‘Having planted the subversive thought — that forbidding Adam to eat from one tree lest he die, and from another lest he live forever, is absurd and contradictory — Hobbes was forced to imagine alternative scriptures and even alternative punishments and alternative eternities. His point was that people might not obey the rule of men if they were more afraid of divine retribution than of horrible death in the here and now, but he had acknowledged the process whereby people are always free to make up a religion that suits or gratifies or flatters them. Samuel Butler was to adapt this idea in his Erewhon Revisited. In the original Erewhon, Mr. Higgs pays a visit to a remote country from which he eventually makes his escape in a balloon. Returning two decades later, he finds that in his absence he has become a god named the “Sun Child,” worshipped on the day he ascended into heaven. Two high priests arc on hand to celebrate the ascension, and when Higgs threatens to expose them and reveal himself as a mere mortal he is told, “You must not do that, because all the morals of this country are bound around this myth, and if they once know that you did not ascend into heaven they will all become wicked.”‘
‘In microcosm, this apparently trivial fetish shows how religion and faith and superstition distort our whole picture of the world. The pig is so close to us, and has been so handy to us in so many respects, that a strong case is now made by humanists that it should not be factory-farmed, confined, separated from its young, and forced to live in its own ordure. All other considerations to one side, the resulting pink and spongy meat is somewhat rebarbative. But this is a decision that we can make in the plain light of reason and compassion, as extended to fellow creatures and relatives, and not as a result of incantations from Iron Age campfires where much worse offenses were celebrated in the name of god. “Pig’s head on a stick,” says the nervous but stouthearted Ralph in the face of the buzzing, suppurating idol (first killed and then worshipped) that has been set up by cruel, frightened schoolboys in Lord of the Flies. “Pig’s head on a stick.” And he was more right than he could have known, and much wiser than his elders as well as his delinquent juniors.’
‘There must therefore be another answer to the conundrum. I claim my own solution as original, though without the help of Sir James Frazer and the great Ibn Warraq I might not have hit upon it. According to many ancient authorities, the attitude of early Semites to swine was one of reverence as much as disgust. The eating of pig flesh was considered as something special, even privileged and ritualistic. (This mad confusion between the sacred and the profane is found in all faiths at all times.) The simultaneous attraction and repulsion derived from an anthropomorphic root: the look of the pig, and the taste of the pig, and the dying yells of the pig, and the evident intelligence of the pig, were too uncomfortably reminiscent of the human.
Porcophobia—and porcophilia—thus probably originate in a night-time of human sacrifice and even cannibalism at which the “holy” texts often do more than hint. Nothing optional—from homosexuality to adultery—is ever made punishable unless those who do the prohibiting (and exact the fierce punishments) have a repressed desire to participate. As Shakespeare put it in King Lear, the policeman who lashes the whore has a hot need to use her for the very offense for which he plies the lash.
Porcophilia can also be used for oppressive and repressive purposes. In medieval Spain, where Jews and Muslims were compelled on pain of death and torture to convert to Christianity, the religious authorities quite rightly suspected that many of the conversions were not sincere. Indeed, the Inquisition arose partly from the holy dread that secret infidels were attending Mass—where of course, and even more disgustingly, they were pretending to eat human flesh and drink human blood, in the person of Christ himself. Among the customs that arose in consequence was the offering, at most events formal and informal, of a plate of charcuterie. Those who have been fortunate enough to visit Spain, or any good Spanish restaurant, will be familiar with the gesture of hospitality: literally dozens of pieces of differently cured, differently sliced pig. But the grim origin of this lies in a constant effort to sniff out heresy, and to be unsmilingly watchful for giveaway expressions of distaste. In the hands of eager Christian fanatics, even the toothsome jamón Ibérico could be pressed into service as a form of torture.’
‘I hope that you have guessed by now what we know in any case—that this fine beast is one of our fairly close cousins. It shares a great deal of our DNA, and there have lately been welcome transplants of skin, heart valves, and kidneys from pigs to humans.
If—which I heartily trust does not happen—a new Dr. Moreau could corrupt recent advances in cloning and create a hybrid, a “pig-man” is widely feared as the most probable outcome. Meanwhile, almost everything about the pig is useful, from its nutritious and delicious meat to its tanned hide for leather and its bristles for brushes.
