If foreigners don't like living in Britain, they can bugger off back to Psynigragua anytime!


Be not afraid of what you will become....

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Be not afraid of what you will become
Be more afraid of what you are right now

Carissa Horton & Ethan Nichols: Murdered by Niggers

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Carissa Horton & Ethan Nichols: Murdered by Niggers

Carissa Horton: Facebook



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Kikish Krauts

The German government pushed most for the Euro. Germany was the first member-state to give up its own currency. So all their oyveying now about how the Greeks and other swarthy Mediterranean types, and the Poles, and Paddy Irishman, are all a burden on the hard-working Germans is indeed mega-chutzpah.

EU “creation”: 2001.12.31. Member-states were allowed to keep "legacy-currency" in circulation as legal tender until 2002.02.28. The official date on which the national currencies ceased to be legal tender varied in member states, but most permitted their legacy-currency to remain in circulation the full two months. The earliest date was in Germany -- The Deutsche Mark officially ceased to be legal tender immediately after 2001.12.31.

The Eurozone would be a complete impossibility without German backing.

The Euro is administered by the European System of Central Banks (ESCB), which is comprised of the European Central Bank (ECB; headquartered in Frankfurt, Germany) and the Eurozone central banks. The German-dominated ECB has the sole authority to set monetary policy; other members of the ESCB participate through printing, minting, and distributing notes and coins.

Germans: “The Greeks cheated us, oy vey!, with false ecomonic data!” – Complete nonsense. The Germans knew exactly the state of every EU member-states’ economy. So their moaning now is indeed chutzpah.

[Besides that, it was Germany that pushed the most for NATO “action” in Bosnia and Kosovo, and then for the adoption of the Euro as the official currency in those client-states -- and the NATO-occupied Serb province of Kosovo does use the Euro. It was Germany that fabricated the worst “evidence” of “anti-Muslim atrocities!” in Kosovo as a pretext for the invasion of Serbia.]

What’s Germany’s Long Game? — To be “forced to have to” dictate to the rest of the Eurozone:

The Kike Soros: Germany Must Dictate Terms To Europe!

SPIEGEL Interview with George Soros

'You Need This Dirty Word, Euro Bonds'

In a SPIEGEL interview, billionaire investor George Soros criticizes Germany's lack of leadership in the euro zone, arguing that Berlin must dictate to Europe the solution to the currency crisis. He also argues in favor of the creation of euro bonds as a way out of the turbulence.

Graphics Gallery: The Most Important Facts about the Global Debt Crisis

[ ]

SPIEGEL: Mr. Soros, we currently see a global banking crisis, a currency crisis and a sovereign debt crisis. Has the financial dilemma become too big to handle? How can politicians on both sides of the Atlantic be expected to solve such a multitude of crises?

Soros: The politicians have not really tried to fix any crisis; they have so far tried only to buy time. But sometimes time actually works against you if you refuse to face the relevant issues and explain to the public what is at stake.

SPIEGEL: Are you talking about the Germans? Many experts think Chancellor Angela Merkel has been particularly hesitant to address the euro crisis.

Soros: Yes. The future of the euro depends on Germany. This is the point I really want to drive home. Germany is in the driver's seat because it is the largest country in Europe with the best credit rating and a chronic surplus. In a crisis, the creditor always calls the shots. Sure, this is not a position Germany or Chancellor Merkel ever desired and they are understandably reluctant to embrace it. But the fact is that Germans are now in the position of dictating to Europe what the solution to the euro crisis is.

SPIEGEL: Why should Berlin embrace that idea?

Soros: There is simply no alternative. If the euro were to break up, it would cause a banking crisis that would be totally outside the control of the financial authorities. So it would push not only Germany, not only Europe, but also the whole world into conditions very reminiscent of the Great Depression in the 1930s, which was also caused by a banking crisis that was out of control.

SPIEGEL: What, then, needs to be done to fight this crisis?

Soros: I think there is only one choice. It is not a question of whether Europe needs a common currency. The euro exists, and if it were to break apart, all hell would break loose. Germany has to make it work. To make it work, you have got to allow the members of the euro zone to be able to refinance the bulk of their debt on reasonable terms. So you need this dirty word: "euro bonds". But when you study what it involves to have euro bonds, you really have a problem because each European country remains in control of its own fiscal policy, and you have to rely on the country to meet its financial obligations.

SPIEGEL: Germans hate the euro bonds idea. They fear that under this scenario they will ultimately need to bail out everyone, even large nations like Italy.

Soros: That is why you need to establish fiscal rules that will ensure the solvency of every member. This should make the euro bond acceptable to German voters. Europe needs a fiscal authority that has not only financial but also political legitimacy. The difficulty is agreeing on the rules. Unfortunately, Germans have some funny ideas. They want the rest of Europe to follow their example. But what works for Germany can't work for the rest of Europe: No country can run a chronic surplus without others running deficits. Germany must propose rules that other countries can also follow. These rules must allow for a gradual reduction in indebtedness. They must also allow countries with high unemployment, like Spain, to continue running cyclical budget deficits until they recover.

SPIEGEL: More and more economists, especially in Germany, would like to see Greece leave the European Union. Do you consider that to be a viable option?

Soros: I think that the Greek problem has been sufficiently mishandled by the European authorities that this may well be the best solution. Europe, the euro and the financial system could survive Greece leaving. It could survive Portugal leaving. And the remainder would be stronger and more easily managed. But the financial authorities have to arrange for an orderly exit in order for the European banking system to survive it. That will cost money because the European banking system including the European Central Bank has to be indemnified for its losses. Depositors in Greek banks also need to be protected. Otherwise, depositors in Irish or Italian banks will not feel safe.

SPIEGEL: Is the current crisis even worse than the one in 2008?

Soros: This crisis is still the continuation of the same crisis. In 2008, the financial system collapsed and it had to be put on artificial life support. The authorities managed to save the system. But the imbalances that caused the crisis have not been removed.

SPIEGEL: What do you mean?

Soros: The method the authorities rightly chose three years ago was to substitute the credit of the state for the credit in the financial system that collapsed. After the failure of Lehman Brothers, the European financial ministers issued a declaration that no other systemically important financial institutions would be allowed to fail. That was the artificial life support; it was exactly the right decision. But then Chancellor Merkel stated that such support would only be granted by each EU member state individually, and not by the European Union.

SPIEGEL: That undermined the concept of a strong European response to the crisis. Has that been the biggest mistake so far?

Soros: That Merkel statement was the origin of the euro crisis. It shattered the vision that the EU will protect the euro in a joint effort.

SPIEGEL: Where will the current crisis stop? Even France now seems to be threatened by a financial meltdown.

Soros: Of course it is spreading. Markets fear uncertainty. Germany has to realize that it has no alternative but to defend the euro. The longer it takes, the higher the price Germany will have to pay.

SPIEGEL: You have been very critical of how the crisis has been handled by governments. Many European citizens, however, blame speculators like you for their attempts to bring down the euro. Huge hedge funds like yours have waged massive bets against the European currency over the past year. And in recent days, several European countries have even imposed temporary bans on short selling, bets on falling share prices.

Soros: You are confusing markets and speculators. At the moment, the biggest speculators are the central banks because they are the most important buyers and sellers of currencies. Hedge funds have definitely been supplanted by central banks. Markets expect the authorities to produce a financial system that actually holds together. If there is any hole in that system, speculators will rush through that hole.

SPIEGEL: That sounds very noble. But in reality, speculation makes any crisis worse. Look at the credit default swaps (CDS) market where speculators can bet on a further decline of currencies and economies. How can that be helpful?

Soros: Of course, speculation will always make a crisis worse. If there is a weak point, it will expose it. And you are right, the CDS market is a very dangerous instrument and I think it should not be allowed. I am one of the very few people who argue that the CDS is a dangerous instrument because it is so lop-sided in favor of a negative outcome.
Any central bank should only be in charge of liquidity. Solvency is a matter for the treasury. But because there is no European treasury, the ECB was pushed into that arena. To keep the financial system alive they overstepped their limits, as the former German Bundesbank president Axel Weber pointed out, by discounting the government bonds of a country that was clearly bankrupt.

SPIEGEL: You are referring to the purchase of Greek bonds. Now the European Central Bank even started buying Spanish and Italian bonds. It is not even clear, however, if it is legally allowed to do so.

Soros: Yes, but there is a well-established conviction that the central banks always do what is necessary to keep the system going and then afterwards you then take care of the legal aspects. In a crisis, you simply do not have time to think about such concerns for too long.

SPIEGEL: The United States is drowning in even more debt than Europeans. Its economic recovery has been painful. Are we going to see a double-dip recession in the US?

Soros: The indebtedness of the US is not all that high, but if a double-dip recession was in doubt a few weeks ago, it is less in doubt now, because financial markets have a very safe way of predicting the future. They cause it. And the markets have decided that America is going to see a recession, particularly after the recent downgrade of the US by the rating agency Standard & Poor's.

SPIEGEL: President Barack Obama has been fiercely criticized for his handling of the economy. You were one of his biggest supporters in 2008. Are you happy with his economic policy?

Soros: No, of course not. But the reality is that we have had 25 years of excesses building up in America -- a combustible mix of too much credit and too much leverage. You need a long time to reverse that.

SPIEGEL: Obama tried to stimulate growth with a gigantic stimulus program which increased the national debt further. Was that a mistake?

Soros: Obama embraced the ideas of John Maynard Keynes. Basically, the analysis of Keynes is still very relevant -- with one big difference between now and the 1930s. In the 1930s, governments had practically no debt and could therefore run deficits. Nowadays, all governments are heavily indebted, and that is a big change.

SPIEGEL: If Keynes were still alive, would he adjust his theory?

Soros: Definitely. He would say governments can still benefit from running fiscal deficits, but the new debt has to be invested in a way that will pay for itself. So the money spent would have to increase productivity.

SPIEGEL: The $800 billion stimulus program launched by Obama did not live up to that?

Soros: Obama's stimulus program was not big enough and it was not directed at improving infrastructure nor human capital. So it was not productive enough.

SPIEGEL: And any further stimulus is now basically a non-starter, because the conservative majority in Congress is hell-bent on preventing it.

Soros: That is what is pushing the world towards another recession, into a double dip.

SPIEGEL: The Republicans are doing that?

Soros: Yes, but Obama is also at fault. He yielded the agenda to the Republicans. He is talking their language. The president would have to show leadership to counter the Republican wave, and so far he has not done so.

SPIEGEL: Do you think the US deserved the recent downgrade by Standard & Poor's?

Soros: Probably not. This decision was the attempt by the rating agencies to reinvent themselves as anticipating rather than responding to changes that have occurred. So they are really basing that downgrade on the expectation that the political process will not provide the solution. Judging such political developments is a very new role for the rating agencies, though.

SPIEGEL: As an investor, do you listen to the rating agencies?

Soros: Well, I do not, but many other investors do.

SPIEGEL: The credit rating agencies are accused of exacerbating the crisis. Do you think the role of the rating agencies in the financial system needs to be scaled back?

Soros: I do not have an answer to that.

SPIEGEL: There are no alternatives.

Soros: Frankly. It is an unsolved problem in my mind

SPIEGEL: As an investor, would you still bet on the euro?

Soros: I certainly would not short the euro because China has an interest in having an alternative to the dollar. You can count on China to back the efforts of the European authorities to maintain the euro.

SPIEGEL: Is that the reason why the euro is still so strong compared to the dollar?

Soros: Yes. There is a mysterious buyer that keeps propping up the euro.

SPIEGEL: And it is not you.

Soros: It is not me (laughs).

SPIEGEL: In the end, will China be the only winner in this crisis?

Soros: China, of course, has been the great winner of globalization, and if globalization collapses, the Chinese will also be among the losers. So they have a strong interest in preserving the current global system. However, in some ways, they have been just as reluctant to accept it as the Germans. Germans have been hesitant to accept responsibility for Europe, and the Chinese have been hesitant to accept responsibility for the world. But they are both being pushed into it.

SPIEGEL: Mr. Soros, we thank you for this interview.

Interview conducted by Gregor Peter Schmitz and Thomas Schulz,1518,780189,00.html

Germany & France: Oy Vey, We Were Cheated, So We MUST Take More Control!

France, Germany push creation of eurozone gov’t

AP, 2011.08.18

PARIS (AP) – The leaders of France and Germany called Tuesday for greater economic discipline and unity among European nations but declined to take immediate financial measures seen by many investors as the only way to halt the continent’s spiraling debt crisis.


Chancellor Angela Merkel of Germany and French President Nicolas Sarkozy announced the results of their emergency talks in Paris.

Sarkozy called for a “new economic government” for Europe that would meet at least twice a year with European Union President Herman Van Rompuy as its head, but he offered few other details or indications that the body would have real power.

Merkel and Sarkozy also called for all eurozone nations to enact constitutional amendments requiring balanced budgets. They said they want the process completed by the summer of 2012, but it would almost certainly run into protracted political difficulties in many countries.

Both leaders said the moment was not right to replace 17 government bonds with a single one allowing weaker economies to borrow in cooperation with the powerhouse economies of France and Germany.


“We have exactly the same position on euro bonds,” Sarkozy said. “One day we could imagine them, but at the end of a process of European integration, not at the beginning.”


The two leaders also proposed a Europe-wide tax on financial transactions and pledged to harmonize their countries’ corporate taxes in a move aimed at showing the eurozone’s largest members are “marching in lockstep” to protect the euro

Merkel & Sarkojuif “Forced” to Push for more Euro-Integration, Oy Vey!

Germany, France examine radical push for eurozone integration

By Luke Baker and Julien Toyer, Reuters, 2011.11.27

BRUSSELS (Reuters) – Germany and France are exploring radical methods of securing deeper and more rapid fiscal integration among euro zone countries, aware that getting broad backing for the necessary treaty changes may not be possible, officials say.

Germany’s original plan was to try to secure agreement among all 27 EU countries for a limited treaty change by the end of 2012, making it possible to impose much tighter budget controls over the 17 euro zone countries — a way of shoring up the region’s defenses against the debt crisis.

But in meetings with EU leaders in recent weeks, it has become clear to both German Chancellor Angela Merkel and French President Nicolas Sarkozy that it may not be possible to get all 27 countries on board, EU sources say.

Even if that were possible, it could take a year or more to secure the changes while market attacks on Italy, Spain and now France suggest bold measures are needed within weeks.

As a result, senior French and German civil servants have been exploring other ways of achieving the goal, one being an agreement among just the euro zone countries.

“The goal is for the member states of the common currency to create their own Stability Union and to concentrate on that,” German Finance Minister Wolfgang Schaeuble told ARD television on Sunday.

Another option being explored is a separate agreement outside the EU treaty that could involve a core of around 8-10 euro zone countries, officials say.

An even more pressing decision faces euro zone finance ministers when they meet on Tuesday.

Detailed operational rules for the euro zone’s bailout fund, the European Financial Stability Facility (EFSF), are ready for approval, documents obtained by Reuters showed.

The approval of the rules will clear the way for the 440 billion euro facility to attract cash from private and public investors to its co-investment funds in coming weeks, which, depending on interest, could multiply the EFSF’s resources.

With Germany rigidly opposed to the idea of the ECB providing liquidity to the EFSF or acting as a lender of last resort, the euro zone needs a way of quickly calming markets, where yields on Spanish, Italian and French government benchmark bonds have all been pushed to euro lifetime highs.

Policymakers hope progress toward tougher fiscal rules will also assuage investors. Schaeuble said a Stability Union could be a decisive step to winning more confidence from the markets.

“That means that every euro zone member has to do its homework on its budget discipline. We want to ensure that through treaty changes,” he said.


Reuters exclusively reported on November 9 that French and German officials were discussing plans for a radical overhaul of the European Union to establish a more fiscally integrated and possibly smaller euro zone.

“The Germans have made up their minds. They want treaty change and they are doing everything they can to push for it as rapidly as possible,” one senior EU official involved in the negotiations told Reuters. “Senior German officials are on the phone at all hours of the day to every European capital.”

While Germany and France are convinced that moving toward fiscal union – which could pave the way for jointly issued euro zone bonds and may provide more leeway for the European Central Bank to act forcefully – is the only way to get on top of the debt crisis, some other euro zone countries are unable or unwilling to move so rapidly toward that goal.

Not only Greece, Ireland and Portugal, which are receiving EU/IMF aid, but also Italy and Spain and some east European countries such as Slovakia, would either find it difficult under current economic conditions to meet the budget constraints Germany wants, or simply do not agree with the aim.

Consequently, the French and German negotiators are exploring at least two models for more rapid integration among a limited number of euro zone countries, with the possibility of folding that agreement into the EU treaty at a later stage.


One is based on the Pruem Convention of 2005, also known as Schengen III, a treaty signed among 7 countries outside the EU treaty but which was open to any member state to join and was later acceded to by 5 more EU states plus Norway.

Another option would be to have a purely Franco-German mini-agreement along the lines of the Elysee treaty of 1963 that other euro zone countries could also sign up to, officials say.

“The options are being actively discussed as we speak and things are moving very, very quickly,” a European Commission official briefed on the discussions told Reuters.

One source said the aim was to have the outline of an agreement set out before December 9, when EU leaders will meet for their final summit of the year in Brussels.

Sarkozy, who has made two speeches in the past two weeks highlighting the need for more rapid fiscal integration in the euro zone, and has acknowledged that it may be inevitable that a ‘two-speed Europe’ emerges, is due to make another keynote address on December 1 which could provide a platform for laying out in more detail the ideas that he and Merkel are developing.

A senior German government official denied there were any secret Franco-German negotiations, but emphasized that both countries saw the need for treaty change as pressing and were exploring how to achieve that in the best way possible.

“Germany and France are continuing to focus on proposals for a limited treaty change that can be presented at the EU summit in December,” the official said, emphasizing that there was a need to act quickly to get changes in place.

The ECB has bought the bonds of euro zone strugglers in intermittent fashion when they have reached crisis point. Economists say it has to act much more radically to turn the market tide but the central bank, and Germany, has opposed any such move. Commitments to binding fiscal rules by euro zone governments may be the cover it needs to change tack.

“If this bond run is not stopped it will really endanger the stability of the European and even the global financial system. Bold action by the ECB is definitely needed,” Peter Bofinger, one of the five “wise men” who formally advise the German government on the economy, told Irish state broadcaster RTE.

Reuters reported a similar possibility on Friday, with euro zone officials saying that if much tighter fiscal integration could be achieved among euro zone states, it would give the ECB more room to maneuver and buy sovereign bonds.

While EU officials are clear about the determination of France and Germany to push for more rapid euro zone integration, some caution that the idea of doing so with fewer than 17 countries via a sideline agreement may be more about applying pressure on the remainder to act.

By threatening that some countries could be left behind if they don’t sign up to deeper integration, it may be impossible for a country to say no, fearing that doing so could leave it even more exposed to market pressures.

“Some of this is just part of the posturing you hear — it’s pressure from Germany to go for treaty change as quickly as possible,” the official involved in the negotiations said.

“To some extent you have to see these ideas as part of the bargaining chips that are being put on the table.”

SCANDINAVIA: "Asylum Seekers", 2008 (Mostly Muz)

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SCANDINAVIA: "Asylum Seekers", 2008 (Mostly Muz)

Asylum Seekers


  1. Iraq (Irak)

  2. Somalia

  3. Stateless (Statslösa)

  4. Afghanistan


  1. Sweden (Sverige)

  2. Norway (Norge)

  3. Finland

  4. Denmark (Danmark)


Category: NIGGERS   Tags: ---


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"She's the worst person in the UK -- worse than all the rapists and murderers. Good thing she's been in jail ever since, and received tens of thousands of rape, beating and murder threats, and her son has been taken away from her."


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ASSAULT [FC2 Video Link]

EMMA WEST: Antis Twits

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Emma West: The Antis Twits

UK Resident Ann Hoang Insults & Slanders English Patriot

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U.K. Resident Ann 'Chirisu' Hoang Insults & Slanders an English Patriot

Emma West should be Prime Minister instead of that Kike Cameron. Instead, she's "Public Enemy Number One", and hated more than the thousands of rape-niggers prowling the U.K.

Ann 'Chirisu', on the other hand, is a filthy and hateful 小便芸者 (Piss-Geisha):

Ann Hoang is Vietnamese, pretending to be Japanese, attacking a brave English woman for expressing an opinion about the ongoing genocide of her own people in her homeland.

Does Ann Hoang want millions and millions of Negroes, Arabs, Pakistanis, Afghans, Turks, Gypsies, Kurds and Berbers -- or even Polacks -- imported to Vietnam? Of course she doesn't. She even boasts about how her skin is "white", because that gives her high status in the ultra Darkie-hating Vietnamese society.

So is Ann Hoang, of Hackney, London, happy that Emma West was arrested and has received tens of thousands of rape, beating and murder threats? Does she think it's good that people can be targeted because of what they said?

Ann Hoang obviously has no sympathy for another woman target by rapists and other thugs, and no sympathy for a woman who now knows she cannot express herself freely without fear of retaliation.

And this ugly bitch (chicks like her are a dime-a-dozen in East Asia -- she'd hardly be noticed, she's so plain -- she just plays on Oriental stereotypes to sell product in the UK) wishes that some Nigger would have beaten the English patriot Emma West, while Emma was holding her little boy in her arms!

It's a sign of how depraved Britain has become that some dumb bitch like Ann Hoang doesn't think twice before insulting an English patriot and all English patriots in their own homeland, on a public forum, viewed by millions.

Isn't it great that Vietnamese import Ann Hoang has that freedom of speech which is denied to English patriots such as Emma West? That's because Ann Hoang's comments are Kike-kosher, and Emma West's were not.

Isn't it great that in England, today, Ann Hoang can rest assured that she can say anything she likes, and slander and insult whomever she likes, with no fear of ever facing any negative consequences? Because how terrible it must be to live in fear. So I'm happy that Ann Hoang of Hackney doesn't have to experience the terror that Emma West is being subjected to.

