On my moral inferiors

Recently a regular visitor let me know by email that he was dismayed because of my wish to exterminate those who trade by skinning alive some poor animals. He merely wanted to close the Chinese factories that supply more than half of the fur garments for sale in the corrupt, deranged West. This is my response:

I am not the monster. Those who don’t harbor exterminationist fantasies are the moral Neanderthals compared to me.

Take as an example my recent posts on pre-Hispanic Amerinds. In the last one a disturbing possibility was raised by the author of an academic paper (take heed that this is an establishment source): Several Maya skulls show marks of sharp and unhealed cuts, particularly around the eye sockets, which suggests that some of these individuals might have been flayed before the sacrifice. The presence of women and children among these skulls mean that even they, not only mature men, might have suffered a horrible death, like what still happens today in the Chinese fur factories.

I usually don’t get comments on my pre-Columbian posts, perhaps because the unearthed data sheds light onto such ghastly history that it makes it difficult to digest. But if we dare to see that the same is happening today to some animals, the emergent individual who approaches these subjects can only see those who avoid it as intellectual cowards. Why? Because the whole subject of white survival depends upon regaining a self-image that puts whites above the other races from the moral—i.e., the development of empathy—standpoint, especially empathy toward women, children and our cousins, the animals.

After my previous post on Maya sacrifice I have read another academic paper in the book El Sacrificio Humano (28 authors), this one by Vera Tiesler and Andrea Cucina, a chapter with nine pages of bibliographical references of specialized literature. (*)

Tiesler and Cucina let us know that modern Mayanists are using, in addition to the Spanish chronicles and the iconographic evidence of pre-Columbian art, the science of taphonomy (analysis of skeletons) as tangible evidence of human sacrifice in the Maya civilization.

Maya-sac

On pages 199-200 the authors mention the techniques that the Maya used in their practices, now corroborated by taphonomy: the victim could have been shot by arrows or lapidated, his or her throat or nape could have been cut or broken, his or her heart could have been extracted either through the diaphragm or through the thorax; could have suffered multiple and fatal lacerations, or incinerated, disemboweled or skinned or dismembered. The body remains could have been eaten or used as trophies, or used in the manufacture of percussion instruments.

The authors deduce this by direct, physical evidence of the studied skeletons (or other remains) and they also mention a form of sacrifice that I had not heard of: the offering of human faces in the context of the influence on the Mayas by the Xipe Totec deity, “Our Lord the Flayed One,” who was widely worshipped at the north, in central Mexico.

Tiesler and Cucina also point out to other kind of physical evidence in the Maya civilization (that I already had mentioned in The Return of Quetzalcoatl): many skeletons with sacrificial marks have been found at the bottom of the cenotes of sacrifice. On page 206 they include the illustration of some Maya dignitaries showing off on their “uniforms” inverted heads such as the one I already added in my entry on pre-Columbia Oaxaca. The news is that a skeleton has been found of an individual showing on his thorax a human mask that hanged from his belt when he was alive.

On page 209 the authors let us know that the Mayas even sacrificed animals, and include an illustration of a jaguar surrounded in flames. They don’t say if the animal was alive when sacrificed; and on page 211 they tell of “an elevated percentage of child, adolescent and female victims whose cadavers used to be, also, the object of ritual manipulation.” In the same page appears a Maya depiction of a decapitated woman, and on page 215 a photo is reproduced of a perforated thorax suggesting that the body remains might have been used as manikins “with the objective of a terrifying display of institutional power.” They also suggest that the sacrifices might have been still performed long after the Spanish Conquest, albeit “clandestinely and increasingly resorting to animal substitutes.”

This makes my point beautifully. If you forbid a barbarous practice in a primitive race the violence will be displaced, not eradicated.

The sacrificial victims are now the animals. Remember my entry where I mentioned the case of recent torture of bunnies in Mexico? The reason why I speak with haughty contempt of non-exterminationists (“my moral inferiors”) is because they are afraid of taking their premises to their logical, commonsensical conclusion. It is not enough to close the Chinese skinning factories or the Mexican slaughter houses. To put an absolute end to such practices with no further displacement you got to wipe out the entire psychoclass behind such cruelties. (Cf. my views on psychohistory to grasp the meaning of the term “psychoclass” and also the last pages of Pierce’s The Turner Diaries.)


