… the idea of witches cursing the moon has an ancient pedigree, dating all the way back to Greco-Roman antiquity and the literary trope of Thessalian witches who could pull the moon out of the heavens and down to earth. These ancient texts were part of the inspiration for Gerald Gardner’s mid-20th century creation of the “drawing down the moon” ritual, but where sources from the classical world implied that a witch could actually pluck the moon from the sky, in Gardner’s version a coven summons the divine personification of the moon to possess a priestess. Moreover, his creation of Wicca also drew extensively from freemasonry, the western ceremonial magic tradition, Crowleyian magic, Gardner’s own ethnographic observations in Southeast Asia — and, most important of all, the theories of James Frazer and Margaret Murray.
One thing that we can be confident that Wicca does not draw upon, however, is a goddess religion that survived the introduction of first the Indo-European *Dyḗus ph₂tḗr in the Bronze Age, and then the Semitic Jesus Christ in late antiquity, before being mostly suppressed in the “burning times” of the early modern era.1 Neo-pagans are not the (great-great-great …) granddaughters of the witches you didn’t burn in the 16th and 17th centuries; rather, they are the granddaughters of upper class romantics whose religious innovations in the early to mid-20th century are best characterized as “creative synthesis”.
Ronald Hutton’s Triumph of the Moon tells the story of the precursors, invention, and development of Wicca. Much of that history can be encapsulated in the mythic genealogy of “Black Annis”, an occasional pagan deity. There was a real medieval anchoress named Agnes Scott who served the church near Leicester and is buried at Swithland Church. She was venerated locally as a Christian saint, but following the Protestant Reformation was reconceptualized as an ogress. Then the 20th century crank archaeologist T.C. Lethbridge interpreted Black Annis as pagan survivalism of the “crone” aspect of the great mother goddess and a corruption of the Celtic goddess Anu. Finally, some modern neo-pagan communities were inspired by Lethbridge’s work to adopt veneration of Black Annis into their liturgy. As Hutton notes, “The gentle and pious Agnes seems therefore to have been turned first into a local saint, then into a local demon, next into a Celtic goddess, and finally into a witch goddess; and all the while her bones have rested in apparent peace at Swithland”.
The changing reputation of Agnes/Annis/Anu reflects a few processes that are common throughout much of the intellectual roots of neo-paganism. You start with the idiosyncratic cruftiness of medieval Catholicism, then Protestants derogate the cult of the saints, feast days, etc. as idolatrous — indeed, practically pagan. Fast forward to 1900, give or take a few decades, and an intellectual with dubious expertise projects pagan survivalism onto historical or ethnographic data. And then finally neo-pagans use the folklorist’s imagined version of the past as inspiration for a “revived” myth and liturgy.
Gabriel Rossman, “GUEST REVIEW: The Triumph of the Moon, by Ronald Hutton”, Mr. and Mrs. Psmith’s Bookshelf, 2025-12-01.
- The one aspect of this myth that might be true is a pre-Indo-European goddess religion. The idea that Stone Age female figurines like the Venus of Willendorf represent a goddess religion is plausible but unprovable, given that the figures predate writing by about 26,000 years and so we have no literary evidence to contextualize the archaeology. But even saying that the Neolithic goddess cult was possible but not settled fact, as archaeologist Peter Ucko did in the 1960s, was enough to upset Murray, who “sent Ucko a furious letter, informing him that he had no right to speak about the goddess, because he was, first, far too young, and, second, a man”. While there might have been widespread neolithic European goddess worship, all other aspects of the “Murray thesis” — the idea that witches executed circa the Protestant Reformation were practicing a pre-Christian goddess religion — are demonstrably false. Hutton notes the falsity of the Murray thesis incidentally in Triumph of the Moon and argues against it at length in his later book, The Witch.
September 29, 2026
QotD: Origins of modern Wicca
September 28, 2026
“… if we provide no healthy path into adulthood, people will invent their own”
On the social media site formerly known as Twitter, L. Wayne Mathison discusses the need for ceremonies or rites to signify the end of childhood and the entry into adult life … things that have almost completely disappeared in western culture over the last few decades:
I think modern society made a mistake when it assumed that getting rid of sacred rites would make people purely rational.
It didn’t.
Human beings still need thresholds, tests, stories, symbols and some clear sense that childhood has ended and adulthood has begun. We may no longer send young people into the wilderness for an initiation ordeal, but the psychological need to prove yourself, belong somewhere and become someone has not disappeared.
