anthropology considered erroneous the premise that religion had to be defined, historically, more primitive than reason (the opposite to what Arieti says about his schizophrenic patients: that paleologic thought should be considered inferior to the Aristotelian). Boasian relativism resists universal judgments of any kind. All of the work by Boas and his disciples began as a direct opposition to the evolutionary perspective, and with time it became an orthodoxy. Although in the United States there was an attempt to revive the evolutionist ideas in the 1950s and 60s, eventually anthropologists subscribed the ideology of cultural relativism: a school that in the academy became, more than an orthodoxy, axiomatic; and its proponents, staunch supporters of non-western cultures. This relativism, with its vehement phobia to “western ethnocentrism” did not only become the most influential anthropology school originated in the United States, but the dogmatic principle of this international discipline.

In its most extreme version it even considers legitimate, say, the cutting of the clitoris in Africa. A principle that, for the popular mind, apparently originated as a tolerant attitude is being used to find excuses for intolerance. In fact, since the declarations of the anthropologist Melville Jean Herskovits by the end of the 1940s, his colleagues left the political debates of human rights. The anthropologist has great difficulties to fight for the rights of, say, the black women in South Africa. The 1996 team-work Growing Up: A Cross-cultural Encyclopedia, where dozens of anthropologists offered their studies about eighty-seven cultures, is symptomatic. Although they admit that sexual contacts between adults and children are common, including those of the incestuous mothers, they declare that it “would not constitute ‘abuse’ if in that society the behavior was not proscribed.” However, as the academic who sympathized with Ark said, not all anthropologists agree with Boas. Carolyn Fluehr-Lobban confessed that, after twenty-five years of having conducted ethnological research in Sudan, she betrayed her profession by siding those who fight against female genital cutting. She mentioned the case of a Nigerian woman who was granted asylum in the United States since her daughter would have been subjected to involuntary cutting if returning home. The compulsion to recreate on the next generation the wounds received in infancy is such that in our times genital mutilation continues. Despite their theoretical statements to the public, in practice many ethnologists, anthropologists and indigenistas still cling to the Boasian paradigm.

A single example will illustrate it. Keep in mind “A reliable source” published some pages ago. In September of 2007 the Museo del Templo Mayor, a subsidiary of the Instituto Nacional de Antropología e Historia, organized a seminary in Mexico under the name “New Perspectives on Human Sacrifice Among the Mexicas.” Twenty-eight specialists were invited. According to the national press the Mexican archeologist Leonardo López Luján, who would coordinate the proceedings book of the papers (reviewed in the 2017 “A reliable source”), stated that it was advisable to distance ourselves “from the Hispanists who consider bloody and savage” the sacrificial practice. López Luján presented the paper “Huitzilopochtli and the Sacrifice of Children in Tenochtitlan’s Templo Mayor” (the Great Pyramid of Tenochtitlan). Among the professionals from abroad who participated were institutions such as Cambridge and the French National Center for Scientific Research. The Mexican Juan Alberto Román presented the conference, “The Role of Infants in the Mexica Sacrificial Practices,” and in a pseudo-eugenicist discourse López Luján stated: “Undernourished children [my emphasis] were sacrificed to eliminate the population that was a burden for the society.” (Cf. what Ark responded to the historian about administering pap to the child: a slow form of infanticide that suggest they were not undernourished accidentally.) Marie-Areti Hers, from the National Autonomous University of Mexico— a campus that the UNESCO declared a World Heritage Site the very week that the symposium was celebrated—, stated that human sacrifice was everything except “an exotic curiosity of backward peoples.”