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(*) “Sacrificio, Tratamiento y Ofrenda del Cuerpo Humano entre los Mayas Peninsulares,” in López Luján, Leonardo & Guilhem Olivier (2010): El Sacrificio Humano en la Tradición Religiosa Mesoamericana [Human Sacrifice in the Mesoamerican Religious Tradition]. Mexico City, Mexico: Instituto Nacional de Antropología e Historia (INAH) and Universidad Nacional Autónoma de México (UNAM), Instituto de Investigaciones Históricas. ISBN 978-607-484-076-6. OCLC 667990552. (Spanish)

On pre-Hispanic Amerinds, 5

SunStoneColored-NG

 

In their article, “El Sacrificio Humano en la Parte Central del Área Maya”, pages 169-193 of El Sacrificio Humano en la Tradición Religiosa Mesoamericana, Stephen Houston and Andrew Scherer write:
 

Some examples [frescoes] of Piedras Negras, Guatemala, show a knife with knots of paper and a feathered plume of the sacrificial victim, with his heart possibly extracted, leaning over a bundle of paper for a burnt-offering.

The reduced size of the characters raises the possibility of youngsters or infants, whose breasts are opened more easily by its cartilaginous nature. There is a series of images on plates with infants whose breasts show a small cut on the heart (e.g., the famous dish of the Popol Vuh, K3395). But not all of them are representations. In 1985, as a member of Project Caracol in Belize, Stephen Houston excavated a reused crypt with at least twenty-five individuals, where he found the body of a newborn on top of a plate.

Incidentally, it is remarkable the presence of fire in scenes of children, such as in a mural of a jamb of Tohcok, Campeche, and another on Stela 3 of Yaxhá, Guatemala. The first image traces the shape of a body on an incendiary base, bundles of firewood with ajaw on the head, corresponding to the sign of the homes of the founders of dynasties, especially those related to the pre-eminent city of Teotihuacan.

The second image shows the remains of a human body on a plate supported by cross-shaped sticks. From above fall grains of incense, ch’aaj in the ch’olan language in most classical texts; from below clouds of fire raise up. Through the sign for “wood,” , inscribed next to the trait, it is indicated that the dish will also burn.

Maya vase K1645

A documented vase (K1645, above) by Justin Kerr explains the mythical context of these historical facts. Two supplicant characters, the first perhaps tied as a captive (at least placed in a very uncomfortable position), faces two “packages” with heads of gods, a scene that appears in other vessels, but with different dates and other companions. The verb “born” sihyaj suggests that Chahk, the rain god, and the so-called god of “Pax” are newborns. In the vase K1645 the supplicants are ch’ajoomtaak, “those who spread incense.” The first character carries the attributes of the ch’ajoom, “incense spreader,” even a distinctive headband and a dress of dry leaves.

Both supplicants offer to the enthroned figures an object named “his foot,” yook, perhaps referring to the wooden scaffolding that stands in the stela of Yaxhá. The link to the fires is made clear with the presence of the inflammatory base behind the scaffold. Unlike other sacrificed children, the infant appears to be alive [Chechar’s note: see image below].

poor-maya-kid

As in several Mesoamerican societies, the image of a supernatural act can function as a basic model for the dynastic rituals. There is a parallel in the evidence of the sacrifice by fire, a torture with fatal goals, applied by a god on the back of another…

The presence of infants over the plates, especially in contexts of way [Mayan word] or co-essences of Maya rulers, indicates that this is a special “food.” Usually, the way was very different food from the food of human beings, with emphasis on hands, eyes, bones, and in this case, the soft bodies of children.

[Above I excerpted passages from pages 170 to 173. Below there’s an excerpt from page 182, where the authors discuss other Maya sacrifices:]

The presence of women and children indicates that these individuals were not enemy combatants and strongly suggests a sacrificial context, though perhaps a sacrifice of wider political significance.