Traditional initiation rites were often harsh, sometimes brutally so, but they carried a clear message: your childhood identity is finished. You are now expected to accept duty, restraint, courage and responsibility.
Modern society is much less clear about that transition.
You can become legally adult at 18 while remaining psychologically dependent for years. There is often no agreed moment when society says: you are responsible now. Stop waiting to be rescued. Carry your own weight. Become useful to other people.
The danger is that the need for initiation does not disappear just because formal rituals disappear.
Young people invent substitutes.
Sometimes that becomes fraternity hazing, gangs, reckless behaviour, extreme risk-taking or ideological movements that offer belonging, enemies, heroes, rituals and moral certainty. Popular culture does something similar in a safer form. Star Wars, superhero stories, horror films and countless other myths repeat the ancient pattern: leave safety, enter chaos, face the monster, sacrifice something, return changed.
We keep telling these stories because they describe something real about human development.
The part I find most useful is that modern adulthood probably has to become more voluntary.
Nobody is going to drag most of us through a ceremonial rite and announce that childhood is over.
We have to do it ourselves.
Take responsibility before you feel completely ready. Accept obligations. Learn to tolerate discomfort. Become financially and emotionally useful. Care for somebody besides yourself. Face failure without retreating into nihilism. Test your beliefs against reality. Give up childish expectations that life should always be fair, comfortable or safe.
That is initiation stripped of superstition.
You enter difficulty voluntarily and come out carrying more responsibility than you carried before.
A mature society should probably find better ways of teaching that lesson, because if we provide no healthy path into adulthood, people will invent their own.
And some of those substitutes will be far worse than the rituals we thought we had outgrown.
September 19, 2026
QotD: Islam and the rise of Western hegemony
This, which claimed in its preamble that acknowledgement of “the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world”, was in reality not at all as “universal” as it affected to be. Standing recognisably in a line of descent from the proclamations of the French Revolution, it served as well as a repudiation of some of the more foundational assumptions of Islamic theodicy.
The concept of human rights was an alien one to Islam. Muslims, traditionally, had not believed in natural law. There were only laws authored by God. The insistence of United Nations agencies on “the antiquity and broad acceptance of the rights of man” derived, not from the great inheritance of the Sunnah, but from the philosophes of the 18th century. Tellingly, the Universal Declaration of Human Rights had been signed — where else? — in Paris.
Western hegemony over the Islamic world, then, did not end with the collapse of direct rule over it by the European powers. Western values, Western assumptions, Western concepts of law, all of them packaged and marketed as “universal”, continued to exercise an overweening dominance in global affairs. If this was true for Muslims in lands that had sought to reconstitute themselves as nation states, then how much more so was it for Muslims who, in the decades that followed the Second World War, travelled to Europe, and settled there in growing numbers.
Tom Holland, “The age-old tension between Islam and France”, UnHerd, 2020-11-02.
September 16, 2026
Veterans of the GWOT “saw things with our own eyes that are hard for others to believe”
On the social media site formerly known as Twitter, Cynical Publius explains why some of the strongest opposition to Islamification comes from people who’ve seen Islamic culture up close in countries where it’s the majority religion:
Does this photo of Afghan men watching a young boy dance give you the creeps? It should.
Have you noticed that the community that is most vocal in warning about the Islamification of the USA is the GWOT veterans’ community?
That’s because we saw things with our own eyes that are hard for others to believe:
- The treatment of women as chattel property. Goats are treated better than daughters — no exaggeration.
- Widespread pedophilia and bestiality while at the same time people we call “LGBTQ+” in the West are subject to barbaric methods of execution.
- An absolute lack of freedom of religion.
- Wanton disregard for human life.
- Insanely paranoid antisemitism straight out of The Protocols of the Elders of Zion.
- Wholly corrupt governments; bribery as a uniform standard.
- Tribalism to an extreme: tribe trumps truth and justice, always.
- In the Gulf Arab countries, “Third Country Nationals” from poor Muslim countries engaged in menial labor and literally treated as slaves.
- Absolute confidence that Islam will violently conquer the rest of the world, and a belief that this is just and proper.
- Acceptance of the idea that lying can be and is necessary and proper.
These are not one-off observations; these are widespread norms that are easily observed and experienced in day-to-day life in any nation that accepts Sharia law. ALL OF THESE THINGS ARE COMMONPLACE. Having seen this stuff up close and personal across the entire Middle East, Central Asia and the Horn of Africa, American veterans have unwittingly become like the prophets of old, warning everyone else of the dangers we have seen that we never wish to see come ashore in America.