Ann Hoang

Bust: 32"
Waist: 25"
Hips: 36"
Breast Size: A
Dress Size: 8
Shoe Size: 6.0
Hair Color: Black
Eye Color: Brown
Ethnicity: 100% Asian
Skin Color: Self-Described as "White"
Address: ... (withheld, out of respect for Ann Hoang's privacy
Phone Number: ... (withheld for now, out of respect for Ann Hoang's privacy
Birthday: May 9th (birth-year withheld, out of respect for Ann Hoang's privacy)

Ann Chirisu, "Public Figure", on Facebook
JewTube: "japAnnxDOLL"
JewTube: "Annchirisu"
AnnChirisu at Deviantart

Here's another Scumbag Bitch, who wishes that Emma West had been beaten by a Nigger "boy", and gloats over the fact that she is in custody:

The Tedious, Moronic, Slandering Bitch Chen See Wan:

This Mega-Kike Moron:

"Gweat Bwitain is called "gweat" because it's a gweat place... She has weally bad gwamma ... it's unappwopwiate. She talks all chavvy ... dat woman ... kawn't even speak pwopah English ... her child goin ta speak like she have spoke. She should be jailed for life.""

She says she's gettink a degwee in "Socijollijy", by the way... because she's all concerned about equality, gender, race ... "all that stuff".


Saint Patrick

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I, Patrick, a sinner, a most simple countryman, the least of all the faithful and most contemptible to many, had for father the deacon Calpurnius, son of the late Potitus, a priest, of the settlement of Bannavem Taburniae; he had a small villa nearby where I was taken captive. I was at that time about sixteen years of age. I did not, indeed, know the true God; and I was taken into captivity in Ireland with many thousands of people, according to our deserts, for quite drawn away from God, we did not keep his precepts, nor were we obedient to our priests who used to remind us of our salvation. And the Lord brought down on us the fury of his being and scattered us among many nations, even to the ends of the earth, where I, in my smallness, am now to be found among foreigners.

And there the Lord opened my mind to an awareness of my unbelief, in order that, even so late, I might remember my transgressions and turn with all my heart to the Lord my God, who had regard for my insignificance and pitied my youth and ignorance. And he watched over me before I knew him, and before I learned sense or even distinguished between good and evil, and he protected me, and consoled me as a father would his son.

Therefore, indeed, I cannot keep silent, nor would it be proper, so many favours and graces has the Lord deigned to bestow on me in the land of my captivity. For after chastisement from God, and recognizing him, our way to repay him is to exalt him and confess his wonders before every nation under heaven.

For there is no other God, nor ever was before, nor shall be hereafter, but God the Father, unbegotten and without beginning, in whom all things began, whose are all things, as we have been taught; and his son Jesus Christ, who manifestly always existed with the Father, before the beginning of time in the spirit with the Father, indescribably begotten before all things, and all things visible and invisible were made by him. He was made man, conquered death and was received into Heaven, to the Father who gave him all power over every name in Heaven and on Earth and in Hell, so that every tongue should confess that Jesus Christ is Lord and God, in whom we believe. And we look to his imminent coming again, the judge of the living and the dead, who will render to each according to his deeds. And he poured out his Holy Spirit on us in abundance, the gift and pledge of immortality, which makes the believers and the obedient into sons of God and co-heirs of Christ who is revealed, and we worship one God in the Trinity of holy name.

He himself said through the prophet: ‘Call upon me in the day of' trouble; I will deliver you, and you shall glorify me.' And again: ‘It is right to reveal and publish abroad the works of God.'

I am imperfect in many things, nevertheless I want my brethren and kinsfolk to know my nature so that they may be able to perceive my soul's desire.

I am not ignorant of what is said of my Lord in the Psalm: ‘You destroy those who speak a lie.' And again: ‘A lying mouth deals death to the soul.' And likewise the Lord says in the Gospel: ‘On the day of judgment men shall render account for every idle word they utter.'

So it is that I should mightily fear, with terror and trembling, this judgment on the day when no one shall be able to steal away or hide, but each and all shall render account for even our smallest sins before the judgment seat of Christ the Lord.

And therefore for some time I have thought of writing, but I have hesitated until now, for truly, I feared to expose myself to the criticism of men, because I have not studied like others, who have assimilated both Law and the Holy Scriptures equally and have never changed their idiom since their infancy, but instead were always learning it increasingly, to perfection, while my idiom and language have been translated into a foreign tongue. So it is easy to prove from a sample of my writing, my ability in rhetoric and the extent of my preparation and knowledge, for as it is said, ‘wisdom shall be recognized in speech, and in understanding, and in knowledge and in the learning of truth.'

But why make excuses close to the truth, especially when now I am presuming to try to grasp in my old age what I did not gain in my youth because my sins prevented me from making what I had read my own? But who will believe me, even though I should say it again? A young man, almost a beardless boy, I was taken captive before I knew what I should desire and what I should shun. So, consequently, today I feel ashamed and I am mightily afraid to expose my ignorance, because, not eloquent, with a small vocabulary, I am unable to explain as the spirit is eager to do and as the soul and the mind indicate.

But had it been given to me as to others, in gratitude I should not have kept silent, and if it should appear that I put myself before others, with my ignorance and my slower speech, in truth, it is written: ‘The tongue of the stammerers shall speak rapidly and distinctly.' How much harder must we try to attain it, we of whom it is said: ‘You are an epistle of Christ in greeting to the ends of the earth ... written on your hearts, not with ink but with the Spirit of the living God.' And again, the Spirit witnessed that the rustic life was created by the Most High.

I am, then, first of all, countryfied, an exile, evidently unlearned, one who is not able to see into the future, but I know for certain, that before I was humbled I was like a stone lying in deep mire, and he that is mighty came and in his mercy raised me up and, indeed, lifted me high up and placed me on top of the wall. And from there I ought to shout out in gratitude to the Lord for his great favours in this world and for ever, that the mind of man cannot measure.

Therefore be amazed, you great and small who fear God, and you men of God, eloquent speakers, listen and contemplate. Who was it summoned me, a fool, from the midst of those who appear wise and learned in the law and powerful in rhetoric and in all things? Me, truly wretched in this world, he inspired before others that I could be- if I would- such a one who, with fear and reverence, and faithfully, without complaint, would come to the people to whom the love of Christ brought me and gave me in my lifetime, if I should be worthy, to serve them truly and with humility.

According, therefore, to the measure of one's faith in the Trinity, one should proceed without holding back from danger to make known the gift of God and everlasting consolation, to spread God's name everywhere with confidence and without fear, in order to leave behind, after my death, foundations for my brethren and sons whom I baptized in the Lord in so many thousands.

And I was not worthy, nor was I such that the Lord should grant his humble servant this, that after hardships and such great trials, after captivity, after many years, he should give me so much favour in these people, a thing which in the time of my youth I neither hoped for nor imagined.

But after I reached Ireland I used to pasture the flock each day and I used to pray many times a day. More and more did the love of God, and my fear of him and faith increase, and my spirit was moved so that in a day I said from one up to a hundred prayers, and in the night a like number; besides I used to stay out in the forests and on the mountain and I would wake up before daylight to pray in the snow, in icy coldness, in rain, and I used to feel neither ill nor any slothfulness, because, as I now see, the Spirit was burning in me at that time.

And it was there of course that one night in my sleep I heard a voice saying to me: ‘You do well to fast: soon you will depart for your home country.' And again, a very short time later, there was a voice prophesying: ‘Behold, your ship is ready.' And it was not close by, but, as it happened, two hundred miles away, where I had never been nor knew any person. And shortly thereafter I turned about and fled from the man with whom I had been for six years, and I came, by the power of God who directed my route to advantage (and I was afraid o nothing), until I reached that ship.

And on the same day that I arrived, the ship was setting out from the place, and I said that I had the wherewithal to sail with them; and the steersman was displeased and replied in anger, sharply: ‘By no means attempt to go with us.' Hearing this I left them to go to the hut where I was staying, and on the way I began to pray, and before the prayer was finished I heard one of them shouting loudly after me: ‘Come quickly because the men are calling you.' And immediately I went back to them and they started to say to me: ‘Come, because we are admitting you out of good faith; make friendship with us in any way you wish.' (And so, on that day, I refused to suck the breasts of these men from fear of God, but nevertheless I had hopes that they would come to faith in Jesus Christ, because they were barbarians.) And for this I continued with them, and forthwith we put to sea.

And after three days we reached land, and for twenty-eight days journeyed through uninhabited country, and the food ran out and hunger overtook them; and one day the steersman began saying: ‘Why is it, Christian? You say your God is great and all-powerful; then why can you not pray for us? For we may perish of hunger; it is unlikely indeed that we shall ever see another human being.' In fact, I said to them, confidently: ‘Be converted by faith with all your heart to my Lord God, because nothing is impossible for him, so that today he will send food for you on your road, until you be sated, because everywhere he abounds.' And with God's help this came to pass; and behold, a herd of swine appeared on the road before our eyes, and they slew many of them, and remained there for two nights, and the were full of their meat and well restored, for many of them had fainted and would otherwise have been left half dead by the wayside. And after this they gave the utmost thanks to God, and I was esteemed in their eyes, and from that day they had food abundantly. They discovered wild honey, besides, and they offered a share to me, and one of them said: ‘It is a sacrifice.' Thanks be to God, I tasted none of it.

The very same night while I was sleeping Satan attacked me violently, as I will remember as long as I shall be in this body; and there fell on top of me as it were, a huge rock, and not one of my members had any force. But from whence did it come to me, ignorant in the spirit, to call upon ‘Helias'? And meanwhile I saw the sun rising in the sky, and while I was crying out ‘Helias, Helias' with all my might, lo, the brilliance of that sun fell upon me and immediately shook me free of all the weight; and I believe that I was aided by Christ my Lord, and that his Spirit then was crying out for me, and I hope that it will be so in the day of my affliction, just as it says in the Gospel: ‘In that hour', the Lord declares, ‘it is not you who speaks but the Spirit of your Father speaking in you.'

And a second time, after many years, I was taken captive. On the first night I accordingly remained with my captors, but I heard a divine prophecy, saying to me: ‘You shall be with them for two months. So it happened. On the sixtieth night the Lord delivered me from their hands.

On the journey he provided us with food and fire and dry weather every day, until on the tenth day we came upon people. As I mentioned above, we had journeyed through an unpopulated country for twenty-eight days, and in fact the night that we came upon people we had no food.

And after a few ‘ears I was again in Britain with my parents kinsfolk, and the welcomed me as a son, and asked me, in faith, that after the great tribulations I had endured I should not go an where else away from them. And, of course, there, in a vision of the night, I saw a man whose name was Victoricus coming as it from Ireland with innumerable letters, and he gave me one of them, and I read the beginning of the letter: ‘The Voice of the Irish', and as I was reading the beginning of the letter I seemed at that moment to hear the voice of those who were beside the forest of Foclut which is near the western sea, and the were crying as if with one voice: ‘We beg you, holy youth, that you shall come and shall walk again among us.' And I was stung intensely in my heart so that I could read no more, and thus I awoke. Thanks be to God, because after so many ears the Lord bestowed on them according to their cry.

And another night- God knows, I do not, whether within me or beside me- ... most words + ... + which I heard and could not understand, except at the end of the speech it was represented thus: ‘He who gave his life for you, he it is who speaks within you.' And thus I awoke, joyful.

And on a second occasion I saw Him praying within me, and I was as it were, inside my own body , and I heard Him above me- that is, above my inner self. He was praying powerfully with sighs. And in the course of this I was astonished and wondering, and I pondered who it could be who was praying within me. But at the end of the prayer it was revealed to me that it was the Spirit. And so I awoke and remembered the Apostle's words: ‘Likewise the Spirit helps us in our weakness; for we know not how to pray as we ought. But the Spirit Himself intercedes for us with sighs too deep for utterance.' And again: ‘The Lord our advocate intercedes for us.'

And then I was attacked by a goodly number of my elders, who brought up my sins against my arduous episcopate. That day in particular I was mightily upset, and might have fallen here and for ever; but the Lord generously spared me, a convert, and an alien, for his name's sake, and he came powerfully to my assistance in that state of being trampled down. I pray God that it shall not be held against them as a sin that I fell truly into disgrace and scandal.

They brought up against me after thirty years an occurrence I had confessed before becoming a deacon. On account of the anxiety in my sorrowful mind, I laid before my close friend what I had perpetrated on a day- nay, rather in one hour- in my boyhood because I was not yet proof against sin. God knows- I do not- whether I was fifteen years old at the time, and I did not then believe in the living God, nor had I believed, since my infancy; but I remained in death and unbelief until I was severely rebuked, and in truth I was humbled every day by hunger and nakedness.

On the other hand, I did not proceed to Ireland of my own accord until I was almost giving up, but through this I was corrected by the Lord, and he prepared me so that today I should be what was once far from me, in order that I should have the care of- or rather, I should be concerned for- the salvation of others, when at that time, still, I was only concerned for myself.

Therefore, on that day when I was rebuked, as I have just mentioned, I saw in a vision of the night a document before my face, without honour, and meanwhile I heard a divine prophecy, saying to me: ‘We have seen with displeasure the face of the chosen one divested of his good name.' And he did not say ‘You have seen with displeasure', but ‘We have seen with displeasure' (as if He included Himself). He said then: ‘He who touches you, touches the apple of my eye.'

For that reason, I give thanks to him who strengthened me in all things, so that I should not be hindered in my setting out and also in my work which I was taught by Christ my Lord; but more, from that state of affairs I felt, within me, no little courage, and vindicated my faith before God and man.

Hence, therefore, I say boldly that my conscience is clear now and hereafter. God is my witness that I have not lied in these words to you.

But rather, I am grieved for my very close friend, that because of him we deserved to hear such a prophecy. The one to whom I entrusted my soul! And I found out from a goodly number of brethren, before the case was made in my defence (in which I did not take part, nor was I in Britain, nor was it pleaded by me), that in my absence he would fight in my behalf. Besides, he told me himself: ‘See, the rank of bishop goes to you'- of which I was not worthy. But how did it come to him, shortly afterwards, to disgrace me publicly, in the presence of all, good and bad, because previously, gladly and of his own free will, he pardoned me, as did the Lord, who is greater than all?

I have said enough. But all the same, I ought not to conceal God's gift which he lavished on us in the land of my captivity, for then I sought him resolutely, and I found him there, and he preserved me from all evils (as I believe) through the in-dwelling of his Spirit, which works in me to this day. Again, boldly, but God knows, if this had been made known to me by man, I might, perhaps, have kept silent for the love of Christ.

Thus I give untiring thanks to God who kept me faithful in the day of my temptation, so that today I may confidently over my soul as a living sacrifice for Christ my Lord; who am I, Lord? or, rather, what is my calling? that you appeared to me in so great a divine quality, so that today among the barbarians I might constantly exalt and magnify your name in whatever place I should be, and not only in good fortune, but even in affliction? So that whatever befalls me, be it good or bad, I should accept it equally, and give thanks always to God who revealed to me that I might trust in him, implicitly and forever, and who will encourage me so that, ignorant, and in the last days, I may dare to undertake so devout and so wonderful a work; so that I might imitate one of those whom, once, long ago, the Lord already pre-ordained to be heralds of his Gospel to witness to all peoples to the ends of the earth. So are we seeing, and so it is fulfilled; behold, we are witnesses because the Gospel has been preached as far as the places beyond which no man lives.

But it is tedious to describe in detail all my labours one by one. I will tell briefly how most holy God frequently delivered me, from slavery, and from the twelve trials with which my soul was threatened, from man traps as well, and from things I am not able to put into words. I would not cause offence to readers, but I have God as witness who knew all things even before they happened, that, though I was a poor ignorant waif, still he gave me abundant warnings through divine prophecy.

Whence came to me this wisdom which was not my own, I who neither knew the number of days nor had knowledge of God? Whence came the so great and so healthful gift of knowing or rather loving God, though I should lose homeland and family.

And many gifts were offered to me with weeping and tears, and I offended them, the donors, and also went against the wishes of a good number of my elders; but guided by God, I neither agreed with them nor deferred to them, not by my own grace but by God who is victorious in me and withstands them all, so that I might come to the Irish people to preach the Gospel and endure insults from unbelievers; that I might hear scandal of my travels, and endure man persecutions to the extent of prison; and so that I might give up my free birthright for the advantage of others, and if I should be worthy, I am ready to give even m life without hesitation; and most willingly for His name. And I choose to devote it to him even unto death, if God grant it to me.

I am greatly God's debtor, because he granted me so much grace, that through me many people would be reborn in God, and soon a after confirmed, and that clergy would be ordained everywhere for them, the masses lately come to belief, whom the Lord drew from the ends of the earth, just as he once promised through his prophets: ‘To you shall the nations come from the ends of the earth, and shall say, Our fathers have inherited naught hut lies, worthless things in which there is no profit.' And again: ‘I have set you to be a light for the Gentiles that you may bring salvation to the uttermost ends of' the earth.'

And I wish to wait then for his promise which is never unfulfilled, just as it is promised in the Gospel: ‘Many shall come from east and west and shall sit at table with Abraham and Isaac and Jacob.' Just as we believe that believers will come from all the world.

So for that reason one should, in fact, fish well and diligently, just as the Lord foretells and teaches, saying, ‘Follow me, and I will make you fishers of men,' and again through the prophets: ‘Behold, I am sending forth many fishers and hunters, says the Lord,' et cetera. So it behoved us to spread our nets, that a vast multitude and throng might be caught for God, and so there might be clergy everywhere who baptized and exhorted a needy and desirous people. Just as the Lord says in the Gospel, admonishing and instructing: ‘Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always to the end of time.' And again he says: ‘Go forth into the world and preach the Gospel to all creation. He who believes and is baptized shall be saved; but he who does not believe shall be condemned.' And again: ‘This Gospel of the Kingdom shall be preached throughout the whole world as a witness to all nations; and then the end of the world shall come.' And likewise the Lord foretells through the prophet: ‘And it shall come to pass in the last days (sayeth the Lord) that I will pour out my spirit upon all flesh, and your sons and daughters shall prophesy, and your young men shall see visions and your old men shall dream dreams; yea, and on my menservants and my maidservants in those days I will pour out my Spirit and they shall prophesy.' And in Hosea he says: ‘Those who are not my people I will call my people, and those not beloved I will call my beloved, and in the very place where it was said to them, You are not my people, they will be called ‘Sons of the living God'.

So, how is it that in Ireland, where they never had any knowledge of God but, always, until now, cherished idols and unclean things, they are lately become a people of the Lord, and are called children of God; the sons of. the Irish [Scotti] and the daughters of the chieftains are to be seen as monks and virgins of Christ.

And there was, besides, a most beautiful, blessed, native-born noble Irish woman [Scotta] of adult age whom I baptized; and a few days later she had reason to come to us to intimate that she had received a prophecy from a divine messenger who advised her that she should become a virgin of Christ and she would draw nearer to God. Thanks be to God, six days from then, opportunely and most eagerly, she took the course that all virgins of God take, not with their fathers' consent but enduring the persecutions and deceitful hindrances of their parents. Notwithstanding that, their number increases, (we do not know the number of them that are so reborn) besides the widows, and those who practice self-denial. Those who are kept in slavery suffer the most. They endure terrors and constant threats, but the Lord has given grace to many of his handmaidens, for even though they are forbidden to do so, still they resolutely follow his example.

So it is that even if I should wish to separate from them in order to go to Britain, and most willingly was I prepared to go to my homeland and kinsfolk- and not only there, but as far as Gaul to visit the brethren there, so that I might see the faces of the holy ones of my Lord, God knows how strongly I desired this- I am bound by the Spirit, who witnessed to me that if I did so he would mark me out as guilty, and I fear to waste the labour that I began, and not I, but Christ the Lord, who commanded me to come to be with them for the rest of my life, if the Lord shall will it and shield me from every evil, so that I may not sin before him.

So I hope that I did as I ought, but I do not trust myself as long as I am in this mortal body, for he is strong who strives daily to turn me away from the faith and true holiness to which I aspire until the end of my life for Christ my Lord, but the hostile flesh is always dragging one down to death, that is, to unlawful attractions. And I know in part why I did not lead a perfect life like other believers, but I confess to my Lord and do not blush in his sight, because I am not lying; from the time when I came to know him in my youth, the love of God and fear of him increased in me, and right up until now, by God's favour, I have kept the faith.

What is more, let anyone laugh and taunt if he so wishes. I am not keeping silent, nor am I hiding the signs and wonders that were shown to me by the Lord many years before they happened, he who knew everything, even before the beginning of time.

Thus, I should give thanks unceasingly to God, who frequently forgave my folly and my negligence, in more than one instance so as not to be violently angry with me, who am placed as his helper, and I did not easily assent to what had been revealed to me, as the Spirit was urging; and the Lord took pity on me thousands upon thousands of times, because he saw within me that I was prepared, but that I was ignorant of what to do in view of my situation; because many were trying to prevent this mission. They were talking among themselves behind my back, and saying: ‘Why is this fellow throwing himself into danger among enemies who know not God?' Not from malice, but having no liking for it; likewise, as I myself can testify, they perceived my rusticity. And I was not quick to recognize the grace that was then in me; I now know that I should have done so earlier.

Now I have put it frankly to my brethren and co-workers, who have believed me because of what I have foretold and still foretell to strengthen and reinforce your faith. I wish only that you, too, would make greater and better efforts. This will be my pride, for ‘a wise son makes a proud father'.

You know, as God does, how I went about among you from my youth in the faith of truth and in sincerity of heart. As well as to the heathen among whom I live, I have shown them trust and always show them trust. God knows I did not cheat any one of them, nor consider it, for the sake of God and his Church, lest I arouse them and bring about persecution for them and for all of us, and lest the Lord's name be blasphemed because of me, for it is written: ‘Woe to the men through whom the name of the Lord is blasphemed.'

For even though I am ignorant in all things, nevertheless I attempted to safeguard some and myself also. And I gave back again to my Christian brethren and the virgins of Christ and the holy women the small unasked for gifts that they used to give me or some of their ornaments which they used to throw on the altar. And they would be offended with me because I did this. But in the hope of eternity, I safeguarded myself carefully in all things, so that they might not cheat me of my office of service on any pretext of dishonesty, and so that I should not in the smallest way provide any occasion for defamation or disparagement on the part of unbelievers.

What is more, when I baptized so many thousands of people, did I hope for even half a jot from any of them? If so Tell me, and I will give it back to you. And when the Lord ordained clergy everywhere by my humble means, and I freely conferred office on them, if I asked any of them anywhere even for the price of one shoe, say so to my face and I will give it back.