Several skulls of Colhá show marks of sharp and unhealed cuts, particularly around the eye sockets, which suggests that some of these individuals were flayed, either shortly before or after death. The skinning of the face supports the iconographic images of beheading showing substantial mutilation, particularly of the eyes. Although it is likely that much of this occurred post-mortem, we must ask whether at least some of these traumas were inflicted before death to maximize the suffering of those about to be executed.

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Note: For my psychological interpretation of Maya and other Amerind cruelty, see The Return of Quetzalcoatl, a chapter of my book.

On pre-Hispanic Amerinds, 3

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Eduardo Matos Moctezuma is a prominent Mexican archaeologist that has directed excavations at the Great Pyramid of Tenochtitlan. In his article “La Muerte del Hombre por el Hombre” in El Sacrificio Humano en la Tradición Religiosa Mesoamericana (pages 43-64), he includes fifteen illustrations of ancient codexes, of which I’ll reproduce only a couple of them.

After quoting the details of Maya human sacrifice recounted by Diego de Landa (1524-1579), a Spanish bishop of Yucatán, Matos Moctezuma writes (my translation) that “in some Mixtec codexes this practice is shown as in the Codex Borgia, where we have images of the extraction of the heart, and also in the Codex Laud:

Codex-Laud-1

A few pages later the archeologist describes another form of sacrifice that was popular in both Teotihuacan and in the Maya world, decapitation: “Also in various codexes we see images of decapitation, as in the Codex Vaticanus B, pre-Hispanic, in which page 24 a figure can be seen of a bat with outstretched arms holding in each of his hands a bloody human head. It corresponds to the eastern trecenas [13-day period used in pre-Columbian Mesoamerican calendars] and reads like: ‘They are time of vampire Xolotl, the deadly lethal bat that cuts heads and takes off hearts’.”

Codex-Vaticanus-1

I don’t want to repeat what I already said about pre-Hispanic human sacrifice in The Return of Quetzalcoatl. I want to add something new. And since art is the royal road to enter the soul of a totally alien culture, I find it convenient to include these images of how the books authored by the representatives of the high culture in the Amerind world looked like before they were conquered by the white man.

Codex_Zouche-Nuttall_01

The above is a highly-pixelated image. Click on it to see the details (click again for even more detailed close-up). I may be no expert in deciphering such codexes but a central image on the left page looks like a grey-faced man holding a decapitated head with blood pouring under it.

Published in: on December 1, 2013 at 1:24 pm  Comments (1)  
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Will Durant on race

Chapter IV of Will and Ariel Durant’s The Lessons of History is titled “Race and History.” Although one of my favorite books is Will Durant’s The Story of Philosophy (1926), the Durants were already in the train on its way to political correctness when, after the ten first volumes of their monumental The Story of Civilization (1935-1967), they published The Lessons of History in 1968.

It is symptomatic that in the blogosphere people like to quote chapter passages where the Durants subscribed to political correctness in racial maters (search for “Chapter IV” here): blaming the environment, not blacks, for the poor cultures at Sub-Saharan Africa and concluding the chapter with the sentence that “racial antipathies” cannot be cured except by “a broadened education.”

Apparently the Durants were completely ignorant about IQ studies and HBD in general (see this splendid interview of Henry Harpending by Craig Bodeker). Also, when in the chapter on race in The Lessons of History they write about Mayan and Aztec cultures they completely ignore that both cultures were based on organized serial killing. (See for example my own book chapter on pre-Columbian cultures, a subject that I am far more knowledgeable than the Durants.)

If any “lesson of history” has been learnt it is that you can write ten or eleven thick volumes about civilizations and, still, be totally immersed in the Matrix of your own age and culture.