In Upton Sinclair’s graphic novel of the Chicago slaughterhouse, The Jungle, it is agonizing to read about the way that pigs are borne aloft on hooks, screaming as their throats are cut. Even the strongest nerves of the most hardened workers are shaken by the experience. There is something about that shriek…
To press this a little further, one may note that children if left unmolested by rabbis and imams are very drawn to pigs, especially to baby ones, and that firefighters in general do not like to eat roast pork or crackling. The barbaric vernacular word for roasted human in New Guinea and elsewhere was “long pig”: I have never had the relevant degustatative experience myself, but it seems that we do, if eaten, taste very much like pigs.
This helps to make nonsense of the usual “secular” explanations of the original Jewish prohibition. It is argued that the ban was initially rational, since pig meat in hot climates can become rank and develop the worms of trichinosis.
This objection—which perhaps does apply in the case of non-kosher shellfish—is absurd when applied to the actual conditions. First, trichinosis is found in all climates, and in fact occurs more in cold than in hot ones. Second, ancient Jewish settlements in the land of Canaan can easily be distinguished by archaeologists by the absence of pig bones in their rubbish tips, as opposed to the presence of such bones in the middens of other communities. The non-Jews did not sicken and die from eating pork, in other words. (Quite apart from anything else, if they had died for this reason there would have been no need for the god of Moses to urge their slaughter by non-pig-eaters.)’
‘All religions have a tendency to feature some dietary injunction or prohibition, whether it is the now lapsed Catholic injunction to eat fish on Fridays, or the adoration by Hindus of the cow as a consecrated and invulnerable animal (the government of India even offered to import and protect all the cattle facing slaughter as a result of the bovine encephalitic, or “mad cow,” plague that swept Europe in the 1990s), or the refusal by some other Eastern cults to consume any animal flesh, or to injure any other creature be it rat or flea. But the oldest and most tenacious of all fetishes is the hatred and even fear of the pig.
It emerged in primitive Judaea, and was for centuries one of the ways—the other being circumcision—by which Jews could be distinguished. Even though sura 5.60 of the Koran condemns particularly Jews but also other unbelievers as having been turned into pigs and monkeys—a very intense theme in recent Salafist Muslim preaching—and the Koran describes the flesh of swine as unclean or even “abominable,” Muslims appear to see nothing ironic in the adoption of this uniquely Jewish taboo.
Real horror of the porcine is manifest all over the Islamic world. One good instance would be the continued prohibition of George Orwell’s Animal Farm, one of the most charming and useful fables of modern times, of the reading of which Muslim schoolchildren are deprived. I have perused some of the solemn prohibition orders written by Arab education ministries, which are so stupid that they fail to notice the evil and dictatorial role played by the pigs in the story itself.
Orwell actually did dislike pigs, as a consequence of his failure as a small farmer, and this revulsion is shared by many adults who have had to work with these difficult animals in agricultural conditions. Crammed together in sties, pigs tend to act swinishly, as it were, and to have noisy and nasty fights. It is not unknown for them to eat their own young and even their own excrement, while their tendency to random and loose gallantry is often painful to the more fastidious eye.
But it has often been noticed that pigs left to their own devices, and granted sufficient space, will keep themselves very clean, arrange little bowers, bring up families, and engage in social interaction with other pigs. The creatures also display many signs of intelligence, and it has been calculated that the crucial ratio—between brain weight and body weight—is almost as high with them as it is in dolphins.
There is great adaptability between the pig and its environment, as witness wild boars and “feral pigs” as opposed to the placid porkers and frisky piglets of our more immediate experience. But the cloven hoof, or trotter, became a sign of diabolism to the fearful, and I daresay that it is easy to surmise which came first—the devil or the pig. It would be merely boring and idiotic to wonder how the designer of all things conceived such a versatile creature and then commanded his higher-mammal creation to avoid it altogether or risk his eternal displeasure. But many otherwise intelligent mammals affect the belief that heaven hates ham.’
‘Probably the most popular misquotation of modern times—certainly the most popular in this argument—is the assertion that Marx dismissed religion as “the opium of the people.” On the contrary, this son of a rabbinical line took belief very seriously and wrote, in his Contribution to the Critique of Hegel’s Philosophy of Right, as follows:
Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people.