I contacted Julieta Riveroll, the reporter who covered the event for Reforma and author of the article “Human Sacrifice Prejudices—Demolished.” I asked her if among the speakers of the conferences she attended someone condemned the deadly ritual. Emphatically she responded “No,” that they were “objective experts.” I mention the anecdote because that word, “objective” is the most abused word in academic circles, as we already saw in one of the answers of the academics to Ark. Let us imagine that, among the reporters of the Gulag, to keep objectivity they must refrain from condemning genocide. This does not happen: Stalin’s regime is broadly condemned. But the double standard of allowing condemnation of the white man and virtually forbidding condemning non-whites, is brazen. The month that followed the symposium, in the same Mexico City where the symposium was celebrated the police caught the serial killer José Luis Calva, the “cannibal poet” that horrified the Mexican citizenry. In one of his poems Calva wrote to one of his victims a poem worthy of the ancient Mexicans:

You handed over your parts to me
Your breath, your nails and your longings.
You dressed me of you and I was your bird,
Sing your song that never quiets.

Naturally, unlike the Mexicas who did exactly the same, this man was condemned by the elites.

On the other side of the Atlantic the Europeans deform reality too. In 2008 I visited the museum and archaeological park Cueva Pintada in the town Gáldar of Gran Canaria. The screened documental in the museum denoted the purest Manichaeism. Despite recognizing the widespread infanticide of girls among the tribes, the conquerors appear as the bad guys and the inhabitants of the troglodyte settlement as the noble savages victimized by the sixteenth-century Europeans. Similarly, in another museum, El Museo Canario, the following year I looked up through an academic text the subject of infanticide of these pre-Hispanic white people (curiously, they were blonder than the Spanish but they were barely leaving behind the Neolithic stage). Just as the mentioned María Alba Pastor who saw in the Mexican sacrifices “a reaction to the Conquest,” three Spanish academics postulated that the Canary sacrifice could have been the consequence “of the ongoing military, religious and cultural aggression” inflicted by the conquerors.[1] This interpretation ignores the fact that the practice predated the arrival of the Spaniards.

Unlike these documentaries and academic papers that blame westerners for the sins of non-westerners, I will quote one of the first letters written about the practice of infanticide in the seven Canary Islands. The following description comes from Diego Gómez de Cintra, a Portuguese navigator that wrote what he saw in La Palma:

The father and the mother grab the child and put the head on a rock and take another rock and hit the child on the head shattering the skull, and thus they kill the child, his eyes and brains scattered on the soil, which is a great cruelty of the parents.

Conversely, on page 166 of the mentioned article contemporary academics side the parents by claiming, “The adoption of such an extreme measure is fully justified.”

As Terry Deary put it, “History can be horrible, but historians can sometimes be horribler.” Once the new generations break away from this immoral anthropology, the slaughtering of children will be seen, again, with due compassion as felt by the first chroniclers.

In the case of Mestizo America (and this is important to understand the organizers of the 2007 symposium), the “Latin” American anthropologists were the first ones to embrace the cause of cultural relativism. In fact, the anthropologists have influenced more the society in “Latin” America than in other societies. This is partly explained by the ethnological tradition of Bernardino de Sahagún and Bartolomé de Las Casas. In the twentieth century the study and the glorification of the Indian cultures, called indigenismo, has been the predominant framework of anthropological studies in so-called Latin America. In the particular case of Mexico, since 1917 the government was the first one to recognize the utility of anthropology. Subsequently, and working for the government, anthropologists have tried to implement their policies on the Indian population.

No doubt, deMause and Ark are right about the intellectual charlatanry that represents social anthropology.


[1] Julio Cuenca Sanabria, Antonio Betancor Rodríguez & Guillermo Rivero López: “La práctica del infanticidio femenino como método de control natal entre los aborígenes canarios: las evidencias arqueológicas en Cendro, Telde, Gran Canaria,” El Museo Canario, LI, 1996, p. 124. Fifty pages later the authors repeat this interpretation. In spite of the fact that the long title takes for granted that the etiology of the practice was “birth control,” the same article publishes sentences from some authors who cast doubts about the validity of that explanation.

______ 卐 ______

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 month I will reproduce another chapter. Day of Wrath is available: here.

