Billy Budd, by Herman Melville, is the story of an innocent, good young man, an illegitimate orphan, who is impressed into the Royal Navy when England is at war with France in 1797. The Captain of the ship on which he serves loves him, and so do all the crew except for one man, John Claggart, the Master-at-Arms. Motivated by malice, hate, and envy, Claggart falsely accuses Billy of planning mutiny. An astounded and disbelieving Captain Vere has to confront Billy with his accuser. Billy cannot answer the charge. Not only is he bewildered by the accusation which he only understands as a blatant lie, and has no idea how to convey his denial having never been taught to express himself, but in addition he is hampered by a speech impediment. In his frustrated and  desperate need to defend himself, he strikes out at Claggart and accidentally kills him. Captain Vere has no choice now but to have Billy court-martialled. As the only witness to the event, he defends Billy, sincerely believing in his profound innocence. But then, deeply paining his own feelings, he himself actually persuades the court-martial panel to sentence Billy to death, because although it is unjust, it is what the law prescribes. If an enlisted man kills an officer in a time of war, even accidentally, the law says he must be executed. So Billy Budd, a personification of human goodness, is hanged as a criminal.

What has recalled Billy Budd to our minds is the case of three Navy Seals in Iraq. One of them, Petty Officer First Class Julio Huertas is being tried today in Baghdad on charges relating to the hitting of  an enemy captive. The accusation has been brought by the captive himself, Ahmed Hashim Abed.

The US Marines had been searching for him as the leader of a murderous attack on four Blackwater contractors. Abed and his fellow Islamic savages killed the Americans, dragged their mutilated and burnt bodies through the streets of Falluja, and hung two of them on a bridge.

In what seemed like a triumph for justice, three brave Seals captured Abed, for which they should be commended and rewarded.

They handcuffed and blindfolded him, and proceeded to interrogate him. Later the prisoner was to complain that one of them had struck him. If so, the Seal was surely being all too merciful, considering that servicemen are paid not merely to strike but to kill the enemy. Astoundingly, however, all three of the Seals are to be court-martialled.

The other two are Petty Officer 2nd. Class Matthew McCabe  and Petty Officer 2nd. Class Jonathan Keefe.

Huertas and Keefe – who is also to be tried in Iraq – are charged with dereliction of duty, not taking more tender care of their captive.

McCabe is the one accused of hitting the terrorist murderer. He’ll be tried next month in Virginia.

Who, we’d like to know,  made the decision to try these three men, and why? Are they torn in their consciences like Captain Vere? Or are they merely small bureaucratic minds, long gone blind to justice as they scurry about in the purlieus of legal minutiae, intent on obeying the letter but not the spirit of the law?

Jillian Becker  April 21, 2010

Update April 22, 2010: Petty Officer First Class Julio Huertas has been cleared of all charges.

[Photo: John Lawrence]

Antony Flew, the philosopher, atheist, and defender of freedom, died on April 8, 2010, at his home in Reading, England. I knew him, to my pride and delight, for many years. We would meet a few times a year (we both served on the Council of the Freedom Association, as I still do), and wrote to each other frequently about books, events, issues, campaigns, tactics. On politics and religion we saw eye to eye. We were both atheist conservatives. He was a classical scholar, more widely and deeply erudite than anyone else I’ve ever known. And he had the humility of true greatness. When I asked him to write the introduction to a new edition of a book I was editing on, and against, Karl Marx (The Red Prussian, by Leopold Schwarzschild) he told me that he was not the best person for the task, and gave me a short list of experts who, he insisted, knew more than he did and whose names would better grace the book. Only when they’d all declared themselves unable or unwilling, Antony said he would “do his best” to write a good introduction – and a very good introduction it is.

Obituaries on both sides of the Atlantic say that Antony Flew was the world’s most famous atheist, and that he suddenly changed his mind and declared that God exists after all.

It is true that he did say this. But he never said it when he was in his right mind.

It would have been unkind of me to write what I am about to write while he was alive. Yet I think it is absolutely right that I say it now, because it’s necessary to do him justice. So I declare that the reasoning by which he arrived at his certainty that God does not exist was never cancelled or reversed by the sloppy arguments of his senility.

Of his many books, the one that matters most for his reputation as an atheist is God & Philosophy. It was first published in 1966. Later editions appeared at intervals, the last in 2005. To judge by the new introduction he wrote, he was as sure of his atheism then as he had been in 1966.

In 2007 a new book appeared under his name titled There is a God. The subtitle crows: How the world’s most notorious [sic] atheist changed his mind. The authorship is ascribed to Antony Flew “with Roy Abraham Varghese”. But no one who has read God & Philosophy with attention could possible believe that There is a God was a product of the same intelligence. Either the powers of Antony Flew had faded away, or some other mind engendered this work. In fact, both those things happened. It has emerged that he did not write it. He had spoken, and other hands had written. He could not even remember what was in it. And of that failure of memory and general weakening of his mental faculties, the actual writers had taken advantage.

There is a God is distinctly written for an American readership. It refers, for instance, to the Red Sox. I’d have bet a mint that my friend Tony Flew had no idea who the Red Sox are – Chinese school-boys, he may have supposed.

According to Dr Richard Carrier, who tried to ascertain from Professor Flew himself whether he had really “found God”, the authors of There is a God are Roy Abraham Varghese who is known for his work on “the interface between science and religion”, and Pastor Bob Hostetler – two people with a big blunt axe to grind.

Carrier’s detailed account of how Flew claimed he was, but then again was not, converted to belief in a creator-God when certain scientific facts were brought to his attention, makes the whole sorry story plain. Carrier records that the philosopher admitted to finding the subject “too hard” to deal with; that he failed to remember anything about There is a God; that he repeatedly contradicted himself. He tells us about the bewildered old man being awarded a prize by an Evangelical Christian University. (The Phillip E. Johnson Award for Liberty and Truth, bestowed on him by the university of Biola at la Mirada, California.) The prodigal son returned! Much rejoicing in Christian circles. As if the willingness of a senile man to concede – on and off – the existence of a creator-God, were all the proof they needed to shout in the face of atheists and sceptics: “There, you see? If even he can see it now, you should not have the hubris to think you know better and continue to deny it!”

How insecure these believers must be in their belief!

Carrier writes: “It is certainly possible that Flew looked at ten drafts [of There is a God]. I see no reason to believe Flew was able to understand or even recall what he read.” Flew admitted to having “a nominal aphasia”. But it was more than “nominal”. “Flew could not even recall the arguments of the book , not just who made them or what his sources were.”

Carrier found that whenever Professor Flew himself stated his position, it was always to reaffirm his atheism. Statements to the contrary were never made by him directly, though one at least, firmly insistent that he really had changed his mind, was put out by the publisher on his behalf.

However, I know it was not a total scam. I know that at times he did think he had changed his mind.

I saw him soon after the book appeared and asked him was it true he now believed in God.

“Yes,” he replied, “but not the Monster”.

I understood of course what he meant by “the Monster”. He had rejected the Christian God while still in his teens because he could not reconcile the evil in the world and hell after it with a beneficent deity. Such a deity could only be a Monster. His father, a Methodist minister, was distressed by young Antony’s rejection of his faith, but Antony said, as he was to repeat throughout his life, that he had to go “where the evidence leads”. Now he told me, only the existence of “an intelligence” can explain the nature of the universe. This intelligence, this non-monstrous god, made the laws of nature and then had nothing more to do with his creation – the theological position known as deism.

In God & Philosophy, there is a section on “Order and Design”, in which the author asks the question: “Does order in nature itself presuppose an Orderer?” Elegantly and fully he reasons over a few pages that it does not. (This is not the place to quote his reasons, but I hope to whet some appetites for seeking them in the book.) “So we conclude that order in the universe by itself provides no warrant whatsoever for trying to identify an Orderer.”

The meticulous arguments are abandoned as though they had never been made, in the later book There is a God. The reason given there for belief in a creator God, is that the author has learned about DNA, about its “enormous complexity”, and sees that there must have been an Orderer who made the universe! He also sets out the “fine-tuning” argument. Both the arguments, from “irreducible complexity” and “fine-tuning” have been thoroughly refuted.

Then there is the “Stratonician presumption”, as Flew himself named it after the Greek philosopher Strato of Lampsacus, the third head of Aristotle’s Lyceum, who formulated it. The presumption is that in explaining the world you can do without entities that are not necessary for the completeness of the explanation. In God & Philosophy, Antony Flew does not find it necessary to call in God or gods.

But suddenly, in There is a God, such a supernatural being becomes essential to explain the world’s existence.*

From Antony’s point of view these pressing believers had not done him a disservice. He told me that there was to be a TV documentary about him and his conversion. He was innocently surprised at the attention he was getting, and the unexpected windfall it brought with it. He was paid what seemed to him a very large sum of money. He had never been a rich man, and he was happy for his wife and daughters that they would have this fund at their disposal. (This most generous-hearted of men was painstakingly frugal: every letter he posted was in a re-used envelope with a label stuck over the old address.)

So there’s the picture. A pair (or more?) of American Christian Evangelicals (and a Jewish theologian and physicist, Gerald Schroeder) had worked on him rather than with him, when he had become mentally frail, to produce this cancellation of a lifetime’s thought. In his dotage, these Evangelicals battened on to him, dazzled him with science that was utterly new to him – the big bang, DNA – and rewarded him like a Pavlov’s dog when he gave the response their spin elicited. He was subjected to intellectual seduction, much as Bertrand Russell was by Communists in his senile years.

What seems to me intolerably sad and wrong is that the reputation Antony Flew ought to have, as an atheist philosopher who brilliantly defended atheism throughout his long and distinguished professional life, is now to be replaced by a phony story that he who had been a convinced atheist changed his mind. Is the man who defended atheism better than anyone since David Hume, to be remembered as a deist?

Is this to be allowed to happen – that he be remembered as a man who saw the error of his atheist ways and became persuaded that there was a God – simply because he suffered a softening of the brain in his last years? The truth is that the Antony Flew who conceded the existence of a “creator-intelligence” was not “the Flew” – as he liked to allude to himself – that he had been at the peak of his powers. His faculties were deteriorating, his memory came and went unreliably, he was confused, bewildered and – because he was in a state of decline – taken advantage of.

