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Category: Child abuse

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¿Me Ayudarás? (book) Autobiography Child abuse Kevin MacDonald

For Spanish readers

cover-muerte-de-papa

At last I have finished the first book in Spanish of my Extermination series. I did major changes regarding the drafts I translated to English since the last year; translations reproduced in this blog. For example, I eliminated some personal vendettas with Latin Americans (e.g., the section about my misadventures in London).

Kevin MacDonald believes that understanding ethnosuicidal whites “is the toughest intellectual problem there is; psychology, studying Jews is easy by comparison.” I cannot agree more with this statement.

I invite those Spanish-speaking visitors unsatisfied with single-cause explanations of Western malaise to venture in my new book about the monsters from the Id that are capable of destroying not only families, but civilisations alike. La Muerte de Papá, the first volume of Extermination, is now available from Lulu (here).

Note of February 2017: I have removed this book from my Lulu books because it has been merged within a single cover in Exterminio. However, I hope that in the future an editor will sell separate the books again.

Categories
Child abuse Day of Wrath (book) Human sacrifice Psychohistory

Burning your child

burning-your-childWas it really necessary to shock the audience with the ruthless decision of Stannis Baratheon to burn alive his daughter Shireen to death, as a sacrifice to the Lord of Light, in tonight’s episode of Game of Thrones (the scene doesn’t appear in the novels)?

I would argue that depicting the sacrifice of a child in the most popular television series was necessary. In the final sentences of The Return of Quetzalcoatl, the fourth book of Hojas Susurrantes I wrote:

I confess that to imagine what must have felt a Carthaginian boy… when his beloved dad turned him over the imposing bronze statue—to imagine what must have felt for such an astronomical betrayal when he writhed with infinite pain in the fiery furnace, moved me to write this epilogue. Although I was not physically murdered (only soul-murdered), every time I run into stories of a sacrificed firstborn it is hard to avoid them touching my inner fiber. In the final section of this work [Hojas Susurrantes—not yet translated] I’ll go back to my autobiography, and we shall see if after such grim findings mankind has the right to exist.

See the disturbing context of the above paragraphs on pages 7-191 of my book Day of Wrath that translates most of the fourth book. A German who actually read it commented in this blog two years ago: “El Retorno de Quetzalcóatl: Spine-chilling… I had nightmares last night.”
 

Monday update

“Worst parents ever” is what outraged Game of Thrones viewers are now saying over the boards, after watching Shireen’s pitiful cries yesterday—“Father, don’t do this! Mother, don’t do this!”—before they turned into heartrending screams as the flames reached her small, innocent body.

What TV viewers ignore is that parents actually did this throughout the centuries of recorded history, especially in the Semitic world. The subject is so disturbing that very few researchers review the long history of such heinous sacrifices (only the tip of the iceberg appears in my book).

When the ethnostate is created, will people realize the importance of studying psychohistory?

Categories
¿Me Ayudarás? (book) Autobiography Child abuse Ethnic cleansing Evil Hojas Susurrantes (book) Justice / revenge Neanderthalism Patriarchy Rape of the Sabine Women Real men

Extermination • II

Libro
 
“How much good it would do if one could exterminate the human race.”

—Bertrand Russell

Quoted in A Bibliography of Bertrand Russell

 

1

No one, to my knowledge, has written a thorough analysis of his parents. But what I said in Hojas Susurrantes (abbreviated HS this line up) about the murder of children’s souls only lays the foundation for a further and deeper elaboration of Psychohistory, which in the last analysis shows us that the human species is a failed species.

2

From a careful reading of HS it cannot but be inferred that most of the human species should be exterminated—on top of what is written there, because, as Schopenhauer wrote, if the world is hell, human beings are the devils of the animals. And if we want to save the animals from the human devils, there is no choice but to dispatch the latter.

3

That only some of the most beautiful specimens of whites deserve to continue living; so beautiful in body and soul that they have left human devilry behind, has become so obvious to me as that the cow is a mammal—as we shall see in this sort of continuation to HS.

 
 

By way of a prologue

Most of the text of HS is not original. There are original parts, yes: the long letter to the mother with which the book opens; my experiences to twelve years, and the final part where I analyze my fear of damnation as an internal persecutor begotten as a result of my father’s crimes. However, most of HS consists of long paraphrases of other peoples’ ideas, pastiches and re-workings of their works to present the trauma model (refuting, along the way, the fraudulent professions of “mental health”).