More, I spent for you so that they would receive me. And I went about among you, and everywhere for your sake, in danger, and as far as the outermost regions beyond which no one lived, and where no one had ever penetrated before, to baptize or to ordain clergy or to confirm people. Conscientiously and gladly I did all this work by God's gift for your salvation.

From time to time I gave rewards to the kings, as well as making payments to their sons who travel with me; notwithstanding which, they seized me with my companions, and that day most avidly desired to kill me. But my time had not yet come. They plundered everything they found on us anyway, and fettered me in irons; and on the fourteenth day the Lord freed me from their power, and whatever they had of ours was given back to us for the sake of God on account of the indispensable friends whom we had made before.

Also you know from experience how much I was paying to those who were administering justice in all the regions, which I visited often. I estimate truly that I distributed to them not less than the price of fifteen men, in order that you should enjoy my company and I enjoy yours, always, in God. I do not regret this nor do I regard it as enough. I am paying out still and I shall pay out more. The Lord has the power to grant me that I may soon spend my own self, for your souls.

Behold, I call on God as my witness upon my soul that I am not lying; nor would I write to you for it to be an occasion for flattery or selfishness, nor hoping for honour from any one of you. Sufficient is the honour which is not yet seen, but in which the heart has confidence. He who made the promise is faithful; he never lies.

But I see that even here and now, I have been exalted beyond measure by the Lord, and I was not worthy that he should grant me this, while I know most certainly that poverty and failure suit me better than wealth and delight (but Christ the Lord was poor for our sakes; I certainly am wretched and unfortunate; even if I wanted wealth I have no resources, nor is it my own estimation of myself, for daily I expect to be murdered or betrayed or reduced to slavery if the occasion arises. But I fear nothing, because of the promises of Heaven; for I have cast myself into the hands of Almighty God, who reigns everywhere. As the prophet says: ‘Cast your burden on the Lord and he will sustain you.'

Behold now I commend my soul to God who is most faithful and for whom I perform my mission in obscurity, but he is no respecter of persons and he chose me for this service that I might be one of the least of his ministers.

For which reason I should make return for all that he returns me. But what should I say, or what should I promise to my Lord, for I, alone, can do nothing unless he himself vouchsafe it to me. But let him search my heart and my nature, for I crave enough for it, even too much, and I am ready for him to grant me that I drink of his chalice, as he has granted to others who love him.

Therefore may it never befall me to be separated by my God from his people whom he has won in this most remote land. I pray God that he gives me perseverance, and that he will deign that I should be a faithful witness for his sake right up to the time of my passing.

And if at any time I managed anything of good for the sake of my God whom I love, I beg of him that he grant it to me to shed my blood for his name with proselytes and captives, even should I be left unburied, or even were my wretched body to be torn limb from limb by dogs or savage beasts, or were it to be devoured by the birds of the air, I think, most surely, were this to have happened to me, I had saved both my soul and my body. For beyond any doubt on that day we shall rise again in the brightness of the sun, that is, in the glory of Christ Jesus our Redeemer, as children of the living God and co-heirs of Christ, made in his image; for we shall reign through him and for him and in him.

For the sun we see rises each day for us at his command, but it will never reign, neither will its splendour last, but all who worship it will come wretchedly to punishment. We, on the other hand, shall not die, who believe in and worship the true sun, Christ, who will never die, no more shall he die who has done Christ's will, but will abide for ever just as Christ abides for ever, who reigns with God the Father Almighty and with the Holy Spirit before the beginning of time and now and for ever and ever. Amen.

Behold over and over again I would briefly set out the words of my confession. I testify in truthfulness and gladness of heart before God and his holy angels that I never had any reason, except the Gospel and his promises, ever to have returned to that nation from which I had previously escaped with difficulty.

But I entreat those who believe in and fear God, whoever deigns to examine or receive this document composed by the obviously unlearned sinner Patrick in Ireland, that nobody shall ever ascribe to my ignorance any trivial thing that I achieved or may have expounded that was pleasing to God, but accept and truly believe that it would have been the gift of God. And this is my confession before I die.

The Breastplate of Saint Patrick
The Lorica, The Deer's Cry

I bind unto myself today
The strong name of the Trinity
By invocation of the same,
The Three in One, and One in Three.

I bind this day to me forever
By power of faith Christ's Incarnation
His Baptism in the Jordan River
His Death on Cross for my salvation
His bursting from the spiced tomb
His riding up the heavenly way
His coming at the day of doom.
I bind unto myself today

I bind unto myself the power of the great love of the Cherubim
The sweet "Well done!" in judgement hour
The service of the Seraphim
Confessors faith, Apostles' word
The Patriarch's prayers, the Prophets' scrolls
All good deeds done unto the Lord
And purity of virgin souls

I bind unto myself today
The virtues of the starlit heaven
The glorious sun's light giving ray
The whiteness of the moon at even
The flashing of the lightning free
The whirling wind's tempestuous shocks
The stable earth, the deep salt sea
Around the old eternal rocks

I bind unto myself today
The power of God to hold and lead
His eye to watch, His might to stay
His ear to harken to my need
The wisdom of my God to teach
His hand to guide, His shield to ward,
The word of God to give me speech.
His heavenly host to be my guard.

Against the demon snares of sin
The vice that gives temptation force
The natural lusts that war within
The hostile men who marr my course
Or few or many, far or nigh
In every place and in all hours
Against their fierce hostility.
I bind to me these holy powers

Against all Satan's spells and wiles
Against false words of heresy
Against all knowledge that defiles
Against the heart's idolatry
Against the wizard's evil craft
Against the death wound and the burning
The choking wave, the poisonous shaft
Protect me Christ till Thy returning

Christ be with me, Christ within me
Christ behind me, Christ before me
Christ beside me, Christ to win me
Christ to comfort and restore me

Christ beneath me, Christ above me
Christ in quiet, Christ in danger,
Christ in hearts of all who love me
Christ in mouth of friend and stranger.

I bind unto myself the name
The strong Name of the Trinity
By invocation of the same
The Three in One, the One in Three
Praise to the Lord of all salvation!
Salvation is of Christ the Lord.

Fáed Fíada

Atomriug indiu
niurt tréun:
togairm Trindóit
faístin Oendatad,
i nDúlemon dáil.

Atomriug indiu
niurt gene Críst cona bathius,
niurt a chrochtho cona adnacul,
niurt a essérgi cona fhresgabáil,
niurt a thoíniudo fri brithemnas mbrátho.

Atomriug indiu
niurt gráid hiruphin,
i n-aurlataid aingel,
i frestul inna n-archaingel,
i freiscisin esséirgi
ar chiunn fochraicce,
i n-ernaigthib uasalathrach,
i tairchetlaib fáithe,
i preceptaib apstal,
i n-iresaib foísmedach,
i n-enccai noebingen,
i ngnímaib fer firén.

Atomriug indiu
niurt nime,
soilsi gréne,
étrochtai éscai,
áni thened,
déni lóchet,
luaithi gaíthe,
fudomnai mara,
tairismigi thalman,
cobsaidi ailech.

Atomriug indiu
niurt Dé dom luamairecht.
Cumachtae nDé dom chumgabáil,
ciall Dé dom inthús,
rose nDé dom remcisiu,
cluas Dé dom étsecht,
briathar Dé dom erlabrai,
lám Dé dom imdegail,
intech Dé dom remthechtas,
sciath Dé dom imdítin,
sochraite Dé dom anacul
ar intledaib demnae,
ar aslagib dualche,
ar forimthechtaib aicnid,
ar cech duine mídúthrastar dam,
i céin ocus i n-ocus,
i n'uathud ocus i sochaidi.

Tocuiriur etrum indiu inna uili nert-so
fri cech nert n-amnas n-étrocar frista-i dom churp ocus dom anmain,
fri tinchetla sa-ibfh-aithe,
fri dubrechtu gentliuchtae,
fri saíbrechtu heretecdae,
fri imchellacht n-ídlachtae,
fri brichtu ban ocus goban ocus druad,
fri cech fiss arachuille corp ocus anmain duini.

Crist dom imdegail indiu
ar neim, ar loscud, ar bádud, ar guin,
condom-thair ilar fochraicce.
Críst limm, Críst reum, Críst im degaid,
Críst indium, Críst ísum, Críst uasum,
Críst desum, Críst tuathum,
Críst i llius, Críst i sius, Críst i n-erus,
Críst i cridiu cech duini immumrorda,
Críst i ngin cech oín rodom-labrathar,
Críst i cech rusc nonom-dercathar,
Críst i cech cluais rodom-chloathar.

Atomriug indiu
niurt tréun:
togairm Trindóit,
cretim Treodatad,
faístin Oendatad,
i nDúlemon dáil.

Domini est salus,
Domini est salus,
Christi est salusñ
salus tua, Domine, sit semper nobiscum.


Mother to Son: 'Come Back to The Faith'

Fil, fil a rún ó
Fil, fil a rún ó is ná himigh uaim
Fillorm a chuisle's a stór
Agus Chifidh tú 'n ghlóir má fhillean tú

Shúil mise thall is abhus
I móta ghrainn' óige do rudagh mé
'S ni fhaca aon iontas go foil
Mar an sagart Ó Dónaill 'na mhinistir

Fil, fil a rún ó
Fil, fil a rún ó is ná himigh uaim
Fillorm a chuisle's a stór
Agus Chifidh tú 'n ghlóir má fhillean tú

Dhiúltaigh tú Peadar is Pól
Mar gheall ar an ór's ar an airgead
Dhiúltaigh tú banrion na glóire
Agus d'iompaigh tú i gcóta 'n mhinistir

Fil, fil a rún ó
Fil, fil a rún ó is ná himigh uaim
Má fhillean tú innui nó go deo
Fil insane ord 'nar oileadh tú


Turn, turn, my dear
Turn, my dear and don't leave me
Turn, my own heart [heart's pulse] and treasure
And you will see the glory, if you return

I have wandered hither and yon
Throughout Moate*, where I was born
And I never yet saw such a wonder [surprise]
As the priest O'Donnell turned 'minister'

Turn, turn, my dear
Turn, my dear and don't leave me
Turn, my own heart [heart's pulse] and treasure
And you will see the glory, if you return

You denied Peter and Paul
On account of gold and silver
You denied the Queen of Glory
You turned your coat and became 'minister'
[You turned to the coat of a minister]

Turn, turn, my dear
Turn, my dear and don't leave me
Whether you come back tomorrow, or ever
Return to the order you were trained in

* Moate: An Móta (< Móta agus bábhún / Moat-and-bailey < La motte castrale), County Westmeath

Incipiunt Libri Sancti Patricii Episcopi.

Ego Patricius, peccator rusticissimus et minimus omnium fidelium et contemptibilis sum apud plurimos, patrem habui Calpornum diaconum filium quendam Potiti, filii Odissi presbyteri, qui fuit in uico Bannauem Taberniae. Villulam enim prope habuit, ubi ego capturam dedi. Annorum eram tunc fere sedecim. Deum uerum ignorabam, et Hyberione in captiuitate adductus sum, cum tot milia hominum, secundum merita nostra, quia a Deo recessimus, et praecepta eius non custodiuimus, et sacerdotibus nostris non oboedientes fuimus, qui nostram salutem admonebant. Et Dominus induxit super nos iram animationis suae, et dispersit nos in gentibus multis, etiam usque ad ultimum terrae, ubi nunc paruitas mea esse uidetur inter alienigenas. Et ibi Dominus aperuit sensum incredulitatis meae, ut uel sero rememorarem dilicta mea, ut conuerterem toto corde ad Dominum meum, qui respexit humilitatem meam et missertus est adoliscentiae et ignorantiae meae, et custodiuit me, antequam scirem eum, et antequam saperem uel distinguerem inter bonum et malum, et muniuit me, et consulatus est mei, ut pater filium.

Inde hautem tacere non possum, neque expedit quidem, tanta beneficia et tantam gratiam, quam mihi dignatus in terra captiuitatis meae, quia haec est retributio nostra, ut post correptionem uel agnitionem Dei, exaltaremur et confiteremur mirabilia eius coram omni natione, quae est sub omni caelo. Quia non est alius deus, nec umquam fuit nec ante, nec erit post hunc, praeter Deum Patrem ingenitum, sine principio, a quo est omne principium, omnia tenentem, ut dicimus; et eius Filium Iesum Christum, qui cum Patre scilicet semper fuisse testamur ante originem saeculi spiritualiter apud Patrem; inenarrabiliter genitum ante omne principium; et per ipsum facta sunt uissibilia et inuisibilia: hominem factum, morte deuicta, in caelis ad Patrem receptum. Et dedit illi omnem potestatem super omne nomen, ut in nomine Iesu omne genu flectatur caelestium, et terrestrium et infernorum, et omnis lingua confiteatur ei, quia Dominus et Deus est Iesus Christus: quem credimus et expectamus aduentum ipsius, mox futurum: iudex uiuorum atque mortuorum, qui reddet unicuique secundum facta sua, et effudit in nobis habunde Spiritum Sanctum donum et pignus inmortalitatis, qui facit credentes et oboedientes ut sint filii Dei et coheredes Christi; quem confitemur et adoramus, unum Deum in Trinitate sacri nominis.

Ipse enim dixit per profetam: 'Inuoca me in die tribulationis tuae, et liberabo te, et magnificabis me.’’

Tob. 12, 7.

Et iterum inquit: 'Opera hautem Dei reuelare et confiteri honorificum est.’’

Tamen, etsi in multis inperfectus sum, opto fratribus et cognatis meis scire qualitatem meam, ut possint perspicere uotum animae meae. Non ignoro testimonium Domini mei qui in psalmo testatur: 'Perdes eos qui loquntur mendacium,’’

Et idem Dominus 'Verbum otiossum, quod locuti fuerint homines, reddent rationem de eo in die iudicii.’’

Unde autem uehimenter debueram cum timore et tremore metuere hanc sententiam in die illa, ubi nemo se poterit subtrahere uel abscondere, sed omnes omnino reddituri sumus rationem etiam minimorum peccatorum ante tribunal Domini Christi. Quapropter ollim cogitaui scribere, sed et usque nunc hessitaui. Timui enim ne incederem in linguam hominum, quia non dedici sicut et caeteri qui optime itaque iure et sacras literas utroque pari modo combiberunt, 'z' 'incertus liber hic.' et sermones illorum ex infantia numquam motarunt; sed magis ad perfectum semper addiderunt. Nam sermo et loquela mea translata est in linguam alienam, sicut facile potest probari ex saliua scripturae meae, qualiter sum ego in sermonibus instructus atque eruditus: quia inquit: 'Sapiens per linguam dinoscetur, et sensus et scientia et doctrina ueritatis.’’

Eccles. 4, 29.

Sed quid prodest excussatio iuxta ueritatem, praesertim cum praesumptione? Quatinus modo ipso adpeto in senectute mea, quod in iuuentute non comparaui; quod obstiterunt peccata mea ut confirmarem quod ante perlegeram. Sed quis me credidit etsi dixero quod ante praefatus sum? Adoliscens, immo peno puer imberbis, capturam dedi antequam scirem quid adpeterem uel quid uitare debueram. Unde ergo hodie erubesco et uehimenter pertimeo denudare imperitiam meam, quia, non disertus, breuitate sermonis explicare nequeo. Sicut enim spiritus gestit, et animus et sensus monstrat adfectus. Sed si itaque datum mihi fuisset sicut et caeteris, uerumtamen non silerem propter retributionem. Et si forte uidetur apud aliquantos me in hoc praeponere cum mea inscientia et tardiori lingua, sicut scriptum est 'linguae balbutientes uelociter discent loqui pacem,’’Isai. 32, 4

'quanto magis nos adpetere debemus qui sumus nos aepistola Christi in salutem usque ad ultimum terrae,’’Acts 13, 47.

et si non deserta, sed ratum et fortissimum scripta in cordibus uistris 'non atramento sed Spiritu Dei uiui.’’2 Cor. 3, 3.

Et iterum Spiritus testatur: 'et rusticationem ab Altissimo creatam.’’

Eccles. 7, 16

Unde ego primo rusticus, profuga; indoctus scilicet, qui nescio in posterum prouidere. Sed illud scio certissime quia utique, priusquam humiliarer ego, eram uelut lapis qui iacet in luto profundo, et uenit qui potens est, et in sua missericordia sustulit me; et quidem scilicet sursum adleuauit et collocauit me in sua parte. Et inde fortitor debueram exclamare ad retribuendum quoque aliquid Domino pro tantis beneficiis eius, hic et in aeternum, quae mens hominum aestimare non potest. Unde autem ammiramini, magni et pussilli, qui timetis Deum, et uos Domini ignari rethorici, [...] audite et scrutamini, quis me stultum excitauit de medio eorum qui uidentur esse sapientes et legis periti et potentes in sermone et in omni re. Et me quidem detestabilem huius mundi prae caeteris inspirauit si talis essem, dummodo hautem, ut 'cum metu et reuerentia’’Heb. 12, 28

et 'sine querella’’1 Thess 2, 10; 3, 13; 5, 23

fideliter prodessem genti, ad quam caritas Christi transtulit et donauit me, in uita mea, si dignus fuero, denique ut cum omni humilitate et naturaliter deseruirem illis.

In mensura itaque fidei Trinitatis oportet distinguere, sine reprehensione periculi, notum facere domum Dei, et consulationem aeternam, sine timore fiducialiter Dei nomen ubique expandere, ut etiam post obitum meum exagallias relinquere fratribus et filiis meis, quos in Domino ego babtizaui, tot milia homnium. Et non eram dignus neque talis ut hoc Dominus seruulo suo concederet, post erumpnas et tantas moles, post captiuitatem, post annos multos, in gentem illam tantam gratiam mihi donaret, quod ego aliquando in inuentute mea numquam speraui neque cogitaui.

Sed postquam Hiberione deueueram, cotidie pecora pascebam, et frequens in die orabam, magis ac magis itaque accedebat amor Dei et timor ipsius, et fides augebatur, et spiritus agebatur, ut in die una usque ad centum orationes, et in nocte prope similiter; ut etiam in siluis et in monte manebam, et ante lucem excitabar ad orationem per niuem, per gelu, per pluiam; et nihil mali sentiebam, neque ulla pigritia erat in me, sicut modo uideo, quia tunc spiritus in me feruebat. Et ibi scilicet quadam nocte in somno audiui uocem dicentem mihi: ‘Bene ieiunas, cito iturus ad patriam tuam.’ Et iterum post paululum tempus audiui responsum dicentem mihi: ‘Ecce, nauis tua parata est.’ Et non erat prope: sed forto habebat ducenta milia passus, et ibi numquam fueram nec ibi notum quemquam de hominibus habebam. Et deinde postmodum conuersus sum in fugam, et intermissi hominem cum quo fueram sex annis. Et ueni in uirtute Dei qui uiam meam ad bonum dirigebat, et nihil metuebam donec perueni ad nauem illam. Et illa die qua perueni, profecta est nauis de loco suo, et locutus sum ut haberem unde nauigarem cum illis. Et gubernatori displicuit illi, et acriter cum indignatione respondit: ‘Nequaquam tu nobiscum adpetes ire.’ Et cum haec audiissem, separaui me ab illis, ut uenirem ad tegoriolum ubi hospitabam, et in itenere caepi orare, et antequam orationem consummarem, audiui unum ex illis, et fortiter exclamabat post me: ‘Veni cito, quia uocant te homines isti.’ Et statim ad illos reuersus sum, et coeperunt mihi dicere: ‘Veni, quia ex fide recipimus te. Fac nobiscum amicitiam, quomodo uolueris.’ Et in illa die itaque reppuli sugere mammellas eorum propter timorem Dei, quia gentes erant. Sed uerum tamen ab illis speraui uenire in fidem Iesu Christi. Et ob hoc obtinui cum illis et protinus nauigauimus.

Et post triduum terram caepimus, et .xx. viii. dies per disertum iter fecimus. Et cibus defuit illis, et fames inualuit super eos. Et alio die coepit gubernator mihi dicere ‘Quid est, Christiane? Tu dicis Deus tuus magnus et omnipotens est. Quare ergo pro nobis orare non potes? quia nos a fame periclitamur. Difficile est, enim umquam ut aliquem hominem uideamus.’ Ego enim euidenter dixi illis: ‘Conuertemini ex fide et ex toto corde ad Dominum Deum meum, cui nihil est inpossibile, ut hodie cibum mittat uobis in uiam uestram usque dum satiamini, quia ubique habundat illi.’ Et adiuuante Deo, ita factum est. Ecco grex porcorum in uia ante oculos nostros apparuit, et multos ex illis interfecerunt, et ibi duas noctes manserunt et bene refecti. Et canes eorum repleti sunt, quia multi ex illis defecerunt et secus uiam semiuiui relicti sunt. Et post haec summas gratias egerunt Deo, et ego honorificatus sum sub oculis eorum et ex hac die abundanter cibum habuerunt. Etiam mel siluistre inuenierunt, et mihi partem obtulerunt. Et unus ex illis dixit: ‘Immolaticum est.’ Deo gratias. Exinde nihil gustaui. Eadem uero nocte eram dormiens, et fortiter temptauit me Satanas, quod memor ero 'quandiu fuero in hoc corpore.’’

2 Petr 1, 13

Et cicidit super me ueluti saxum ingens, et nihil membrorum meorum praeualui. Sed unde mihi uenit ignoro in spiritum ut Heliam uocarem. Et in hoc uidi in coelum solem oriri; et dum clamarem Heliam uiribus meis, ecce splendor solis illius decidit super me, et statim discussit a me omnem grauitudinem. Et credo quod a Christo Domino meo subuentus sum et Spiritus eius iam tunc clamabat pro me, et spero quod sic erit in die presurae meae, sicut in aeuanguelio inquit Dominus: 'Non uos estis qui loquimini, sed Spiritus Patris uestri qui loquitur in uobis.’’Matth. 10, 20.

Et iterum post annos multos adhuc capturam dedi. Ea nocte prima itaque mansi cum illis. Responsum autem diuinum audiui dicentem mihi: ‘Duobus autem mensibus eris eum illis.’ Quod ita factum est. Nocte illa sexagensima liberauit me Dominus de manibus eorum. Etiam in itenere praeuidit nobis cibum et ignem et siccitatem cotidie, donec quarto decimo die peruenimus ad homines , sicut superius insinuaui. Viginti et octo dies per disertum iter fecimus, et ea nocte qua peruenimus ad homines , de cibo uero nihil habuimus.