Yet somehow our voices are not being heard sufficiently, and we now see literal Communists wishing to import these evil practices to the USA en masse, as a path to their own power.
Guess what Commies? It’s the other way around, you are the ones being used and when the Green forces dispose of you Red forces, it’s not going to be pretty.
Wise up.
Update, 17 September: Welcome, Instapundit readers! Have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substack – https://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.
September 13, 2026
The Devils by Ken Russell
On her Substack, kulak explains why The Devils is the “greatest film of all time”:
What if the 1990s Berserk anime, Warhammer 40k, A Man for All Seasons, The Wickerman (1972), Cromwell, 1984, The Gulag Archipelago, the Rocky Horror Picture Show and the chronically underrated 2012 horror masterpiece Compliance … were all the same horrifying movie?
What if Mel Gibson made a film like Apocalypto, exploring the nightmarish depths of political/religious sacrifice rituals … But about Early-Modern Shakespeare-era Europe?
I’m constantly asked for my “Greatest Film of all Time” … A torturous question for someone who’s seen as many movies as me … And doubly torturous because maybe the best true answer is one its really hard to name:
Ken Russel’s The Devils might be it.
Certainly the best 30 Years War film ever made.
And the Greatest goth movie ever made.
And the Greatest witch hunt movie ever made.
And the Greatest “MeToo” movie ever made.
And the Greatest “insane asylum” movie ever made.
And CERTAINLY the Greatest Exorcist movie ever made.
Yes, I said that. And I mean it. Did I stutter?And maybe the Greatest “Dark Fantasy” film ever made … Except for the fact that the whole thing is true.
And its being rereleased, the full remastered director’s cut in 4K, this October in Cinemas.
(The strobe effect is only in the trailer)
Ken Russel’s The Devil, adapted from Aldous Huxley’s book The Devils of Loudon and the play The Devils by Dan Whiting, is one of my top five films of all time. And certainly one of the biggest films of all time in it’s own weird way. It does things as impressive for the spiritual, psychological horrifying, and historical on film as Sergei Bonderchuk’s Waterloo does for warfare or Akira for Scifi and Animation.
Indeed I think I might be the only one who could give that answer, given I might be one of like 10 people who know 17th Century History/Literature and obscure extreme Horror Cinema well enough to INSIST on its OVERWHELMING historical accuracy.
Indeed I’d struggle to think of a film which captures the Insane deadly hypersexual kaleidoscopic character of the 17th century better.
I’ve been doing this a lot recently … But I feel I need to lay out my qualifications here to talk about this … My two areas of focus in university were 17th and 18th century English Literature (Shakespeare through to Jane Austin), and 17th and 18th century Political theory (specifically the works of Hobbes, Locke, Hugo Grotius and other natural law theorists … Yes, I took the BoomerCons seriously when they said natural law was the basis of our society, Like an idiot) … I’m by no means an expert, but the broad flavor of this era: Culturally, religiously, politically, historically, militarily, theoretically, theologically, poetically … Was what I immersed myself in during the years when I should have been drinking and partying more and repeating nonsense to people in power, and other things that actually advance your career.
I need to establish that off the bat because I feel as if a huge part of the reason this film is not regarded as a contender for “Greatest film ever made” is the simply the fact that audiences and critics do not believe it, and certainly do not GET it.
That it is SO Bizarre, and SO weird, and SO horrifyingly violent, and SO hypersexual, and SO saturated in its colors, and SO religiously discordant … That it has to be a bizarre psychedelic hellscape of Ken Russel’s perverse drug-addled imagination …
They especially had to think this because if they accepted that it was indeed historically accurate, and not a bizarre sexual/psychedelic story of the American 1960s and 70s reading themselves back into history … Suddenly they’d have to accept that the same thing done to Loudon in 1634 was what was being done to America in the middle of the 20th century, and has been done to the west more or less ever since …
That the yo-yo between state-enforced debauchery one the one hand, and moral panic witch-hunts on the other, is not a schizophrenic attribute of mass media or “Moral Progress” or American Culture … But a highly historically precedented and calculated attack meant to destroy and enslave a people without fighting them.
That “Free Love”, “Feminist Criticism”, “Queer Theory”, “No Fault Divorce”, and “Hostile Work Environment lawsuits” rock society between the extremes of sexual license and socio-sexual moral-panic for the same reason one might rapidly rock a boat between it’s port and starboard sides … To capsize it into the devouring abyss.
That we are indeed living through Loudon at scale.