I believe that, as a didactic work to Aryanize the trauma model away from the Semitic or philo-Semitic hands of Alice Miller and Lloyd deMause, HS honors its goal. But the problems I raised—remember how the fourth book in HS ends by mentioning the burning of children by their Semitic parents in the Ancient World, wondering if mankind had a right to exist—were left unsolved. Fortunately, this century will be crucial because of the energy devolution that is upon us, especially of oil, for Nature’s killing these humans that I hate so much and whose destruction has become my personal religion.

I will not live to see my day: that which for decades I have called the extermination of the Neanderthals, in which I include not only non-whites but those white traitors who brought them into the West. But the burden is upon me to bear witness to why I believe that the être supérieur should yearn, as so desperately I do, that the primitive version of modified apes, as in my soliloquies I call the humans of today, both white and of other races, becomes extinct.

Another huge issue never made onto paper is a detailed narrative of my agonizing experiences in 1976, when I was only seventeen, and ten years later, while living in California: experiences outlined in HS. Here I hope to talk more about those life lessons. So to confess why I hate humanity to the extent of wanting to exterminate it, at the same time being the first to analyze in detail his destructive parents—so that, after due extermination, in the Acadia of my most cherished dreams the treatment to children and animals be free of my hells—is the double helix of this new text.

But there is much more than that. In the Neanderthalesque literature that I run into the bookstores I never see confessions about male sexuality that go to the merits. In HS I quoted an Austrian writer who said that autobiography is the most difficult literary art because the adept of self-portraiture has to betray himself. Of course! How it won’t be self-betrayal for a respectable writer to recount, say, his sexual fantasies? Previous literature to the “total autobiography” suffers from cowardice insofar a text that confesses everything could be posthumous. But the so-called giants of letters, that I find so small that I do not read, never reached such confessional level. They stayed in the pre-autobiographical phase of literature. Here I will try to amend this lacuna in the section entitled “In search of the soulmate.”

Quite apart from the autobiographical question, we propose the need to rescue and/or abduct Aryan women—only the very young and pretty—from what will become multiracial clans after the civilizational collapse pulls us over to strictly ethnic strongholds. To paraphrase George Lincoln Rockwell, “He who doesn’t rape won’t fight!” will be the motto of a Blonde Beast redivivus that, by getting his manhood back, will not only become genocidal of everything that does not resemble him. The Beast will hunt for his females once the collective unconscious falls back to its original form by historical inertia forces. The brutality and savagery resulting from the collapse of the rule of law, together with the most elemental Darwinism, will mercilessly weed the feminized white males. Thanks to the energy devolution of our century the yin where today is pending the psyche of these whites will swing, like a pendulum of kilometric arc, to the Yang extreme of the right.

We won’t only lucubrate to kill non-whites around the globe and renaming cities currently inhabited by people of brown, yellow or black skin with names like “Pierce City” or “Himmler City.” The idea is that, alongside the extermination of Neanderthals, the Beast will have to go on the hunt for females, abandoning a masturbation currently afflicting millions of feminized males. The Aryan sperm injected involuntarily into those who had fornicated with the colored will fulfill the fourteen words during a holy war that will cover the world—and this time fulfilling them by brute force. The obvious objective will be to form families thank to the same élan vital that breathed life into the ancient founders of Rome by abducting, and raping, their attractive Sabine neighbors. In other words: if every nation, not just ancient Rome, is born with violence, after the darkest night of the West the Aryan Nation can only be born with extreme violence: from limit to limit of the pendulum’s arc, from the extreme yin to the extreme Yang.

Basic historical inertia: the swung pendulum is rushing toward us with vengeful force because of the incredible liberal lengths it reached in the late 20th and early 21st centuries. So far it swung toward the dark side that the “Day of the Rope” so dreamt by William Pierce in The Turner Diaries, a novel written in the 1970s but projected in the 90s, won’t be enough. We will go further. Neither Pierce nor Covington—much less Covington: a de facto feminist novelist in Freedom’s Sons—dared to predict the abduction of the new Sabine women. They did not seem to have considered that if the ancient Latins (Aryans) abducted and raped the Sabines (Aryans who copulated with Aryans), with much greater reason will be legitimate to direct our rediscovered sexual primitivism over those who delivered themselves to non-whites!

