"Thus in these harvest customs of modern Europe the person who cuts, binds, or threshes the last corn is treated as an embodiment of the corn spirit by being wrapped up in sheaves, killed in mimicry by agricultural implements, and thrown into the water. These coincidences with the Lityerses story seem to prove that the latter is a gnuine description of an old Phrygian harvest-custom. But since in the modern parallels the killing of the personal representative of the corn spirit is necessarily omitted or at most enacted only in mimicry, it is desirable to show that in rude society human beings have been commonly killed as an agricultural ceremony to promote the fertility of fields".
The peron who ‘binds the last corn sheaf’ is the slowest man on the production line in a factory, the person who might seem least able to keep up with all the horror that constitutes progress in modern post industrial society. Historical comparisons of working practices and their relation to human sacrifice with older times are disturbing, chiefly for they show the degree of involvement with barbarism of ‘the masses’ and also because modern parallels are overwhelming.
Modern analogies go way beyond the burning of the wicker man and such other mock sacrifice, though the example may demonstrate its symbolic meaning most clearly.
"To bend wicker, it must first be immersed in water (information) and it will become pliable through absorption.
When bent into a new shape, then dried, it will retain its configuration. If you ask most people thier opinions on religion, politics, social direction in ANY country, the people parrot what thier talking heads tell them. In Europe, victims used to be sacrified in the burning wicker man. He/She had to be 'a willing fool'. The reader may think such a person must have been rather simple, yet reflect on how your own convictions have been bent over the years" P44, The Androgynous (Hermaphroditic) Agenda, Alan Watt, available from Alan at www.cuttingthroughthematrix.com
Human sacrifice both in its ancient sense, and in a million myriad forms symbolic or otherwise, is an utterly ingrained aspect of modern everyday life. Whether they take the form of terrorist attacks, mass layoffs, genocide, ideological concepts or plain good old Masonic murders ala Jack the Ripper, the most disturbing aspect is the conclusion that this predominant religion of the masses is pagan Satanism, and that ‘the masses’ form an extremely decisive tendency within it.
The historical evidence that human sacrifice was a very widespread practice of the masses across all nations and cultures until very recent times, is overwhelming, the degree to which such practices were reverenced is also disturbing.
“The Indians of Guayaquil, in Ecuador, used to sacrifice human blood and the hearts of men when they sowed their fields. The people of Canar (now Cuenca in Ecuador) used to sacrifice a hundred children annually at harvest. The kings of Quito, the Incas of Peru, and for a long time the Spaniards were unable to suppress this bloody rite. At a Mexica harvest festival, when the first fruits of the season were offered to the sun, a criminal was placed between two immense stones, balanced opposite each other, ad was crushed by them as they fell together. His remains were buried, and a feast and dance followed. This Sacrifice was known as the meeting of the stones. We have seen that the ancient Mexicans also sacrificed human beings at all the various stages in the growth of the maize, the age of the victims corresponding to the age of the corn; for they sacrificed new born babies at sowing, older children when the grain had sprouted, and so on until it was fully ripe, when they sacrificed old men. No doubt he correspondence between the ages of the victims and the state of the corn was supposed to enhance the efficacy of the sacrifice.”
“The Pawnees annually sacrificed a human victim in spring when they sowed their fields. The Sacrifice was believed to have een enjoyned on them by the Morning Star, or by a certain bird which the Morning Star had send to them as a messenger. The bird was stuffed and preserved as a powerful talisman. They thought that the omission of this sacrifice would be followed by the total failure of the crops of maize, beans, and pumpkins. The victim was a cative of either sex. He was clad in the gayest and most costly attire, was fattened on the choicest food, and carefully kept in ignorance of his doom. When he was fat enough, they bound him to a cross in the presence of the multitude, danced a solemn dance, then cleft his head with a tomahawk and shot him with arrows. According to one trader, the squaws cut pieces of flesh from the victims body, with which they greased their hes; but this was denied by another trader who had een present at the ceremony. Immediately after the sacrifice the people preceeded to plant their fields. A particular account has been preserved of the sacrifice of a Sioux girl by the Pawnees in April 1837 or 1838. The girl was fourteen or fifteen years old and had been kept for six months and well treated. Two days before the sacrifice she was led from wigwam to wigwam, accompanied by the whole council of chiefs and warriors. At each lodge she received a small billet of wood and a little paint, which she handed to the warrior next to her. In this way she called at every wigwam, receiving at each the same present of wood and paint. On the twenty second of April she was taken out to be sacrificed, attended by the warriors, each of whom carried two pieces of wood which he had received from her hands. The body having being painted half red, half black, she was attached to a sort of gibbet and roasted for some time over a slow fire , then shot together with arrows. The chief sacrifice next tore out her heart and devoured it. While her flesh was still warm it was cut in small pieces from the bones, put in little baskets, and taken to a neighbouring corn field. There the head chief took a piece of the flesh from a basket and squeezed a drop of blood on the newly-deposited grains of corn. His example was followed by the rest till all the seed had been sprinkled with the blood; it was then covered up with earth. According to one account the body of the victim was reduced to a kind of paste, which was rubbed or sprinkled not only on the maize but also on the potatoes, the beans, and other seeds to fertilise them. By this sacrifice hoped to obtain plentiful crops”.