The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusions about its condition is the demand to
give up a condition that needs illusions. The criticism of religion is therefore in embryo the criticism of the vale of woe, the halo of which is religion. Criticism has plucked the imaginary flowers from the chain, not so that man will wear the chain without any fantasy or consolation but so that he will shake off the chain and cull the living flower.
So the famous misquotation is not so much a “misquotation” but rather a very crude attempt to misrepresent the philosophical case against religion. Those who have believed what the priests and rabbis and imams tell them about what the unbelievers think and about how they think, will find further such surprises as we go along. They will perhaps come to distrust what they are told—or not to take it “on faith,” which is the problem to begin with.
Marx and Freud, it has to be conceded, were not doctors or exact scientists. It is better to think of them as great and fallible imaginative essayists. When the intellectual universe alters, in other words, I don’t feel arrogant enough to exempt myself from self-criticism. And I am content to think that some contradictions will remain contradictory, some problems will never be resolved by the mammalian equipment of the human cerebral cortex, and some things are indefinitely unknowable. If the universe was found to be finite or infinite, either discovery would be equally stupefying and impenetrable to me. And though I have met many people much wiser and more clever than myself, I know of nobody who could be wise or intelligent enough to say differently.’
‘Communist absolutists did not so much negate religion, in societies that they well understood were saturated with faith and superstition, as seek to replace it. The solemn elevation of infallible leaders who were a source of endless bounty and blessing; the permanent search for heretics and schismatics; the mummification of dead leaders as icons and relics; the lurid show trails that elicited incredible confessions by means of torture […]. […]
In a very few cases, such as Albania, Communism tried to extirpate religion completely and to proclaim an entirely atheist state. This only led to even more extreme cults of mediocre human beings, […]. […]
In the early months of this century, I made a visit to North Korea. Here, contained within a hermetic quadrilateral of territory enclosed either by sea or by near-impenetrable frontiers, is a land entirely given over to adulation. Every waking moment of the citizen – the subject – is consecrated to praise the Supreme Being and his Father. Every schoolroom resounds with it, every film and opera and play is devoted to it, every radio and television transmission is given up to it. So are all books and magazines and newspaper articles, all sporting events and workplaces. I used to wonder what it would be like to have to sing everlasting praises, and now I know.’
‘The truth is North Korea is organized exactly like a faith based cult, centered on the worship of Kim Jong-il. The North Koreans apparently believe that the shipments of food aid that they receive from us, to keep them from starving to death, are actually devotional offerings to Kim Jong-il. Is too little faith really the problem with North Korea? Is too much skeptical inquiry, what is wrong here? Auschwitz, the gulag, and the killing fields are not the product of atheism; they are the product of other dogmas run amok; nationalism, political dogma.’
‘Today a new faith is awakening—the Myth of the blood; the belief that to defend the blood is also to defend the divine nature of man in general. It is a belief, effulgent with the brightest knowledge, that Nordic blood represents that Mysterium which has overcome and replaced the older sacraments.’
– Rosenberg. A. 1930. The Myth of the Twentieth Century (Source: Online Public Domain)
‘Bormann declared: ‘When our youth will no longer hear about Christendom, whose teachings are far inferior to ours, Christendom shall surely disappear.’
‘Bormann further states’, says the American substitute Robert G. Storey in Nuremberg, ‘the churches cannot be suppressed by means of a compromise but only by a new doctrine as formulated in the works of Rosenberg.’ Based on previously acquired documents Storey continues: ‘Bormann suggests writing a national socialist catechism to provide a moral basis to the teachings of national socialism; which would replace those of the Christian faith. Bormann suggests to fuse some of the Ten Commandments together with the national socialist catechism and add a few new ones, for example: “Thou shalt be brave!”, “Thou shalt keep thy blood pure!”, etcetera.’
– Heydecker. J.J., Leeb. J. 1959. Opmars Naar De Galg [March to the Gallows] Amsterdam, The Netherlands: Scheltema & Holkama (1961) p. 305
Totalitarianism is non-secular
‘The problem with Fascism and communism was not that they were too critical of religion. The problem is they’re too much like religions; these are utterly dogmatic systems of thought.’