Et iterum post paucos annos in Britannis eram cum parentibus meis, qui me ut filium susciperunt, et ex fide rogauerunt me, ut uel modo ego, post tantas tribulationes quas ego pertuli, nusquam ab illis discederem. Et ibi scilicet in sinu noctis uirum uenientem quasi de Hiberione, cui nomen Victoricus , cum aepistolis innumerabilibus uidi; et dedit mihi unam ex his, et legi principium epistolae continentem "Vox Hyberionacum ." Et dum recitabam principium epistolae putabam enim ipse in mente audire uocem ipsorum qui erant iuxta siluam Focluti , quae est prope mare occidentale. Et sic exclamauerunt : ‘Rogamus te, sancte puer, ut uenias et adhuc ambules inter nos. Et ualde 'conpunctus sum corde’’

cf. Acts 2, 37 'compuncti sunt corde'; Ps. 108, 17 'hominem ... compunctum corde'

, et ualde amplius non potui legere; et sic expertus sum. Deo gratias, quia post plurimos annos praestitit illis Dominus secundum clamorem illorum. Et alia nocte, nescio, Deus scit, utrum in me an iuxta me, uerbis peritissimis quae ego audiui et non potui intellegere nisi ad postremum orationis sic effatus est: Qui dedit animam suam pro te ipse est qui loquitur in te.’ Et sic expertus sum gaudibundus. Et iterum uidi in me ipsum orantem, et erat quasi intra corpus meum, et audiui super me, hoc super interiorem hominem, et ibi fortiter orabat gemitibus. Et inter haec stupebam et ammirabam et cogitabam quis esset qui in me orabat. Sed ad postremum orationis sic effatus est ut sit Spiritus . Et sic expertus sum et recordatus sum Apostolo dicente: 'Spiritus adiuuat infirmitatis orationis nostrae. Nam quod oremus sicut oportet, nescimus, sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus ,’’Rom. 8, 26.

quae uerbis exprimi non possunt. Et iterum: 'Dominus aduocatus noster postulat pro nobis.’’Cf. 1 John 2, I.

Et quando temptatus sum ab aliquantis senioribus meis, qui uenerunt, ob peccata mea, contra laboriosum episcopatcum meum, utique in illo die fortiter inpulsus sum, ut caderem hic et in eternum: sud Dominus pepercit proselito et perigrino propter nomen suum, benigne, et ualde mihi subuenit in hac conculcatione, quod in labem et in opprobrium non male deueni. Deum oro, ut non illis in peccatum reputetur occasio: nam post annos triginta inuenerunt me, et aduersus uerbum, quod confessus fueram antequod essem diaconus. Propter anxietatem mesto animo insinuaui amicissimo meo, quae in pueritia mea una die gesseram, imo in una hora, quia necdum preualebam. Nescio, Deus scit, si habebam tunc annos quindecim, et Deum unum non credebam neque ex infantia mea: sed in morte et in incredulitate mansi, donec ualde castigatus sum; et in ueritate humiliatus sum a fame et nudidate; et cotidie contra Hiberionem non sponte pergebam, donec prope deficiebam. Sed haec potius mihi bene fuit, quia ex hoc emendatus sum a Domino, et aptauit me ut hodie essem quod aliquando longe a me erat, ut ego curas haberem aut satagerem pro salute aliorum, quando autem tunc etiam de me ipso non cogitabam. Igitur in illo die quo reprobatus sum a memoratis supradictis ad noctem illam uidi in uisu noctis scriptum erat contra faciem meam sine honore. Et inter haec audiui responsum dicentem mihi: ‘Male audiuimus "> faciem designati nudato nomine.’ Nec sic praedixit ‘Male uidisti,’ sed ‘Male uidimus,’ quasi sibi se iunxisset : sicut dixit: 'Qui uos tanguit , tanguit pupillam oculi mei.’’Zach. 2, 8.

Idcirco gratias ago ei, qui me in omnibus confortauit, ut non in me inpediret a profectione qua statueram, et de mea quoque opera quam a Christo Domino meo didiceram. Sed magis ex eo sensi in me uirtutem non paruam, et fides mea probata est coram Deo et hominibus.

Unde autem audenter dico, non in me reprehendit conscientia mea hic et in futurum. Testem Deum habeo quia non sum mentitus in sermonibus quos ego retuli. Sed magis doleo pro amicissimo meo, cur hoc meruimus audire tale responsum. Cui ego credidi etiam animam. Et comperi ab aliquantis fratribus ante defensionem illam, quod ego non interfui, nec in Brittanniis eram, nec a me orietur, ut et ille in mea absentia pro me pulsaret. Etiam mihi ipse ore suo dixerat: ‘Ecce dandus es tu ad gradum episcopatus’: quo non eram dignus: sed unde uenit illi postmodum, ut coram cunctis bonis et malis in me puplice dehonestaret, quod ante sponte et letus indulserat? Est Dominus, qui maior omnibus est. Satis dico: sed tamen debeo abscondere donum Dei, quod largitus est nobis in terra captiuitatis meae, quia tunc fortiter inquisiui eum, et ibi inueni illum, et seruauit me ab onmibus iniquitatibus, sic credo, propter inhabitantem Spiritum eius, qui operatus est usque in hanc diem in me. Audenter rursus sed scit Deus si mihi homo hoc effatus fuisset: forsitan tacuissem propter caritatem Christi.

Unde ego indefessam gratiam ago Deo meo, qui me fidelem seruauit in die temptationis meae; ita ut hodie confidenter offeram illi sacrificium, ut hostiam viventem animam meam Christo Domino meo, qui me seruauit ab onmibus angustiis meis, ut et dicam: quis ego sum, Domino, uel quae est uocatio mea, qui mihi tantam diuinitatem cooperuisti? ita ut hodie in gentibus constanter exultarem et magnificarem nomen tuum ubicumque loco fuero; necnon in secundis, sed etiam in pressuris; ut quicquid mihi euenerit, siue bonum siue malum, aequaliter debeo suscipere, et Deo gratias semper agere: qui mihi ostendit ut indubitabilem eum sine fine crederem, ut qui me audierit, ut et ego inscius sim in nouissimis diebus hoc opus tam pium et tam mirificum adire adgrederer; ita ut imitarer quospiam illos quos ante Dominus iam olim predixerat prenuntiaturos euangelium suum 'in testimonium omnibus gentibus ante finem mundi’’

Cf. Matth. 24, 14; Conf. 40

. Quod ita ergo ut uidimus, itaque suppletum est. Ecce testes sumus, quia euangelium predicatum est usque ubi nemo ultra est.

Longum est hautem totum per singula enarrare laborem meum uel per partes. Breuiter dicam qualiter piissimus Deus de seruitute saepe me liberauit et de periculis duodecim quibus periclitata est anima mea, praeter insidias multas et quae uerbis exprimere non ualeo, nec iniuriam legentibus faciam. Sed Deum auctorem habeo qui nouit omnia etiam antequam fiant; ut me pauperculum pupillum ideo tamen responsum diuinum creberrime admonuit. Unde mihi haec sapientia, quae in me non erat, qui nec numerum dierum noueram, neque Deum sapiebam? Unde mihi postmodum donum tam magnum tam salubre Deum agnoscere uel diligere, ut patriam et parentes amitterem, et munera multa quae mihi offerebantur cum fletu et lacrymis? Et offendi illos necnon contra votum aliquantis de senioribus meis: sed gubernante Deo nullo modo consensi neque adquieui illis: non mea gratia, sed Deus qui uincit in me: et restitit illis onmibus, ut ego ueneram ad Hybernas gentes euangelium praedicare, et ab incredulis contumelias perferre, ut audirem obprobrium peregrinationis meae, et persecutionis multas usque ad uincula, et ut darem ingenuitatem meam pro utilitate aliorum.

Et si dignus fuero, promptus sum, ut etiam animam meam incunctanter et libentissime ponam pro nomine eius: et ibi opto inpendere eam usque ad mortem, si Dominus indulgeret. Quia ualde debitor sum Deo qui mihi tantam gratiam donauit, ut populi multi per me in Deum renascerentur , et ut clerici ubique illis ordinarentur, ad plebem nuper uenientem ad credulitatem, quam sumpsit Dominus ab extremis terrae, sicut olim promisserat per profetas suos: 'Ad te gentes uenient et dicent ‘sicut falso comparauerunt patres nostri idola et non est in eis utilitas ad te gentes ueniunt et dicent.’ ’’

Jer. 16, 19.

Et iterum: 'Posui te lumen in gentibus ut sis in salutem usque ad extremum terrae.’’Isai. 49, 6, Acts 13, 47.

Et ibi uolo expectare promissum ipsius, qui utique numquam fallit sicut in aeuanguelio pollicetur: 'Venient ab oriente et occidente, et ab austro et ab aquilone, et recumbent cum Abraam et Issac et Iacob,’’

Matt.8, 11.

sicut credimus ab omni mundo uenturi sint credentes.

Idcirco itaque oportet bene et dilegenter piscare sicut Dominus praemonet et docet, dicens: 'Venite post me, et faciam uos fieri piscatores hominum.’’

Matt. 4, 19.

Et iterum: 'Ecce, mitto piscatores et uenatores multos, dicit Deus,’’Jer. 16, 16.

et caetera. Unde autem ualde oportebat retia nostra tendere, ita ut multitudo copiossa et turba Deo caperetur, et ubique essent clerici, qui babtizarent et exhortarent populum indegentem et dissiderantem; sicut Dominus in aeuanguelio ammonet et docet dicens: 'Euntes ergo nunc, docete omnes gentes, babtizantes eas in nomine Patris et Filii et Spiritus Sancti:’’

Matth. 28, 20

Et etiam una Scotta benedicta, Scotta genitiua, nobilis, pulcherrima, adulta erat, quam ego baptizaui: et post paucos dies una causa uenit ad nos: insinuauit namque nobis responsum accepisse a nutu Dei, et monuit eam ut esset uirgo Christi, et ipsa Deo proximaret. Deo gratias, sexta ab hac die optime et auidissime arripuit illud, quod etiam omnes uirgines Dei ita hoc faciunt; non sponte patrum earum; sed persecutionem patiantur et inproperia falsa a parentibus suis, nihilominus plus augetur numerus: et de genere nostro quae ibi Christo natae sunt, nescimus numerum eorum, preter uiduas et continentes. Sed et illae maxime laborant, quae seruitio detinentur: usque ad terrores et minas adsidiuae peruaserunt: sed Dominus gratiam dedit multis ex ancillis meis: nam etsi uetantur, tamen fortiter imitantur.

Unde autem possem etsi uoluero amittere illas, et pergere in Brittannias; et libentissime paratus irem, quasi ad patriam et parentes: non id solum, sed etiam usque Gallias uisitare fratres et ut uiderem faciem sanctorum Domini mei: scit Deus quod ego id ualde optabam. 'Sed alligatus Spiritu’’

Acts 20, 22.

(qui mihi protestatur, si hoc fecero, ut futurum reum me esse designat) et timeo pedere laborem, quem inchoaui; et non ego, sed Christus Dominus, qui mihi imperauit ut uenirem, esse me cum illis residuum aetatis meae; si Dominus uoluerit et custodierit me ab omni uia mala, ut non peccem coram illo. Spero autem hoc debueram: sed memetipsum non credo, quamdiu fuero in 'hoc corpore mortis:’’Rom. 7, 24, marg. [and cf. 2 Petr. 1, 13]

quia fortis est qui cotidie nititur subuertere me a fide et proposita castitate religionis non ficte quam seruabo usque in finem uite meae Christo Domino meo. Sed caro inimica semper trachit ad mortem, id est, ad inlecebras in infelicitate perficiendas. Et scio ex parte quare uitam perfectam ego non egi, sicut et ceteri credentes: sed confiteor Domino meo et non erubesco in conspectu ipsius, quia non mentior: ex quo cognoui eum a iuuentute mea, creuit in me amor Dei et timor ipsius, et usque nunc, fauente Domino, 'fidem seruaui.’’2 Tim. 4, 7.

Rideat autem et insultet qui uoluerit, ego non silebo neque abscondo signa et mirabilia, qua mihi a Domino ministrata sunt ante multos annos quam fuerunt, quasi qui 'nouit omnia etiam ante tempora secularia.’’

See Acts 15, 18.

Unde autem debuero sine cessatione Deo gratias agere, qui sepe indulsit insipientiae meae et neglegentiae meae. Et de loco non in unoquoque, ut non mihi uehementer irasceretur, cui adiutor datus sum, et non cito adquieui, secundum quod mihi ostensum fuerat, et sicut Spiritus suggerebat. Et misertus est mihi Dominus in milia milium: quia uidit in me quod paratus eram; sed quod mihi pro his nesciebam de statu meo quid facerem: quia multi hanc legationem prohibebant, etiam inter seipsos post tergum meum narrabant et dicebant: ‘Iste quare se mittit in periculum inter hostes, qui Deum non nouerunt?’ Non ut causa malitie; sed non sapiebat illis, sicut et ego ipse testor, intellegi, propter rusticitatem meam. Et non cito agnoui gratiam, quae tunc erat in me: nunc mihi capit, quod ante debueram uocanti Deo parere.

Nunc ergo simpliciter insinuaui fratribus et conseruis meis, qui mihi crediderunt: propter quod praedixi et praedico ad roborandam et confirmandam fidem uestram. Utinam ut et uos imitemini maiora, et potiora faciatis. Hoc erit gloria mea: quia 'filius sapiens gloria patris est.’’

Pro. 10, 1.

Vos scitis et Deus qualiter apud uos conuersatus sum a iuuentute mea; et fide ueritatis et sinceritate cordis, etiam ad gentes illas, inter quas habito; ego fidem illis praestaui et praestabo. Deus scit, neminem illorum circumueni, nec cogito, propter Deum et ecclesiam ipsius; ne excitem illis et nobis omnibus persecutionem, et ne per me blasphemaretur nomen Domini: quia scriptum est: 'Ve homini per quem nomen Domini blasphematur.’’Levit. 24, 10.

Nam etsi imperitus sum nominibus, tamen conatus sum quippiam seruare me, etiam et fratribus Christianis et uirginibus Christi, et mulieribus religiosis, quae mihi ultronea munuscula donabant, et super altare iactabant ex ornamentis suis, et iterum reddebam illis; et aduersus me scandalizabantur cur hoc faciebam. Sed ego id faciebam propter spem perennitatis, ut me in onmibus caute propterea conseruarem; ita ut me in aliquo titulo infideles non carperent, uel ministerium seruitutis meae: nec, etiam in minimo, incredulis locum darem infamare siue detractare.

Forte autem quando baptizaui tot milia hominum, sperauerim ab aliquo illorum vel dimedio scriptule? 'Dicite mihi, et reddam uobis.’’

1 Sam. 12, 3.

Aut quando ordinauit ubique Dominus clericos per modicitatem meam, et ministerium gratis distribui illis? 'Si poposci ab aliquo illorum uel pretium uel calciamenti mei, dicite aduersus me et reddam uobis’’1 Sam. 12, 3.

magis. Ego inpendi pro uobis, ut me caperent; et inter uos et ubique pergebam caussa vestra in multis periculis, etiam usque ad exteras partes, ubi nemo ultra erat et ubi numquam aliquis peruenerat, qui baptizaret, aut clericos ordinaret, aut populum consummaret: donante Domino, diligenter et libentissime pro salute uestra omnia generaui. Interim premia dabam regibus, propter quod dabam mercedem filiis ipsorum, qui mecum ambulant: et nihilominus comprehenderunt me cum comitibus meis. Et illa die auidissime cupiebant interficere me. Sed tempus nondum uenerat. Et omnia quecumque nobiscum inuenerunt rapuerunt illud, et me ferro uinxerunt. Et quarto decimo die absoluit me Dominus de potestate eorum, et quicquid nostrum fuit, redditum est nobis propter Deum et necessarios amicos, quos ante preuidimus.

Vos autem experti estis quantum erogaui illis, qui iudicabant per omnes regiones, quos ego frequentius uisitabam: censeo enim non minimum quam pretium quindecim hominum distribui illis. Ita, ut me fruamini et ego uobis semper fruar in Deum, non me penitet nec satis est mihi, adhuc inpendo et superinpendam. 'Potens est Dominus ut det mihi postmodum, ut meipsum inpendat pro animabus uestris.’’

2 Cor. 12, 15.

Ecce testem Deum inuoco in animam meam quia non mentior, neque ut sit occassio adulationis uel auaritiae, scripserim uobis, neque ut honorem spero ab aliquo uiro. Sufficit enim honor qui non mentitur. Sed uideo iam in praesenti saeculo me supra modum exaltatus sum a Domino. Et non eram dignus neque talis ut hoc mihi praestaret; dum scio melius conuenit paupertas et calamitas quam diuitiae et diliciae . 'Sed et Christus Dominus pauper fuit pro nobis.’’

2 Cor. 8, 9.

Ego uero miser et infelix, etsi opes uoluero, iam non habeo, nequo meipsum iudico’’1 Cor. 4, 3.

: quia quotidie spero aut internicionem, aut circumueniri, aut redigi in seruitatem, siue occassio cuiuslibet fieri. 'Sed nihil horum uereor’’Acts 20, 22.

propter promissa celorum: quia iactaui meipsum in manus Dei omnipotentis, qui ubique dominatur, sicut propheta dicit: 'Iacta cogitatum tuum in Deum, et ipse te enutriet.’’Ps. 54, 23.

Ecce nunc commendo animam meam fidelissimo Deo meo, pro quo legationem fungor in ignobilitate mea: sed quia personam non accipit, et elegit me ad hoc officium, ut unus essem de suis minimis minister. 'Unde autem retribuam illi pro omnibus quae retribuit mihi,’’

Ps. 116, 12.

sed quid dicam uel quid promittam Domino meo? Quia nihil ualeo nisi ipse mihi dederit: 'sed scrutatur corda et renes;’’Ps. 7, 9.

quia satis et nimis cupio, et paratus eram, ut donaret mihi bibere calicem eius, sicut indulsit ceteris amantibus se. Quia propter non contiugunt mihi a Deo meo ut numquam amittam plebem suam, quam adquisiuit in ultimis terrae. Oro Deum ut det mihi perseuerantiam, et dignetur ut reddam illi me testem fidelem usque ad transitum meum propter Deum meum. Et, si aliquid boni umquam imitatus sum propter Deum meum quem diligo, peto illi, ut det mihi ut cum illis proselitis et captiuis pro nomine suo effundam sanguinem meum, etsi ipsum etiam caream sepulturam, aut miserissime cadauer per singula membra diuidatur; canibus, aut bestiis aspersis, aut uolucres caeli comederent illud. Certissme reor, si mihi hoc incurrisset, lucratus sum animam cum corporo meo: 'quia sine ulla dubitatione’’Ruth 3, 13

in die illa resurgemus in claritate solis, hoc est in gloria Christi Iesu, redemptoris nostri quasi filii Dei uiui et cohoredes Christi’’Cf. Rom. 8, 16-17, 29

, et 'conformes future imaginis ipsius’’Rom. 8, 29

: quoniam ex ipso, et per ipsum, et in ipso regnaturi sumus. Nam sol iste quem uidemus, illo iubente, propter nos cotidie oritur, sed numquam regnabit et neque permanebit splendor eius: sed et omnes qui adorant eum in penam miseri male deuenient. Nos autem qui credimus et adoramus solem uerum Iesum Christum, qui numquam interibit; neque qui fecerat uoluntatem ipsius interibit 'sed manebit in aeternum quomodo Christus manet in aeternum,’’Cf. 1 John 2, 17.

qui regnat cum Deo Patro omnipotente et cum Spiritu Sancto ante secula, et nunc et per omnia secula seculorum, amen. Ecce iterum iterumque breuiter exponam uerba Confessionis meae. Testificor in ueritate et in exultatione cordis coram Deo et sanctis angelis eius, quia numquam habui ullam occasionem preter euangelium et promissa illius, ut umquam redirem ad gentem illam, unde autem prius uix euaseram.

Sed praecor credentibus et timentibus Deum, quicumque dignatus fuerit inspicere uel recipere hanc scripturam, quam Patricius peccator, indoctus scilicet, Hiberione conscripsit, ut nemo umquam dicat, quod mea ignorantia si aliquid pusillum egi uel demonstrauerim secundum Dei placitum; sed arbitramini et uerissime credatur quod donum Dei fuisset. Et haec est Confessio mea antequam morior.

Huc usque uolumen quod Patricius manu conscripsit sua. Septima decima Martii die translatus est Patricius ad caelos.

Troparion (Tone 3)

Holy Bishop Patrick,
Faithful shepherd of Christ's royal flock,
You filled Ireland with the radiance of the Gospel:
The mighty strength of the Trinity!
Now that you stand before the Savior,
Pray that He may preserve us in faith and love!

Kontakion (Tone 4)

From slavery you escaped to freedom in Christ's service:
He sent you to deliver Ireland from the devil's bondage.
You planted the Word of the Gospel in pagan hearts.
In your journeys and hardships you rivaled the Apostle Paul!
Having received the reward for your labors in heaven,
Never cease to pray for the flock you have gathered on earth,
Holy bishop Patrick!

+ + +


I believe in one God the Father almighty, Maker of heaven and earth, and of all things visible and invisible.

✝ And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages, Light of Light, true God of true God, begotten, not made, of one essence with the Father, by whom all things were made. Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man; and was crucified also for us under Pontius Pilate, and suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven and is seated at the right hand of the Father. And He shall come again with glory to judge the living and the dead; of His kingdom there shall be no end.

✝ And in the Holy Spirit, the Lord, the Giver of life, Who proceeds from the Father, Who with the Father and the Son together is worshipped and glorified, Who spoke by the prophets.

✝ In one Holy Catholic and Apostolic Church; I confess one baptism for the forgiveness of sins; I look for the resurrection of the dead, and the life of the age to come. Amen.