Returning to the subject of total autobiography. The victim of his parents and the fucking society who has lost everything requires getting revenge against those who spit on his cross. Only revenge heals the soul, and as I cannot settle scores with the Neanderthals at least I can tell what they did. Going into detail of what I omitted in HS will show how the evil that infected my parents also infected my siblings and how some of them, in turn, voluntarily surrendered to evil after reaching adulthood. Also, when analyzing my family, relatives, acquaintances, close and distant persons I met and even strangers whom I only interacted over the net, we will see how their behavior helped me realize that the human being is so obsolete a version of Homo sapiens as the niggers of the seedy hostel with whom I spent a night.

Finally, my exterminator conclusions I have come regarding all these people have relevance for understanding the darkest hour of the West. This topic sucked my recent years to the point of putting on a blog in English and its ramifications over a thousand entries summarized in two books: The Fair Race’s Darkest Hour and Day of Wrath (which I will be abbreviating as FR and DW). The book Extermination, that I now start, is relevant because the evil that ails the white man is the same one that destroyed my tree and its leaves and my dear family of Palenque.* And if I can unravel the evil that destroyed me I will probably unravel the evil that destroys the white race around the world, including the mass migration of non-whites in London I witnessed last month.

In other words, the evil I saw in my parents and the people I met (cf. HS) and the evil I see in westerners who are committing ethnic suicide (cf. FR and DW) is, down to the core, two sides of the same coin. That alone deserves my venture into this new literary genre: the vindictive autobiography.

Mexico City
September 2014

 

___________________________________________

(*) Note that this book is written for those who have already read my previous books, including HS, and understand exactly what I mean, for example, with the word “Palenque”: the house where I experienced happiness before the catastrophe of my adolescence.

Categories
Aryan beauty Child abuse God Hojas Susurrantes (book) Maxfield Parrish Metaphysics of race / sex

Parting word:

Only the eternal feminine leads to the Absolute

Catalina (1980)

Above, Maxfield Parrish’s 1925 Lady Violet, who reminds me a girl I met long, long time ago… If an ethno-state is ever created, my ultimate dream is that in the distant future its people will resemble the paradisiacal world of Parrish.

What prevents whites from working toward that noble end, keeping in mind that Aryan female beauty represents the crown of the evolution? Elsewhere I have discussed the majority report: Capitalism and Christian axiology as the twofold etiology of Western malaise (Jewish depredations, a tertiary infection). But I have also mentioned my minority report: that the most extreme cases of self-hatred among whites—those who celebrate that their kind will become a minority surrounded by non-white swarms—cannot be explained satisfactorily by any of these two factors.

In this blog I have briefly written about how child abuse among some whites drives them to hate the culture of their parents, and also presented my book Hojas Susurrantes, most of which has not been translated to English.

After publication of this entry I won’t add new posts to this blogsite. Although I’ll still answer some comments, the site will basically remain frozen with the below PDFs advertising my books until the dollar crashes. But I’ll be busy explaining my minority report: writing another book related to the subject of why, in some families, the silly mechanism erected by the abused victim is none other than hatred for his or her parents’ civilization.

____________________________

Day of Wrath

The Fair Race’s Darkest Hour

Categories
Child abuse Friedrich Nietzsche Pedagogy Psychology

Unschooling

The history of the drive for compulsory schooling is not guided by altruism, but by a desire to coerce the population into a mold desired by the Establishment. Western governments should not be permitted to remove children forcibly from their homes, with or without the parents’ consent. Nietzsche wrote: “There are no educators. As a thinker, one should speak only of self-education.” In other words, schooling only confuses teaching with true learning; or to use a contemporary popular metaphor, schooling is The Matrix.

Unschooling is a philosophy that rejects compulsory school as a primary means for learning. Unschoolers learn through their natural life experiences including household responsibilities, personal interests and curiosity, internships and work experience, travel, elective classes, family, mentors, social interaction and especially books: the true university. Unschooling encourages good reading initiated by the children themselves, provided the parents’ home contains a traditional library.