Day of Wrath, 15

A bitter discussion

A quick way to show the Aristotelian phase where present-day history, anthropology and sociology are stuck is by quoting excerpts from a heated debate about psychohistory. To make the reading easier I will omit the use of ellipsis even between long unquoted paragraphs. The complete debate can be read in the Wikipedia archive of the article “Early infanticidal childrearing.” Since the original text is a raw discussion I slightly corrected the syntax. The following is a 2002 debate that came about the subsequent year when Wikipedia was launched, the multi-language encyclopedia edited by volunteers. To simplify the discussion I will also change the names and pennames used by various academics that discussed with a psychohistorian who edited Wikipedia under the penname of “Ark.” The fascinating polemic initiated with the subject of the tribes of Papua New Guinea.

Academic 1: Does this “model” [psychohistory] reflect actual facts? Increased mortality after weaning is common in non-Neolithic cultures as well; it’s a consequence of inadequate nutrition, not of parental desire.

Ark: You’re wrong there. “Inadequate nutrition” isn’t some random fact of reality. It’s a consequence of feeding pap to children, and not having the empathy necessary to understand that crying means the baby is hungry. These are both psychological problems of the parents, since feeding pap is a response to the fear of breastfeeding.

Academic 1: So PNG [Papua New Guinea] children were better off in the more “primitive” culture, and exposure to an “advanced” society has increased sexual abuse of children.

Notice how this is similar to Miguel León Portilla’s preposterous claim that, by becoming exposed the Mexicas to a more advanced society, they abused their own women.

Ark: Yeah right. The myth of the “noble savage” rears its ugly head again. The reproductive rate is proportional to the ignorance and poverty of the population. So the more ignorant and poor the population, the more they will fuck. What’s generally the case is that birthrate is inversely proportional to female education. The PNG have a very high reproductive rate. The PNG have a very high rate of infanticide, child suicide. So now you know why I think that “noble savage” is just complete bullshit.

There are a bunch of known facts which everyone agrees on. Ninety-nine percent of modern people will put a very specific interpretation on those facts. That interpretation is that primitives are pedophilic, incestuous child molesters. This isn’t something which is cooked up by deMause’s model.

Academic 2: I am unimpressed by your hysterical claim that 99 percent of our society would agree with this. My claim is that people in different cultures describe things differently. The issue for me is, what do Marquesans, or Yolngu, or Gimi, or whomever, think it is? An article that makes claims about a particular society must care what members of that society claim is going on.

Ark: The interpretation of child abuse in the case of infants is acultural. Infants do not have culture so are incapable of “interpreting” anything through a cultural filter. And yet again, you persist in ignoring the child’s point of view, as if the rationalization of the child abuser mattered to them. You’re promoting a very specific POV [point of view], the one of the child molester, and don’t seem to care at all about the POV of the infant. Only anthropologists care about how the members of the primitive culture rationalize their behaviors. Anthropologists are just very bizarre people, and about as relevant to most people’s view of what constitutes child molestation as experts in the paranormal. The relevant experts in the area are developmental psychologists. There is a substantial faction that regards any kind of sexual activity with children to be inherently abusive. They would reject the anthropologists’ claims that cultural attitudes are at all relevant to the matter. They would rather emphasize the universality and uniformity of children’s emotional needs. At the center of this faction are the likes of Alice Miller. There is another faction that traces its lineage all the way to Freud. When possible, it denies that child abuse exists. When it can’t do that it denies that it is traumatic. And when it can’t do that, it denies that it is inherently traumatic.

Academic 3: The purpose of anthropology is to describe culture, not judge it. If an anthropologist judges a culture under study, the ability to describe a culture objectively and explain how it is perceived by its members is lost.

Ark: Anthropologists widely report that primitives do not see their practices as abusive or sexual. I have no hesitation agreeing with that. But then, neither do typical pedophiles see their practices as abusive either. So the basic idea is to completely steal the psychology and child-rearing of non-Western cultures (contemporary and historical) away from anthropologists. If that happens, then theories about these phenomena will be held to different standards than theories in anthropology. Anthropologists are trained to ignore that tool.