August 30, 2026
The unspoken dividing line between “BCE” and “CE”
I’m not a trained historian, so I don’t know if it’s a guild requirement for modern historians to ostentatiously avoid using traditional “BC” and “AD” to denote historical dates or if it’s just another sop to the easily offended like so many other things:
An Olmec head, By Marshall Astor (Life on the Edge), CC BY-SA 2.0, https://commons.wikimedia.org/w/index.php?curid=19349056
Although I work primarily as a computer programmer, my college degree is in History. Over the years, I have retained a high level of interest in history, both recent and ancient.
A few months ago I listened to a Great Courses presentation about the Olmecs — one of the lesser known Central American civilizations — given by Dr. Ed Barnhart. The course lived up to its name and taught much about the history and society, as well as the giant heads, of the Olmecs. However, one thing bothered me about Dr. Barnhart’s presentation.
Dr. Barnhart generally uses CE and BCE for dates. CE stands for “common era” and BCE stands for “before common era”. Other than that fact, CE perfectly coincides with the previous AD and BCE perfectly coincides with BC.
Perhaps Dr. Barnhart should not be singled out. He is not alone in the use of these terms. In fact, the majority of historical presentations these days employ CE and BCE. And it may be that using these terms is not a personal decision; rather, it may be that a department-wide or even university-wide convention.
However, in my view, using CE and BCE instead of AD and BC is not okay. As an (amateur) historian, I believe that it’s bad for history. And as a Christian, I find it a bit offensive. I will probably never have the opportunity to tell Dr. Barnhart why he should not use CE/BCE, but if I did, here’s what I would tell him:
1) The prime commitment of a historian should be to history. A historian should be careful that the information presented is the most accurate, the most complete, and most contextually grounded. CE/BCE fails to be most accurate because it takes an obviously true historical fact — that the currently used Julian/Gregorian calendar is based on the birth of Christ — and obscures that fact. It is not the most complete because there is no way on its own to understand that CE/BCE means to present the same system as AD/BC. To truly understand the system, the AD/BC system would need to be explained. The AD/BC system can stand on its own, but the CE/BCE can only be understood along with AD/BC.
And it lacks context because the terms “common era” and “before common era” give no indication as to what exactly is the demarcation between the two eras. Since CE/BCE gives no referent, a student could reasonably conclude that the dating system is entirely arbitrary. For these reasons, using CE/BCE leaves students or listeners knowing less than they should and perhaps even having a wrong understanding of the dating system. AD/BC preserves important historical information. CE/BCE does not. On the basis of that alone, CE/BCE should not be used by historians who want to be as accurate and complete as possible.
2) Using AD/BC does not require anyone to profess Christianity. Some might say that AD/BC unfairly burdens non-Christians, but the terms Anno Domini and Before Christ are clearly not confessional statements. There is no serious historical dispute that Jesus Christ existed in approximately the time and place given in the Scriptures, and AD/BC merely recognizes that this is the basis for the year numbering system. Anno Domini, or year of the Lord, doesn’t require the user to say “my Lord” or otherwise confess Christianity, just to recognize that the calendar was created by people who did confess Christianity. That is an important fact, not something to be hidden.
The fact is that every calendar starts dating from something, generally from an important event. Some examples are:
- Roman dating: years counted from the traditional founding of Rome, Ab Urbe Condita, conventionally placed in 753 BC.
- Hebrew calendar: years are traditionally counted from a calculated date for the creation of the world.
- Islamic calendar: years are counted from the Hijra, Muhammad’s journey from Mecca to Medina in AD 622.
- French Republican calendar: years were counted from the establishment of the French Republic in AD 1792.
To use a particular calendar says nothing about one’s religious beliefs.
August 21, 2026
QotD: The Amish
The basic organizational unit of Amish society — after the extended family, which is vital and often includes three generations under one roof — is the “church district”, a community of twenty-five to forty families who live within a short buggy-ride of one another. The leaders of the district are chosen by lot from among the married men, and each is governed by an Ordnung, an unwritten set of rules laying down expectations for behavior. It’s this Ordnung that contains the restrictions on technology and lifestyle that we typically associate with the Amish, covering everything from what color you can paint your barn (one group insists on red because white would be too worldly) to whether you can use mechanical milking machines. The church revisits their Ordnung every six months or so to see if it needs updating — one group had originally approved walkie-talkies for communication while hunting, but then discovered boys were using them to flirt with girls and decided to ban them. Church districts with similar Ordnungs are “in fellowship”, and a cluster of districts in full fellowship with one another are an “affiliation”. (A “settlement”, like the Holmes County Settlement, is a cluster of geographically contiguous districts regardless of affiliation.)