我信ず、一の神、父、全能者、天と地、見ゆると見えざる萬物を造りし主を。✝ 又信ず一の主イイスス・ハリストス、神の獨生の子、萬世の前に父より生れ、光よりの光、眞の神よりの眞の神、生れし者にて、造られしに非ず、父と一體にして、萬物彼に造られ、我等人人の爲、又我等の救の爲に天より降り、聖神及び童貞女マリヤより身を取り、人となり、我等の爲にポンティイ・ピラトの時十字架に釘うたれ、苦を受け、葬られ、第三日に聖書に應ひて復活し、天に升り、父の右に座し、光榮を顯して生ける者と死せし者とを審判する爲に還來り、其國終なからんを。

✝ 又信ず、聖神、主、生を施す者、父より出で、父及び子と共に拜まれ、讚められ、預言者を以て嘗て言ひしを。

✝ 又信ず一の聖なる公なる使徒の敎會を。我認む一の洗禮、以て罪の赦を得るを。

✝ 我望む死者の復活、並に來世の生命を、「アミン」。

Верую во Единого Бога Отца Вседержителя, Творца неба и земли, видимым же всем и невидимым.

✝ И во Единого Господа Иисуса Христа, Сына Божия, Единородного, Иже от Отца рожденного прежде всех век. Света от света, Бога истинна от Бога истинна, рожденна не сотворенна, единосущна Отцу, Имже вся быша. Нас ради, человек, и нашего ради спасения сшедшего с небес, и воплотившагося от Духа Свята и Марии Девы, и вочеловечшася. Распятого же за ны при Понтийском Пилате, И страдавша, и погребена. И воскресшаго в третий день по писанием. И возшедшаго на небеса, и седяща одесную Отца. И паки грядущаго со славою судити живым и мертвым, Егоже Царствию не будет конца.

✝ И в Духа Святого, Господа Животворящаго,Иже от Отца исходящаго, Иже со Отцем и Сыном споклоняема с сславима, глаголовшаго пророки.

✝ Во единую Святую Соборную и Апостольскую Церковь.

✝ Исповедаю едино крещение во оставление грехов.

✝ Чаю воскресение мертвых, и жизни будущаго века. Аминь.


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I believe in one God the Father almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages, Light of Light, true God of true God, begotten, not made, of one essence with the Father, by whom all things were made. Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man; and was crucified also for us under Pontius Pilate, and suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven and is seated at the right hand of the Father. And He shall come again with glory to judge the living and the dead; of His kingdom there shall be no end.

And in the Holy Spirit, the Lord, the Giver of life, Who proceeds from the Father, Who with the Father and the Son together is worshipped and glorified, Who spoke by the prophets.

In one Holy Catholic and Apostolic Church. I confess one baptism for the forgiveness of sins. I look for the resurrection of the dead, and the life of the age to come. Amen.

Martyrs Noviana, Theresia, Alfita & Yarni

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Martyrs Noviana, Theresia, Alfita & Yarni

Three Indonesian schoolgirls were beheaded, in Poso, Indonesia, on 2005.10.29, at around 6:30 a.m., on their way to school.

They were beheaded because they were Christian.

The girls were:

  • Theresia Morangke, age 15

  • Alfita Poliwo, age 17

  • Yarni Sambue, age 15

Noviana Malewa, age 15, escaped with machete wounds to her face and neck.

The three girls heads were dumped in plastic bags near a church, with a warning written on them that another 100 Christian teenagers would be killed.

Three Muslims, who had acted according to Islamic law, confessed. They said the beheadings were “a gift” to Christians, for Ramadan. Six of their associates remain free. The three Jihadis were imprisoned, for the crime of “Causing Communal Strife.

Hasanuddin Haris was condemned to 20 years imprisonment, Lilik Purnomo 14 years, and Irwanto Irano 14 years.

Jesus Christ:

Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

~ Theresia, Alfita & Yarni ~

Memory Eternal
Αἰωνία ἡ μνήμη
Вечная память
Ei-en no Ki-oku


Nominate a heroic kike

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Nominate a heroic kike

The Charles Bronfman Prize celebrates the vision and endeavor of an individual or team under 50 years of age whose humanitarian work has contributed significantly to the betterment of the world. Its goal is to bring public recognition to dynamic young innovators whose Jewish values infuse their humanitarian accomplishments, providing inspiration for generations to come.

Charles Bronfman has spent a lifetime developing, implementing and supporting initiatives that help to strengthen the unity of the Jewish people; investing in next generations to expand their knowledge and appreciation of their history, heritage and cultural identity; and impacting on the direction of Jewish life and community.

Created and endowed by his children, Ellen Bronfman Hauptman and Andrew Hauptman, together with Stephen Bronfman and Claudine Blondin Bronfman, The Charles Bronfman Prize is a tribute to the values and innovative spirit that have served as a compass for their father throughout his life.

An internationally recognized panel of Judges selects the Prize recipient(s) and bestows an award of $100,000.

We're seeking Jewish heroes.

And we’d like you to meet the ones we already know.

The Charles Bronfman Prize celebrates the vision of young, dynamic Jewish humanitarians whose work contributes to the betterment of the world. Our goal is to bring public recognition to their efforts, and provide inspiration to future generations.

The 2012 Prize nomination cycle is open until January 13, 2012. If you know of an individual or team whose international humanitarian endeavors meet our requirements, now is the time to bring them to our attention!

Our website will guide you through the nomination process, and spotlight the on-going achievements of past recipients whose work continues to bring justice, safety, health, education, and environmental leadership to the world at large.

Among their extraordinary accomplishments, The Charles Bronfman Prize laureates are known for their ground-breaking work in:

karen-head 2011 | Karen Tal

Principal | The Bialik-Rogozin School
Believing in children's potential. Ensuring their right to achieve.

Sasha_Chanoff 2010 | Sasha Chanoff
Founder + Executive Director | RefugePoint
(formerly Mapendo International)
Rescuing and resettling at-risk and forgotten refugees.

Jared_Genser2010 | Jared Genser
Founder + President | Freedom Now
Freeing prisoners of conscience worldwide.

KIPP_IND 2009 | Mike Feinberg + Dave Levin

Co-Founders | KIPP: Knowledge is Power Program
Transforming the face of public education.

rachel-head 2008 | Rachel Andres

Founder + Director | Jewish World Watch Solar Cooker Project
Keeping Darfur refugee women safe by creating the world’s
largest solar cooker project.

alon-head 2007 | Dr. Amitai Ziv

Founder + Director | The Israel Center for Medical Simulation
Promoting safety and quality healthcare through simulation-based medical education.

alon-head 2005 | Alon Tal

Founder | Adam Teva V'Din + Arava Institute
Establishing Israel as a model of environmentalism.

jay-head 2004 | Jay Feinberg

Founder + Executive Director | Gift of Life Bone Marrow Foundation
Facilitating life-saving marrow and stem-cell transplants.

Nominate Your Hero!

Please join our growing fellowship of nominators from distinguished international institutions in both public and private sectors. Your help in identifying young humanitarians from around the globe will allow us to recognize and reward exceptional individuals whose Jewish values create powerful global impact.

"Russian nationalism may be biggest threat to Putin's power"

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"Russian nationalism may be biggest threat to Putin's power"

Russian nationalism may be biggest threat to Putin's power, [kike] experts warn

Prejudice against people from the North Caucasus and central Asian migrant workers has been fuelled by economic hardship, 9 November 2011

Rising nationalist sentiment may pose the biggest challenge to Vladimir Putin's hold on power as the Kremlin persists in avoiding a glaring social fracture, experts warn.

The Kremlin has so far refrained from dealing with mounting anger against people from Russia's turbulent North Caucasus region, as well as migrant workers from central Asia, which has grown as the country's oil-fuelled economic boom has given way to the hardship of the global financial crisis.

Xenophobic vitriol was all too palpable during a recent rally in which 7,000 nationalists, mainly young men and boys, donned black balaclavas or blue medical masks and took to the streets of Moscow chanting messages of hate and slogans in support of ethnic Russians. They ran from the conventional – "Russia for Russians" – to the bizarre – "Sport! Health! Nationalism!" – to the extreme – "Fuck the Jews". City authorities gave permission to hold the rally, a right regularly denied to the liberal opposition, albeit on the city's outskirts. Helicopters hovered overhead, and a relatively small contingent of police lined part of the rally's path.

"I came here because there's an occupation going on by people from the Caucasus," said Andrei Sharapov, a rosy-cheeked 14-year-old who attended the march with friends. "They steal, they're violent and we need to get rid of them in any way."

At least two non-Slavic men were attacked by nationalists in separate incidents after last week's march, according to Alexander Verkhovsky, director of the Sova Centre, a Russian NGO that monitors ethnic hatred.

Verkhovsky said it was impossible to count the number of nationalists, but put the number of those in nationalist groups at "roughly 20,000". Casual racism and antisemitism is markedly widespread.

"Of course the growth of the far-right is happening here," he said. "But it doesn't have a political platform like it does in Europe. If someone has far-right views in Europe, they vote for the corresponding party. There is no such party here."

That's not precisely true. The far-right LDPR, led by the nationalist firebrand Vladimir Zhirinovsky, has been represented in parliament since the fall of the Soviet Union. Yet it belongs to an older generation, and has been tainted by what is seen as its co-option by the Kremlin and the ruling United Russia party.

There have been other attempts to form nationalist parties, most notably Rodina (Motherland), once led by Dmitry Rogozin, a well-known nationalist who is now Moscow's envoy to Nato. It seemed the Kremlin was promoting a Rogozin comeback this year, inviting him to speak on nationalism at a policy forum in Yaroslavl which was chaired by the president, Dmitry Medvedev. The ambassador duly gave a speech decrying runaway migration from the Caucasus and the state of ethnic Russians.

Rogozin is supporting Putin and his United Russia party in the country's parliamentary elections on 4 December. But not all nationalists are so obliging. As common as racist slurs at the demonstrations were signs reading: "We demand a nationalist party in parliament" and "Down with the party of crooks and thieves", a slogan denouncing United Russia. The man who came up with the tag, the popular anti-corruption activist Alexey Navalny, brought some of his supporters to the rally, seeking to link his anti-Kremlin views with a force that could well be counted as Russia's largest opposition.

The Kremlin has adopted something of an "ad hoc approach" to nationalism – cracking down when necessary, closing its eyes when possible. As the number of racially-motivated killings soared, police stepped up their investigations. That has seen the number of murders drop – Sova registered at least 84 killings in 2009, down to 42 in 2010 and 20 so far this year.

"People have got scared [of murder charges]. But to beat someone up, or stab them, sometimes it can end in no investigation at all," he said.

The number of attacks has remained roughly the same, with 434 registered by Sova in 2009, 396 in 2010 and 111 so far this year.

Experts say nationalism has risen to feed the void in national ideology – communism fell in 1991 only to be replaced by today's cult of Putin.

Friday's rally was held to coincide with the Day of National Unity, a holiday Putin founded in 2005 to replace the commemoration of the Bolshevik Revolution. Yet according to the Levada Centre, a Russian pollster, 59% of Russians do not know what it stands for. And, argue analysts, neither do the country's leadership.

"Putin and Medvedev were away from Moscow on a day that is technically Russia's main holiday," said [kikess]Masha Lipman, an analyst at the Carnegie Centre in Moscow. "They don't have a message. They don't know what to say."

"Putin is walking a tightrope. He is being evasive," she [kikess] said. "Ahead of elections, he can't afford to antagonise Russian citizens, even if they are minorities. Nor can he say he's outraged by ethnic crime because this is bound to antagonise young constituencies in Russia."

"There is no good solution," she [kikess] said. "It is a real, serious problem. And it will not go away – [nationalism] is by far the biggest theme that brings the Russian people together."


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According to an Ipsos poll, more than 56% of Europeans believe "there are too many immigrants" in their countries:

Belgium (72%)
Britain (71%)
Italy (67%)
Spain (67%)
Germany (53%)
France (52%)
Hungary (50%)
Sweden (46%)
Poland (29%)

In response to the polling question "Would you say that immigration has generally had a positive or negative impact?" majorities in all European countries except for Sweden and Poland say the impact has been negative:

Belgium (72%)
Britain (64%)
Italy (56%)
Spain (55%)
France (54%)
Germany (54%)
Hungary (52%)
Sweden (37%)
Poland (32%).

As a whole, only 17.5% of Europeans say immigration has been positive.

Most Europeans also agree with the survey statement "Immigration has placed too much pressure on public services" in their country:

Britain (76%)
Spain (70%)
Belgium (68%)
Hungary (59%)
Germany (58%)
France (56%)
Italy (56%)
Sweden (40%)
Poland (27%).

Not News: Kikess Anetta Kahane wants to destroy Europe via Immigration

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Not News: Kikess Anetta Kahane wants to destroy Europe via Immigration

  • Kikess Anetta Kahane.

  • Commie Kike Max Kahane's daughter.

  • In Kike tradition of Marx, Trotsky , Freud, Luxemburg, Marcuse, Horkheimer, Adorno, etc.

David Reimer, Rest In Peace

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David Reimer, Rest In Peace

David Reimer: The boy who lived as a girl

CBC News Online | May 10, 2004

Summer 1965. In a Winnipeg hospital, Janet Reimer's lifelong dream comes true as she gives birth to twin sons, Bruce and Brian.

But within six months, both boys develop difficulty urinating. The doctors suggest they be circumcised.

On April 27, 1966, Janet drops her boys off for the routine procedure and her dream turns into a nightmare.

The doctors had chosen an unconventional method of circumcision, one in which the skin would be burned. The procedure goes horribly wrong and Bruce's penis is burned so badly it can't be repaired surgically.

Over the next few months, the Reimers consult with countless doctors. None can offer any hope. Bruce Reimer would have to live with his non-existent penis.

One night, the Reimers see a television profile of an American doctor and his theories on sex and gender. Dr. John Money of Johns Hopkins University in Baltimore argues that boys – caught early enough – could be raised to be girls. Nurture and not nature determines a child's gender, the doctor argued.

Janet Reimer thought it was worth exploring. The family went to Baltimore to see Dr. Money, who decided that Bruce Reimer was a perfect candidate.

At the age of 21 months, Bruce's testicles were removed. What remained of his penis was left, not to interfere with his urinary tract. When Bruce was released from hospital, his parents were told to raise him as a girl. The family was told not to divulge anything to anyone. They went home with a girl they called Brenda.

"We relatively quickly came to accept that," Janet Reimer told CBC News in 1997. "He was a beautiful little girl."

Janet Reimer did her best to raise Bruce as a girl. She dressed him in skirts and dresses and showed him how to apply make-up. But the transformation was anything but smooth. Bruce Reimer didn't like playing with the other girls – and he didn't move like one either. He got into schoolyard fistfights. The other kids called him names like "caveman," "freak" and "it."

In an interview with the CBC's The Fifth Estate, Reimer said it got so bad he didn't want to go to school anymore. He felt picked upon and increasingly lonely.

By the time Bruce turned nine, the Reimer family was having serious doubts. Not John Money. He published an article in the Archives of Sexual Behaviour pronouncing the experiment a resounding success. It became widely known in medical circles as the Joan/John case.

Money wrote: "The child's behaviour is so clearly that of an active little girl and so different from the boyish ways of her twin brother."

The twin brother, Brian, remembered it differently: "The only difference between him and I was he had longer hair." "I tried really, really hard to rear her as a gentle lady," Janet Reimer said. "But it didn't happen."

By the time Bruce was reaching puberty, it became increasingly clear the experiment was not working. He started developing thick shoulders and a thick neck.

At the same time, the Reimers were under pressure from Money to take the final step: allow surgeons to create a vagina.

But Bruce rebelled. He protested that he didn't need surgery and threatened to commit suicide if he was forced to make another trip to Baltimore to see Money.

That's when his father broke down and told him everything.

Bruce Reimer said he had one thought at the time: to go to the hospital and track down and shoot the doctor who had botched his circumcision. In the end, he was unable to exact his revenge, but turned his anger on himself.

He attempted suicide three times. The third – an overdose of pills – left him in a coma. He recovered and began the long climb towards living a normal life – as a man.

Bruce Reimer left his Brenda identity behind. He cut his hair and started wearing male clothing again. He changed his name to David.

Earlier, the Reimer family had sued the hospital where the botched circumcision was performed. They settled for about $60,000, which was held in trust for David until his 18th birthday. By then, the settlement was worth about $100,000.

Initially, David Reimer only told his story from the shadows – he refused to talk about it if his identity were revealed. That changed in 2000, when American author John Colapinto wrote As Nature Made Him: The Boy Who Was Raised as a Girl.

A whirlwind of media exposure followed, across Canada and the United States.

Around the same time, research was sounding the death knell for the nurture vs. nature theory. Two studies – released by the Johns Hopkins Children's Center – concluded that it's prenatal exposure to male hormones that turns normal male babies into boys. The studies "seriously question the current practice of sex-reassigning some of these infants as females…"

Janet Reimer said it was a difficult thing for her son to go public with his story, but he wanted to help other children facing a similar fate.

David Reimer underwent four rounds of reconstructive surgery to physically make him a man again. The surgery enabled him to enjoy a normal sex life, but he was unable to father children.

"I'm not going to cry a river of tears over that, because I've got three great kids. I've got a wonderful wife. I've got a good home," he told CBC News in the wake of the release of the book.

Recently, David Reimer's life had taken another turn. He lost his job and was separated from his wife. His mother said he was still grieving the death two years ago of his twin brother.

David Reimer committed suicide on May 4, 2004. He was 38.

[Video conclusion: David Reimer: "I'm living proof and if your not gonna take my word as gospel, because I have lived through it who else you gonna listen too? Who else is there ? Is it gonna take somebody winding up killing themself -- shooting themself in the head for people to listen?"]

David Reimer: the boy who was raised as a girl

What does the case of the "boy who was raised as a girl" tell us about innate sex differences?

Except where otherwise noted, all direct quotations in this essay come from John Colapinto's book, As Nature Made Him: the boy who was raised as a girl, published in 2000 by HarperCollins.

On August 22 1965, Janet Reimer, a young housewife living in Winnipeg, Manitoba, gave birth to identical twins. She named her two healthy baby boys Brian and Bruce. When the boys were seven months old, they both developed phimosis: painful urination due to obstruction of the outlet of the penis. The doctor recommended both boys be circumcised.

Bruce was scheduled to go first. The operation went horribly wrong. Somehow -- it's still not clear exactly how such a thing could happen -- somehow, the cautery instrument used to cut away the foreskin was turned up to maximum power, and baby Bruce's penis was literally fried. The dead tissue smoked, turned black, and fell off like an old scab.

World-famous Johns Hopkins psychologist Dr. John Money urged Janet and Ron Reimer to raise Bruce as a girl. Dr. Money assured the parents that Bruce could become a happy and fulfilled woman, while warning them that Bruce would be miserable as a grown man without a penis. The Reimers were impressed by the confidence of the world-famous Johns Hopkins professor. They gave their consent. On July 3 1967, their son Bruce underwent surgical castration (removal of the testicles). Bruce became Brenda.

In 1972, Dr. Money published the first accounts of the amazing experiment. And it was amazing. Bruce and Brian were, after all, identical twins: they shared precisely the same genes, and they were being raised in the same home by the same parents. Would it be possible to rear one of them successfully as a girl, just by dressing Bruce/Brenda in dresses and giving her dolls to play with? Here are excerpts from Dr. Money's report in his 1972 book, Man & Woman, Boy & Girl:

The effects of emphasizing feminine clothing became clearly noticeable in the girl's attitude towards clothes and hairdo a year later, when she was observed to have a clear preference for dresses over slacks and to take pride in her long hair. . . . By four and a half years of age [she] was much neater than her brother, and in contrast with him, disliked to be dirty. The mother reported that her daughter copies her in trying to help her tidying and cleaning up the kitchen, while the boy could not care less about it. The girl wanted and received for Christmas dolls, a doll house, and a doll carriage. The boy wanted and obtained a garage with cars and gas pumps and tools.

Dr. Money's report was hugely influential, and quite understandably so. If a boy could be transformed into a girl just by having his penis removed, wearing a dress, and letting his hair grow, then sexual identity -- and the differences between the sexes -- must be primarily cultural in origin. This finding was reaffirmed by Dr. Money in his 1977 book, Sexual Signatures:

Although the girl had been the dominant twin in infancy, by the time the children were four years old there was no mistaking which twin was the girl and which the boy. At five, the little girl already preferred dresses to pants, enjoyed wearing her hair ribbons, bracelets and frilly blouses, and loved being her daddy's little sweetheart.

Money concluded that Brian's sex reassignment as a girl was "convincing evidence that the gender identity gate is open at birth for a normal child. . . and that it stays open at least for something over a year after birth."

Dr. Milton Diamond had been interested in the case since Dr. Money had first reported it, in 1972. However, his requests for further information about the "girl's" adolescence had gone unanswered. In 1992, Dr. Diamond succeeded in tracking down one of the doctors involved in the case of Brenda/Bruce: Dr. Keith Sigmundson, a psychiatrist in Winnipeg who had been treating "Brenda." "I was wondering how long it would take for you to find me," were Dr. Sigmundson's first words, when Dr. Diamond identified himself and explained why he was calling. Dr. Sigmundson knew that Dr. Money had been distorting the facts of the case, but Dr. Sigmundson had not had the courage to challenge the famous Johns Hopkins psychologist. Dr. Diamond persuaded Dr. Sigmundson to let the truth be known. Finally, in an article published jointly by Diamond and Sigmundson in March 1997 in the Archives of Pediatrics and Adolescent Medicine, the facts of the story came to light.

The truth turned out to be very nearly the opposite of what Dr. Money had reported. Far from an effortless transformation from male to female, Brenda/Bruce had fought the assignment to the female gender -- even though "she" had not been informed of the truth of "her" sexual identity. As a small child, "Brenda" tore off the frilly dresses her mother made. She insisted on rolling in the mud with the other boys. She stomped on the dolls that relatives gave as presents.

School had been an unending nightmare. Teachers and students alike somehow knew at a glance that something was not right about "Brenda." Girls avoided her. Boys made fun of her. Teachers anxiously asked the parents for more information about what made "Brenda" so strange, so combative, so un-ladylike. One of "Brenda's" few friends at school later recalled:

As far as I knew, Brenda was a girl -- physically. But from everything that she did and said, she indicated that she didn't want to be a girl. The other girls in our group were competitive against the boys; we wanted to prove we could do whatever they could do. We might get in arguments with the guys, but we wouldn't have gone as far as to fight with them physically. I wouldn't want a bruise on my face, for example. But Brenda fought with the boys. Brenda would take the bruises. I myself was a tomboy, but I never wanted to be a boy. Brenda did.