Academic 3: Ah, so you’re an opponent of cultural relativism. I don’t consider North European values to be “more advanced,” just different. There’s a difference between considering a set of values to be more amenable to one’s conscience and labeling one set of values as “more advanced” than another. That’s like implying that a Papuan is dumber than a European just because his culture doesn’t use electricity. Anthropologists do regularly debate how much they can or should interfere when they disagree strongly with the values of a culture under study. Ethically, all we can do is present viable options and allow individuals to make their own choices and suffer the consequences of those choices.

Ark: But Papuans are dumber than Europeans because they don’t use electricity.☺ You just have to ask “why do we use electricity?” We use it because we have a high population density and a high technological level. Why is that? Because we are culturally evolved. Why is that? Because at some point a couple of millennia ago, our ancestors decided to stop murdering their children and start evolving culturally. Of course, that only proves the Papuans are dumb, not that we’re smart; we’re just the product of a long line of smarter mothers.

Academic 3: What you are proposing is a form of genocide: systematically destroying a culture simply because you consider that culture to be primitive and immoral. If lip piercing, or trauma to the brain leads to successful adult lives, is that not sufficient justification for continuing the practice? You sound to me as if you are a “moral absolutist.” I’d hazard a guess that you believe everyone should live under the same moral code.

Ark: Just because I’m a moral absolutist doesn’t mean I think I have a perfect access to moral truth. It does mean that I have a far, far better understanding of basic moral truths than people who beat or sexually abuse kids. We could emphasize that anthropologists don’t really try to understand their subjects’ psyche. It’s not moral assumptions which differ between societies. It’s the capacity for empathy and rationality.

Academic 3: The anthropologist in me, on the other hand, still bemoans yet another drop added to the overflowing bucket of human cultures is forever lost.

Ark: The primitive cultures are a failure. We should let them die.

Academic 4: Good—as long as we all understand that psychohistory has nothing to do with history and is not even accepted by all schools of psychology. I think that there’s a real problem here in that the entire concept as titled [“Early infanticidal childrearing”] makes no sense. The title implies that these cultures intentionally endanger and kill their children: something that makes no sense for peoples who want to survive and which, if these cultures still exist after thousands of years, is clearly misleading.

Ark: I’ve chosen to take extreme offense at what you’ve said, e.g., “psychohistory has nothing to do with history,” and will treat you like a hostile. I really wish I didn’t have to deal with people who say stupid things. For example, things that amount to “every human being is rational and since it’s not rational to kill children…” This negates the overwhelming evidence that infanticide occurs. Never mind such truly stupid statements like “preliterate hunter-gatherer tribes are those most concerned with basic survival.” Oh really, I guess that explains why they never developed any technology in order to guarantee their survival (never mind such annoying facts like beliefs in reincarnation, animism and ancestor-worship).

Academic 5: Ark, play nice. Julie Hofmann Kemp [Academic 4] is many things, can even be abrasive sometimes, but acting “stupid” (I see you modified the “idiot” statement)? That’s over the top. She is one of the smartest people contributing to Wikipedia. This is an encyclopedia, not a soap box for new ideas. Sorry, but regurgitation of the canon of human knowledge is what we do here.

Academic 6: I disagree, Maveric [Academic 5]. One of the things that makes Wikipedia different from a standard encyclopedia is our ability to reflect new thinking. Now, the whole that deMause put together and Ark is advertising here is striking, but I think that you will find most of the individual points are not nearly as radical or contrary to current understanding as you seem to present. To begin with, there are many people who would reject cultural relativism. The first example that comes to mind are the women’s historians which have become increasingly common, but a proper search shouldn’t have trouble coming up with others. Further, the idea of the noble savage is very controversial, and one should hardly consider it some sort of canon.

With regards to infanticide per se, I personally have very little knowledge about the Paleolithic, but that deliberate murder or abandonment of infants was common among ancient civilizations like Carthage, Greece, and Rome is well-known, and I can remember a mainstream text mentioning Mohammed’s prohibitions against the then-widespread killing of children without any implication that might be controversial. In absence of further data, a backwards trendline would be all it takes to suggest that Paleolithic infanticide was very common indeed. And I can recall articles suggesting that tribal cannibalism, to take the most headline-grabbing example, was far more common than previously thought. In short, I think this position is not nearly outlandish enough to deserve such curt rejection. An informative and lasting page on this would be valuable enough.