While courses may occasionally be taken, unschooling questions the usefulness of standard curricula, conventional grading methods, and other features of kiddie brainwashing.

The term “unschooling” was coined in the 1970s and used by educator John Caldwell Holt. While often considered a subset of homeschooling, unschoolers may be as philosophically separate from other homeschoolers as they are from advocates of conventional schooling. The fact is that so-called homeschooling is still within The Matrix, and while homeschooling has been subject to widespread public debate, in the totalitarian system that is exterminating us little media attention has been given to unschooling.

Holt asserts that youths should have the right to control and direct their own learning, and that the current compulsory schooling system violates a basic fundamental right of humans: the right to decide what enters our minds.

Unplugging your kids from The Matrix means a total repudiation of the viruses designed for the white mind at school. As a personal vignette let me say that by the end of the last century I was studying for a degree at The Open University of Manchester, where they did not ask me any High School diploma whatsoever.

But I don’t necessarily agree with everything that Holt says. For instance, only if National Socialism is established in some western states would I approve the indoctrination of children at school.

That would be a healthy education of course. Not the anti-White, anti-West brainwashing that is omnipresent in the current compulsory schooling system.

Categories
Child abuse Degenerate art Hojas Susurrantes (book) London Music Sexual "liberation"

Dante’s outer circle

In the third season of Downton Abbey, when Matthew experiences a visual shock while entering a jazz club in London trying to rescue Rose dating a married man, Matthew proclaims aloud that the club is “Dante’s outer circle.”

Downton-Abbey-Christmas-2013

(In the above photo inside Highclere Castle this spoiled girl, Rose, appears with a pink dress.) Downton Abbey is the only recent TV series that I might recommend. Even the kissing of Rose with a Negro in the next season is depicted as a silly revenge of Rose against her abusive mother. But there’s no obvious cultural or racial treason in the episodes I’ve watched as to date. (I’ve only missed the last one, the 2013 Christmas special of the fourth season).

These sort of post-war London clubs that shocked Matthew were in operation a hundred years ago. Music is infinitely worse now. Since the self-destructive defense mechanisms of abused adolescents are my specialty I’d claim that the rock classics you may listen today—for example “Tie Your Mother Down” by the group Queen that I used to like when I was the victim of an engulfing mother—are precisely silly defense mechanisms.

Now that I wrote a book confessing how I was abused as a teen I realize that a mature man may develop non-degenerate defense mechanisms to cope with past memories.

Alas, this is not the case of the overwhelming majority of white nationalists. All of them seem to fail to comprehend that it is impossible to revert back to the healthy sexual mores depicted in Downton Abbey if at the same time they don’t reject the music of Queen and the myriads of other rock groups.

In his blog’s entry of the first day of the new year, Iranian for Aryans reposted what musician Roger had said recently:

I’ve just finished reading this interview with the late Cardinal Domenico Bartolucci, former musical director of the Sistine Chapel, and I thought you might be interested by some of his comments. He is speaking primarily about liturgical music, but he also discusses about the general condition of music in this rotten century:

“[My father] was a workman at a brick factory in Borgo San Lorenzo, in the province of Florence. He loved to sing in church. And he loved the romance of Verdi and Donizetti. But at that time, everybody sang: the farmers while they were dressing the vines, the shoemakers while they were working a sole. There were bands in the piazza, during the holidays music directors came from Florence, and the area theatre had two opera seasons each year. It’s all gone now.”

Simple Italian factory workers used to love the music of Verdi and Donizetti? I wonder how this fits with the black metal apologists’ belief that classical music was historically something for a tiny bourgeois clique, and that most normal people were only familiar with folk songs.

I can remember them trying to make these arguments in the comment threads of Counter-Currents, Alternative Right and the Occidental Observer. There is no excuse these people will not use if it will enable them to continue listening to their beloved modern music. Were they serious, they would spend a moment considering why old reactionaries, who grew up before rock music became ubiquitous, are so repulsed by distorted guitars and screeching. (Modern man knows better, of course.)

When asked if the old musical traditions are disappearing, the cardinal said, “it stands to reason: if there is not the continuity that keeps them alive, they are destined to oblivion.”