Injections of female hormones did nothing to change "Brenda's" boyish ways. "When I say there was nothing feminine about Brenda," brother Brian Reimer later recalled, "I mean there was nothing feminine:

She walked like a guy. Sat with her legs apart. She talked about guy things, didn't give a crap about cleaning house, getting married, wearing makeup. We both wanted to play with guys, build forts and have snowball fights and play army. She'd get a skipping rope for a gift, and the only thing we'd use that for was to tie people up, whip people with it. She played with my toys: Tinkertoys, dump trucks. This toy sewing machine she got just sat.

Remember, neither "Brenda," nor her brother, nor any of her classmates knew the true story about her sexual identity. They all thought she was a girl, albeit a girl who behaved pretty strangely. The other kids at school called her "gorilla," or "Cavewoman." One girl who made fun of Brenda must have been surprised when Brenda "grabbed her by the front of her shirt, smashed her against the lockers, and threw her onto the ground. Boys who teased her got similar treatment. "That's what always impressed me about Brenda," said a classmate. "She'd actually fight with the boys who teased her. She'd haul off and punch them. I always wished I could do that."

On March 14, 1980 -- when "Brenda" was 15 years old -- Ron and Janet Reimer finally told their child the truth: "She" had been a normal boy until a terrible act of medical malpractice had destroyed his penis. "Brenda" was relieved. He wasn't crazy, after all; his growing sexual interest in girls suddenly made sense; everything made sense. "Brenda" insisted on immediately reassuming a male identity, and he did so with remarkable ease, despite having neither a penis nor testicles. He chose the name David, because he felt that his life so far had been a David-and-Goliath struggle. "Brenda" is now David Reimer, happily married and the adoptive father of three children. He is proficient at automobile mechanics and enjoys watching televised sports.

Reflecting on the case, Dr. Milton Diamond commented that "if all these combined medical, surgical, and social efforts could not succeed in making that child accept a female gender identity, then maybe we really have to think that there is something important in the individual's biological makeup; that we don't come to this world neutral; that we come to this world with some degree of maleness and femaleness which will transcend whatever the society wants to put into it."

David Reimer committed suicide in May, 2004. He was 38 years old.

David Reimer: Unethical Sex Change that Destroyed a Family
October 13, 2010 by hlinn, Worldplay Research Initiative (WRI)

Ethics in social science research have often been questioned in numerous cases throughout history. However, one of the most significant and remembered cases involved giving a sex change to an unfortunate baby boy who experienced an accidental penis removal during circumcision. David Reimer, a Canadian born in 1965, was brought to a physician’s office at eight months old for this standard and very common procedure. However, instead of using the usual scalpel, physicians decided to use an electrocautery needle, which in turn accidentally burned off David’s penis. Dr. John Money, the psychologist who visited with David’s parents after this horrifying incident, suggested to provide David with a sex change. After deliberation, David’s parents agreed to this idea, while Dr. Money took advantage of this opportunity as a case for research. Without informing the parents, Dr. Money secretly wanted this case to prove his idea that nurturing a child as a male or a female can determine their sexuality, not nature itself.

Dr. Money referred the parents to another doctor in order to surgically construct a vagina on baby David. After the surgery was complete, David’s name was changed to Brenda, and began to receive hormonal supplements for years to come. However, even though Dr. Money labeled this experiment as successful, he chose to ignore and misinform Brenda’s parents of the negative effects, which in turn destroyed the family in the long run. Brenda’s parents never told her about what happened when she was a baby boy, and Brenda remained confused growing up with her desires to act and play like a boy. She was finally told what truly happened to her when she turned fourteen, but her suicidal mother, alcoholic father, and depressed brother led to Brenda remaining in a constant state of pain and confusion. Even after Brenda changed her name back to David, stopped taking hormonal supplements, and went back for another sex change to reconstruct a penis, the pain of life itself never stopped haunting David. At 38 years old, David Reimer committed suicide. Despite all of the complications in this disastrous study, Dr. Money never recorded anything in his research describing the conflicts and downfalls, but remained that the experiment was a complete success. Obviously, in the end, it did not turn out to be successful, but disastrous.

Ethically, who is Dr. Money to decide that the sex of a child should be his choice? He manipulated David’s parents into believing that this would be the best possible decision they could make as a family for their poor baby, and he selfishly used this as an opportunity to put his name in the record books for a possible successful case. His name is definitely in the record books, but not in a favorable way. He is notoriously remembered as the man who destroyed an entire family because of the mere fact that he wanted to create something that would give him intellectual and admirable credit. However, if Dr. Money were still to have suggested this idea to David’s parents, all the while including the possible negative effects that could inflict upon David and their family, it might have given David’s parents the opportunity to find another solution to their son’s problem. Also, if Dr. Money would have recorded the obvious struggles that his case subject David had with his sexuality, it would have at least proven that Dr. Money had at least a little bit of integrity to admit that his experiment was not successful, and should be advised not to perform under these types of circumstances.

If there are any lessons to take away for future researchers, it would be to think about the effects that experiments might have on families if there is any ethical breach that might be present in the study, and to always acknowledge both the positive and negative aspects that occurred or could occur. The research that we are conducting in our Interactive Multimedia Communication class, the Worldplay Research Initiative (WRI), is completely different from this particular case; however, we must remember from this case where we stand as researchers, and to know our ethical limitations when we conduct studies in the gaming industry.

Indonesian Woman

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One Hot Chocolate Momma!

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41-year-old Dominique Lanoise’s daughters Witelane (24), Fabienne (23), Sheila (21), Tesilia (20), Gelowe (16) and Jeanna (14) have spent the last few years cooking and cleaning for her in Miami. In November, 2009, she somehow took a trip to Haiti, to visit her family, and got stuck there after the earthquake, in which she claimed all her Haitian family died. Then she was stranded in the Dominican Republic for six months, until the Dominican Air Force flew her back to Florida, after her 5-year-old daughter died.


Arbeit Macht Frei

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Arbeit Macht Frei


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Doctor Who: "The Idiot's Lantern"

BBC Wales & CBC, 2006.05.27

  • Episode 7 of Season 2 of the New Doctor series (The Doctor having been resurrected by the mincing queer Russell R. Davies in 2005), on the Jew-run, massively taxpayer-funded BBC.

  • Setting: London 1953, in "Churchill's England"

  • The Villains: (1) An old-fashioned domineering war-hero, who bosses around his wife and his suggestively queer son. He lives on a street in which every house has a swastika on the truth. He (and others like him -- "the generation that defeated Hitler and liberated the Jews") must be expelled from his family, his home, and his neighborhood, before the people can be free to juke on the streets with grinning Negroes, and "make love" with whoever they like. (2) An alien who sucks off TV-viewers' faces and souls. After the alien is defeated, Queen Elizabeth II is able to bring equality, multiculturalism, democracy and sexual freedom to her United Kongdom.

  • Stars: David Tennant as The Doctor & Billie Piper as Chavess Rose Tyler

  • With: Jamie Foreman plays Eddie Connolly, the evil, arrogant, stupid, abusive patriarch. Rory Jennings plays his son, Tommy Connolly, who stands up to him in true feminist fashion, and gives him a lecture about how the brave Britons defeated Hitler so women could lord it over men and queerboys could be free as the wind. It is suggested that the Tommy-boy is queer. He helps The Doctor save the human race. Debra Gillett plays Rita Connolly, the beleaguered wife and mother, who is empowered by Rose and The Doctor to hand her pathetic pig of a husband a suitcase, and kicks him out on the street.

  • Writer: Mark Gatiss, who was making up for his offence the year before, when he had written an episode about an alien race of fake asylum seekers, whom The Doctor had assisted to enter Wales, via the use of the carcasses of dead Britons (The Doctor arguing that otherwise they would just go to waste), only to be shocked when they (the aliens) turned on The Doctor and set about trying to conquer Earth and kill all Earthlings. The Doctor, Rose, Charles Dickens, and a member of the working class who had great fore-site defeated the fake asylum-seeking aliens and diverted disaster. This was interpreted by certain designated culture critics as a "fascist" and "racist" attack on the U.K.'s current immigration policies.

  • Director: Euros Lyn

  • Executive Producers: Russell T Davies & Julie Gardner

  • Viewers: 6,800,000

  • This London is populated entirely by White Britons, until the Queen is crowned, and there is a street festival, in which smiling Negroes celebrate the dawning of the New Age.

Review from Doctor Who Golden Moments

The Idiot's Lantern

Golden Moment: This is yet another story about stealing the things that make people unique. It is also a story about passing the torch, in a patriarchal age, to a woman. Eddie Connolly is the living embodiment of an oppressive patriarchy, and in a manner of speaking, his bullying steals the souls and individuality of his family. He tells them what to do, what to say, when to speak and how to feel. For a while, his way of doing things is simply the status-quo.

But when he finally comes unglued, it is a Golden Moment because it is a metaphorical turning point. As the Doctor stands by and watches him vomit words of bile (of the status-quo) upon his wife and son, we know that Connolly has finally crossed the line, and the Doctor will stop the destruction that he represents. "I've got a position to maintain! People around here respect me!" he screams at his wife and son. "How dare you! You think I fought a war just so a mouthy little scum like you could call me a coward? [Your mother] was filthy, a filthy disgusting thing!"

And indeed, this is when his wife finally shuts the door on him, his son finally defies him, the Doctor discovers Magpie's shop and begins to stop the Wire [the villain of the episode, which stole souls via the TV] from consuming souls, and it is the day when Queen Elizabeth II takes the throne of Great Britain. Down with the Eddie Connollys of the world, God Save the Queen!

Pompous Patriarchal Patriotic Pig Put In His Place
Eddie the Pompous Patriarchal Patriotic Pig: Don’t mind the wife, she rattles on a bit.

The Change-Agent Doctor: Well maybe she should rattle on a bit more. I’m not convinced you’re doing your patriotic duty. Those flags. Why are they not flying?

Eddie the Pompous Patriarchal Patriotic Pig: There we are Rita, I told you. Get them up, Queen and country!

Rita the Pitiful Housewife: I’m sorry.

Eddie the Pompous Patriarchal Patriotic Pig: Get it done. Do it now.

The Change-Agent Doctor: Hold on a minute.

Eddie the Pompous Patriarchal Patriotic Pig: Like the gentleman says.

The Change-Agent Doctor: Hold on a minute. You’ve got hands, Mr Connolly. Two big hands. So why’s that your wifes job?

Eddie the Pompous Patriarchal Patriotic Pig: Well it’s housework, isn’t it?

The Change-Agent Doctor: And that’s a womans job?

Eddie the Pompous Patriarchal Patriotic Pig: Course it is!

The Change-Agent Doctor: Mr Connolly, what gender is the Queen?

Eddie the Pompous Patriarchal Patriotic Pig: She’s a female.

The Change-Agent Doctor: And are you suggesting the Queen does the housework?

Eddie the Pompous Patriarchal Patriotic Pig: No! No, not at all.

The Change-Agent Doctor: Then get busy!

Eddie the Pompous Patriarchal Patriotic Pig: Right, yes sir. You’ll be proud of us sir. We’ll have Union Jacks left, right, and centre.

Rose the Enlightened Chavess: ‘Scuse me Mr Connolly, hang on a minute. Union Jacks?

Eddie the Pompous Patriarchal Patriotic Pig: Yes, that’s right, isn’t it?

Rose the Enightened Chavess: That’s the Union Flag. It’s the Union Jack only when it’s flown at sea.

Eddie the Pompous Patriarchal Patriotic Pig: Oh. Oh, I’m sorry. I … I do apologise.

Rose the Enlightened Chavess: Well, don’t get it wrong again. There’s a good man, now get to it!

The Change-Agent Doctor: Right then! Nice and comfy, at Her Majesty’s Leisure.


  • Putting up little flags in the house, to celebrate a coronation, is not "housework".

  • The wife does the housework because the husband goes off to work outside the home every day.

Review from Atomic Anxiety



Rose is the star of the first half of this episode.


She’s full of cheekiness at first [...]. When she and the Doctor bluff their way into an ordinary household on a street where lots of people have disappeared [...] she’s all full of vinegar towards the father, who’s a control-freaky dick.

The dad, Eddie Connolly is an excellent character in his dickishness, representing the changing times. He’s clearly a member of the patriarchal, old order while his wife and son (who learn to stand up to him) symbolize the hope of a new day. And in case you missed that, there’s a big neighborhood festival after the coronation [...] but he’s not invited because his wife kicked him out.

As the Doctor tries to interview Connolly’s wife and son, Rose is all over Eddie, ordering him about and using his own ignorance against him as a bullying tactic. When Mrs. Connolly starts to break down, though, it’s Rose who comforts her.


The Doctor has to solve the case without Rose, so he employs Connolly’s son Tommy to … um … do something sciencey.


Review from "Millennium Dome: Soft Toy and Liberal Democrat Blogger of the Year 2010"


"[...] this was very much the "small scale" Doctor Who story. Domestic, even. The Doctor emphasises this at the end when he prefers the "real history" of the Florizel Street street party to the "pomp and circumstance" of the coronation itself.

"Maureen Lipman was a really good villain this week. Icily posh and making the vilest threats out of the catchphrases of the era. "Are you sitting comfortably?"


"Incredibly, though, she actually wasn't icily posh enough! Alex showed us a real 1950s BBC continuity announcer. In her tiara and ball gown. Never mind cut glass accent, this lady could cut diamonds.


There was, obviously, a bit of a sub-text. Or text as it became with a slightly heavy handed polemical scene mid way through where young Tommy confronts his father. If you are keen on spotting this week's "gay agenda" look no further than remarks like "bit of a mummy’s boys, that one" and "you want to beat it out of him" and finally "freedom to love who you want". "I fought a war for you!" threatens dad; "You fought a war to stop fascists!" retorts Tommy. And there was me thinking it was a coincidence that all those 1950s TV aerials looked like swastikas!

"There's a slight sense that this was writer Mark Gatiss abandoning his usual light-touch as a response to criticism. Last year he gave us the early hit "The Unquiet Dead" a story of ghosts and Charles Dickens. But he received some small stick, and a somewhat over the top reaction, from Laurence (Mad Larry) Miles who pointed out that "The Unquiet Dead" could be read as a story of bogus asylum seekers.


"Larry may have had a slight point in that we live in a time when all to many reactionaries want us to believe that the Doctor's liberal welcome of a people in need is naïve bordering on culpably stupid. So possibly, possibly, Mr Gatiss took this year's opportunity to punch those little Englanders in the head: we fought against the fascists not to become them. You morons.

Review from Elementary, My Dear Reader: The Musings of a Ravenous Reader in Life, Literature, and Film

The Idiot's Lantern


While in the Connolly house, the Doctor and Rose order the loud-mouthed, emotional bully Mr. Connolly about, using Queen and country as an excuse. It’s a really good, funny commentary on and subversion of the stereotypical gender roles of the 1950s.


Review from jigglymuffin @ Out of the Blue Box

The Idiot’s Lantern

It was 1953 and the coronation of Queen Elizabeth II, so everyone was in front of their televisions to witness the occasion.

For the past episodes, we’ve already met a lot of monsters but the Idiot’s Lantern gave us a monster that may be nearest to us—our televisions. The media, especially through television, is part of the family’s everyday living. Headlines for the day, sports, movies, shows, soap operas, and advertisements—everything made easily accessible through the media.


Fortunately, we have the Doctor to save the day. With the help of [queerboy] Tommy, he was able to tap into the transmission thereby diverting the signal of The Wire to be trapped into a Betamax video tape.


Tommy, the boy who helped the Doctor, is an image of bravery and fighting for what you believe is just and true. I guess it’s normal that there will come a point when children will question the rules of their parents and stand up for what they believe in life.



Despite the patriarchal orientation of many societies in the world, this episode highlighted the power of the second gender—the females. It was the coronation of a very famous and powerful woman—Queen Elizabeth. The wife of Edward Connolly, who spent her married life just following what her husband would tell her, finally learned to fight for what was right.


Review from whotopia, the canadian doctor who magazine

The Idiot's Lantern

The Idiot’s Lantern, Mark Gatiss’ second script for this revived series, leaves you desperately wanting more.


When you think about, not much really happened of any consequence during the 1950s. America went to sleep under Eisenhower, while a long decade of prosperity in Australia was briefly punctuated by a failed attempt to ban the Communist Party. Britain’s slow slide from Empire to mere island nation accelerated quickly in the 1950s, punctuated by the failure at Suez. Into this milieu ride the Doctor and Rose, kitted out for a night watching Elvis gyrate those hips on the Ed Sullivan Show, only to discover they have landed in the drabness of 1953 Britain, on the eve of the Coronation of Elizabeth II.


The new series of Doctor Who doesn’t feel dense enough. Watch an average episode of The West Wing, Spooks, New Tricks or The Sopranos and you walk away feeling that the writers have packed in as much incident, drama, humor and action as they could. With the new series, one is sometimes left feeling that there is something missing from an episode, as if the writer/producers aren’t confident with the material they have to fully engage the viewer.


The Idiot’s Lantern certainly comes close to achieving that goal. [...] The depiction of 1950s Britain, with its slide into genteel poverty from imperial greatness, is deftly shown. Despite the ravages of the Second World War, despite the loss of empire, despite the drabness of ordinary life with effects of rationing, the people of Floriel Street look forward with happiness to the crowning of their new monarch.

Of course, something is watching and waiting, peering out at them from the corner of their living rooms.


A darker storytelling tone would be appreciated. You can tell where Gatiss would love to take this story by the pre-credits
scene. It’s all darkness and shadows, gloomy weather and flashes of light.


There are several plus points for this episode.


Billie Piper is allowed to shin, her performance not hamstrung as in earlier episodes by the sulkier, jealous, tiresome thing she had become. Here she is more at ease, taking on the patriarchal bully in the Connolly household one moment, before venturing off blithely into danger a la the Doctor.


Earlier in this review I commented that underneath the surface of the average episode this season, there was more surface. Cruel, but aptly presented here. While an entertaining episode, it’s all surface charm and glibness. Better writing and characterization would handsomely fill out the forty five minutes, eliminating the feeling of slightness that predominates. Instead, the Connolly family is painted in broad strokes – timorous wife, buffoonish husband, suppressed teenage son, dotty grandmother.


The rest of the cast do their best with superficial roles. Jamie Foreman as Eddie Connolly plays the character too broadly for my taste. Special praise should go to Rory Jennings, as the idealistic son prepared to stand up to his bullying father.


Reviewed by Rob Mammone [PDF]

Reviews from Pagefillers

"Are you sitting comfortably. Then we'll begin..."

By Joe Ford


The Idiot's Latern fails to capture the toastiness of the era because it is far interested in some obscure and (frankly) boring alien threat. Why can't we have a pure historical story? One which allows us to soak in the richness of history. [...] I wanted to see more of the jazziness of the era, more of the domesticity... but instead we end up on a transmitter with a monster screaming out "HUNGRRRRRRRYY!" Yaaaaaaawn.


Euros Lyn's direction of this story was extremely jarring. The first scene out of the TARDIS is pure Grease, with jazzy music and sickly costumes and sharp cuts. Then there is the soap opera scenes inside the Connelly household, filmed at the most bizarre angles, so distracting I kept trying to angle my head so I could see the shots straight. Then we are into horror territory with the old woman silhouetted by the window and the Doctor trapped admist the shadowy domain of faceless beings. Finally it's action set pieces, with rapid scenes cutting between Magpie and the Doctor on the tower as the story reaches its hectic conclusion. [...] I was never quite sure which genre I was watching. [...] Lyn interprets the schizophrenic script with as much flair as we have come to expect but I felt as if I was being pulled in a ten different directions at once.


Mr Connelly was a bit OTT for my liking; okay so this is a guy who holds his household together with strong discipline but his constant cries of "I AM TALKING!" were more hilarious than they were dramatic. He keeps upping the eye-boggling shouting throughout, although despite this I did feel for him when he was kicked out of his own home.


By far the most impressive thing about this entire episode was the performance from Rory Jennings as Tommy [...]. I loved it when he turned on his father and reminded him why he fought the war and frankly the only reason I was so wrapped up in the finale was because he was still involved. I would have loved to have seen him leap into the TARDIS at the end [...]. It would have been a smart (and interesting) move to see Tommy join the crew. Alas it was not to be [...].

In fact it was the domestic scenes that I enjoyed most about this episode, a story that Mark Gatiss clearly relished writing but did not put enough into. He's all for atmospheric settings and crafted characters (both present here) but the alien threat is really poor here and the explanation and exploration behind it is handled in a insultingly cack-handed manner.

The Idiot's Lantern [...] is something of a misfire for the series, some tasty ingredients but overall leaves a bitter taste in your mouth.

We Are Not Amused

By Thomas Cookson

Throughout the New Series so far, I'd perhaps come to accept that the Doctor isn't the man he used to be anymore. The Doctor was once a character for connoisseurs, a character who lived and breathed large and literate words and the finest in art and literature. Now he is pretty much down with the kids, using slang jargon and substituting scientific terms for words like 'thingy' and 'jiggery-pokery', and he's down with modern tastes: whether they be Muppets, Reality TV, Buddy Holly or Ian Dury [...].

They want the Doctor to be 'cool' and to pander to the simple folk, and try to win over those who would rubbish the old Doctor for his old-fashioned and 'dated' mannerisms.


I've been able to put the blinders on this process of chavving up the Doctor, but something about tonight's episode broke the suspension of disbelief completely. To see the Doctor gelling his hair in that 50's quiff, donning sunglasses and doing that 'you goin' my way doll?' impersonations and then putting the final foot in the boot when he towed out that moped, things just got too silly; and more than that, things stopped being alien completely.


The old series [stuck] fairly close to the rules of the Doctor's image and attire and by doing so they made him seem alien and distinctive without even trying. Even Eccleston's leather jacket seemed like a nice extension of the character being hardened by cosmic war. This episode seems to uproot that element quite violently and the Doctor's character was left there to dribble and soak in too much ADD and popcorn.