Below, the complete Chapter IV, where the Durants try to rebutt the theory of Madison Grant:



There are some two billion colored people on the earth, and some nine hundred million whites. However, many palefaces were delighted when Comte Joseph-Arthur de Gobineau, in an Essai sur l’inégalité des races humaines (1853-55), announced that the species man is composed of distinct races inherently different (like individuals) in physical structure, mental capacity, and qualities of character; and that one race, the “Aryan,” was by nature superior to all the rest:

Everything great, noble, or fruitful in the works of man on this planet, in science, art, and civilization, derives from a single starting point, is the development of a single germ; … it belongs to one family alone, the different branches of which have reigned in all the civilized countries of the universe… History shows that all civilization derives from the white race, that none can exist without its help, and that a society is great and brilliant only so far as it preserves the blood of the noble group that created it.

Environmental advantages (argued Gobineau) cannot explain the rise of civilization, for the same kind of environment (e.g., soil-fertilizing rivers) that watered the civilizations of Egypt and the Near East produced no civilization among the Indians of North America, though they lived on fertile soil along magnificent streams. Nor do institutions make a civilization, for this has risen under a diversity, even a contrariety, of institutions, as in monarchical Egypt and “democratic” Athens. The rise, success, decline, and fall of a civilization depend upon the inherent quality of the race. The degeneration of a civilization is what the word itself indicates—a falling away from the genus, stock, or race. “Peoples degenerate only in consequence of the various mixtures of blood which they undergo.” Usually this comes through intermarriage of the vigorous race with those whom it has conquered. Hence the superiority of the whites in the United States and Canada (who did not intermarry with the Indians) to the whites in Latin America (who did). Only those who are themselves the product of such enfeebling mixtures talk of the equality of races, or think that “all men are brothers.” All strong characters and peoples are race conscious, and are instinctively averse to marriage outside their own racial group.

In 1899 Houston Stewart Chamberlain, an Englishman who had made Germany his home, published Die Grundlagen des neunzehnten Jahrhunderts (The Foundations of the Nineteenth Century), which narrowed the creative race from Aryans to Teutons: “True history begins from the moment when the German with mighty hand seizes the inheritance of antiquity.” Dante’s face struck Chamberlain as characteristically German; he thought he heard unmistakably German accents in St. Paul’s Epistle to the Galatians; and though he was not quite sure that Christ was a German, he was confident that “whoever maintains that Christ was a Jew is either ignorant or dishonest.” German writers were too polite to contradict their guest: Treitschke and Bernhardi admitted that the Germans were the greatest of modern peoples; Wagner put the theory to music; Alfred Rosenberg made German blood and soil the inspiring “myth of the twentieth century”; and Adolf Hitler, on this basis, roused the Germans to slaughter a people and to undertake the conquest of Europe.

An American, Madison Grant, in The Passing of the Great Race (1916), confined the achievements of civilization to that branch of the Aryans which he called “Nordics”—Scandinavians, Scythians, Baltic Germans, Englishmen, and Anglo-Saxon Americans. Cooled to hardness by northern winters, one or another tribe of these fairhaired, blue-eyed “blond beasts” swept down through Russia and the Balkans into the lazy and lethargic South in a series of conquests marking the dawn of recorded history. According to Grant the “Sacae” (Scythians?) invaded India, developed Sanskrit as an “IndoEuropean” language, and established the caste system to prevent their deterioration through intermarriage with dark native stocks. The Cimmerians poured over the Caucasus into Persia, the Phrygians into Asia Minor, the Achaeans and Dorians into Greece and Crete, the Umbrians and Oscans into Italy. Everywhere the Nordics were adventurers, warriors, disciplinarians; they made subjects or slaves of the temperamental, unstable, and indolent “Mediterranean” peoples of the South, and they intermarried with the intermediate quiet and acquiescent “Alpine” stocks to produce the Athenians of the Periclean apogee and the Romans of the Republic. The Dorians intermarried least, and became the Spartans, a martial Nordic caste ruling “Mediterranean” helots. Intermarriage weakened and softened the Nordic stock in Attica, and led to the defeat of Athens by Sparta in the Peloponnesian War, and the subjugation of Greece by the purer Nordics of Macedonia and Republican Rome.