His handwriting became shakier. He put letters to other people in envelopes that he addressed to me. (They probably got the letters I was supposed to receive.) When I sent him the print-out of an article I had written deploring the Islamization of Britain, he sent it back to me a few weeks later as an article of his own that he would like me to comment on. When he was to meet me and a few colleagues at a certain old club on Pall Mall (the famous street of clubs in the heart of London) which he must have visited dozens or even hundreds of times, he couldn’t find it. A search party rescued him and brought him to the meeting. He had become unsure of himself. He did not always remember, or possibly even grasp, points put to him in a discussion.

But what an enthusiast he forever was for ideas! His face would light up, his voice grow urgent with excitement. A passionate intellectual who was always gentle, always courteous even in the heat of argument, Antony Flew was the epitome of a reasonable man. Or I should say that is what he had been, and that is the way he should be remembered, this great philosopher and atheist. (His country bestowed no honors on him. I think he should have been made Companion of Honour, which is in the sole gift of the sovereign. England deserves her great men ever less!) Even those who disagree with his atheism must surely acknowledge in the name of justice and decency that his achievements, not his late and lamentable capitulations which seemed to cancel them, should be what he is remembered for.

Jillian Becker  April 18, 2010

*

*Here is a sample of the “reasoning” of these Christian ghosts, writing in the name of Professor Flew:

“I put to my former fellow-atheists the simple central question: ‘What would have to occur or to have occurred to constitute for you a reason to at least consider the existence of a superior Mind?'”

Easy reply: manifest purpose.

They state in his name that the immaterial, ie mind, cannot come out of the material.

Reply: How can the material come out of the immaterial – ie matter out of “Mind” or “God”?

Continuing our series on obscure religions, we outline two contemporary Gnostic cults in the Middle East.

*

The Yezidis [or Yazidis] worship  The Peacock Angel, Malak Taus. He’s identified by Muslims and Christians with Shaitan/Satan, so the Yezidis are held to be devil-worshipers. They are ethnic Kurds, most of them  settled in Mosul, Iraq. There are some in Iran, Kurdistan, Armenia, and the Caucuses. In all, it’s estimated, there are about half a million of them. Their cult is in part an offshoot of Sufism. with various accretions. They build small temples, shrines with conical white spires, and they keep sacred snakes. They practice circumcision. The colour blue is repulsive to them, and the eating of lettuce is forbidden. They have an hereditary  priesthood under a High Priest, and sacred books.

There is no need, they believe, to worship the Supreme God, because he is all good and so will never do you harm. The Peacock Angel, on the other hand, must be propitiated. He is capable of doing harm or good, and so must be won over to doing you good. Eventually he will be reconciled with the Supreme God, and that eventuality could come about at any moment.

In their cosmogony, the Supreme God created the world, which is watched over by 7 lesser divinities or “mysteries”, chief among whom is the Peacock Angel, Malak Taus. God created him first, out of his own light, and ordered him never to bow to other beings. Then God created the other six angels, and ordered them to make Adam out of the dust of the earth. God took the inanimate body of Adam and breathed life into him, and instructed the angels to bow down to him. Of course Malak Taus did not bow. “I cannot submit to him because,” he reminded God, “I am made of  your own light, while he is made of dust.”  This pleased God who then appointed him his vicar on earth. As its ruler, Malak Taus visits the earth on the first Wednesday of Nisan (March/April – roughly the same time as Easter), which is the Yezidi New Year’s Day, and the anniversary of the day on which God made the Peacock Angel. On that day they feast, make music, dance, and decorate eggs.

God made the earth by first making a pearl, which remained very small for some forty thousand years, and was then expanded and reworked into its present state. From time to time the 7 angels are incarnated in human form and dwell among the living on earth.  Their main annual festival is a week-long pilgrimage to the tomb of Sheikh Adi, their founder, who they say was the incarnation of one of the 7 angels. The tomb is at Lalish, north of Mosul.

All Yezidis are descended directly from Adam, not through Eve. At first the sexual roles of Adam and Eve were not fixed. Each produced a seed which was was sealed in a jar. Eve’s seed bred creepy-crawly things, but Adam’s developed into a boy-child who grew up, married a houri, and fathered the Yezidis.

As Adam’s seed, they are different from all other peoples. They permit marriage only within the sect, and members of each caste of their social and religious hierarchy can only marry among themselves.

They pray five times a day facing the sun. Their holy day is Wednesday, but their day of rest is Saturday.

In 2007,  al-Qaeda suicide bombers drove oil tankers into two Yezidi communities  near Mosul which they exploded, killing more than 500 and injuring about 1,000 more. This sent thousands of Yezidis to the Syrian border to seek asylum.

*

The Mandeans were also settled in Iraq, south of Baghdad. There are also some in Iran. The name derives from Manda, their word for the Gnosis.

They are called Sabeans by the Muslims, who have tolerated  them – under certain strictures – as one of the “Peoples of the Book”, a category that includes the Jews and Christians. They have 5 holy books, chiefly the Ginza, all written in a unique  dialect of Aramaic, and in a unique script.

Their main sacrament is baptism, and as they claim John the Baptist as a member (not founder) of their sect, they are also known as the Christians of St. John. The baptismal rite is not performed once and for all, but as regular ablutions. They do  not build temples. Their ritual baptism takes place in sanctified compounds (mandi) where in front of small cult-huts there are pools called “Jordans”, kept fresh by streams flowing in and out. After each baptism the priests hand out bread and water. On certain occasions they sacrifice doves and sheep. They do not practice circumcision.

Their cosmogony is great imaginative stuff, closely resembling in general form, though not in nomenclature and details, the cosmogonies of most Gnostic faiths.

Earth and Man were formed by a demiurge. The history of the universe unfolds in 7 stages, corresponding to the 7 planets. Like Gnostic cults in general, Mandeism is dualistic. Light and Darkness stand opposed to each other, Light to the North, Darkness to the South.

In the Northern World, or Kingdom of Light, the Highest Being is called the Great Life. He emanated the Mighty Spirit called the King of Light, and is surrounded by innumerable emanated beings  called the Uthri. With them, the King of Light made the Heavenly or Great Adam, who emanated the Second Life, Joshamin, who emanated the Third Life, Abathur, the Keeper of the Scales, who emanated the Fourth Life, Ptahil, who is the Creator God.

In the Southern World, or Kingdom of Darkness, the Spirit of Evil, who arose out of primeval chaos or dark water, emanated the King of Darkness, Rutha, who is surrounded by emanated demonic beings and phantoms. With them the King of Darkness made the 7 planets – which are also the 7 demons, the Archons who rule this world – and the 12 constellations of the Zodiac.

The two sides, right from the “beginning” which was (nevertheless) “before time”, are hostile to each other. But the lower Archons of the Kingdom of Light, including particularly Ptahil, tend towards the darkness, and they, with Ruha, and the 7, and the 12, created the material world, and formed the First Man, the earthly Adam. But the Rulers of the World of Light intervened, and sent a messenger, the Gnosis of Life, also called the Son of Life, who is the Redeemer. He brought the material body of Adam to life by endowing him with a soul, and he chained Ruha the Evil King, and punished Ptahil the Creator by exiling him from the World of Light until the end of the earthly world. The soul is called the Inner Adam.

The Mandeans name themselves the Race of Life. They claim descent from Adam and Eve. Their constant religious purpose is to save their light-sent souls from the prison of this material world, this creation of darkness, by means of the Gnosis and their sacred rituals.

The souls of the good, who are the chosen, will rise to the Kingdom of Light when they leave this life. The ascent is arduous but, being gifted with the Gnosis, they will know what magic spells and incantations to say, and they will  break certain seals, in order to pass the 7 planets, or demons, which will challenge them; and each will be helped by a Guide who is his soul’s spiritual counterpart, and by ceremonies and hymns performed by the Mandeans still on earth. But (as in Zoroastrianism) they have to see as they pass the stations of the demons, the sufferings of those who have not earned the right to rise to the Light. The  bad or unenlightened   souls – including all Christians – are caught in way-stations, where the Forces of Darkness punish them with chains, irons, cauldrons and ovens for as long as time lasts. Then they’ll be judged a second time, weighed in a scale, and if found wanting, will be confined forever in darkness.

Although in its own belief Mandeanism arose in ancient Judea – and has dietary laws like those of Judaism, and prohibits image-making – it owes more to Zoroastrianism (see our post Thus, more or less, spake Zarathustra, May 26, 2009) than to Judaism or Christianity, and is probably a pre-Christian Gnostic cult. It differs from most other such cults by being neither ascetic nor libertine. It commands marriage, and approves the begetting of children, good works, and charity.

The Mandeans are pacifists, and at present fear annihilation by Muslim militants, who try to force them to convert to Islam under threat of massacre. Of an approximate 70,000 world wide, there are now only some 5,000 left in Iraq. A majority of the ancient Iraqi community have fled to Syria and Jordan, where they still feel unsafe, and hope (forlornly) to be granted asylum en masse in the West.

Barack Obama and Hillary Clinton are disciples of the left-revolutionary Saul Alinsky. Hillary Clinton encountered him personally and wrote an academic essay on his theories. Obama never met him but is his political child, faithfully following his intructions for changing the world. To what? An explicit answer cannot be found in the works of radical leftists, but what one gathers and gleans from them is this: an entirely different world in which human beings will not be as they are but transfigured, their nature so utterly changed that they will commit no crimes, never desire to have one thing that everybody else doesn’t have, and will have no aggression, envy, or hate in them. Or something along those lines. The picture of what will be is never apparently clear even in the revolutionary mind itself. A Marx, a Lenin, a Mao, an Alinsky can describe in any amount of detail what hell is – life as it’s lived now, especially in America; but they cannot describe their heaven (see our post Heaven and Hell, December 16, 2009). They require the utter destruction of this world so that the amorphous fantasy, the new world that they cannot visualize will arise on the ruins of the old. All they are sure of is the first step: destroy this world. This they can and will strive to do with fanatical passion. Anything may be done, however unjust, however cruel. Any number of the living may be sacrificed, for their suffering will buy the bliss of that far more worthy future human race.