Importantly, few of these restrictions are based on the idea that the banned technology or behavior is wrong in and of itself: for instance, every Ordnung forbids a baptized Amish adult to own a car, but boys from some Amish families have cars for a while in their teens and all but the most conservative affiliations will pay someone else to drive them if they need to go farther than their buggy can take them. Or to put it another way, nobody thinks the English are bad people for driving cars — they just think we’re not Amish.
So if an Ordnung mostly isn’t meant to keep you from doing intrinsically evil things, like murder and adultery and blasphemy, what is it for? How do you decide what to allow? What are you optimizing for when you design it?
Two things, mainly, though they’re not neatly separated. The first and most important role of the Ordnung is engendering the virtue the Amish call Gelassenheit. There’s not a perfect English translation for the German,1 but Hurst and McConnell describe it as a spirit of “selflessness, humility, or meekness”, a subordination of self to community. Amish scholar2 Donald Kraybill wrote that Gelassenheit is meant to develop a “yielded self” that “stands in contrast to the bold, aggressive individualism of modern [English] culture”. Thinking too highly of yourself, or trying to outdo others, are failures of Gelassenheit, but they’re hard to avoid when you have to market your personal #brand or compete in the marketplace. Unmechanized agriculture, on the other hand, was very good at nurturing Gelassenheit: a farmer is necessarily aware of his dependence on natural forces beyond his control, which keeps him humble. Nowadays the Amish worry that shifts way from their traditional lifestyle will “foster the notion that the worker controls his or her work and life”, which might “breed an attitude of self-sufficiency, even arrogance” that is antithetical to their values.
The concern for Gelassenheit shows up particularly in Amish approaches to childrearing. Where English society values self-expression, intellectual curiosity, and individual accomplishment, Amish parents rank obedience and self-control as the most desirable qualities in children. (More than half of the parents the authors surveyed put “being interested in how and why things happen” at the bottom of their list.) They also report that teachers at Amish schools tend to be “preoccupied (to our eyes) with minor aspects of misbehavior that signaled nonparticipation in the group or lack of obedience to authority”. All of this carries through into the workplace, too: the Amish generally think white collar workers are “out to make the big bucks” and that their jobs are be difficult or impossible to undertake with a “meek spirit”. So if you can’t farm (and increasingly you can’t), the Amish think your work should be something near home that uses your hands, allows your family to participate, and contributes directly to your community. No arguments here that building dashboards to give executives deeper insight into critical business functions leads to the more efficient allocation of global capital and lifts all boats; they want you to make food or furniture or something.
The Ordnung‘s second goal is to separate believers from the broader world. This is partly a legacy of the Anabaptist experience of persecution, partly a response to Biblical passages like Romans 12:2’s warning not to “be conformed to this world”, and partly a protective measure against a world that isn’t interested in Gelassenheit, but the dualism between Amish and “English” is a vital part of what it means to be Amish. Of course, it’s impossible to clearly differentiate between things that promote a particular mindset/virtue and things that mark you out as different: the distinctive Amish “plain dress“, for instance, both limits opportunities for vanity and marks out the wearer as, well, kind of a weirdo. (There’s sometimes also a sub-goal of separation from other Amish affiliations — one Amish man is quoted saying, “The only reason the Old Order doesn’t have rubber wheels [on their buggies] is because the New Order did it first”.)
Jane Psmith, “REVIEW: An Amish Paradox, by Charles E. Hurst and David L. McConnell”, Mr. and Mrs. Psmith’s Bookshelf, 2025-12-15.
- And they mean something different by it than Heidegger does!
- Okay, this one is a Mennonite scholar of the Amish.
August 13, 2026
QotD: Marx was right about “class consciousness”
Marx called religion “the opiate of the masses” for a reason — by dulling their pain, it prevented them from realizing their true class position, thus achieving class consciousness, thus sparking The Revolution. What religion really does, of course, is satisfy a deep yearning in the human soul. There is more to life than shit, shoes, and bread. Karl Marx didn’t want to hear that, because his religious yearning was satisfied by his substitute god, Dialectical Materialism, and the half-assed (but very real) ceremonial it produced. Again, there’s a reason every Leftwinger practically from the French Revolution looked like [this]
I don’t know how you say “fake and gay” in Russian, but every single thing in that photograph is fake and gay. A pose. An affectation. And as with their look, so with their behavior. Leftwingers are, and always have been, famously boorish. They have no idea how longshoremen actually act, but they sure think they know, and so that’s how they act — like the worst caricature of a crude, illiterate, drunken longshoreman.