The whole tone of the episode is far too cartoonish, and it's loud and bloated for a story that should be quiet, mysterious and eerie. What's more, beneath the style it is ultimately empty in a way that the nineties telemovie was, except much more so. The typical 1950's family at the centre of this house are far too caricaturish, and the comedy that comes out of that scene is pretty bad actually, with even Billie Piper gurning it up idiotically. It also doesn't quite ring true to me that the Doctor would come in and lay down the law of how the patriarchal husband is out of order bossing around his wife and child, let alone be so snide about it (but again this is the 'cool' Doctor and he couldn't be cool if he didn't get involved in the gender war now would he?). I'm not saying the Doctor would be happy to see domestic ugliness or patriarchal tyranny and women being kept in their place but then again he doesn't do domestics and in any case, if it was the 1950's he was in, he'd be wise to the fact that he can't really go around women's libbing in people's homes because there's a time and a place for that and he's 20 years too early; Britain isn't yet ready for it. (It also seems a tad hypocritical for a man who himself treated his female companions as coffee-makers and harboured nothing but respect for the Draconians despite their cultural misogyny. Though even hypocritical can be plausible, and if they keep up the cool-Doctor thing they could quite likely make him hypocritical again by next week making him an Eminem fan.)


[This episode has] flat characters, cartoonish events, bad comedy without any gravity, some of the worst moments of female emancipation ever televised (even managing to top Adam's fainting), a vaguely-described alien menace whose origins might be followed up properly at a later date, a message about the power of the media, a wash-out rush-through of an episode that's doing too much at once and ends without any impact at all, the Doctor and Rose acting at their most trendy, arrogant and obnoxious, the Doctor particularly behaving like a common thug and Rose being a bunny boiler. The most depressing aspect of this is that instead of making the Doctor and companion the light in a selfish and uncooperative world, it actually makes them the centre of that selfishness and standoffishness with their belligerence that guarantees that they get no help from anyone.


I'm going to gobble you up pretty boy! by Steve Cassidy 16/9/06

[The] story is almost smothered in a social commentary with all the subtley of a television van falling on you. I thoroughly enjoy a little social pastiche in Who. [...] I found myself grinding my teeth at the caricatures there on the screen. I felt a modern PC mindset was projecting its own ideas into the past. It felt like an episode of the 1900 house where modern people try to be like those in at the turn of the century. I felt it was trying too hard to make a point.


Rose, in particular, seems to be on a downward spiral [...]. One of the reasons was when she was showing up Mr Connelly about the Union Flag. It doesn't matter if he did or didn't deserve it. It's not about the person being embarassed. It's about the person taking enjoyment in embarassing someone. It's nasty, and I don't like it. [...]

[The Doctor's] shouting down of Mr Connelly "AND I'M NOT LISTENING!!" didn't work.


And can we let up on the contemporary references? Previous Doctors quoted Shakespeare or 'The Ballard of Flannen Isle'. This Doctor seems to spend his time watching crap earth TV.

Yes, yes - I know, that's the producer. I can spot an RTD edit a mile off. I also think he was responsible for the Connelly family dramas. Gattiss has let slip that RTD has sent his work back for previous rewrites and one wonders if this was the part he wanted expanded. There is nothing wrong with having an "emotional edge" in Who but this one had the subtley of a TV mast crashing down. I enjoy a bit of drama but I don't want my arm twisted into agreeing with what the writers want us to think. I just think the whole thing was too heavy-handed.


Eddie Connelly['s] weakness is his pride; this is shown in the first scene (the medals, the way he holds his head when he walks etc). What is telling is his reaction at the end of the episode, he meekly accepts when his wife throws him out and is also silent after Tommy's fascist accusation speech. He doesn't stop Tommy going with the Doctor and when his wife subsequently slams the door in his face, he doesn't try to get back into the house. Deep down he knows he is in the wrong, but is too proud to admit it. It seemed to me that he tried to take contol of things in the manner that he knew best; that of a soldier. He tried to take command of the family unit. I think in panic and ignorance he made a hash of it. I think Eddie genuinely believed that he outranked everyone else in the house. I also found that he represented the last throes of colonialisim in that he had became the ruler in another person's house/country and was eventually made to pack up move out of there as the family/country finally found the strength to find their independence.

A Review

By Ron Mallett

A very silly story.


Does anyone get the feeling that somebody out there really hated the last war generation? I think someone involved has some serious father/son issues. This story presented a very generalised, unsympathetic view of post-war patriarchal society and the mainstream conservatism that ensued.


A Review

By Finn Clark

There's nothing wrong with The Idiot's Lantern. It's not a bad story. It has some nice jokes and the dramatic climax actually feels like a dramatic climax instead of just button-pressing.

My only real objection is what the story doesn't do. As in The Unquiet Dead, I can't hear Mark Gatiss's voice. There are most certainly bits where the story's trying to say things about the 1950s, but, as with everything else, Gatiss has inserted those bits because he thinks he should and because he's dutifully assembling all the approved parts. They don't feel organic. It's hollow. Thus the Gay Pride speech comes across as the scriptwriter putting words in his characters' mouths instead of letting them speak for themselves.


Personally I don't even think it's even as good as The Unquiet Dead. That story [set in Cardiff, with Simon Callow as Charles Dickens] respected its characters. It revered Dickens and even gave Gwyneth [a maid that Rose talked down to] that wonderful "you think I'm stupid" line. However The Idiot's Lantern patronises its 1950s setting [...]. It's the same problem I have with many Doctor Who novels in Victorian England: that sense of smugness. "Look, weren't they stupid and aren't I morally superior?" [...] These people aren't real. They're a species of freak called "Fifties People", with all that flag-waving parochialism and awe at the simplest things.


I like the fact that [Gatiss] chose to write about the Connolly family in the first place, but the execution is leaden. Shouty Dad is just Shouty Dad. Tommy's big speech is unconvincing (even if a better actor could have probably made it work), although in fairness I like its mirror image at the end. "Tolerance even for the intolerant." That's a worthwhile message.


A Review

By Terrence Keenan


I wasn't very impressed. The TARDIS duo seemed bullying and obnoxious, and the Wire wasn't much of a villain.

So, does it improve on a second viewing?

No, and the fault is shoehorned mix of the main plot (the bits with the Wire) and the agenda plot (the whole Connolly plot). It's obvious that the agenda plot was rewritten extensively to give it more emphasis. It's as subtle as a kick in the head with an iron boot, and throws the whole story out of whack.


If Eddie Connolly was less of an ass, then the agenda storyline might have blended in better with the main plot and might have elevated the whole episode.


Hungry For More Than What We Were Given

By Scott Williams

I find it incredibly hard to pin-point why The Idiot's Lantern was such a massive disappointment and letdown for me, especially after the writer's previous triumph, The Unquiet Dead (one of my personal favourite Doctor Who episodes of all time and surely the best pre-credits sequence of the revived series).


I think the main problem for me was the family at the centre of the story, the Connelly family. All four of them failed to grab my imagination. [...] Despite the conviction in his performance, Eddie Connelly was purely a stereotypical, overly patriotic, misguided, dominant alpha male figure from the period. Likewise, the mother was simply a typical wife-under-the-thumb sort who was scared and submissive to her overbearing spouse. Not that that is necessarily a bad setup if done correctly, but sadly this was not the case here. I, for one, had no sympathy or empathy with either of them. There was just not enough characterisation there for me to care.



[caption id="attachment_198" align="aligncenter" width="323" caption="Doctor Who / David Tennant, by Springfield Punk"][/caption]

[caption id="attachment_198" align="aligncenter" width="323" caption="Doctor Who: Rose Tyler / Billie Piper, by Springfield Punk"][/caption]

"Shall such a one live?"

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"He that gives upon usury, and that takes an increase: shall such a one live? He shall not live. Seeing he has done all these detestable things, he shall surely die, his blood shall be upon him."

(Ezekiel 18:13)


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Kike Man United vs Muz Man City


Owner: Malcolm Glazer (Jew; USA; also owns First Allied Corporation, the G.H.W. Bush-founded Zapata Corporation, The Tampa Bay Buccaneers)

Co-Chairmen: Avram & Joel Glazer (Jews; USA)

Stadium: Old Trafford



Owner: HH Sheikh Mansour bin Zayed bin Sultan Al Nahyan (Muz; half-brother of HH Sheik Sheikh Khalifa bin Zayed bin Sultan Al Nahyan, the President of UAE & Emir of Abu Dhabi) ~ Bought from Thaksin Shinawatra, then Prime Minister of Thailand

Chairman: H.E. Khaldoon Khalifa Al Mubarak (Muz; Abu Dhabi; on boards of First Gulf Bank, Aldar Properties, Ferrari, AMD, The Carlyle Group, General Electric, Oasis International Leasing, &c.)

Stadium: ʼal-ʻItiħād (الإتحاد)

The nations, not so blest as thee
Must in their turns to tyrants fall
While thou shalt flourish great and free
The dread and envy of them all

Rule, Britannia! rule the waves
Britons never, never, never shall be slaves

To thee belongs the rural reign
Thy cities shall with commerce shine
All thine shall be the subject main
And every shore it circles thine

Rule, Britannia! rule the waves:
Britons never, never, never shall be slaves.




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Soka-Gakkai, Ikeda Daisaku & Kike-Demons

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Soka-Gakkai, Ikeda Daisaku & Kike-Demons


Ikeda Daisaku's Jew-Speeches:

Makiguchi's Lifelong Pursuit of Justice and Humane Values

By Daisaku Ikeda

Delivered at Simon Wiesenthal Center June 4, 1996

In January 1993, just prior to its official opening, I had the opportunity to visit the Museum of Tolerance. The history of the Holocaust must be termed the ultimate tragedy wrought by human hatred and intolerance. Viewing the exhibits, I was powerfully moved. More than that, however, I was profoundly outraged. Exceeding either of these emotions was the intensity of the determination that welled up within me: the determination that we must never allow this tragedy to be repeated--in any age, in any country.

Taking to heart the words of Simon Wiesenthal, that "Hope lives when people remember," and with the unstinting support and cooperation of the Simon Wiesenthal Center, Soka University was proud to organize the exhibit "The Courage to Remember" (Japanese title: "Anne Frank and the Holocaust") at venues throughout Japan beginning in May 1994.

At the initial opening of the exhibit at the Tokyo Metropolitan Government Office, Rabbi Cooper led a distinguished delegation from the Center, and we were honored by the attendance of U.S. Ambassador Walter Mondale as well as diplomatic representatives from twenty countries.

On August 15 of last year, the fiftieth anniversary of the end of World War II, the exhibition opened in Hiroshima. At that time Rabbi Hier represented the Center at an opening ceremony attended by many prominent figures. "The Courage to Remember" later traveled to Okinawa and to date has been shown in a total of nineteen Japanese cities.

The exhibit has had an average of five thousand visitors per day, and thus far has been seen by approximately one million Japanese citizens. Many of the visitors are children and teenagers, and we frequently see them moved to tears by the courageous example of their fellow teen Anne Frank, whose life is portrayed in the exhibit. There has also been an endless succession of parents visiting the exhibition with their children. I am gratified to report that "The Courage to Remember" is serving as a site of learning where people are being awakened to an invaluable sense of justice.

At the initial opening, I could not help but recall the words of my mentor, Josei Toda: "One must learn from the indomitable spirit of the Jewish people." Indeed, I feel that there is much to learn from the strength and courage that has enabled the Jewish people to overcome endless persecutions and tragedies over the centuries.

As they have risen above each of the trials that has beset them, the Jewish people have learned, have remembered, and have passed on their wisdom and spiritual strength to succeeding generations. The courage to remember is at the same time the compassion to teach. Hatred is learned; tolerance must therefore be taught.

Buddhism asserts that anger can function both for good and for evil.

Needless to say, anger that serves self-absorbed emotionalism or greed is of an evil nature. Anger driven by hatred brings only conflict and confrontation to human society.

Anger, however, that is directed at great evil, against the desecration of humanity and the abusive disregard for human life, is anger of great good. This kind of anger reforms and rejuvenates society, opening the way to a world of humanism and peace.

Indeed, the emotion which "The Courage to Remember" inspires in viewers is none other than this feeling of "righteous anger."

One of the most important issues facing humankind in the wake of the Cold War is that of how to bridge the chasms of mistrust and hatred between different peoples, cultures and religions. I was deeply struck by the following words spoken by Dr. Wiesenthal, when he addressed the 50th Session of the United Nations General Assembly last November, in a culminating event of the United Nations Year for Tolerance. He stated:

"Tolerance is the prerequisite for the peaceful coexistence of all people on this earth and the only alternative to the hatred that led to the horrible crimes against humanity. Hatred is the evil opposite of tolerance." [1]

It should be noted here that, like anger, tolerance also has its passive and its active modes, its helpful and its harmful forms.

The indifference and apathy that is so prevalent in modern societies could be cited as an example of passive tolerance. Earlier in this century, the Japanese tendency to confuse unprincipled compromise for tolerance created the spiritual conditions that led to the growth of militarism--and to the bitter historical experience that followed.

In contrast, active tolerance is inseparable from the courage to resolutely oppose and resist all forms of violence and injustice that threaten human dignity. It is a way of life based on empathy, seeing the world through other people's eyes, feeling their sufferings and joys as one's own.

The Simon Wiesenthal Center provides a model of positive tolerance, actively seeking to create opportunities for dialogue between cultures, promoting shared learning and mutual understanding. A person of true tolerance is at the same time a courageous person of action who works to encourage the bonds of empathy and appreciation among people.

It is an unparalleled honor to have this opportunity to speak about the life of Tsunesaburo Makiguchi, the teacher of my teacher and first president of the Soka Gakkai, here at the Simon Wiesenthal Center--a fortress dedicated to the noble mission of protecting peace and human rights. I would like to share with you the convictions for which Makiguchi gave his life, focusing on the two themes of "righteous anger" and "active tolerance."

The following quotes [2] from Makiguchi's writings will suffice to indicate the degree to which his thinking ran counter to that of Japanese militarism--the prevailing mood of his times.

  • "Rebuking and removing evil is part and parcel of embracing and protecting good."

  • "If you cannot be a courageous enemy of evil, you cannot be a friend to the good."

  • "One must not be satisfied with passive goodness; one must be a person of courage and mettle who can actively strive for good."

Makiguchi opposed Japan's role in World War II and the restrictions the military government imposed on freedom of religion. As a consequence, he was jailed, abused and died in prison at the age of seventy-three.

Tsunesaburo Makiguchi was born in 1871 in a small village on the Sea of Japan in Niigata Prefecture. The name of the village was Arahama, which might be translated as "beach of rough seas." June 6, the day after tomorrow, will mark the 125th anniversary of his birth.

Makiguchi proudly referred to his humble origins, his birth in an impoverished fishing village. The poverty of his family, and the need to support them, forced him to give up further study after elementary school. Nevertheless, he utilized every opportunity for reading and learning and showed great talent for teaching. Because of his scholarly disposition, a small sum of money was contributed by those with whom he worked so that he could go to a teachers' college, from which he graduated at age twenty-two.

Makiguchi poured his youthful energy and passion into the task of expanding educational opportunity for his underprivileged students. Many of those who were taught by Makiguchi have left grateful descriptions of his efforts as a teacher.

It was during Makiguchi's days as a young teacher that Japan began pursuing a national policy expressed by the slogan "national wealth and military strength" (Jpn. fukoku kyohei)--the path of imperial expansion. In the field of education, highest priority was likewise accorded to national aims, and all efforts were made to instill a blind, unquestioning patriotism.

Makiguchi, by contrast, expressed this view: "What then is the purpose of national education? Rather than devise complex theoretical interpretations, it is better to start by looking to the lovely child who sits on your knee and ask yourself. What can I do to assure that this child will be able to lead the happiest life possible?" [3]

Makiguchi's focus of interest was never the state, but always people, individual human beings. This reflects his strong sense of human rights, which inspired him to declare, in an era when the priorities of state sovereignty were being forcefully emphasized, that "the freedom and rights of the individual are sacred and inviolable." [4]

In 1903, at the age of thirty-two, Makiguchi published his thousand-page work The Geography of Human Life. This publication came on the eve of the Russo-Japanese war. The tenor of the times is symbolized by the fact that seven of Japan's most famous scholars from Tokyo Imperial University petitioned the Government to take a hard-line stance against Russia, heightening public enthusiasm for war. In contrast, Makiguchi, an unknown school teacher, was promoting an awareness as global citizens who, while rooted in the local community, avoid the pitfalls of "narrow-minded nationalism."

At age forty-two, Makiguchi was appointed principal of an elementary school in Tokyo. For the next twenty years, he served in this capacity, developing some of Tokyo's most outstanding public schools.

One of the important influences on Makiguchi's thinking was the American philosopher, John Dewey, whose philosophy he sought to use to create change in the Japanese educational system. An outspoken advocate of educational reform, Makiguchi found himself under the constant scrutiny and pressure of the authorities. Among his controversial proposals was a call for the abolition of the system of official inspection through which representatives of the central bureaucracy could directly interfere in the running of local schools.

He also refused to give in to the prevailing custom of granting special treatment to the children of influential families. This eventually resulted in the involvement of a leading national politician, who lobbied for Makiguchi's ouster. Students, teachers and parents all rallied to Makiguchi's defense and sought to have the transfer order stayed, even staging a boycott of classes. At the school to which Makiguchi was transferred he met with similar harassment. This time, he was able to make the educational authorities renovate a playground as a condition for accepting the transfer.

Makiguchi's endeavors bring to mind the great love of humanity demonstrated by his contemporary, the extraordinary Jewish-Polish educator Janusz Korczak, who fought to the very end to protect the lives of his students, dying together with them in the Holocaust.

In 1928 Makiguchi encountered Buddhism. Buddhism, in that it recognizes and seeks to develop the wisdom inherent in all human beings, can be considered a philosophy of popular education. Makiguchi felt that in Buddhism he had found the means by which to realize the ideals he had pursued throughout his life--a movement for social reform through education. Makiguchi was already fifty-seven when he embraced Buddhism--an event that commences the dramatic final development of his life.

Two years later, on November 18, 1930, together with his disciple and fellow teacher, Josei Toda, Makiguchi published the first volume of The System of Value-Creating Pedagogy, and it is from this day that we date the establishment of our organization.

"Soka" is Japanese for "value creation." From Makiguchi's viewpoint, the most fundamental and central value is that of life itself. Taking into account Dewey's pragmatism, he stated that "The only value in the true sense is that of life itself. All other values arise solely within the context of interaction with life." [5] The fundamental criterion for value, in Makiguchi's view, is whether something adds to or detracts from, advances or hinders, the human condition.

The ultimate goal of Soka, or value-creating, education is to foster people of character who continuously strive for the "greatest good" of peace, who are committed to protecting the sanctity of life, and who are capable of creating value under even the most difficult circumstances.

In 1939, what was in effect the first general meeting of the Soka Kyoiku Gakkai (Value-creating Education Society) was held. Needless to say, this was the year in which World War II began with the Nazi invasion of Poland. Japan's armies were also on the move, committing horrible barbarities in China and Korea.

Deeply disturbed by these developments, Makiguchi launched a frontal critique of militarist fascism. At the time, most religions and religious organizations in Japan lent their support to State Shinto, which provided the philosophical and spiritual underpinnings for the prosecution of the war. Makiguchi, however, opposed this trampling underfoot of the freedoms of conscience and belief, refusing to permit his religious convictions to deviate from their orientation toward peace.

He was also outraged by the attempt to impose on the peoples of Asia belief in Japanese Shinto, writing, "The arrogance of the Japanese people knows no bounds." [6] His stern and uncompromising attitude in this regard stemmed from a profound spirit of tolerance toward the cultural and religious heritage of other peoples.

In December of 1941, Japan's forces made a surprise attack on Pearl Harbor, thus initiating the war in the Pacific. Five months later, the periodical of the Soka Kyoiku Gakkai, Kachi Sozo (Value Creation), was forced to cease publication at the order of the domestic security authorities.

Having deprived the Japanese people of their freedoms of conscience and religion, it was a simple task for the fascist military powers to suppress freedom of speech. By depriving people of their fundamental freedoms, the military authorities sought to create an obedient, sheeplike mass. Makiguchi expressed his firm conviction that "a single lion will triumph over a thousand sheep. A single person of courage can achieve greater things than a thousand cowards." [7] Makiguchi's stance of squarely confronting all forms of evil and injustice made his thoughts a potent threat to the powers-that-be. He was considered a "thought criminal" and his activities were subject to constant surveillance by the "secret police."

Nevertheless, Makiguchi continued to organize small discussion meetings where he openly expressed his religious and moral convictions. According to his written indictment, he attended over the course of two wartime years more than two hundred forty such meetings. In the presence of the police during these meetings, Makiguchi continued to criticize military fascism. Often his speech would be cut short by the police.

Where even the priests who professed to share Makiguchi's Buddhist faith capitulated to government pressure to pray to the Shinto talisman, Makiguchi refused to the very last.

In July, 1943, Makiguchi and Toda were arrested by militarist Japan's equivalent of the Gestapo. They were charged with violations of the notorious "Peace Preservation Act" [8] and with lese-majesty, disrespect for the emperor. Makiguchi was already seventy-two and spent the next year and four months, a total of five hundred days, in solitary confinement.

Makiguchi, however, never retreated a step. It is said that he used to call out from his solitary cell, asking the other prisoners if they were bored, offering to engage them in debate about such questions as whether there is any difference between not doing good and actually committing wrong. [9] He was an unrestrained master of humanistic education who always sought equal and unqualified dialogue with others.

He even explained, patiently and clearly, the principles of Buddhism to his guards and interrogators. The official deposition records his view that a way of life in which one is "so sensitive to the praise or censure of society that one, while not doing evil, fails to do good" runs, in the final analysis, counter to the teachings of Buddhism. [10]

There is a famous Buddhist aphorism that if you light a lamp for another, your own path will be brightened. [11] Indeed, Makiguchi was to the very end an example of a life of positive contribution, bringing forth the brilliant light of hope for himself and for others.

Elsewhere in the record of his interrogations we find him declaring Japan's invasion of China and the "Great East Asian War" a "national catastrophe" brought on by the fundamental spiritual misorientation of the Japanese nation. At a time when Japan's invasions were described as a "sacred war" and the press and opinion-makers were vying to glorify this undertaking, Makiguchi's words reflect a singular courage and determination.

His prison letters to his family have survived and in them we find such passages [12] as these:

  • "For the present, aged as I am, this is where I will cultivate my mind."

  • "I am able to read books, which is a pleasure. I want for nothing. Please watch over the home in my absence and don't concern yourselves about me."