Alinsky lays out practical steps for achieving the total destruction in his book Rules for Radicals. David Horowitz, the doughty fighter for freedom in general and especially for free speech in the academies, has written a booklet titled Barack Obama’s Rules for Revolution: The Alinsky Model *, in which he explains fully what the Alinsky ethos is, and what tactics Alinskyites will use to create not heaven on earth but chaos.

Here are some quotations from the booklet:

Alinsky’s advice [to his followers] can be summed up in the following way. Even though you are at war with the system, don’t confront it as an opposing army; join it and undermine it as a fifth column from within. To achieve this infiltration you must work inside the system for the time being. Alinsky spells out exactly what this means: “Any revolutionary change must be preceded by a passive, affirmative, non-challenging attitude toward change among the mass of our people.” In other words, it is first necessary to sell the people on change itself, the “audacity of hope”, and “yes, we can”. You do this by proposing moderate changes which open the door to your radical agendas: “Remember: once you organize people around something as commonly agreed upon as pollution, then an organized people is on the move. From there it’s a short and natural step to political pollution, to Pentagon pollution.”

There is no real parallelism in the war which radicals have declared. One side is fighting with a no-holds-barred, take-no-prisoners battle plan against the system, while the other is trying to enforce its rules of fairness and pluralism. This is the Achilles heel of democracies and all radical spears are aimed in its direction.

At first it might seem paradoxical that an American president who has been the beneficiary of an electoral process second to none in its openness and inclusion should have been a veteran advocate and functionary of an organization like ACORN, which has been convicted of the most extensive election fraud in American history. But this is perfectly intelligible once the Alinsky method is understood. ACORN activists have contempt for the election process because they don’t believe in the electoral system as it is constituted in a capitalist democracy.

The really serious revolutionaries, the ones prepared to burn down the system and put their opponents up against the wall, have never had a plan. What they had – and still have – is a vague idea of the kingdom of heaven they propose to create, in Marx’s case “the kingdom of Freedom”, in Alinsky’s case “the open society”, in the case of the current left, “social justice”. These ideas are sentimental and seductive enough to persuade their followers that it is all right to commit fraud, mayhem and murder – usually in epic doses – to enter the promised land. But otherwise, revolutionaries never spend two seconds thinking about how to make an actual society work. How to keep people from committing crimes against each other; how to get them to put their shoulder to the wheel; how to provide incentives that will motivate individuals to produce wealth.

On this passage two points should be noted: The radical left’s understanding of what “the open society” means is the opposite of what the philosopher Karl Popper meant by it in his great work The Open Society and Its Enemies. Popper meant a society in which individuals are free to strive for their own ends, a society in which Adam Smith’s “natural order of liberty” (or what Karl Marx called, with contempt, “capitalism”) prevails. George Soros, who has benefitted hugely from the real open society of America, spends part of the fortune he has made in it on promoting collectivism with Alinskyite strategems through his “Open Society Institute”. And it should always be remembered that “social justice” is the opposite of justice. “Social justice” means endowing those who have not earned anything with the hard-won gains of those who have.

It must seem simply incredible that the chief enemy of a country should be its own elected president; that the man entrusted to lead it should be waging war on it. Many conservatives cannot bring themselves to believe even in the possibility that Obama – even though he is universally acknowledged to have been an Alinskyite in the past – is still of a mind to wreck the America he’s been elected to lead.

“Chaos”? “Wreck”? – don’t these words vastly exaggerate what’s happening?  But look at what he’s done: set the people against Congress, the states against the federal government, former allies against America; let enemies become dangerously strong; and loaded such a burden of debt on the people as will crush generations to come. Isn’t wrecking and chaos well underway?

Today in Townhall, Michael Medved writes a plea to conservatives not to characterize Obama as a revolutionary, or a radical of any sort. While never actually saying that Obama is not a radical revolutionary, he pleads that it’s politically unwise to say that he is. Here’s how he ends his column (but it’s worth going to the source to read the arguments):

If conservatives persist in characterizing the President of the United States as vicious and radical, insanely bent on the destruction of the Republic, we may find reassurance from the already like-minded but we’ll lose nearly everyone in the persuadable middle. As a result, we could spend the next decade or more as an increasingly impotent, irrelevant and angry opposition, howling in the political wilderness.

We don’t agree in this instance with Michael Medved. Horowitz’s booklet explains at length why it is just such fears that Alinskyites take advantage of. We think it’s time to fight seriously (though not unscrupulously as the radicals fight), and nothing can be won if the enemy isn’t recognized and named.

*Order it from The Freedom Center, PO Box 55089, Sherman Oaks, Ca 91499 Tel: 800-752-6562.

This is a fulcrum moment in history.

If the Democrats succeed in “kicking down the door”, “crossing the threshold”, “vaulting over the fence” – to use Pelosi-Obama metaphors – by passing their “health care” bill, which is actually a bill to turn America towards unstoppable socialism, they will have a clear field in front of them.

The Left’s “long march through the institutions” brought Obama to the most powerful position in the world. Now the purpose of the long march can be realized: a collectivist world.

Then the brief American experiment in liberty – successful though it has been while it lasted – will be over: over for America, and so for the world. There have been only a few periods and places in which people have been able to live in freedom under law. Britain managed it for a while. The United States has managed it triumphantly for about 234 years. Ahead, if the bill passes and the Democrats continue in the direction Obama and Pelosi are leading them, lies collectivism, poverty, serfdom, misery. There will be hunger and want as there was in collectivist Russia and collectivist China; not immediately, but once the Capitalist Goose is killed, there can be no more golden eggs and the store will soon be bare.

However the swing to socialism is accomplished, whether by majority vote in a corrupt Congress, or by hook-and-crook, deem-and-wangle, if this measure becomes law it will be a victory for evil.

Jillian Becker March 19, 2010.

Is the world entering a post-American era? Will the 21st century be dominated by some other power, or several others?

In the splendid speech that John Bolton delivered at the Conservative Political Action Conference in February 2010, he said of Obama, “He is the first post-American president.”

In Obama’s eyes, American superpower status is already over. The decline is happening. There’s no reason to regret it, and it would be pointless and unnecessary to try to halt or reverse it. Obama is content to let America be a nation among the nations, no different in any important respect, and certainly no better. “He sees American decline as a kind of natural phenomenon,” Bolton said.

In Bolton’s own view, however, America is still exceptional and still the one and only superpower. If its status as such is under threat, that threat proceeds from Obama himself, who, almost casually – not caring very much, as John Bolton remarked, about foreign and national security policy – is himself weakening it.

What Obama does care about is domestic policy. To achieve his redistributionist goals he has put America into crushing debt; and being determined, it seems, to turn America into a European-style socialist state, he can only make the debt vaster and heavier. That alone weakens America.

China is America’s chief creditor, but that does not mean China is now a second superpower. A China growing in wealth and confidence, and becoming an increasingly significant world actor, may pose an economic threat to America but is not, or not yet, a rival world power. Militarily it is far from a match. Militarily, America is still far and away the most powerful nation.

But there again, if Obama has his way, it won’t be for much longer. He has, in Bolton’s words, an “incredibly naïve idea” that if the US would get rid of its own nuclear weapons, other countries would give up theirs; those that do not have them but want them – such as Iran and North Korea – would abandon their intense efforts to obtain them; and the world would live at peace forever after. This belief or ambition represents, as John Bolton put it, “a pretty deep-seated strain in the left wing of the Democratic Party.” Obama will soon negotiate an arms control agreement with Russia by which he will undertake substantially to reduce America’s nuclear capability. America will not develop new nuclear weapons, or arms in outer space, or even keep its existing arsenal battle-ready by testing for safety and reliability. It is as if America had no enemies; as if America were not under attack; as if 9/11 had never happened; and as if Iran and North Korea would not drop nuclear bombs on America and its allies if they could do it and get away with it.

Furthermore, with the rest of the dreaming Left both at home and internationally, he aspires to another vision of a new earth: one that is not only sweetly irenic but held forcibly in union by a supreme governing authority. Those proposals for world taxes that we hear of; the intricate business of trading in carbon indulgences in the name of saving the earth from being consumed by fire or ice; international treaty regulations that would result in banning the private ownership of guns – all these are measures to realize the tremendous objective of “world governance”. It would mean the end of American independence, the end of national sovereignty. It would mean that the Revolution was lost, as Bolton said.

In a sense it would be the end of America, because America is an idea of liberty. And it is an idea that the world needs. Its loss would be a colossal disaster, a tragedy for the whole human race.

Can America be saved?

In his book titled The Post-American World, Fareed Zakaria asserts that “America is closing down”, but allows that it “won’t be demoted from its superpower position in the foreseeable future” because “it’s not that the United States has been doing badly over the last two decades. It’s that, all of a sudden, everyone else is playing the game.”

America can “remain a vital, vibrant economy, at the forefront of the next revolutions in science, technology and industry, as long as it can embrace and adjust to the challenges confronting it”.

“The challenges” come from other nations, now rising, which he groups together as “the rest”.

China is the first of them because it is becoming an economic giant. The 21st century, he considers, may be the Chinese century.

What if [China ] quietly positions itself as the alternative to a hectoring and arrogant America? How will America cope with such a scenario – a kind of Cold War, but this time with a vibrant market economy, a nation that is not showing a hopeless model of state socialism, or squandering its power in pointless military interventions? This is a new challenge for the United States, one it has not tackled before, and for which it is largely unprepared.

Next in line is India. Poorer but democratic, India is “the ally”. Then come Brazil and Chile (plausibly); South Africa (less plausibly); and (implausibly) Russia. (Russia is a demographic basket case.)

Ironically, Zakaria says, these nations are rising because they learnt from America:

For sixty years, American politicians and diplomats have traveled around the world pushing countries to open their markets, free up their politics, and embrace trade and technology. … We counseled them to be unafraid of change and learn the secrets of our success. And it worked: the natives have gotten good at capitalism.