I think that sums it up in a nutshell. One of my goals in 2014 is to acquire a tenor viol and start learning music by the English consort composers (as well as continental composers from the same time period). Whether it will be possible to find other violists to form a consort is another problem, but keeping the music alive with one’s own hands is a good starting point. It is undoubtedly the case that music cannot survive as a collection of digital audio files. That will turn it into a mere museum piece. If that happens, it will be sad but just. A civilised nation cannot choose to embrace African voodoo devilry at the expense of its own culture and expect to continue living with dignity.

Yup… Precisely because my mother is a piano teacher I rebelled against my family’s traditions and, like Downton Abbey’s Rose, never learnt how to play it. But now that I fully processed my pain thru a thick book I realize that my adolescent infatuation with Queen was just silly. I no longer listen rock. In fact, I just started learning piano at my relative old age!

By the way, in a most recent personal communication, Iranian commented on Roger’s above sentence: “There is no excuse these people [white nationalists] will not use if it will enable them to continue listening to their beloved modern music”:

How correct Roger is! What we have here is a degenerated breed of WNs / “traditionalists” who, basically, have no musical taste, are divorced from their superior heritage, and desire a world where bad music and pornography reign sans Jew.

Recently at Facebook, a Counter-Currents sodomite responded to Iranian that a Persian ought not dare teach him what his western cultural roots are.

Can’t he? I am not an American either but, to my present ears, years after I processed my adolescent pain, the “music” promoted by Counter-Currents and other nationalist sites is becoming like Dante’s outer circle certainly…

Postscript of January 11: Alternative Right is gone now, but Richard Spencer has opened a new site promoting exactly the same “black metal” degeneracy.

Categories
Amerindians Axiology Child abuse Hojas Susurrantes (book) Human sacrifice Mayas Neanderthalism Pre-Columbian America Psychohistory Turner Diaries (novel)

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.)


_______________

(*) “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)

Categories
Archeology Child abuse Human sacrifice Infanticide Mayas Pre-Columbian America

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,” té, 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.

____________________

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

Categories
Archeology Aztecs Child abuse Hojas Susurrantes (book) Human sacrifice Infanticide Pre-Columbian America

On pre-Hispanic Amerinds, 2

SunStoneColored-NG
 
The academic treatise El Sacrificio Humano en la Tradición Religiosa Mesoamericana sheds light on a photograph I used in a chapter of my book, the picture above the note “Photo by Héctor Montaño,” a photo of a recent discovery of a child offering to Huitzilopochtli that Montaño kindly sent me a few years ago when I was researching the subject of child sacrifice in pre-Columbian America. (By the end of this entry I reproduce this high-quality photo again: click on it if you want to see the details.)

In an article of El Sacrificio Humano, “Huitzilopochtli and child sacrifice in the Great Pyramid of Tenochtitlan” (my translation) by Leonardo López Luján, Ximena Chávez Balderas, Norma Valentín and Aurora Montúfar (pages 367-394), the authors tell us:

Everything indicates that this deposit is the material expression of a mass sacrificial ceremony motivated by the devastating drought of year 1 Tochli, corresponding to our 1454 C.E. and reported in a number of Indian annals. The presence of the Offering 48 in the northwest corner of Temple fully agrees with the documentary sources of the 16th century (pages 367-368).

During such ceremonies [to Tláloc], subject to the calendar or performed in times of crisis, children were symbolically similar to the dwarfs and deformed assistants of rain, as their profuse tears shed when immolated served as a hopeful omen of abundant precipitation. The careful study recently published by Michel Graulich about human sacrifice among the Aztecs indicates that, usually, the chosen children were given away or sold by their parents…; little slaves offered by the lords and wealthy people; infants purchased out of town, or children of prisoners of war. There are indications, moreover, that the kings and lords to some extent responsible for the smooth running of the meteors destined their own offspring to the téhcatl during droughts or floods, or to get rich harvests (pages 368 & 370).

The taphonomic analysis

Numerous cut marks on the ribs of both sides of the rib cage, as well as perimortem fractures produced by the same cutting action… In our view, this body of evidence is sufficient to conclude that the child of Offering 111 died during a sacrificial ceremony in which his tiny heart was extracted (pages 377-378).

Q2

Child sacrifice, war and Huitzilopochtli

Not all child sacrifices were linked to the gods of rain and fertility. Some historical documents reveal that people who were in situations of adversity, or had lost their freedom, or had been suffering a terrible disease, promised to give their children in exchange for their salvation. In other cases, the life of infants was claimed just before the military confrontations (pages 381-382).