(I don’t know any longshoremen either, but I do know some folks who make a living from the sweat of their brows, and they’d turn Lenin’s head around for him if he came to their neighborhood and started acting like that. The Laboring Masses might indeed be “rude mechanicals” in Shakespeare’s sense — meaning, without too much formal education — but they’re surely not rude in the behavioral sense, because in their world, running your mouth gets you punched in it).
Dressing and acting like that is, quite literally, a religious ceremony for them … and ceremonial can only take place in a designated space, a liminal space that the community respects. A priest can indeed hold a mass on a street corner, but only if the passersby have enough residual respect for the institution of religion not to beat and rob the worshipers while their backs are turned.
The intelligentsia never understood that consciously. They sure as hell understood it unconsciously, though, which is why they immediately self-segregated — getting “sent down to the countryside, to reconnect with the laboring masses” was one of the worst punishments Mao’s boys could dish out to one of their mandarins, and again, there’s a reason for that. The upshot is, the intelligentsia, the Apparat, the Cloud People, whatever you want to call them, are the only ones who developed “class consciousness” in the Marxist-Leninist revolutionary sense …
… and their class consciousness is entirely oppositional. They are not us. That’s their sole criterion for virtue. Whatever we like, they dislike. Whatever we do, they must not do; and whatever we eschew, they must embrace.
Severian, “On Losing the Cold War”, Founding Questions, 2022-07-02.
August 6, 2026
QotD: John Nicholson, a Muslim saint who really hated India
[…]
[The First Anglo-Afghan War (1838-1842)] began with the British efforts to replace Afghan Emir Dost Muhammad with a more pliant leader, which in a pattern seen from the days of Alexander onward, involved an invasion, an attempt at a pacification, followed by a grim and growing awareness that the place is full of some of the most brutal and fractious people on Earth and is simply ungovernable, which terminates in a costly retreat, the country itself returning to its customary barbarism, efforts to change it having had all the effect of flinging an encyclopedia into a chimp enclosure. For the British, this meant early success, then an overwinter occupation in which their position deteriorated, then a mass uprising, whereupon they negotiated with the locals for a peaceful exit upon surrendering their arms. The retreating British were of course betrayed and massacred. One man made it out.
Nicholson, serving as an adjutant officer with a native regiment, had earlier been taken prisoner, and endured horrific conditions as such. He watched as his Hindu soldiers refused — to a man — to convert to Islam, and were executed one after the other. After having been released, he discovered that his younger brother Alexander had been murdered and mutilated by the Afghans while retreating with the rest of the army. The entire effort had been a great traumatic waste.
One might expect that Nicholson would hate the Afghans and perhaps revise upward his estimation of the brave Indian soldiers who had served under him. But while he did indeed revile the Pashtun tribesmen (“the most vicious and bloodthirsty race in existence”) he actually seems to have disliked them slightly less than the Hindus, perhaps on the grounds that no one that eager to kill Indians can be all bad. Indeed, he seems to have learned there some harsh lessons concerning what it would take to actually accomplish anything in the subcontinent, doctrines he would apply fastidiously and thoroughly. In many ways, he went a bit more native than he would have cared to admit.
After the war, Nicholson was promoted and given a series of administrative jobs, where he became well-acquainted with the chaotic political situation in the Punjab region. Mostly under the control of the Sikh Empire, the area had long been contested ground between that new faith and Islamic invasions from the Mughals to the southeast and the Afghans through the Khyber Pass to the west, not to mention restive Hindu Rajputs and Marathas to the south. The unstable (then and now) region of Kashmir lay to the north, and the whole of the region was plagued by innumerable bandits and warlords. The BEIC ruled through direct administration, client kings, and various alliances, the latter two of which its political officers (“politicals”) had to interact with on a regular basis. It was very much a situation out of George R. R. Martin’s fever dreams, constant betrayals, perversions of every kind, and even a Ramsey Bolton-esque Sikh despot who flayed men alive for amusement.
Nicholson was in charge of the Bannu area, where he rapidly made a name for himself as a local administrator. The whole of the Bannu was infested with bandits of all kinds, from jihadis to Hindu cultists to normal brigands, and the people lived in constant fear of their depredations. Nicholson had no real interest in bettering lives, but he had even less interest in allowing any Indian, anywhere, to challenge his authority. So he set about fixing the problem as only he could.