America, then, has not been a malign power, or not always. In Roosevelt’s day other countries believed that “America’s mammoth power was not to be feared”. It was after it had won the Cold War, when it became the only superpower, that it began to go to the bad. “Ever since the collapse of the Soviet Union, the United States has walked the world like a colossus, unrivaled and unchecked”, and this “has made Washington arrogant, careless, and lazy.” Furthermore, he tell us, “people round the world worry about living in a world in which one country has so much power.”

To relieve that worry, America “must reduce its weaponry and work towards a non-nuclear world.” It is hypocritical for the US to insist that other countries should not have nuclear weapons while it is hoarding a nuclear arsenal of its own. By giving them up it would “gain credibility”, an end he apparently considers so desirable that it would be worth risking the nation’s very survival to achieve it.

The summer of 2002, Zakaria says, was “the high water-mark of unipolarity”. The world felt sympathy for America after 9/11. America went to war in Afghanistan, which was not good but not too bad. But then it invaded Iraq, which was very bad, and the world’s sympathy dried up. America was being too “unilateral”, too “imperial and imperious”.

George W Bush and “the nefarious neoconservative conspiracy” antagonized the world. He and his conspirators “disdained treaties, multilateral organizations, international public opinion, and anything that suggested a conciliatory approach to world politics.”

So the world’s dislike, contempt, and fear of America were justified, or at least understandable, in the light of the foreign policies of the “arrogant” Bush administration. Zakaria even claims that the animosity filled the Republicans – already full of “chest-thumping machismo” – with pride.

He asks:

Can Washington adjust and adapt to a world in which others have moved up? Can it respond to shift in economic and political power? … Can Washington truly embrace a world with a diversity of voices and viewpoints? Can it thrive in a world it cannot dominate?

The advice he gives to “Washington” for success in adjusting, adapting, responding, embracing, and thriving is to be conciliatory, apologetic. It must listen more; proclaim universal values”, but “phrase its positions carefully”; be like the chair of a board gently guiding a group of independent directors. America must “learn from the rest”. The president must meet more non-government people, have smaller entourages, rely more on diplomacy. Consultation, cooperation, compromise are the key words. He objects to such accomodations being called appeasement. Consult and cooperate, he urges, with Russia, and with “multilateral institutions” such as the UN, NATO, AFRICOM, OAS, and the International Criminal Court. (Even internally, the US legal system “should take note of transnational standards”.)

The federal government has been “too narrow-minded” about terrorism. When bin Laden got America to “come racing out to fight” him (in response to 9/11) this was “over-reaction.”  Zakaria’s advice: “take it on the chin” and “bounce back”. The government must stop thinking of terrorism as a national security issue, and think of it as criminal activity carried out by “small groups of misfits”. Although Democrats were on the whole “more sensible” about terrorism, both parties, he says, spoke “in language entirely designed for a domestic audience with no concern for the poisonous effect it has everywhere else.” His solution is better airport control round the world. The more urgent problem in his view is that American Muslims have become victims of over-reaction to terrorist attacks. Instead of being “questioned, harassed, and detained” they should, he urges, “be enlisted in the effort to understand the appeal of Islamic fundamentalism.”

Zakaria does not consider himself anti-American. He does not even see himself as a man of the left. He reiterates that he is a free marketeer. It is because America became “suspicious of free markets”, he says, that partly explains its “closing down”.

He wrote his book before the economic crisis. He saw a globalized economy bringing about an increasingly prosperous world in which the poorest nations were rising strongly enough for him to declare that “the world is swimming in capital”, and “there really isn’t a Third World any more “. But even then the dollar was sliding, and America was showing signs of being “enfeebled”.

At a military-political level America still dominates the world, but the larger structure of unipolarity – economic, financial, cultural – is weakening… every year it becomes weaker and other nations and actors grow in strength.

For all its military might, its chest-thumping phase is over and now it is “cowering in fear”. It must, he says, “recover its confidence.” ‘It must stop being “a nation consumed by anxiety”, with a tendency to “hunker down”, unreasonably “worried about unreal threats” such as terrorism, and rogue nations like North Korea and Iran. (Iran, he explains, has good reason to fear the United States, with its armies on two of its borders. It’s only to be expected that Iran would try to arm itself with nuclear bombs and missile delivery systems. He does not explain why America should not fear this as a real threat.)

He is certain about what America needs to do to propitiate and serve the world it has alienated. It should ‘‘build broad rules by which the world will be bound’’, rather than pursue “narrow interests”.

What the world really wants from America is … that it affirm its own ideals. That role, as the country that will define universal ideals, remains one that only America can play.

We know Obama has read Zakaria’s book, or at least looked into it, because there is a photograph of him holding it, one finger marking his place. Obama is doing much that Zakaria advises in foreign affairs. But that’s less likely to be because the writer has impressed the president with his arguments than because they have both drunk from the same ideological well.

Obama’s foreign policy lets us see if Zakaria’s theory works. So far it has not.

So is America’s decline beyond all remedy?

It’s a relief to turn from Zakaria’s dull and weakly reasoned book with its uncongenial credo to an article titled The Seductions of Decline (February 2, 2010) by brilliantly witty and insightful Mark Steyn. If America believes it is in decline, he says, it will be. It is a self-fulfilling prophecy. The view that America has been too arrogant a power; that it is not and should not be exceptional; that humility and apology are required of it; that only endlessly patient negotiation in a spirit of compromise will improve foreign relations and dissuade states like North Korea and Iran from acquiring nuclear arms; that Islamic terrorism should be treated as crime and not as the jihad its perpetrators declare it to be; that Russia should be consulted on, say, the deployment of American missile defense; and that the US should reduce its nuclear arsenal and work towards a non-nuclear world – will bring about the decline.

National decline is psychological – and therefore what matters is accepting the psychology of decline.

His answer to the question “is America set for decline?” is yes, because of the policies of Obama and the Democrats, which arise from their acceptance of decline.

Strictly on the numbers, the United States is in the express lane to Declinistan: Unsustainable entitlements, the remorseless governmentalization of the American economy and individual liberty, and a centralization of power that will cripple a nation of this size. Decline is the way to bet.

American decline, he says, “will be steeper, faster and more devastating than Britain’s – and something far closer to Rome’s.” It will not be like France’s, or Austria’s.

Why did decline prove so pleasant in Europe? Because it was cushioned by American power. The United States is such a perversely non-imperial power that it garrisons not ramshackle colonies but its wealthiest “allies”, from Germany to Japan. For most of its members, “the free world” has been a free ride.

And after “Washington’s retreat from la gloire” as hegemon of the world, when America “becomes Europe in its domestic disposition and geopolitical decline, then who will be America?”

Of the many competing schools of declinism, perhaps the most gleeful are those who salivate over the rise of China. For years, Sinophiles have been penning orgasmic fantasies of mid-century when China will bestride the world and America will be consigned to the garbage heap of history. It will never happen: As I’ve been saying for years, China has profound structural problems. It will get old before it gets rich.

Not China then. Russia?

The demographic deformation of Tsar Putin’s new empire is even more severe than Beijing’s. Russia is a global power only to the extent of the mischief it can make on its acceleration into a death spiral.

Not Russia. How about the Caliphate that the terrorist war is being fought to establish?

Even if every dimestore jihadist’s dreams came true, almost by definition an Islamic imperium will be in decline from Day One.

So what might the post-American world look like? Mark Steyn’s answer is deeply depressing:

The most likely future is not a world under a new order but a world with no order – in which pipsqueak states go nuclear while the planet’s wealthiest nations, from New Zealand to Norway, are unable to defend their own borders and are forced to adjust to the post-American era as they can. Yet, in such a geopolitical scene, the United States will still remain the most inviting target – first, because it’s big, and secondly, because, as Britain knows, the durbar moves on but imperial resentments linger long after imperial grandeur.

But nothing is inevitable, and Mark Steyn offers a last hope. Though “decline is the way to bet”, the only thing that will ensure it is “if the American people accept decline as a price worth paying for European social democracy.”

When in 2008 a majority of the American electorate voted for Barack Obama to be president of the United States, it seemed that the deal had been made. But now Obama is failing, the Democratic majority is under threat, and the Tea Party movement is reclaiming the Revolution.

This could be another American century after all.

Jillian Becker   March 1, 2010

Here is another in our occasional series on obscure and lost religions.

*

Simon Magus was the founder of a 1st century religion, hugely popular in his own day and of considerable importance in the history of religions. The Catholic Church, though it has taken pains to diminish him personally, recognizes him as the innovating first in a long line of Gnostic teachers who established similar and diverse cults, some of which seriously rivaled Christianity throughout its early centuries.

Even according to the Acts of the Apostles (viii.10), a document which might be expected to and does belittle him and his teachings, Simon’s following consisted of the entire population of Samaria, ‘from the least to the greatest’. He persuaded them that he was ‘the power of God which was great’. But Philip, Peter, and John succeeded in converting the same Samarians to Christianity – and then Simon submitted himself for baptism. However, according to other sources, he soon reverted to his old claim that he himself was God.

The testimony we have to Simon’s life and teaching is for the most part from Christian sources. Irenaeus, the Church Father, called Simon ‘the father of all heresy’. For how much of what his Christian denouncers ascribe to Simon they simply dipped into the bran-tub labeled Abominable Gnostic Beliefs and Practices, it’s impossible to say. And despite the Church Father’s conviction that he was an originator of the creed he taught, it is also impossible to say to what extent he was really innovative. He was certainly eclectic, inspired by a variety of theological fragments wherever he found them. Some of his claims were obviously picked up from the Christians, but others that are Christian-like may have pre-dated Christianity. Elements of truth probably adhere to the Christians’ tales, and if stray fragments from other old barrels are added, and guesswork applied to them all with common sense and humdrum regard to known historical fact, a fairly coherent account of Simon and his doctrine can be stitched together.

Simon was born in Gitta, Samaria, about the time of Jesus of Nazareth. He must have left Samaria early in his life or he could hardly have made his fellow-countrymen swallow the story of his celestial origin that he was to bring back with him from abroad. He first became known as a Magus in the large, rich and sophisticated port-city of Alexandria in Egypt, the next most important Greek city after Athens, then under the imperial rule of Rome. To make a reputation there was an achievement to be proud of. Whatever Simon did to entertain his public, he must have done it well. A common repertoire of magical performances was attributed to him: the concoction of philtres and potions; the weaving of spells by incantations; the exhorting of idols and images; levitation; changing water into wine; opening locked doors from a distance; the inducement of demon-borne dreams.