  • "Being in solitary confinement, I am able to ponder things in peace, which I prefer."

His letters are filled with concern and consideration for his family; in them one senses composure, even optimism.

"Even hell has its enjoyments, depending on one's outlook," he wrote in a passage scratched out by the prison censors.

The hell of the four walls of his stifling solitary cell, its heats and colds, took a steady toll on Makiguchi's aged frame. But he was never despondent; in his heart, the brilliant sun of his beliefs rose and remained high. Burning with righteous anger, Makiguchi continued his struggle against the forces of a state authority that refused to respect human fights. His anger, however, was never tainted with hatred.

Eventually, age and malnutrition brought the inevitable physical decline, and Makiguchi finally agreed to be transferred to the infirmary. Donning his formal clothes, he straightened his hair and walked there unaided, with frail yet determined step. The following day, on November 18, 1944, the anniversary of the founding of the Soka Gakkai, Tsunesaburo Makiguchi passed away peacefully.

Even the terror of death was unable to force Makiguchi into submission.

For human beings, nothing is perhaps more universally dreaded than the prospect of one's own demise. It could even be said that fear of death forms the basis for instinctual aggression. Yet Buddhism speaks of the indivisible unity of life and death, asserting that these are both integral aspects of an eternal continuum. For one who fives with just and unwavering conviction, and has a penetrating understanding of the essential nature of life and death, both life and death can be experienced as joys.

In the frigid confines of prison, Makiguchi proved the truth that by living with utter dedication to humane and noble ideals, it is possible to greet death without a trace of fear, regret or loathing. Unknown to anyone, he brought to completion the life he had made great by his actions and his spirit.

His quiet passing was at the same time a new start, a new departure.

Josei Toda spoke of the unbearable grief and outrage that seized him when, two months later, one of the judges bluntly informed him, "Makiguchi's dead." He spoke of moaning in solitude, of crying until his tears ran dry.

But from the depths of this despair a new hope was born.

Toda the disciple emerged alive from the prison where his mentor had died. Anger at the authoritarian forces that had robbed his mentor of life was transformed into a pledge and determination to create a new popular movement for peace.

In The System of Value-Creating Pedagogy, Makiguchi wrote that, "Driven by their instinct for self preservation, evil-minded people band together, increasing the force with which they persecute the good. In contrast, people of goodwill always seem to be isolated and weak . . . There is no alternative but for people of goodwill to unite." [13] This was his penetrating insight based on personal experience.

As a disciple sharing profound unity of purpose with his mentor, Josei Toda began, amidst the postwar devastation, to construct a movement based on the solidarity of ordinary citizens of goodwill. Again, his methodology was grassroots--one-on-one dialogue and small-scale discussion meetings.

Grounded on the principle of the sanctity of life as expounded in Buddhism, this is a movement that seeks to empower people, to awaken their inner wisdom, thus creating a world in which justice and humane values are accorded universal respect.

In his theory of value, Makiguchi states that the existence of religion is justified by the degree to which it relieves suffering and brings happiness to individuals (the value of gain) and to societies (the value of goodness). In his unalloyed humanism he asserted that people do not exist to serve religion; religion exists to serve people.

This past April, a cherry tree was planted on the Tokyo campus of Soka University, an institution that takes as its founding spirit the philosophy of President Makiguchi.

Seeking to eternalize the memory of late Prime Minister Yitzhak Rabin, who consecrated his life to the realization of Middle East peace, this tree was planted in a ceremony attended by Vice President Moshe Arad of the Hebrew University of Jerusalem, which has recently concluded agreements for academic and student exchanges with Soka University.

Prime Minister Rabin left us these unforgettable words. "There is no greater victory than peace. In war there are the victors and the vanquished. But in peace, everyone is a victor." [14]

I am profoundly confident that as each spring brings new and fuller bloom to the Rabin Cherry Tree, we will see new generations emerge committed to the same vision of peace which was his pursuit. Truly, education represents the light of hope and new life.

Makiguchi's life was an all-out struggle against fascistic authority, never retreating a single step. His message of courage and wisdom will continue to echo and resound, awakening people's conscience in the coming centuries. He realized that, no matter how noble the principle or belief, it can only be realized through a concerted, grass-roots effort. It is in this spirit that the SGI Charter [15] calls for dialogue and cooperation among people of different faiths toward the resolution of the fundamental issues facing humankind. This spirit of first president Makiguchi lives on within the Soka Gakkai and takes concrete form in the activities of the SGI. We will always remain firm and unbending before any form of authoritarianism, and in this way will carry on Makiguchi's beliefs and convictions far into the future. It is our determination to continue to develop and expand a people's movement of peace, education and culture into the coming millennia, in accordance with the vision of Nichiren, the founder of the school of Buddhism we practice.

For my own part I am determined, for as long as I live, to act with courage toward the realization of an era of peace in the twenty-first century, for the peace that will signal victory for all. And I trust that I will have the pleasure and privilege of sharing that journey with our distinguished friends and colleagues gathered here today.

In closing, I would like to dedicate today's talk to President Makiguchi and to all those who have given their lives for justice and humane values, and to the youth of our world who live each day with a profound determination toward the future.

It is my belief-
- that a person, a people,
who embrace a noble philosophy,
people upholding sublime faith--
that only a person, a people,
who, amidst raging storms,
live out the drama
of reality and grand ideals,
subjected to and enduring
limitless persecution--
that only such a person,
only such a people,
will be bathed in the sunlight
of perpetual joy, glory and victory.

  1. Statement by Simon Wiesenthal as an Austrian delegate to the United Nations General Assembly, Fiftieth Session, Nov. 20, 1995.

  2. Collected Works of Tsunesaburo Makiguchi (in Japanese) (Tokyo: Daisan Bunmeisha, 1988, 1983), 9:97, 6:71, 180.

  3. Collected Works of Makiguchi (1981), 4:27.

  4. Tsunesaburo Makiguchi, The Geography of Human Life (in Japanese) (Tokyo: Seikyo Shimbunsha, 1980), 5:16.

  5. Collected Works of Makiguchi (1982), 5:232.

  6. Collected Works of Makiguchi (1987), 10:84.

  7. An Anthology of Tsunesaburo Makiguchi's Works (in Japanese), ed. Takehisa Tsuji (Tokyo: Daisan Bunmeisha, 1994), 26-27.

  8. The Peace Preservation Act of 1925 was one of the prime legal tools used to suppress all forms of dissident expression. The Religious Organizations Act of 1940 consolidated all religious organizations in Japan under Shinto leadership.

  9. Collected Works of Josei Toda (in Japanese) (Tokyo: Seikyo Shimbunsha, 1988), 8:463.

  10. Collected Works of Makiguchi, 10:209- 10.

  11. "The Three Virtues of Food," Complete Works of Nichiren Daishonin (in Japanese), ed. Nichiko Hori (Tokyo: Soka Gakkai, 1952), 1598.

  12. Collected Works of Makiguchi, 10:276-78, 85.

  13. Collected Works of Makiguchi, 6:69.

  14. Yitzhak Rabin, preface to De Rabin Memoirs (in Japanese), ed. Tetsuo Sagara, trans. Junko Takeda (Tokyo: Mirutosu, 1996), 19.

  15. The SGI Charter has been reprinted in the SGI Quarterly magazine, January 1996.

Rabbi Marvin Hier--The Courage to Remember

By Daisuke Ikeda

Passing through the rotunda of the Simon Wiesenthal Center's Museum of Tolerance, Rabbi Hier, the Center’s Founder and Dean, pointed to a small notebook in a glass case. "This poem is in Anne Frank's own handwriting," he said. "She wrote it for a friend when she was only 10 years old."

Dearest Henny,
It is only a small thing
But I give it to you
The roses that bloom in the meadow
And a handful of forget-me-nots.

The open book shows pictures of flower baskets on each page. From the flower basket on the left, a dove takes flight with a letter in its bill.

The story of Anne Frank is well-known: how, with other members of her family, she was forced to live confined in the attic of a building in wartime Amsterdam for two years, until they were discovered and arrested by the Gestapo. She was sent to a concentration camp where she died in 1945, just days before the liberation of the camp by British forces. She was only 15.

Forget-me-not: The name of the flower that Anne wished to send her friend was a plea not to be forgotten. But who could forget her? Who can forget the millions who died in the Holocaust?

Rabbi Marvin Hier founded the Simon Wiesenthal Center, vowing that those slaughtered in the Holocaust would never be forgotten.

It has not been an easy task. People tend to want to forget. Not only those who perpetrated the evil but its victims as well. As Rabbi Hier points out, "Memory is fragile and pliable. And that is why, if we do not persist on our course, if we are not faithful to memory, then one day no one will believe that the eerie sounds of those trains once delivered millions of unsuspecting men, women and children to the death camps."

The Nazis murdered six million Jews. They ripped babies from their mothers' arms and flung them to their deaths; they used children as guinea pigs in appalling medical experiments; they herded people into gas chambers; and as life became increasingly callous, Nazi guards shot prisoners just to "let off steam." They spread false rumors about the Jews, the victims of their atrocities, denouncing them as brutal and inhumane, morally corrupt, the dregs of humanity. Everything that was most true of the Nazis themselves, they ascribed to the Jews. These repeated lies acted like poison that, drop by drop, penetrated the hearts and minds of the German people, paralyzing their senses. Eventually, people were so transformed that they accepted without question the most evil of deeds.

Rabbi Hier is committed to perpetuating the struggle of Simon Wiesenthal, after whom the center is named. Himself a survivor of the death camps, Wiesenthal has been dedicated to bringing to justice Nazi war criminals who went into hiding after the war. Wiesenthal has been motivated solely by his duty as a survivor. Justice is his motive, not hatred or revenge.

"Without Simon Wiesenthal," writes Rabbi Hier, "the subject of the Holocaust would not really receive serious attention anywhere in the world . . . There was a long time between 1945 and the early 60s: a crucial period when there was the greatest pressure to forget."

The denial was remarkable. Some members of the older generation in Germany and Austria intentionally spread lies about the past, claiming that Anne Frank's diary was a fake and that the "so-called" gas chambers were only for the purpose of disinfecting prisoners' clothing. Their influence was so potent that in 1958, youthful demonstrators interrupted a stage production of The Diary of Anne Frank in Linz, Austria, distributing leaflets with the message: "This play is a fraud. Anne Frank never existed. The Jews have invented the whole story because they want to extort more restitution money."

Later, Simon Wiesenthal wrote of this event: "These young rowdies were not guilty; their parents and teachers were. The older people were trying to poison the minds of the young generation because they wanted to justify their own dubious past. Many of them were trapped by their heritage of ignorance, hatred and bigotry. They hadn't learned anything from history."

Wiesenthal's life has been dedicated to the belief that "Hope lives when people remember." Rabbi Hier's work proclaims, "Hope lives as long as we do not remain silent."

Beneath an intelligent and urbane manner, a fierce anger against evil and injustice burns in Rabbi Hier's heart. Whenever he hears anti-Semitic propaganda, he springs onto the offensive immediately. He rebuts it, demands an apology and widely publicizes the truth, using every method at his command to cut off the poisonous weed of hate at the root.

To teach the importance of human rights, Rabbi Hier established the Wiesenthal Center's Museum of Tolerance. I visited the museum on January 31, 1993. Rabbi Hier graciously showed me around the facility, even though he was very busy preparing for its official opening early the following month. There were models of Auschwitz and a ghetto where countless Jews were massacred. The many photographs and audiovisual footage gave voice and identity to their now silent subjects. Who could ever forget these tragic events? Who could fail to be enraged by them?

Yet around the same time as I made my visit, books and weekly tabloids were still being published in Japan that talked of the "international conspiracy of the Jews"--the same ridiculous lies that were once spread by the Nazis. The victims of the persecution were being attacked and painted as its perpetrators. Such is the deplorable insensitivity to human rights that exists in Japan to this day.

The lies about the Holocaust are not unlike the lies still told in Japan, claiming that the Nanjing Massacre, where hundreds of thousands of Chinese were senselessly slaughtered, never took place. In the same way that the Nazis tried to establish the Aryan race as a chosen people, the Japanese militarists called Japan the "Land of the Gods." The belief that there is a divine people always entails the creation of the lie that there are inferior peoples. For the Nazis, these were the Jews and the Gypsies, and for the Japanese military, the Koreans and the Chinese. These lies resulted in the cruel slaughter by the Nazi and Japanese military forces.

Those who deny that Auschwitz or the Nanjing Massacre ever happened are murdering the victims all over again. And keeping Japan's young people in the dark by failing to teach them the truth about history is far more shameful than having to face and come to terms with our own shameful past.

Debate is currently heated in Japan over the publication of history textbooks which play down or deny the reality of wartime atrocities committed by Japanese forces.

From my meeting with Rabbi Hier emerged the project of bringing the exhibition "The Courage to Remember: Anne Frank and the Holocaust" on a tour of major Japanese cities. The exhibition touched the lives of more than a million people around Japan. In a speech at the exhibition's Hiroshima opening, Rabbi Hier called on people to speak out loudly and clearly for human rights, in every area of the globe where those rights are being violated or threatened.
The Museum of Tolerance

He also proposed a series of lectures to be held at the Simon Wiesenthal Center to make others aware of the unsung heroes of human rights around the world, to be entitled "The Makiguchi Memorial Human Rights Lecture Series." This choice of title is a tribute to the fact that Tsunesaburo Makiguchi, first president of the Soka Gakkai, fought to protect people's fundamental human rights from the oppressive forces of Japanese militarism and died in prison for those convictions.

When I was invited to give the first lecture in the series in June 1996, I closed my speech with the following poem:

It is my belief--
that only those individuals or peoples
who embrace a noble philosophy,
upholding sublime faith;
only those individuals or peoples
who, amidst raging storms,
live out the drama
of reality and grand ideals;
only those individuals or peoples
who have been subjected
to limitless persecution and have endured;
only these individuals or peoples
will be bathed in the sunlight
of perpetual joy, glory and victory.

In my heart, I called out to the millions in Europe and in Asia who had been trampled beneath lies and violence: We will never forget. We will fight for the truth to be known.

For, as Rabbi Hier has said, "A world without a past . . . is a world without a future."

Deutschland: „Nazi-Mädchen" muss Anne Frank lesen

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Deutschland: „Nazi-Mädchen” muss Anne Frank lesen
Richter entscheidet: Nazi-Mädchen muss Anne Frank lesen

Lisa (16, Name geändert) weiß eigentlich gar nichts über die Gräuel der Nazis. Weil sie so jung ist, hat BILD sie komplett unkenntlich gemacht. Jetzt muss sie „Das Tagebuch der Anne Frank“ lesen" | 08.09.2011


Kassel – Dieser Richterspruch ist mal wirklich gerecht! Damit sie endlich etwas lernt, wird ein kleines, dummes Nazi-Mädchen verdonnert, „Das Tagebuch der Anne Frank“ zu lesen.

Amtsgericht Kassel: Mit zwei Freunden (16/22) ist Lisa* (16) (*Name geändert) angeklagt, verfassungsfeindliche Symbole verwendet zu haben. Sie hatten 33 Plakate der Partei „Die Linke“ mit Hakenkreuzen und SS-Runen beschmiert. Lisa dazu: „Eigentlich weiß ich ja gar nicht, was die SS war...“

Was macht man mit so einem Mädchen? Richter Reinhardt Hering hatte eine weise Idee: Er stellte zwar das Verfahren gegen Lisa ein, erließ aber eine Auflage, die sie ganz sicher zum Nachdenken bringen wird.

Sie muss sich das erschütternde „Tagebuch der Anne Frank“ kaufen, es lesen und einen Aufsatz drüber schreiben. Alles in 10 Tagen. Ein Sprecher des Gerichts begründet die ungewöhnliche Maßnahme: „Ziel ist im Jugendrecht nicht die Strafe, sondern Erziehung. Hoffentlich lernt sie etwas draus.“

Der 16-Jährige Komplize muss 20 Stunden gemeinnützige Arbeit leisten, der andere bekam 10 Monate auf Bewährung. Weil er auch noch einen Polizisten verprügelte.

[Anne Frank wurde am 29. Juni 1929 in Frankfurt geboren. 1934 flüchtete die Familie des jüdischen Mädchens nach Amsterdam. Ab 1942 versteckten sie sich im Hinterhaus der Prinsengracht 263 vor ihren Verfolgern. Dort verfasste Anne auch ihr erschütterndes Tagebuch. Durch Verrat konnte die Gestapo das Versteck entdecken. Die Flüchtlinge wurden deportiert. Anne starb Anfang März 1945 im KZ Bergen-Belsen an Typhus. Von den Versteckten aus der Prinsengracht überlebte nur Vater Otto Frank, der nach dem Krieg das Tagebuch seiner Tochter herausbrachte.]

"Banned Book Week" 2011.09.24-10.01

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"Banned Book Week" 2011.09.24-10.01

Every year around this time a pack of pathetic pedophiles/sodomites/perverts/whores/Jews get together and compile lists of "banned books" that are available in virtually every bookstore and library. They also often get together at their local library and pat each other on the back, and perform painfully bad, publicly-sanctioned readings from these "banned books", and get a thrill out of being so outrageous. Many of these oh-so-outlaw events are funded by taxpayers.

From "Insatiable Book Sluts", in a post that has been promoted on WordPIss' Front Page:

Banned Books Week: What subversives are you reading?

"Sex? Drugs? Non-white people??? I am so scandalized!"

Firstly, I have to say that I am amazed that people are still fashed over The Color Purple and The Catcher in the Rye, but according to the ALA, both books made the top ten challenged books in 2009.  Also, can someone tell me why The Call of the Wild was banned/challenged?  Is there a human cannibalism scene that I don’t know about? (I never got around to reading Jack London, because I have a vagina.)

So, banned books week is nigh upon us; starting September 24 and ending October 1, it’s a supposedly naughty way to kick off the season of chills, thrills, and stuffing yourself to the gills.   My fellow bookslut is busily working on a piece about banned books [...]

A few suggestions for these sluts:

  • Shlomo Avineri, Moses Hess. Prophet of Communism and Zionism

  • A.R. Butz, Hoax of the Twentieth Century

  • Robert Faurisson, Is The Diary of Anne Frank Genuine?

  • Robert Faurisson (ed. Serge Thion), Vérité historique ou vérité politique: le dossier de l’affaire Faurisson : la question des chambres à gaz (1980)

  • Robert Faurisson, Réponse à Pierre Vidal-Naquet (1982)

  • Robert Faurisson, "Chronique sèche de l'Épuration – Exécutions sommaires dans quelques communes de Charente limousine", Revue d'Histoire révisionniste, no. 4, February-April 1991.

  • Robert Faurisson, Réponse à Jean-Claude Pressac (1993)

  • Robert Faurisson, Écrits révisionnistes (1974-1998), 4 volumes (1999)

  • Robert Faurisson & Siegfried Verbeke: Het «Dagboek» van Anne Frank: een kritische benadering

  • Jürgen Graf, Concentration Camp Majdanek: A Historical and Technical Study

  • Jürgen Graf, Concentration Camp Stutthof: And Its Function in National Socialist Jewish Policy

  • Jürgen Graf, The Giant With Feet of Clay: Raul Hilberg and his Standard Work on the Holocaust

  • Jürgen Graf, Holocaust or Hoax? The Arguments

  • J. Graf, T. Kues, C. Mattogno, Sobibor: Holocaust Propaganda and Reality

  • Adolf Hitler, Mein Kampf

  • David L. Hoggan, The Myth of the Six Million

  • David Irving, The Destruction of Dresden (1963)

  • David Irving, The Mare's Nest (1964)

  • David Irving, The Virus House (1967)

  • David Irving, The Destruction of Convoy PQ17 (1967)

  • David Irving, Accident: The Death of General Sikorski (1967)

  • David Irving, Breach of Security (1968)

  • David Irving, The Rise and Fall of the Luftwaffe: a biography of Erhard Milch (1973)

  • David Irving, Hitler's War (1977)

  • David Irving, The Trail of the Fox: a biography of Erwin Rommel (1977)

  • David Irving, The War Path (1978)

  • David Irving, The War Between the Generals (1981)

  • David Irving, Uprising! (1981)

  • David Irving, The Secret Diaries of Hitler's Doctor (1983)

  • David Irving, The German Atomic Bomb: The History of Nuclear Research in Nazi Germany (1983)

  • David Irving, Der Morgenthau Plan 1944-45 (1986)

  • David Irving, War between the Generals (1986)

  • David Irving, Hess, the Missing Years (1987)

  • David Irving, Churchill's War (1987)

  • David Irving, Göring (1989)

  • David Irving, Das Reich hört mit (1989)

  • David Irving, Hitler's War (revised edition, incorporating The War Path, 1991)

  • David Irving, Apocalypse 1945, The Destruction of Dresden, updated and revised edition (1995)

  • David Irving, Der unbekannte Dr. Goebbels (1995)

  • David Irving, Goebbels: Mastermind of the Third Reich (1996)

  • David Irving, Nuremberg: The Last Battle

  • David Irving, Churchill's War Volume II: Triumph in Adversity (1997)

  • David Irving, Rommel: The Trail of the Fox, Wordsworth Military Library; Limited edition (1999)

  • David Irving, Hitler's War and the War Path (2002)

  • Arthur Jeffrey, The Foreign Vocabulary of the Qur'an (1938)

  • Arthur Jeffrey, Islam: Muhammad and His Religion (1958)

  • R. Kammerer, A. Solms (eds.), A Scientific Sensation: The Rudolf Report

  • Fred A. Leuchter, Robert Faurisson, and Germar Rudolf, The Leuchter Reports: Critical Edition

  • Carlo Mattogno, Auschwitz: The Case for Sanity

  • Carlo Mattogno, Belzec

  • Paul Rassinier, The Real Eichmann Trial

  • Germar Rudolf (ed.), Dissecting the Holocaust

  • Germar Rudolf, Lectures on the Holocaust

  • Germar Rudolf, The Rudolf Report

  • Shlomo Sand, The Invention of the Jewish People

  • Shlomo Sand, The Words and the Land: Israeli Intellectuals and the Nationalist Myth

  • Georges M. Theil: Heresy in Twenty-First Century France

  • Udo Walendy, Forged War Crimes Malign the German Nation

  • Charles E. Weber, The 'Holocaust': 120 questions and answers


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