In the following pages the authors mention the Spanish chroniclers as complementary sources of what recent archeology has discovered; chroniclers and 16th century texts such as Francisco Lopez de Gómara, the “List of Coatepec and his party,” Antonio Tello, Diego Durán and Bernardino de Sahagún.

It’s nice to see that modern science confirms, not denies, what the 16th century Spaniards had witnessed and reported.

Categories
Art Aryan beauty Beauty Child abuse Christendom Christian art Civilisation (TV series) Crusades Kenneth Clark Marriage Metaphysics of race / sex St Francis

Civilisation’s “Romance and Reality”

For an introduction to these series, see here.

Below, some indented excerpts of “Romance and Reality,” the third chapter of Civilisation by Kenneth Clark, after which I offer my comments.

Originally I posted this entry on April 15 of the last year, but now that I posted another entry about Spain’s Teresa of Ávila I would like to see some feedback in the comments section about my thoughts on St. Francis from those interested in child abuse as a subject.

Ellipsis omitted between unquoted passages:

I am in the Gothic world, the world of chivalry, courtesy and romance; a world in which serious things were done with a sense of play—where even war and theology could become a sort of game; and when architecture reached a point of extravagance unequalled in history. After all the great unifying convictions of the twelfth century, High Gothic art can look fantastic and luxurious—what Marxists call conspicuous waste. And yet these centuries produced some of the greatest spirits in the human history of man, amongst them St Francis and Dante.

A couple of pages later, Clark says:

Several of the stories depicted in the [Chartres Cathedral] arches concern Old Testament heroines; and at the corner of the portico is one of the first consciously graceful women in western art. Only a very few years before, women were thought of as the squat, bad-tempered viragos that we see on the front of Winchester Cathedral: these were the women who accompanied the Norsemen to Iceland.

Now look at this embodiment of chastity, lifting her mantle, raising her hand, turning her head with a movement of self-conscious refinement that was to become mannered but here is genuinely modest. She might be Dante’s Beatrice.

There, for almost the first time in visual art, one gets a sense of human rapport between man and woman.

About the sentiment of courtly love, on the next page Clark adds that it was entirely unknown to antiquity, and that to the Romans and the Vikings it would have seemed not only absurd but unbelievable.

A ‘love match’ is almost an invention of the late eighteenth century. Medieval marriages were entirely a matter of property, and, as everybody knows, marriage without love means love without marriage.

Then I suppose one must admit that the cult of the Virgin had something to do with it. In this context it sounds rather blasphemous, but the fact remains that one often hardly knows if a medieval love lyric is addresses to the poet’s mistress or to the Virgin Mary.

For all these reasons I think it is permissible to associate the cult of ideal love with the ravishing beauty and delicacy that one finds in the madonnas of the thirteenth century. Were there ever more delicate creatures than the ladies on Gothic ivories? How gross, compared to them, are the great beauties of other woman-worshiping epochs.

When I read these pages for the first time I was surprised to discover that my tastes of women have always been, literally, medieval; especially when I studied closely the face of the woman at the right in the tapestry known as The Lady with the Unicorn, reproduced on a whole page in Clark’s book with more detail than the illustration I’ve just downloaded. I have never fancied the aggressive, Hollywood females whose images are bombarded everywhere through our degenerate media. In fact, what moves me to write are precisely David Lane’s 14 words to preserve the beauty and delicacy of the most spiritual females of the white race.

Alas, it seems that the parents did not treat their delicate daughters well enough during the Middle Ages. Clark said:

So it is all the more surprising to learn that these exquisite creatures got terribly knocked about. It must be true, because there is a manual of how to treat women—actually how to bring up daughters—by a character called the Knight of the Tower of Landry, written in 1370 and so successful that it went on being read as a sort of textbook right up to the sixteenth century—in fact and edition was published with illustrations by Dürer. In it the knight, who is known to have been an exceptionally kind man, describes how disobedient women must be beaten and starved and dragged around by the hair of the head.

And six pages later Clark speaks about the most famous Saint in the High Middle Ages, whose live I would also consider the result of parental abuse:

In the years when the portal of Chartres was being built, a rich young man named Francesco Bernadone suffered a change of heart.