Academic 7: Note that the definition of rape and molestation vary among cultures.

Ark: Rape and molestation do vary among cultures. This is bad. Cultural relativism is crap, believed only by idiots, ignoramuses, anthropologists and historians. The Convention on the Rights of the Child explicitly rejects cultural relativism. Cultural relativists are merely denying human rights. (On a moral level, they are still violating human rights.) Anthropology and history have achieved nothing, or close to nothing. The reason anthropology and history are fucked is because they reject psychology and that is the only possible explanation for both culture and history.

For psychological reasons, anthropologists have been butchering psych-heavy data; on the whole, the data is irretrievably corrupt and needs to be junked. Psychohistory is independent of both history and psychology and is at war with both. As the new kid on the bloc it’s going to get attacked as “simply not recognized by most historians and psychologists.” But psychohistory actually gets results. There is no rational argument against psychohistory’s methods. Conservatism is not a rational argument. And as noted above, there are plenty of arguments against both history and anthropology (i.e., they deny psychology’s influence even in psychological phenomena). Like cartography or natural history, anthropology and history aren’t sciences per se. Cartography was never anything more than an engineering enterprise (though it did give rise to plate tectonics) and when the time came, natural history gave way to evolutionary biology. Similarly, anthropology and history should give way to psychohistory wherever the latter is interested in taking over.

Academic 2: To those who promote the myth of the brutal savage, I point out that westerners have often characterized non-Western practices as stupid, unhealthy, or wrong in part out of their own ignorance, and in part to justify colonial oppression.

Ark: The brutal savage isn’t a myth. I do not mean by it that we aren’t savages. That is a notion you rightly reject because any article attacking modern people as savages will be destroyed. What I do claim is that modern societies are less savage than societies in the past. That’s most certainly not a myth. And to argue otherwise is to promote the noble savage myth. If you have an absolute standard of morality, there is no choice other than the brutal savage or the noble savage (as long as you don’t redefine rape and murder as non-violent behaviors, which by now I don’t trust you not to do). Whether deliberately or unwittingly, you have been promoting the noble savage myth. To recap: Primitives, in relation to modern people can be either: 1. equally savage (obviously untrue) 2. differently savage (cultural relativism) 3. less savage (noble savage) 4. more savage (brutal savage). So rejecting options #2 and #3 leaves one only with #4. There is no maneuvering room for anyone to weasel around.

Academic 3: And this is where you and I differ. I generally contend that all present-day cultures are essentially “differently savage.”

It is unnecessary to cite Ark’s long response. It is already answered in the previous chapter. But I would like to mention a newspaper note about an atrocity in Kismayo, at the south of Somalia. On October 27 of 2008 Aisha Ibrahim Duhulow, a thirteen-year-old girl that had been raped, was accused of premarital sex by militant Islamists and condemned to die by stoning on the head. (Although hard to believe, there are people who punish the victim of rape, not the rapist: the hypothetical nightmare of my second book turned reality.) Most disturbing in the press release is that dozens of men stoned Aisha in a stadium with a thousand spectators! What better example to clear away any doubts about the relevancy of the concept of a manifestly inferior psychoclass to ours.

Academic 3: Hum, as I understand it, most casual murders recognize that their actions are considered morally “wrong.” They just don’t care.

Ark: Morality is a psychological phenomenon. It refers to a person’s capacity for empathy. It’s difficult to describe empathy since nobody has a good grip on what it means. But of course, that’s the point: if a person has no morality then they don’t have any of these emotions. Keep in mind that our very ability to accept social and technological progress at the rate we’re going is something which primitives lack. And we’ve yet to annihilate a foreign nation (as the Assyrians did) to pay for that progress. This too is a genuine advance.