Nicholson arrested and executed scores of bandits, rapidly processing them through his very efficient court system. The idea of impartially dispensing justice without respect to person or affiliation was quite new to the area, but Nicholson made sure the locals adjusted quickly, tolerating not even the slightest hint of disrespect from anyone, no matter who he was. When a local Muslim leader casually spit on the ground in front of him, Nicholson made him kneel and lick it up. Anyone who failed to display prompt obedience to his commands he had flogged immediately, and was the bane of servants, who were often the causal recipients of hurled cups and dishes. He was a very hands-on leader, not the least hesitant to get them dirty in a quite literal sense. At one point, when his local police were unwilling to pursue a dangerous gang leader, Nicholson rode alone to the man’s village, approached him on the street, and killed him with his sword after the suspect failed to submit to arrest. Nicholson kept his severed head on his desk pour encourager les autres.
Interestingly, such draconian brutality seems to have actually made Nicholson popular. He was harsh, unyielding, and wholly indifferent to their culture, but that very indifference made him unassailable to anything but his sense of duty. He was unbribable, as the people of India had absolutely nothing he wanted, and his complete contempt for their social norms meant that Hindu, Muslim, or Sikh, Brahmin or outcast, Aryan or Dravidian, all got the exact same treatment, prompt and thorough. His mad fearlessness meant that he was similarly immune to threats. Criminals, whoever they were, received savage punishment, but the law-abiding were left in peace; Nicholson had no desire to “improve” them or their society like his contemporary Macaulay. In a real sense, for the first time, the diverse people of the area were free, under Nicholson’s rule, to live as they wished without the violent misery that had previously characterized the region. It was a multicultural success story, festooned with the occasional decapitated head.
This being India, the people expressed their feelings towards him in particular ways. A body of wild Pashtun raiders, admiring Nicholson’s capacity for ruthless violence and his grim charisma, attached themselves to him as a personal guard, fedaykin to his Muad’Dib, serving without pay and loyal only to him. In a theologically fecund area with a strong tradition of syncretism and cults of personality, Nicholson naturally became the object of worship for a group of fanatical devotees. He in turn naturally despised this, having his worshipers flogged as public nuisances, but this only served to increase their devotion to their inscrutable, violent deity. In some parts of India, the Cult of Nikal Seyn survived as a Shia devotional movement, with Nicholson cast as a Muslim saint bringing justice to a war torn land. The last member died in 2004.
Librarian of Celaeno, “The Man Who Hated India”, The Library of Celaeno, 2026-05-04.
July 30, 2026
Intramural conflict in the progressive “big tent”
On the social media site formerly known as Twitter, L. Wayne Mathison identifies some of the major fault lines among the temporary coalition-of-convenience on “the left”:
“Free Palestine/Anti-Israel protest” by Can Pac Swire is licensed under CC BY-SA 2.0 
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The modern woke worldview keeps colliding with reality because it sorts people into fixed moral categories: oppressed people are presumed good, while designated oppressors are presumed guilty. Once that framework takes hold, facts become secondary.
That is why some progressives can condemn “Christian nationalism” before breakfast, then struggle to name radical Islam when an Islamist attacks the very people they claim to defend.
The contradiction is obvious. Radical Islam is deeply hostile to homosexuality, women’s equality, free expression and secular liberalism. Pretending otherwise does not make anyone tolerant. It makes society dishonest and vulnerable.
This does not mean every Muslim is dangerous, nor does it justify collective blame. It means an ideology should be judged by what it teaches, what its extremists do, and whether its institutions openly confront the problem. The same standard should apply to every religion and political movement.
The woke response is usually predictable: redirect attention toward the far right, blame Western society, or accuse anyone raising the issue of hatred.
That protects the ideology, but it does nothing to protect ordinary people. Compassion without boundaries becomes negligence.
A healthy society needs openness, but openness is not the absence of judgment. Immigration, asylum and multiculturalism require enforceable limits, cultural confidence and a clear expectation that newcomers accept the laws and basic freedoms of the country receiving them.
You cannot build social trust by demanding that citizens ignore obvious conflicts. You cannot defend gay people while excusing movements that despise them. You cannot defend women while tolerating misogyny from politically protected groups.
Reality does not care which side has the approved slogans. Eventually, contradictions collect a human cost.