One day when he had fitted himself up in his best clothes in preparation for some chivalrous campaign, he met a poor gentleman whose need seemed to be greater than his own, and gave him his cloak. That night he dreamed that he should rebuild the Celestial City. Later he gave away his possessions so liberally that his father, who was a rich businessman in the Italian town of Assisi, was moved to disown him; whereupon Francesco took off his remaining clothes and said he would possess nothing, absolutely nothing. The Bishop of Assisi hid his nakedness, and afterwards gave him a cloak; and Francesco went off the woods, singing a French song.

The next three years he spent in abject poverty, looking after lepers, who were very much in evidence in the Middle Ages, and rebuilding with his own hands (for he had taken his dream literally) abandoned churches.

He threw away his staff and his sandals and went out bare-foot onto the hills. He said that he had taken poverty for his Lady, partly because he felt that it was discourteous to be in company of anyone poorer than oneself.

From the first everyone recognised that St Francis (as we may now call him) was a religious genius—the greatest, I believe, that Europe has ever produced.

Francis died in 1226 at the age of forty-three worn out by his austerities. On his deathbed he asked forgiveness of ‘poor brother donkey, my body’ for the hardships he had made it suffer.

Those of Francis’s disciples, called Fraticelli, who clung to his doctrine of poverty were denounced as heretics and burnt at the stake. And for seven hundred years capitalism has continued to grow to its present monstrous proportions. It may seem that St Francis has had no influence at all, because even the humane reformers of the nineteenth century who sometimes invoked him did not wish to exalt or sanctify poverty but to abolish it.

St Francis is a figure of the pure Gothic time—the time of crusades and castles and of the great cathedrals. But already during the lifetime of St Francis another world was growing up, which, for better or worse, is the ancestor of our own, the world of trade and of banking, of cities full of hard-headed men whose aim in life was to grow rich without ceasing to appear respectable.

Of course, Clark could not say that Francesco’s life was a classic case of battered child. Profound studies about child abuse would only start years after the Civilisation series. Today I would say that, since Francesco never wrote a vindictive text—something unthinkable in the Middle Ages that would not appear until Kafka’s letter to his father—, he internalized the parental abuse with such violence that his asceticism took his life prematurely.

What is missing in Clark’s account is that Francesco’s father whipped him in front of all the town people after Francesco stole from his shop several rolls of cloth. After the scourging inflicted by his father, with his own hands, and public humiliation, a citizen of Assisi reminded him that the town statutes allowed the father to incarcerate the rebellious son at home. Pedro shut Francesco in a sweltering, dark warehouse where “Francesco languished without seeing the light except when his father opened the door for Pica [the mother] taking a bowl of soup and a piece of bread.” After several weeks of being locked Francesco escaped and, always fearful of his father, hid in a cave. The earliest texts add that in the cave he often wept with great fear.

Francesco then embarked on a spectacular acting out of his emotional issues with his father. He made a big scene by returning to Assisi, undressing in the town’s square in front of Bishop Guido and addressing the crowd: “Hear all ye, and understand. Until now have I called Pedro Bernadone ‘my father’. But I now give back unto him the money, over which he was vexed, and all the clothes that I have had of him, desiring to say only, ‘Our Father, which art in Heaven,’ instead of ‘My father, Pedro Bernadone.’”

To everyone’s surprise Francesco broke with his wealthy parents forever, thus renouncing any possible reconciliation. So resolute was his parental repudiation, writes a Catholic biographer, that from that day on Pedro and Pica disappear from all the biographies of their son. There is no historical evidence of reconciliation, and no information about his parents or the circumstances of their death. (The pic is taken from Zeffirelli’s adaptation of the life​ of St Francis.)

But I don’t want to diminish the figure of St Francis. Quite the contrary: in my middle teens I wanted to emulate him—and precisely as a result of the abuse inflicted by my father on me. And nowadays our world that has Mammon as its real God—trade, banking and dehumanized cities that are rapidly destroying the white race—, this will always remind me what Clark said about St Francis.

Nevertheless, despite my teenage infatuation with the saintly young man of Assisi, I doubt that poor Francesco’s defence mechanism to protect his mind against his father’s betrayal could be of any help now…