Academic 4: Ark: in the interests of fairness, I went ahead and looked at the deMause article. Basically, it can be digested into one Philip Larkin poem. Big Whoop. Parents fuck up their kids. We know that. There is absolutely nothing there besides that fact that is provable. It is a mass of huge generalizations predicated on two simple ideas: violence begets violence (duh) and everything that happens is down to psychology. Yes, there are references to acts of violence by parents (particularly mothers) against children, but we don’t get to see the breadth of the studies to show what kind of population was used, etc. I stand by my statement that most historians reject psychohistory not because we feel threatened by it, but because most historians believe that human society is complex and filled with individuals who may act in particular ways for any number of reasons. Generally reductionism is not provable—merely a simplistic way for the insecure to find meaning.

Ark: You dismiss the article I cited because it doesn’t provide concrete proof against history’s “no explanations” stance. Well so fucking what? I never claimed it did. I merely claimed it crucified history as a scientific field and historians as scientists by showing that the theories historians entertain are all unbelievably idiotic. If you wanted a detailed theory and the evidence to back it up, you’d have to read half a dozen of deMause’s books on the subject. You haven’t provided a single remotely intelligent argument, satisfying yourself with irrelevancies and vague aspersions. (This is what you call “fair”?) If you stand by your statement on that basis, it just proves you’re an idiot. I dismiss you from my consideration.

Anonymous: Will someone please ban Ark? His non-stop slander, personal attacks, and foul language are damaging the Wikipedia community.

Academic 4: I would happily do so, but being a ranting troll who supports crank theories in an anti-social way isn’t enough for a ban. He is correct in his assertion that deMause’s theories deserve their own article—even if he’s amazingly rude in the way he treats others, and his insults towards me.

To that end, Ark, You haven’t convinced anyone that you’re anything but a crank who thinks he’s far more intelligent than he’s demonstrated so far.

Ark: I have a pretty good grasp on what history is and what it is not. As for psychology, you’re wrong about its scientific basis. Overall, it’s a fucked field but it’s one that has always aspired to be scientific.

As for psychohistory, it is not a fucked field. These two facts (history not being science and psychohistory being science) explain why I’m so eager to dismiss history. Why should scientists be subjected to the authority of non-scientists? The same arguments apply to anthropology, and doubly so when the psyches of primitives are concerned. Convincing people was never my goal, I’m too lazy and people are too bigoted for that. As for people thinking I’m a crank, I’m a power unto myself and I haven’t need for their approval nor favour. I’m just not interested in being the whipping boy on this subject. Fuck you all.

With this insult the psychohistorian who signed his posts under the penname of Ark left the discussion page. Perhaps with the exception of Academic 6, his opponents did not want to see that western childrearing has been less barbarous than in the rest of the world.

It was not always so. Both whites and Semites began as the others. Let us remember the sacrifice of Iphigenia by her father Agamemnon, and a similar sacrifice in the Bible: after victory over the Ammonites, according to the Book of Judges, Jephthah makes a vow to sacrifice whoever came out of the doors of his house to meet him. The one who met him on his return was his only daughter…

What remained in Europe was a mere metaphor of such sacrifice. Robert Godwin hit the nail when stating that Christianity’s unconscious message is that when we murder our innocent child we murder God. “The crucifixion of Jesus is meant to be the last human sacrifice, with Jesus standing in for our own murdered innocence.”

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 month I will reproduce another chapter. Day of Wrath is available: here.

Wirsén on Miller’s fans

That the author is secretly smuggling out and reworking, often lying about and numbing, their abusive emotional childhood is something Alice Miller tends to imply when dealing with works of art: a mode of thinking we as her readers easily slip into, isn’t it? That Kafka’s work is basically explainable as an artistic dramatization of a child’s insecurity about his parents’ true agenda, that the vampiric women of Baudelaire’s poems are in fact his emotionally unavailable and seductive mother… —this is still the only opening to Baudelaire’s work I can stand, the only way in which I can read his work with interest.