In another inundation of Nordics—from Scandinavia and northern Germany—Goths and Vandals conquered Imperial Rome; Angles and Saxons conquered England and gave it a new name; Franks conquered Gaul and gave it their name. Still later, the Nordic Normans conquered France, England, and Sicily. The Nordic Lombards followed their long beards into Italy, intermarried, and vitalized Milan and Florence into a Renaissance. Nordic Varangians conquered Russia, and ruled it till 1917. Nordic Englishmen colonized America and Australia, conquered India, and set their sentinels in every major Asiatic port.

In our time (Grant mourned) this Nordic race is abandoning its mastery. It lost its footing in France in 1789; as Camille Desmoulins told his cafe audience, the Revolution was a revolt of the indigenous Gauls (“Alpines”) against the Teutonic Franks who had subjugated them under Clovis and Charlemagne. The Crusades, the Thirty Years’ War, the Napoleonic Wars, the First World War depleted the Nordic stock and left it too thin to resist the higher birth rate of Alpine and Mediterranean peoples in Europe and America. By the year 2000, Grant predicted, the Nordics will have fallen from power, and with their fall Western civilization will disappear in a new barbarism welling up everywhere from within and from without. He wisely conceded that the Mediterranean “race,” while inferior in bodily stamina to both the Nordics and the Alpines, has proved superior in intellectual and artistic attainments; to it must go the credit for the classic flowering of Greece and Rome; however, it may have owed much to intermarriage with Nordic blood.

Some weaknesses in the race theory are obvious. A Chinese scholar would remind us that his people created the most enduring civilization in history—statesmen, inventors, artists, poets, scientists, philosophers, saints from 2000 b.c. to our own time. A Mexican scholar could point to the lordly structures of Mayan, Aztec, and Incan cultures in pre-Columbian America. A Hindu scholar, while acknowledging “Aryan” infiltration into north India some sixteen hundred years before Christ, would recall that the black Dravidic peoples of south India produced great builders and poets of their own; the temples of Madras, Madura, and Trichinopoly are among the most impressive structures on earth. Even more startling is the towering shrine of the Khmers at Angkor Wat. History is color-blind, and can develop a civilization (in any favorable environment) under almost any skin.

Difficulties remain even if the race theory is confined to the white man. The Semites would recall the civilizations of Babylonia, Assyria, Syria, Palestine, Phoenicia, Carthage, and Islam. The Jews gave the Bible and Christianity to Europe, and much of the Koran to Mohammed. The Mohammedans could list the rulers, artists, poets, scientists, and philosophers who conquered and adorned a substantial portion of the white man’s world from Baghdad to Cordova while Western Europe groped through the Dark Ages (c. 565-c. 1095).

The ancient cultures of Egypt, Greece, and Rome were evidently the product of geographical opportunity and economic and political development rather than of racial constitution, and much of their civilization had an Oriental source. Greece took its arts and letters from Asia Minor, Crete, Phoenicia, and Egypt. In the second millennium b.c. Greek culture was “Mycenaean,” partly derived from Crete, which had probably learned from Asia Minor. When the “Nordic” Dorians came down through the Balkans, toward 1100 b.c, they destroyed much of this proto-Greek culture; and only after an interval of several centuries did the historic Greek civilization emerge in the Sparta of “Lycurgus,” the Miletus of Thales, the Ephesus of Heracleitus, the Lesbos of Sappho, the Athens of Solon. From the sixth century b.c. onward the Greeks spread their culture along the Mediterranean at Durazzo, Taranto, Crotona, Reggio Calabria, Syracuse, Naples, Nice, Monaco, Marseilles, Malaga. From the Greek cities of south Italy, and from the probably Asiatic culture of Etruria, came the civilization of ancient Rome; from Rome came the civilization of Western Europe; from Western Europe came the civilization of North and South America. In the third and following centuries of our era various Celtic, Teutonic, or Asiatic tribes laid Italy waste and destroyed the classic cultures. The South creates the civilizations, the North conquers them, ruins them, borrows from them, spreads them: this is one summary of history.