The self-governing city of Alexandria was named after its founder, Alexander the Great, who was buried there. Under the (Greek) Ptolomies who succeeded Alexander as rulers of Egypt, a museum was established which evolved under their patronage into a kind of university; and a library was built which became the greatest in the ancient world, a proof and continuing cause of Alexandria’s intellectual supremacy. The library remained as a pool and fountain of learning for hundreds of years. However, much of its treasure consisted of pagan and Jewish works that were not to the taste of the strengthening Church. Several times Christians partially destroyed it. Eventually Muslims succeeded in burning it to the ground with all that it contained in or around 640 C.E. It was one of the most deplorable acts of vandalism in history. It is because so much was lost in Alexandria that we have huge gaps in our knowledge of the history of ideas, including perhaps the pre-history of Gnosticism. We attribute originality to this or that philosopher because his work survived and so is known to us, but we cannot know everything about his sources, or who his influences and modifiers may have been.

It is likely that wisdom rubbed off on almost everyone who lingered in Alexandria for any length of time. Simon of Gitta apparently acquired some Greek philosophy, perhaps from reading it in the library, or from listening to other people who read it, for he seems to have put it to work when he reinvented himself as a divine incarnation.

His magic art may have been acquired at home. According to some researchers he did not need to travel abroad to acquire it, but was trained by indigenous Samarian magicians and mystics.

The established religion of the Samarians – or ‘Samaritans’ as they are called in the New Testament – was a form of Judaism. Their bible was the five books of Moses. They had their own temple at Gezarim (despised by the Jews for whom the only Temple was the one that stood in Jerusalem until it was destroyed in 70 C.E.); and they worshipped in their own way one God, the God of the Jews, Jehovah.

At some unknown date, Simon, returning from Egypt, erupted into their midst with his art to entertain them and a strange new doctrine to excite them. They would throng about him to watch his performances, and he would preach astonishing things to them.

Jehovah, he proclaimed, was not the supreme God of the universe. He was only a lesser god, though indeed the Creator of this world. But what sort of world was this that he had made? A place of suffering, sin and despair. Now he, Simon, had come down to this earth, appearing as a man, from a realm far above the lowly heaven where Jehovah dwelt. Jehovah was not even aware that anything existed above himself, blindly believing he was the only god, but the truth was that way beyond all imagining, up at an inconceivable height, there was an unknown Primal Father, and He was all good.

Simon warned that he had come to disclose this because the end of the world was near at hand when all would be consumed by fire. The Samarians were doomed unless they followed him, Simon, who alone could save them. The Samarians were impressed. Wanting to be saved, uncountable thousands embraced the new faith.

An inner circle of (reputedly 30) disciples, both men and women, gathered about Simon. To them he revealed the origin of the universe. He taught that the Godhead was a Trinity. There was the Father, the Son, and the Holy Spirit. They were not three different persons, but three equal aspects of the same Being.

He, Simon, who had come among them as a man to teach them these things had made himself known as the Father to the Jews, as the Son to the Christians, and as the Holy Spirit to the Gentiles. As the Son, he had seemed to suffer death and affliction. He prophesied that in his present incarnation as an apparent man named Simon, he would again seem to die in his mortal form, but after three days would rise living in the flesh, and be taken up to the highest heaven.

He taught them how evil had come into existence from the Primary Source, which was entirely good so that nothing evil could come directly from Him. All things began with a Thought of the Godhead. This First Thought of God was named Ennoia, a female principle who was the Mother of all creation, for she brought forth the angels who carried out the work. They were jealous of her powers, and held her captive in the world they made. For thousands of years she was reincarnated to suffer again and again the pains of earthly existence. In one of her lives she had been Helen of Troy. Her latest incarnation was as a Phoenician woman whom he introduced to his followers by the name of Helen, because, he explained, that had been her most famous name in the past. He had come to seek and find her, and would now rescue her from the clutches of the demon-angels who held her captive, free her from the cycle of birth and death, and restore her to her rightful place in the highest heaven.

It is not known what became of Simon. Some said that he died in or near Rome. Two different stories of his end were rumored in mockery. One was that he was giving a performance of one of his magic arts, flying from a tower, when Peter, who was present, prayed that he should drop to the ground, which he did, to his death. In the other he let himself be buried alive for three days, after which, he predicted, he would emerge alive; but when the grave was opened he was found dead.

Christian accounts depict Simon as an immoral poseur who tried to buy the secret of miraculous healing from Peter and John. (Hence the ecclesiastical crime of ‘simony’.) They say that Helen, his consort, was a prostitute from Tyre, and the Samarians, to a man and woman, including the most learned and perceptive, had been taken in by a cheap trickster. He presided, they said, over ritual acts of sexual intercourse in holy orgies. St Epiphanius wrote of him that he made use of semen and menstrual blood in his magic.

Simon predicted that he would be ‘execrated’ because what he preached was strange and hard to believe. His doctrines contradicted the conventional beliefs of the classical world, denounced the God and the Law and the morality of the Jews, and constituted a threatening challenge to Christianity. In other words, he urged total revolt. His was not merely a rival faith, it was a protest against all order, all authority, of men and their gods. It was a revolt against the world. He would open the minds of men, wrest their souls from the chains of guilt and set them free. In his antinomianism, in his spiritual aspirations, in his revolutionary fire, in certain of his beliefs, he seems to some historians of religion to resemble St Paul, a notion that appalls others and has elicited scholarly works stressing the differences between the two men and their teachings, some demonstrating so profound a chasm between them as to render such comparison absurd.

Yet Simon of Gitta must have been an extraordinary man, eloquent and persuasive, whose claim to divinity was not unique in that era. And his doctrine did not die with him. It flowed into a swelling river of Gnosticism. His ideas – original to him or not – were developed by a series of Gnostic teachers, some of them founding sects that lasted for centuries and flourished side by side with the Pauline Church, until Christianity became an orthodoxy with the power to suppress and punish heterodox faiths. Then, along with other heretical cults, the sects that had evolved from the vision of Simon Magus were silenced, their scriptures burnt, and their obstinate believers put to death. We might wonder whether, dangerous nonsense though the beliefs might have been, they were much more dangerous, or much more nonsensical, than others that have been held in the highest esteem and continue to have currency in our time.

 

Jillian Becker  February 21, 2010

*

When Simon disappointed the expectations of his Samarian followers by failing to rise from the grave, they became Christians in large numbers, according to Church accounts. No help to keep the sect alive came from Simon’s disciple and successor, Menander, who – although he endorsed much of what his master had taught – made some significant changes of detail.

Menander revealed that Simon was not really the divine saviour; he, Menander himself, was.

Rather than try to persuade the once-bitten Samarians to believe in him as they had believed in Simon, he repaired to Antioch and there gathered a following of his own.

His theogony was a variation of Simon’s. Certainly a First Power emanated a First Thought who in turn emanated the Archons, and those lesser powers created the world.  But contrary to Simon’s assertions, they did have knowledge of the First Power, and rebelled against Him. As a result, death came into the world. However, after many ages, here was Menander descended in human form to save humanity. He offered a baptism ‘into him’ which he guaranteed would provide immediate immunity from decrepitude and death.

These promises were not fulfilled. His baptized flock aged and died, and so his cult disappeared.

 

Jillian Becker   March 8, 2013

Here is an account of how and why twenty million Muslims were imported into Europe, and to what effect.

The information is condensed from Eurabia: The Euro-Arab Axis by Bat Ye’or. (The wording is largely hers, with some added notes and comments of my own – JB.)

1969 France sells 110 Mirage jets to new Libyan dictator, Muammar Qaddafi. Explores with him the concept of a Euro-Arab dialogue. Becomes in the following years a major supplier of arms to many Arab states.

1973 May: London. Conference of Islamic Cultural Centers.  Islamic leaders decide to create, fund and support cultural centres in Europe as ‘a great need was felt [in Europe] for the tenets of Islam’ and such centres would help Muslim communities in Europe play this role [of teaching the tenets of Islam] effectively and fruitfully.’ The Conference also ‘decided to establish the Islamic Council of Europe to serve as an organ of co-ordination among all Islamic institutions and centres.’ It was to ‘propagate the true teachings of Islam throughout Europe.’ Thus there was to be a ‘stepping up of the activities of the Islamic Da’awa [proselytism]’.  To this end, an International Islamic News Agency was to be established, also a Jihad Fund open to subscription ‘with no restrictions’.

The ‘rights’ of immigrants to preserve their beliefs, traditions and national cultures were to be guaranteed by the Europeans. Facilities for the teaching of Arabic were to be ‘improved’. The establishment of a Euro-Arab University was proposed (and initial steps to do so were taken in subsequent years including the founding of the Euro-Arab Business Management School in Granada in 1994).

October 16-17: Kuwait. Mortified by the defeat of Egypt, Syria and Jordan in their war against Israel, the Arab oil-producing countries meet and decide to quadruple the price of oil and to reduce their production of crude oil by 5% each month until Israel withdraws from the territories those three countries lost to Israel in 1967 and failed to recover in 1973. Impose an oil embargo on the US, Denmark, the Netherlands as states friendly to Israel. Sheikh Yamani of Saudi Arabia threatens that the oil states could ‘reduce production by 80%’ and asks the West ‘How could you survive with that?’ In response the US stands firm, France and Germany panic.

November 6: Brussels. Meeting of the EEC nine members. Ignoring objections from Washington, the meeting insists on starting an appeasing approach to the Arab oil states. They issue a joint Resolution based on their dependence on Arab oil, in which they pledge themselves to support the Arabs diplomatically in their conflict with Israel. This was sufficient to induce the Arab states to increase oil supplies and ‘open a dialogue’ (as already conceived in discussions between France and Libya). Thus began a Euro-Arab political solidarity pact that was hostile not only to Israel but also to America.