“A west African queen used to sacrifice a man and woman in the month of March. They were killed with spades and hoes, and their bodies buried in the middle of a field which had just been tilled. At Lagos in Guinea it was the custom annually to impale a young girl alive soon after the spring equinox in order to secure good crops. Along wither were sacrificed sheeps and goats, which with Yams, heads of maize, and plantains were hung on stakes on each side of her. The victims were bred for the purpose in the Kings seraglio, and their minds had been so powerfully wrought upon by the ftish men tht they went cheerfully to their fate. A similar sacrifice used to be annually offered at benin, in Guinea. The Marimos, a Bechuna tribe, sacrifice human being for the crops. The victim chosen is generally a short stout man. He is seized by violence or intoxicated and taken to the fields, where he is killed amongst the wheat to serve as ‘seed’ (so they phrase it). After his blood has coagulated in the sun, it is burned along with the frontal bone, the flesh attached to it, and the brain; the ashes are then scattered over the ground to fertilise it. The rest of the body is eaten”.
“The Bagobos of Mindanao, one of the Philippine Islands, offer a human sacrifice before they sow their rice. The victim is a slave, who is hewn to pieces in the forest. The atives of Bontoc in the interior of Luzon, one of the Philippine Islads, are passionate head hunters. Their principal seasons for head hunting are the times of planting and reaping of the rice. In order that the crop may turn out well, every farm must get at least one human head at planting and one at sowing. The head hunters go out in twos or threes, lie in wait for the victim, whether man or woman, cut off his or her head, hands and feet, and bring them back in haste to the village, where they are received with great rejoicings. The skulls are at first exposed on the branches of two or three dead trees which stand in an open space of every village surrounded by large stones which serve as seats. The people then dance around them and feast to get drunk. When the flesh has decayed from the head, the man who cut it off takes it home and preserves it as a relic, while his companions do the same with the hands and the feet. Similar customs are observed by the Apoyaos, another tribe in the interior of Luzon”.
“Among the Lhota Naga, one of the many savage tribes who inhabit the deep rugged labyrinthine glens which wind into the mountains from the rich valley of Brahmapootra, it used to be a common custom to chop of the heads, hands, and feet of people they met with, and then to stick up the severed extremities in their fields to ensure a good crop of grain. They bore no ill will whatsoever to the perons upon whom they had operated in this unceremonious fashion. Once they flayed boy alive, carved him in pieces, and distributed the flesh among all the villagers, who put it into corn bins to avert bad luck and ensure plentiful crops of grain. The Gonds of india, a Dravidian race, kidnapped Brahman boys, and kept them as victims to be sacrificed on various occasions. At sowing and reaping, after a triumphal procession, one of the lads was slain by being punctured with a poisoned arrow. His blood was then sprinkled over the ploughed field or the ripe crop, ad his flesh was devoured. The Oraons or Uraons of Chota Nagpur worsip a goddess called Anna Kuari, who can give good crops and make a man rich, but to induce her to do so it is necessary to offer human sacrifice. In spite of the vigilance of the British Government these sacrifices are said to be still secretly perpetrated. The victims are poor waifs and strays whose disappearance attracts no notice. April and May are the months when the catchpoles are on the prowl. At that time strangers will not go about the country alone, and parents will not let their children enter the jungle or herd the cattle. When a catchpole has found a victim, he cuts his throat and carries away the upper part of the ring finger and the nose. The goddess takes up her abode in the house of any man who has offered her a sacrifice, and from that time his fields yield a double harvest. The form she assumes in the house is that of a small child. When the householder brings in his husked rice, he takes the goddess and rolls her over the heap to double its size. But she soon grows restless and can only be pacified with the blood of fresh human victims”.