In this way, artistic work after Alice Miller demands a new openness and consciousness in the producer. We can’t only chew and chew the unworked-through emotions from our childhood and find creative ways of repackaging them, then call it Art. It’s a new game now. All bets are off… Which brings us to the subject of this post: C.T.’s criticism of Dennis Rodie’s novel The Curse of the Third Rate Artist. Discussing this opens the larger subject of the differences in worldview and even temperament between the two writers.

First I must clarify that I think César is a very promising and interesting writer who in his work is attempting to take on very large themes, which are important to me also. As mentioned briefly above, I believe artists working after Alice Miller have a new responsibility to be conscious. To this, I will add the meta-perspective on history developed by Lloyd deMause, which says that the whole of human history, in particular its destructive aspects, is based on childhood abuse.

“The history of childhood is a nightmare from which we have only recently begun to awaken…” begins his most important work. Miller says as much, but not as systematically and not as clearly as to the development that has, despite everything, taken place. Put in this perspective, the emotional abuses and the stressful life situation that Martin Maag, the narrator of Dennis’ novel, was put through was just as destructive as it was, but less destructive and less producing of the kind of howling-at-the-moon stressful psychosis and magical thinking that the childrearing of the European Middle Ages produced.

The criticism of your novel which César wrote in the context of polemics around the subject of Satanic Ritual Abuse elsewhere in this forum must be read in this context. Dennis Rodie’s novel does not have the same meta-perspective as C.T.’s has, something which Mr. Tort from his perspective must see as weaknesses. Since I, myself, am interested in the approach to writing and the expansion of consciousness of which his writing is the physical trace, created for communication that C.T. is developing, I share in part his criticism. Let me, to make writing this post quicker and easier, quote the relevant part from a review-letter I wrote recently to Dennis Rodie after having read his novel The Curse of the Third Rate Artist.

[Wirsén’s review of Dennis’ unpublished novel, a novel that by the way I printed and leather-bounded for my personal library, can be read in Dennis’ own forum. Daniel Mackler✡ on the other hand never shared his huge autobiography with anyone.]

Allow me to get personal for a while. For what I intend, and for the kind of writing I myself aim to produce, a perspective the world needs, I think César is a pioneer developing a new sport. His successes are mine, and even his failures will be valuable lessons. The way he dares to be expressively angry is inspiring to me, though for my own part I am unsure of the outcome. Perhaps by temperament (which can’t be helped), perhaps by lack of courage (which, if true, must be conquered) I cannot be that clear about my anger. On the other hand not anger, but sensitivity, seems to be the guiding star of Dennis Rodie’s novel. For me, the jury is still out and César’s, as well as Dennis’ future developments as a human being and an artist will give me the information I need as to whether this is the road I want to pursue.

César’s five-book work Hojas Susurrantes expands from angry letter to mother, through anti-psychiatric tractate to brutally honest (so I’m told, have not taken it on yet) autobiography, over to family history, to the chronicle of the bloody past of his nation into an assessment of the human race and where we are now, which is an expansion in a new direction of deMausian thought: the quick eradication of those who abuse and hurt children, thus stopping humanity from evolving into the best we can be. How César brings this off in his last book will be very exciting indeed to take part off. That much I know. Whether or not and to what degree I will agree is another of those questions where the jury is still out. On the negative part, he might be steering dangerously close to a new motivation for genocide, a new ideological twist on the old Nazi game.

Daniel Mackler, in his writing, seems to imply that there is a lack of what he calls “enlightenment” in C.T.’s exposing of his emotional life and his family’s. That this is unhealthy exhibitionism, and an unfortunate development of a tortured soul, rather than the pearl the clam produces because a grain of sand is torturing, cutting and carving at, its vulnerable pink flesh. To stop the hurt.