November 26-27: Georges Pompidou, President of France, and Willy Brandt, Chancellor of West Germany meet. Reaffirm intention to ‘engage in a dialogue with the Arabs’.

November 28: Algiers. Sixth Summit of the Arab Conference. Arab heads of state address a Declaration to the EEC,  noting with interest ‘the first manifestations of a better understanding of the Arab cause by the states of Western Europe’, and setting out Arab political preconditions for the projected dialogue.  The Declaration stresses that the political and economic aspects are interdependent and non-negotiable – ie the supply of oil depends on EEC acceptance of Arab political conditions concerning Israel.

December 15:   Copenhagen. An EEC summit,  called by President Pompidou of France, considers the planning for co-operation between the EEC countries and the Arab League. Four Arab foreign ministers, delegated by the Algiers Arab summit, are invited  to monitor the project. They suggest various strategies in the context of the conditions that the Arab states place on any accord with the EEC.

1974 February 24: Lahore. The Second Islamic Conference, organized by the recently created Organization of the Islamic Conference (OIC) confirms and elaborates the conditions for co-operation with the EEC.

June 10: Bonn. Britain (which had joined the EEC in 1973, as had Ireland and Denmark), had vetoed the Euro-Arab Dialogue in protest against Holland being under an Arab embargo ‘for being pro-Israeli’, but  the embargo was lifted against Holland, so now  the foreign ministers of the EEC states meet to discuss ‘the Dialogue’.  Areas of co-operation  between Europe and the Arab states include industry and agriculture, science and technology, finance, education, and ‘civil infrastructure’. The Arab states, in other words, are being promised massive transfers of money and know-how with programmes to industrialise and modernise their countries.

Note:  All this was desperately desired by the Arab states, and the provision of it could have been used by Europe as a counter-lever to the oil blackmail which the Arabs had brought to bear on Europe. Furthermore, the Arab oil states needed to sell their oil to Europe, and needed to invest in a thriving European economy. The European governments could have dictated terms. But the EEC, under insistent French leadership, preferred to appease rather than negotiate. The motivation for France was not only commercial. It was a desire to re-acquire a large sphere of influence in the Arab world, in pursuit of an intense ambition to achieve super-power status and so to rival the United States.

July 31: Paris. The first official meeting at ministerial level between the Europeans and the Arabs to discuss the organization of the Dialogue.  An institutionalized structure is created to harmonize and unify the trade and co-operation policies of each of the  EEC countries with the member states of the Arab League.

The EEC founds The European Parliamentary Association for Euro-Arab Cooperation ‘to improve political, cultural, and economic cooperation between Europe and the Arab world’.   Its Executive Committee set to meet regularly every six months.  All the  political parties and groupings of Europe are members of it.  It is to keep in regular contact with European governments, the Presidency of the European Council of Ministers, and the EEC Commission.

September 14-17: Damascus. To meet Arab demands in preparation for the next summit of the Arab Conference, the Association convenes representatives of all the parliamentary parties of the EEC member states except Denmark and resolves, inter alia, to permit the participation of the PLO and its leader, Yasser Arafat, into all negotiations, and  to bring pressure to bear on the United States to shift its Middle East policy in favour of the Arabs. Also to permit Arab countries to export millions of their populations into all the EEC countries, along with their culture and their customs.

October: Rabat. The Seventh Summit of the Arab Conference confirms that the indispensable political preconditions for the Euro-Arab Dialogue have been met by the EEC. The Arabs stress that the interdependence of the political and economic aspects of European-Arab cooperation is not negotiable, ie European oil supplies are dependent on European support for Arab political demands.

A permanent Euro-Arab Dialogue (EAD) secretariat of 350 members is created, with its seat in Paris,  for the purpose of promoting economic and political cooperation. The EAD is organized into various committees charged with planning ‘joint industrial, commercial, political, scientific, technical, cultural, and social projects’.  European members are for the most part persons with vested interests in the Arab and Islamic world, whether commercial or in relation to their academic jobs as Arabists and Islamists.

Note: The EEC had been conceived of as an economic institution, dealing with markets, finance, and trade. The Arab states’ pressure for a unified European policy to meet  their political demands were a vital factor in the development of the EEC  from an economic to a political union.

1975 June 10: Cairo. First meeting of The Euro-Arab Dialogue. EEC delegates meet with those of 20 Arab states and the PLO.  The basis of the agreement with Europe is emphasised:  economic deals with Europe in exchange for European alignment with Arab policy on Israel.

With that locked in place, other agreements could follow.

July 24: Rome, and November 27: Abu Dhabi.  EAD meetings. Co-operation extends and deepens.

1976 May 18-20: Luxembourg.  EAD organization and procedures are defined. ‘The Dialogue’ is composed of three organs:

A General Committee – presidency jointly held by heads of Arab and European delegations.  All delegates on both sides are of ministerial and ambassadorial rank.  Purpose, to keep the Dialogue on track. (No wavering on Europe’s part from the founding commitments.) Meetings secret.  No recorded minutes. Can publish summaries of decisions and issue press releases.

A Working Committee. Made up of business experts, economists, oil specialists along with Arab League and EC representatives.  Again, joint Arab League/EC presidency.

A Coordinating Committee.  To co-ordinate the work of various working parties set up by the other committees.

Further EAD meetings (several in Brussels, then in Tunis in February 1977) establish the conditions for an intertwining of Arab and European policies: the establishment of a Palestinian state with Yasser Arafat as its leader; a campaign to bring worldwide political and economic pressure on Israel to force its withdrawal to its 1949 armistice border [as a step in a policy of ‘stages’ with the ultimate aim of extinguishing the State of Israel]; an international boycott of Israel and opposition to any separate peace treaties; promotion of Anti-Israel media propaganda.

Note: The Arabs at this point had not got all they wanted from Europe. They had to accept some significant failures – attested to by the fact that Israel continued to exist, which is nothing short of astonishing in the light of the jihad campaign working so persistently and in most respects triumphantly against it – but they contented themselves temporarily with partial success.

Meetings of the EAD committees continue into 1978.  Then the Camp David agreement between Egypt and Israel acts as a brake on EAD activity.

1980 The EAD meets again when the Europeans are worried about declining oil production in Iran, and the Arabs want to complain to Europe about the Israeli-Egyptian treaty.

1981 January 25-28: Mecca and Taif. The Third Islamic Summit Conference issues a Declaration of Holy Jihad ‘as the duty of every Muslim, man or woman, ordained by the Shariah and the glorious traditions of Islam; to call upon all Muslims, living inside or outside Islamic countries, to discharge this duty by contributing each according to his capacity in the cause of Allah Almighty, Islamic brotherhood, and righteousness.’

One of the chief aims the declaration specifies is ‘to save Al-Quds’ – ie to take Jerusalem into Arab possession. To this aim, through the EAD, Europe accedes, co-operating with the Arab campaign to isolate and vilify Israel and  helping to deliver the United Nations as an  instrument of Arab jihadic purpose.

Note: The EC/EU’s moral commitment to connive at the Palestinian jihad compromised the very foundations of freedom and Western culture, and did not make Europe safer.

Europe is also a designated target of jihad. The national governments are not unaware of the threat that hangs over them, and from early on fear has been one of the motivating causes of the European policy of appeasement:-

1998 Damascus:  Three years before ‘Islamikazes’ carried out the 9/11 mass murder of Americans in New York, six years before the massacres of commuter-train passengers in Madrid, seven years before the underground and bus bombing atrocities in London, a conference of the Euro-Arab Parliamentary Dialogue is held in Syria, under the auspices of the murderous dictator Hafiz al-Assad. Members of fourteen national European parliaments and the European Parliament attend, also representatives of the European Commission. Arab members of sixteen non-democratic parliaments and representatives of the Arab League bring a heavy threat to bear openly on the Europeans: they stress that ‘peace and stability in Europe’ is ‘closely connected’ to Europe’s compliance with Arab Middle East policy. The official reports of the Dialogue constantly reiterate this point. It could not have been impressed more firmly on European parliamentarians and the EU Commission that jihad could be unleashed against Europe itself if Arab conditions were not met.

Throughout the 1980s and 1990s the EAD continued to serve as a vehicle for policy decided at Islamic Conferences. It was the principle instrument for implementing the resolutions of the Arab conferences. It advanced the Arab mission of implanting millions of Muslims into Europe who come with no intention of integrating into European culture and society, but arrive with the desire and the legal right, granted by the EEC/EU, to impose their own culture upon the host country – a culture fired by a fundamentalist mission of violent jihad.

It facilitated the creation of those fundamentalist trends. It introduced the educational and cultural programs of the European Islamic Centres into European schools – programs enthusiastically accepted and applied by European political leaders, intellectuals, and activists. EAD facilitated the creation of fundamentalist trends.

2000 The European Commission provides  funds to revive a dormant organisation called the European Institute for Research on Mediterranean and Euro-Arab Cooperation, known as MEDEA. (The Euro-Arab political partnership was increasingly called ‘Mediterranean’, the Arab states being referred to as ‘the South’ and the EU states as ‘the North’.)  MEDEA is now chaired by a  Belgian minister for foreign affairs who reorganises MEDEA’s European Parliament section of over 100 members. There are also MEDEA sections in individual national parliaments. Subsequently the organisation issues regular press releases to opinion- makers, intellectuals and pressure groups, and plays a major role in spreading Arab influence in Europe.

2001 September 11: New York and Washington. ‘Islamikaze’ terrorists fly hijacked planes into the World Trade Centre in New York and the Pentagon in Washington, killing close on 3000 people. Another hijacked plane is forced down by its passengers near Shanksville in Pennsylvania. President Bush declares ‘War on Terror’.

October: The US, its military assisted by seven other countries, the UK primarily, also Canada, Australia, New Zealand, France, Germany and Italy, invades Taliban-ruled Afghanistan to overthrow  that fundamentalist Islamic government. The Taliban had equipped al-Qaeda, the  organization, led by Osama bin Laden, which had despatched the terrorist attackers of America. The Taliban is (temporarily) overthrown.