Attempts to relate civilization to race by measuring the relation of brain to face or weight have shed little light on the problem. If the Negroes of Africa have produced no great civilization it is probably because climatic and geographical conditions frustrated them; would any of the white “races” have done better in those environments? It is remarkable how many American Negroes have risen to high places in the professions, arts, and letters in the last one hundred years despite a thousand social obstacles.

The role of race in history is rather preliminary than creative. Varied stocks, entering some locality from diverse directions at divers times, mingle their blood, traditions, and ways with one another or with the existing population, like two diverse pools of genes coming together in sexual reproduction. Such an ethnic mixture may in the course of centuries produce a new type, even a new people; so Celts, Romans, Angles, Saxons, Jutes, Danes, and Normans fused to produce Englishmen. When the new type takes form its cultural expressions are unique, and constitute a new civilization—a new physiognomy, character, language, literature, religion, morality, and art. It is not the race that makes the civilization, it is the civilization that makes the people; circumstances geographical, economic, and political create a culture, and the culture creates a human type. The Englishman does not so much make English civilization as it makes him; if he carries it wherever he goes, and dresses for dinner in Timbuktu, it is not that he is creating his civilization there anew, but that he acknowledges even there its mastery over his soul. In the long run such differences of tradition or type yield to the influence of the environment. Northern peoples take on the characteristics of southern peoples after living for generations in the tropics, and the grandchildren of peoples coming up from the leisurely South fall into the quicker tempo of movement and mind which they find in the North.

Viewed from this point, American civilization is still in the stage of racial mixture. Between 1700 and 1848 white Americans north of Florida were mainly Anglo-Saxon, and their literature was a flowering of old England on New England’s soil. After 1848 the doors of America were opened to all white stocks; a fresh racial fusion began, which will hardly be complete for centuries to come. When, out of this mixture, a new homogeneous type is formed, America may have its own language (as different from English as Spanish is from Italian), its indigenous literature, its characteristic arts; already these are visibly or raucously on their way.

“Racial” antipathies have some roots in ethnic origin, but they are also generated, perhaps predominantly, by differences of acquired culture—of language, dress, habits, morals, or religion. There is no cure for such antipathies except a broadened education. A knowledge of history may teach us that civilization is a co-operative product, that nearly all peoples have contributed to it; it is our common heritage and debt; and the civilized soul will reveal itself in treating every man or woman, however lowly, as a representative of one of these creative and contributory groups.

Translation of pages 543-609 of “Hojas susurrantes”

Boas

Note of January 2017: I have removed this text because a slightly revised version of it is now available in print within my book Day of Wrath. However, this specific article can also be read as a PDF for free. If you want to print it at home for a more comfortable reading with Letter-size or A4 sheets of paper in your printer, remember that on the PDF it is sized as a Pocketbook (4.25 x 6.88 in):

https://chechar.files.wordpress.com/2017/01/ph.pdf

About my previous post…

Awesome quetzals!

Since I can only adequately understand history through the visual arts, behold two clips I uploaded in You Tube:

❦ For a one-minute visual-tour to how the town where I was born looked half a millennia ago, click here.

❦ Also, see my selection of Mel Gibson’s reconstruction of the crowded Mayan city in Apocalypto, a word that means, “A new beginning.” (My educated guess that Catholic Gibson used it in the sense of the transformation of Mesoamerica into New Spain.)

Those who don’t want to see the human sacrifice at the top of the pyramid may watch only the first seven minutes.

P.S.

For those who arrive to this entry thru searching engines, this is the post referred to above.

Translation of pages 483-541 of “Hojas susurrantes”

Contents Page of The Return of Quetzalcoatl

Note of January 2017: I have removed this text because a slightly revised version of it is now available in print within my book Day of Wrath. However, this specific article can also be read as a PDF for free. If you want to print it at home for a more comfortable reading with Letter-size or A4 sheets of paper in your printer, remember that on the PDF it is sized as a Pocketbook (4.25 x 6.88 in):

https://chechar.files.wordpress.com/2017/01/quetzal.pdf