I lean toward César’s side in this conflict. I, myself, have ambitions as a major writer and find that, after assimilating the thinking of Alice Miller, works of art that are not intensely personal and honest to be unrewarding. Is Mackler suggesting that we keep our stories to ourselves and sit around healed in a lonely buddhistic state, when instead we could let our stories go out and make changes in the consciousnesses of the real world? As I said, I lean toward Tort’s interpretation, but as always the jury is still out. And I believe even Mackler can’t avoid looking at Tort’s work, like he has before with the psychological case studies or autobiographies—the motivation for writing which he finds emotionally doubtful—; can’t avoid looking at them as at a beautiful car crash, provided as entertainment for the Buddha from others’ flesh and blood. The Buddha floats around in the suffering of the world with a distanced face.

Everything I have written above must be read in the perspective that I found reading the writings of Daniel Mackler, C.T. and Dennis Rodie as a revelation and breathing with the life of a new integrated consciousness, pulsating with a true emotionality, which I have before found in the work of Alice Miller and Lloyd deMause and to which, once I’d tasted it, nothing else compares. This is the reason I care strongly enough about them to read and reflect on them, as well as writing this text.


Very busy

Christians can think of themselves as anti-Jewish without understanding that they are the ultimate conclusion of Judaism. —Nietzsche

Further to what I said in my February entries ‘La Santa Furia’ and ‘Working’. I am now reviewing the 730 pages of my second and last book, in which I analyse my father as the central figure among those who destroyed my life; besides analysing my mother and other victims of them, like my sister and a cousin. My philosophy of the four words appears in the final section.

What I write in my mother tongue is as important, or more important, than what I write in English. But except for a Swede who became disenchanted with me when he learned about my political ideas, nobody in the world has fully appreciated the work in my native language. And it’s striking that someone who processes, over the decades, the pain of the crime that he was the object as a minor is able to see the world so differently that it would seem the mind of an extraterrestrial.

For example, in recent times a certain Ciaran, the same Irishman who complained about destroying the churches (quoted in an entry linked above), has been sending me copies of his correspondence with Alex Linder and others. Although Ciaran confesses to me that he has suffered a mental disorder, he has not paid attention to me in that the only way to heal is to process the pain. (Something I compare with an oil refinery in the sense that crude oil is the unprocessed early traumas that got to be processed.)

Instead, in his letter to Linder today (electronic copy to me), this traditionalist Christian starts talking about the ‘fact’ that the condemned are burning in hell without even knowing who he’s is sending a copy. (At the end of my first book, Hojas Susurrantes, I recount the unspeakable experiences I suffered in San Rafael, California, for having introjected the doctrine of the eternal damnation of my abusive father.) And today, in my previous entry of the Kriminalgeschichte series, another idiot posts again a comment mentioning such doctrine. (Take into account that of this Dutchman I have been deleting several other comments over the years in which he had written stupid things like, ‘hell is eternal’, ‘my religion’, etc.).

Christians or neo-Christians who believe they are helping their race with their twisted minds are, in fact, contributing to the white race dying. The reason for this is not only guessed in the essay ‘Rome vs. Judea’, but in the Kriminalgeschichte series that I translate little by little.

Little by little I say because, although now I am so busy that I will reduce my work on this site to the minimum until I finish the review of my second book, even after I finish I don’t think I’ll continue to translate the Kriminalgeschichte articles daily, as I did in the past. I will translate them, yes, but in a more spaced way. It is not an issue that attracts much attention because white nationalists believe that Jews, not Christians, are the primary cause of Aryan decline.

For an autobiographer who has processed his traumas inflicted at home, it is incredible the level of dissociation and madness that the movement suffers: a movement that presumes to defend the Aryan race and remains addicted to the millennial Jewish drug. And with this I also mean those English Christians who spoke in a podcast about the article by Hunter Wallace that I mentioned at an entry a couple of days ago. Manu Rodríguez wrote:

We are not ourselves; we cannot speak out as long as we try to speak from that space: the Jewish-Christian-Muslim milieu. Within these traditions we are not ourselves, we disappear.

Like Evropa Soberana, Rodríguez is Spanish. I translated the above quote from the language of Cervantes. Isn’t it funny that this pair of Spanish speakers have a better grasp of how to defend their race than the English speakers of the Alt-Right?