2002 June 20. Brussels:  The Arabs ask for special privileges for Arab immigrants into the EU to put them ‘on an equal basis with Europeans’. The host countries are exhorted to provide Arab immigrants with vocational training, freedom of movement, suitable living conditions, and financial aid if they should choose to return to their homelands.

2003 March 20: The US and Britain invade Iraq to overthrow the dictator Saddam Hussein. Other countries, including Spain, lend various degrees of military assistance.  France and Russia emphatically oppose the invasion. Anti-war demonstrations, intensely anti-American, are staged throughout Europe.

In this year the French Institute for International Relations (IFRI) reports to the European Commission that the economic outlook for Europe is  gloomy but would be brightened if there were to be increased Arab immigration.  In Britain, however, the Home Secretary, David Blunkett, warns that the imposing of mass immigration on a populace that did not want it, threatened the social fabric of Britain because of “the disintegration of community relations and social cohesion”.

December 2-3. Naples:  At a Euro-Mediterranean Conference of ministers of foreign affairs, EU officials reaffirm Europe’s ‘solidarity’ with its ‘Mediterranean partners’. At this conference even more foundations, committees and subcommittees are proposed.  The European Bank  – an institution funded entirely by Europe’s tax-payers – will open a subsidiary to serve Arab (sharia conforming) requirements. The absence of democracy in the Arab states, their economic stagnation, continuing terrorism carried out in many parts of the world in the name of Islam, are not matters on which the Europeans choose to lay stress.

2004 March 11.  Madrid: Terrorist bombs are exploded by Muslim residents of Spain on commuter trains. Nearly 200 people killed, nearly 2000 injured. The response of the Spanish electorate a few days later is to vote Prime Minister Jose Maria Aznar, who supported President Bush in his war on Iraq, out of power, and vote in Jose Luis Rodriguez Zapatero who has opposed Spain’s participation in the Iraq war. The change favours the Islamic terrorists. The result amounts to a national capitulation to terrorism.

November 2.  Amsterdam: Theo van Gogh, Dutch film maker, is shot, stabbed and has his throat slit by a Dutch-born Muslim. The victim had made a film about the abuse of Muslim women.

In this year Eastern European countries are admitted into the EU. Arab leaders fear that their immigrants will no longer be welcome in Western Europe. They ask for and are granted assurances that Europe’s chief sources of immigration will continue to be ‘above all the Mediterranean Arab countries.’  So EU policy in this regard is (yet again) shaped to conform to Arab demands. It will ‘balance’ its expansion into Eastern Europe with an increase in Arab immigration.

2005 July 7: London. Terrorist bombs explode on three underground trains and a bus in central London.  56 killed, about 700 injured. The killers are identified as British born Muslims.

Violent jihad had been unleashed against Europe from within.

Increasingly the continent is being made to feel the tragic consequences of its policies. In the light of the demographic facts on the ground – a drastic shrinking of indigenous populations and an exponential rise in the numbers of  Muslims – it seems it may now be too late for it to save itself.

Jillian Becker February 11, 2010

There’s an old quip about the British Foreign Office, that just as the Ministry of Defence is for defence [British spelling], the Foreign Office is for foreigners. Another in similar vein: They found a mole in the Foreign Office – he was working for Britain. And who can forget if he’s once seen it the episode of ‘Yes, Prime Minister’ in which an especially slithery FO official, informed by the PM that he’s being posted to Israel, protests, ‘But you know I’m on the Arab side!’ and the PM retorts, ‘I thought you were on our side.’

Career diplomats, at least in the First World, tend to lose sight of what their job is really all about – to look after the interests of their country in dealings with other countries – and instead come to believe that their high, almost priestly, calling is to maintain amicable relations with their foreign counterparts; so as soon as a conflict of interest arises, they are ready to negotiate the terms of their surrender. In Britain this standard maneuver is called the pre-emptive cringe.

A perfect illustration is the US State Department’s transactions with the Taliban. The history is related in some detail by Michael Rubin in Commentary (Taking Tea with the Taliban, February 2010). ‘The story the documents tell,’ he writes, ‘is one of engagement for its own sake – without any consideration given to the behavior or sincerity of an unambiguously hostile interlocutor.’

The exercise in futility, a dialogue of the credulous and the cunning, began in February 1995 when US diplomats met seven Taliban spokesmen in Kandahar. The diplomats wanted information. They got none. Therefore they reported that ‘the Taliban appeared well-disposed toward the United States’.

‘Later the same week, another US diplomat met a Taliban “insider” who told the official what he wanted to hear: the Taliban liked the United States, had no objection to elections in Afghanistan, and were suspicious of both Saudi and Pakistani intentions. This was nonsense, but it was manna for American diplomats who wanted to believe that engagement was possible.’

America wanted the Taliban to stop sheltering Osama bin Laden. When the Taliban took Kabul and became the de facto government of Afghanistan, the US ambassador to Pakistan, Thomas W. Simons, met with Mullah Ghaus, who bore the title of Foreign Minister, to ‘discuss the fact’ that they were giving safe haven to terrorists. Ghaus said there weren’t any terrorists, but if the US would give the Taliban money, they might possibly be ‘more helpful’ to the US. What could he have meant – that they’d find some terrorists lurking about after all? Clarification was not requested, however, and by this hopeful suggestion Simons apparently felt much encouraged.

Even without getting American aid, the Taliban had scored a success. They had violently seized power, but were being negotiated with by the US State Department as a legitimate government. It was enough and more than enough to gratify them, and they had achieved it without making a single concession: they still sheltered bin Laden, and could carry on savagely torturing prisoners and making the lives of Afghan women unrelenting hell without it costing them anything at all.

The US was grateful to the Taliban just for being willing to talk, and the Taliban were grateful to the US for being willing just to talk – because they knew that as long as the talk went on, the Americans would do nothing else. It was a match made in diplomat’s heaven. But what the State Department or President Clinton thought they now had to bargain with, only heaven could tell.

In 1997 Madeleine Albright became Secretary of State and was eager to continue the engagement. ‘Diplomats met Taliban representatives every few weeks … What resulted was theater: the Taliban would stonewall on terrorism but would also dangle just enough hope to keep diplomats calling.’

The very refusal on the part of the Taliban to expel bin Laden seemed to the Clinton administration a compelling reason to go on talking. Not to talk to them would ‘isolate’ them, and that, the National Security Council reckoned, would be a dangerous consequence. Instead they were to be shown yet more goodwill by the US: they were given the money they’d asked for. Of course the funds were carefully labeled: this for providing schools for girls; this for sowing new crops in the fields that had hitherto grown only poppies for the heroin trade. The Taliban took the money, spent it on arms or whatever they liked, continued to deny education to girls, left the poppies in the fields, and pocketed the lesson that the more obstinate they were the more they’d get from the United States.

The US had no compunction about leaving the Northern Alliance isolated, ‘the group of one-time rebels and chieftains that constituted the only serious resistance to the Taliban’. In April 1998 the American ambassador to the UN, Bill Richardson, went to Afghanistan and deceived himself into believing that he brokered a cease-fire between the Northern Alliance and the Taliban, while in fact the fighting between them intensified and continued until the US invasion three years later.

For yet more talks, the Clinton administration then welcomed Taliban delegates into America. The issues were again the treatment of women and terrorists using Afghanistan as a base. An ‘acting minister of Islam and culture’ explained that it was Islamic custom to treat women the way the Taliban did, implying that in the name of the American idea of multicultural tolerance Americans could raise no objection to it. As for bin Laden, they promised to keep him isolated and subdued.

So subdued was he kept that shortly afterwards, in August 1998, his al-Qaeda terrorists carried out their plots to attack the US embassies in Kenya and Tanzania, killing hundreds and injuring thousands. Clinton retaliated by having a factory flattened in the Sudan, destroying a terrorist training camp with a cruise missile in Afghanistan – and continuing diplomatic engagement with the Taliban.

The Taliban were furious about the training-camp. Mullah Omar, ‘spiritual head’ of the Taliban, phoned the State Department and complained angrily about it. The plots had not been hatched in Afghanistan he insisted, and it was grossly unfair of the US to avenge itself on his country. But he was open to dialogue, he conceded – to the relief of Madeleine Albright. The Taliban’s ‘foreign minister’ Maulawi Wakil Ahmed, met the US ambassador to Pakistan, William B. Milam, and reiterated that they would not expel bin Laden, whose presence in Afghanistan he referred to as a ‘problem’, by which he might have meant for the Americans than rather than the Taliban, but the word made Milam feel hopeful. The ‘diplomatic pressure’, he concluded, was working, and must be kept up. So the talks continued.

When a court in Taliban-ruled Afghanistan found bin Laden not guilty of being involved in the East African attacks, a suspicion rose in the mind of Alan Eastham, a diplomat in the Islamabad legation. “It is possible that the Taliban are simply playing for time,” he wrote; but nevertheless he thought “it is at least [also] possible that they – some of them – are serious about finding a peaceful way out.” [My italics]

Unable or unwilling to see that the Taliban and al-Qaeda were two claws of the same beast, and disregarding all proofs that the Taliban were acting in bad faith, the Clinton State Department insistently proceeded with its pointless, fruitless, self-defeating dialogue. The Taliban and al-Qaeda ‘exploited American naiveté and sincerity at the ultimate cost of several thousand [American] lives.’ For while the talks were proceeding, bin Laden and Khalid Sheikh Mohammed were putting their heads together in Tora Bora to plot 9/11.

When George W. Bush became president, the talks were broken off. And when, after 9/11, America struck at Taliban-ruled, al-Qaeda-harboring Afghanistan, it won a swift military victory – but then lingered on to try and transform the primitive tribal nation with a long history of unremitting internecine strife into a peaceful democracy.

The Taliban fought back, and are winning. And President Obama is returning to the policy of engagement. His administration has revived the fiction that there is a good Taliban and a bad Taliban, and in their desperation to end the war without seeming to be beaten, they are trying to include the Taliban in the farcical ‘democratic’ government that has been established under American auspices. It’s a weird concept: you win a war if you empower your enemy, pretending that he has been born again as your friend.

Now General McChrystal will try to persuade America’s allies at a London conference that the surge he is planning with 30,000 extra troops will lead to a negotiated settlement. But the Financial Times of January 25, 2010, reports that the general acknowledges his ‘growing skepticism about [winning?] the war’.

This seems to be the best he is hoping for: ‘By using the reinforcements to create an arc of secure territory stretching from the Taliban’s southern heartlands to Kabul, Gen McChrystal aims to weaken the insurgency to the point where its leaders would accept some form of settlement with Afghanistan’s government. … But the general warned that violence would rise as insurgents stepped up bombings to try to undermine his strategy.’

The allies he needs to persuade at the conference ‘suffered a 70% rise in casualties last year ‘ and they doubt the credibility of the Afghan government. No wonder there is not much vigorous, confident hope to be detected in the general’s expectations of his allies’ response or in his own strategy if the FT report is to be trusted. It conveys deeply dispiriting indications of McChrystal’s state of mind. The one thing it claims that he and the Taliban agree on is that ‘110,000 foreign troops should go home’. The Afghan government, it says, has ‘little incentive to alter the status quo while atop a lucrative war economy’. And ‘with Barack Obama planning to start withdrawing US troops in mid-2011, the Taliban may believe it has far more resolve than the west’ – meaning, presumably, that it has only to wait and the whole country will be back in its bloodstained hands again.

McChrystal bears the responsibility of saving Obama’s face, which unfortunately is also America’s face. For this desperate if not entirely ignoble purpose the lives of brave soldiers in the magnificent fighting forces of the United States are now being hazarded.

Meanwhile bin Laden apparently lives and al-Qaeda grows, and they continue to plot death and destruction. It seems that diplomacy is not after all the most effective means of stopping them.

Jillian Becker January 26, 2010

Here’s another essay in our series on religions to entertain our readers. This is about the Gnostic cults of Carpocrates and Epiphanes.

1. Carpocrates lived and flourished in the great Egyptian city of Alexandria in the reign of the Emperor Hadrian (117-138). He was said to be a scientist (whatever that meant in the second century), and an authority on Plato. His theogony conformed to the Gnostic pattern – a remote unknown God emanated a series of Aeons or Archons, the lowest of which created the material world and man. Man was a badly made creature wallowing in filth, until the remote God took pity on him and sent into him a tiny spark of knowledge of Himself.

Like many another, though not all, Gnostic sects in his time, his was communistic. It seems that the initiates lived together, since they held all property – including women – in common. They occupied themselves with practising magic. Ritually they took drugs and intoned magical formulae to conjure up spirits – ‘incantations and philtres,’ as the shocked Church Fathers would have it; and held ‘love-feasts’; and deciphered secret meanings in ancient texts (probably the Jewish scriptures) by means of numerology.

As all flesh in their beliefs (or most of them) is evil, they were against normal sexual intercourse because to beget children was to bring more fleshly creatures into this evil rotten world.

Jesus, they maintained, was not divine, only a righteous human teacher and healer, the natural son of Joseph and Mary. When the soul of Jesus became pure and strong (with baptism?) it remembered its origin in the remote unknown God, the Primary Source, the Good, which granted him the power of communicating directly with itself, without his having to go through the intermediaries of the World-Creators and the higher Aeons. This power was not necessarily unique:

‘Whoever,’ Carpocrates taught, ‘despises this world and all that is in it more than Jesus did, can become greater than he.’

All things on earth are evil except one: human nature when it is ‘true to itself’, to its own deep instincts, those very urges that the Law decrees to be wrong. All moral laws proceeded from the evil creator-powers, so it is man’s duty to break them.

To do what the law forbade was to defy evil and thus serve good. He who abided by the law was committing evil. He must also deliberately think the very thoughts that were conventionally held to be unthinkable, appalling and corrupting. The man who did not do and think everything the wicked world calls evil in one lifetime, would be reincarnated again and again until he had comprehensively carried out these sacred duties. The Chief of the Creator Angels sent the Devil into the world to harvest the souls of those who failed to commit all possible ‘sins’ in a lifetime, and once gathered in, another of his minions would imprison each of them in a new body, until at last the creature came to know that only Faith and Love were good: one faith – in the Primal Source; one love – of the God Knowable Only By Instinct Illumined By The Gnosis.

Two aspects of the Carpocratean schema are particularly worth noticing:

First, that here the Chief of the Creator Angels is not the same Being as ‘Satan’ or ‘the Devil’, while others among the early Gnostic sects called the Creator by those names, or implied an identity between the Jewish God and the Devil. However, a doctrine of the Creator’s evil intention and evil work are common to almost all the cults.

Second, with Carpocrates a difficulty of language inherent in the Gnostic reversal of values becomes distinct. If everything conventionally described as good is to be re-branded as evil, and vice versa, the problem arises as to what words to use in praise or in condemnation of anything. It was all very well to call the ‘Good Lord’ evil, but what did that make the Devil? Who could be said to serve the now-Evil Lord – some ‘Good Angel’, meaning a bad one? And what word could be used for the other, the high God whom Gnostics – if they allowed him any attribute at all – knew to be ‘all Good’? The conundrum was insoluble, and the name Satan and the office of the Devil with conventional connotations of evil were still found useful.

This confusion in Gnostic thought was not superficial; not merely terminological. The actual concepts of good and evil were rendered unmanageable. Contradictory views on what needed to be done about evil continued for centuries to muddle the Gnostics’ own explanations of their religious practices. Almost all such sects throughout our common era enjoined the deliberate performance of what the Law calls crimes, and the ‘revealed’ religions call sins, as a defiance of the evil Creator Law-Giver. To carry out this duty, the Gnostic celebrants would commit sodomy, adultery, onanism; they had to steal, rape and murder, tell lies, fast on feast-days and feast on fast-days, pollute their own bodies and desecrate objects held sacred by other faiths, especially Judaism. But if filth was a cleanser, what was the medium in which the lower Archons’ botched Man-thing squirmed until the spirit was sent to him by the Godhead? To teach their creed they had to call this world ‘filthy’. And when committing sins for their own ‘good’ purposes, they had to see them as sins and call them ‘sins’. Some Gnostics explained their ritual sinning – and their secret way of life in which their immoral duties were regularly pursued – by saying that they were ‘consuming sin’, using it up. But this plainly recognises sin as sin.

Carpocrates, though he condemned this world as the work of an evil god, praised ‘nature’.  Nothing ‘natural’ is evil, he proclaimed, only man-made law and opinions make it so. By ‘natural’ he might have meant only the instincts of human beings sent by the unknown God, but his son Epiphanes (surely accidentally begotten?) plainly applied the word to what we would commonly call the natural world.

2. Epiphanes was a precocious sage. When he died at the age of 17, he already had a following of his own. He echoed and laid particular stress on his father’s teaching that the law was wrong and the natural order right. (As with the terms ‘good’ and ‘evil’, there was no escape from having to use the words ‘right’ and ‘wrong’ in their conventional sense, in order to reverse the conventional view and so make the Law wrong and the unbridled indulgence of natural passions right.)

Epiphanes contradicted the usual Gnostic belief that this world is evil.

All creation – so the lad taught – belongs to all mankind. There should be no such thing as ‘mine’ and ‘thine’. The law invented private property, and so allowed the private owner to steal from the community of men. (An evergreen idea that has often been propagated, and became widely popular in the 19th century when Proudhon declared that ‘property is theft’.)

Women were part of the common property. As all men are equal, women are equally the property of all men. Because copulation is natural, it is holy, but every effort should be made to avoid procreation. Most sexual intercourse was therefore anal and oral, and was performed publicly as a sacred rite and called a love-feast. Drugs, especially aphrodisiacs, were routinely used.

We may suppose that only women who had no objection to being kept as a common possession of the men joined the cults of Carpocrates and Epiphanes – those willing to give up willing. Yet it seems that their chattel status did not prevent them attaining equal stature with the men. At least one female Carpocratean initiate, named Marcellina, was convinced of the rightness of the faith. She carried it to Rome in 150 AD, and there established herself as a cult leader in her own right.

Epiphanes’s mother seems to have been less communal than other women, not only conceiving a child but declaring him with certainty to be the son of Carpocrates. She came from the Ionian island of Cephalonia, and when Epiphanes died, the islanders, or some of them, proclaimed him a god. They built a temple dedicated to him (and consecrated, no doubt, according to the intoxicated and sensual rites of his cult). His memory as a man was also honoured there with a museum which housed, among other relics, the many books he had found time to write in his short life. We have been protected from them by the Christian Church; but the Church Father, Clement of Alexandria, who was allowed to read them before they were destroyed, has left us brief summaries of their contents.

His account shows us a priapic boy with long, long thoughts, full of ‘back to nature’ idealism; a lover of animals; an aesthete moved by the beauty of the earth and the starry skies, rather than one who condemned this world as a place of darkness. God lets the light of the sun and the stars, Epiphanes said, fall equally on all human beings, so we ourselves should not regard some among us as better than others, discriminating between rich and poor, ruler and subject, the foolish and the wise, male and female, the free and the enslaved. Even the beasts are blessed by the light. Each man and beast takes his enjoyment of it without depleting it for any other. The sun causes the earth to be fruitful and the fruits of the earth are for all. Beasts are exemplars of communitarian life, and being so they are righteous. Together they graze, equal, harmonious, and innocent. And so would we be had not the Law made transgression possible. The Law ‘nibbled away’ the fellowship of nature. Righteousness lies in fellowship and equality, in sharing and caring, which is to say in mutual and general love. Into every male God put vigorous and impetuous desire for the sake of the continuance of the human race. No law can take that away. It is right and good for a man to enjoy sexually every woman he desires. That a law should say ‘Thou shalt not covet’ is laughable. And the very idea of marriage is absurd since all women naturally belong to all men.

If like other Gnostic teachers Epiphanes was against the procreating of children, and considered this world a base work worthy only of destruction, no hint of it shows in this sample of his mind. Rather it suggests that he was more of a primitive Dionysian than an Anno-Domini Gnostic. His creed as far as we can know it is a boy’s sweet erotic dream, such as has recurred often enough in every age since then, and almost certainly had many precedents.

Jillian Becker  January 24, 2010