July 27, 2026
The shambolic Fifth Crusade, or “Waiting for Fredot”
In The Critic, Anatoly Grablevsky reviews a new book on one of the less well-known attempts to wrest control of the Holy Land from the Islamic conquerors:
By the early 13th century, the military and geopolitical situation of the Crusader Kingdom of Jerusalem was dire. After the Third Crusade (1189-92) had failed to retake Jerusalem, the Frankish realm in the Holy Land was reduced to a thin coastal strip centred on the heavily fortified city of Acre. The rest of the Near East was in the hands of the Ayyubids, the successors of Saladin.
In response to Ayyubid encroachment, in 1213 Pope Innocent III called for a new holy war to reinforce the Kingdom of Jerusalem and reclaim the Holy City for Christendom. The bulk of the expedition was recruited in the Holy Roman Empire, whose young emperor, Frederick II, the wonder of the world himself, ostentatiously took up the cross. He was, however, in no hurry to join his countrymen in the east.
Learning from their bitter past experiences, this time around the Crusaders adopted a novel strategy. Instead of focusing their efforts on the Holy Land, the Christians targeted Egypt, the political and economic heartland of the Ayyubids.
The Crusader army’s first port of call was the coastal city of Damietta, which, after a lengthy siege, fell in 1219. This was a major victory for Christendom: Crusaders had not captured a city of Damietta’s size, wealth and strategic importance since the fall of Jerusalem in 1099.
The Ayyubid Sultan Al-Kamil, under pressure from Mongol attacks at the rear, now offered attractive peace terms that included the return of Jerusalem to the Christians. The Crusaders, overconfident and under orders from the absentee emperor, rebuffed Al-Kamil and instead decided to march on the Ayyubid capital of Cairo.
Here, the crusade took a shambolic turn. The Christians wasted precious months awaiting the arrival of Frederick II, but the emperor never bothered to show up (Smith might have called his book “Waiting for Fredot”). By the time the Crusaders finally began the march south, Al-Kamil had gathered his strength, and the Franks were quickly outmanoeuvred by the Sultan, who used his superior knowledge of the Nile’s flooding patterns to trap them against the river.
The Crusaders reacted by launching an all-out assault on their substantial wine provisions so that, when the Muslims attacked, the Christian army disintegrated in a drunken rout.
In the ensuing peace deal, Al-Kamil regained Damietta, in return for giving safe passage back to Europe to the Christian survivors.
July 20, 2026
Eight Great Powers Invade China: the Boxer Uprising 1900-1901
Real Time History
Published 20 Feb 2026After the defeat in the 1st Sino-Japanese War, the Qing Dynasty is under pressure: Some are calling for domestic reforms and ousting Western influence, while the Great Powers want to further open up China for their businesses. Violence erupts when the so called Boxer movement kills several Westerners.
(more…)
June 29, 2026
King Charles disclaims the title “Defender of the Faith”
His Majesty has been hinting of his preference for Islam since at least his thirties … becoming formal head of the Church of England fits poorly with his likely personal beliefs. This isn’t really a surprise, as the Church of England has been drifting a long way from its roots for generations now, but symbolically it is quite important, as Donna-Louise Flowers writes on Substack Notes:
This Is the End of Britain: King Charles Just Formalised the Surrender
This is absolutely shocking. It is an absolute outrage. And it feels like the beginning of the end for Britain as we have known it.
In the latest Sovereign Grant report, Buckingham Palace has ditched the ancient title “Defender of the Faith”. No more defending the Christian foundation of this realm. Instead the King is now described as protecting “the space for Faith within the multi-faith nation”. What utter nonsense. Britain is a Christian country. That is not up for debate or negotiation. If the monarch abandons that core duty, then the institution itself has abandoned the British people.
Other faiths exist here, yes. But their presence does not require the Head of State and Supreme Governor of the Church of England to water down his role into some vague, multi-faith referee. His job is to defend the Christian faith of this nation. Full stop. Not to bend over backwards for every new arrival.
King Charles has spent decades signalling exactly this shift — praising interfaith dialogue, building ties across communities, and even calling Islam a religion of peace. Now it is baked into official Palace language. While we watch our Christian heritage eroded, churches close, and British identity dissolve, the monarchy chooses accommodation over duty.
This is more than infuriating. It is a profound betrayal. We see the reality on the ground: halal meat quietly served in the NHS and in schools to everyone — often without proper consent or even basic awareness. Islamic practices are increasingly imposed on the wider population while native Britons are expected to stay silent and pay for it. Everything is tilting. Sharia norms creep in, demands multiply, and our own traditions are treated as optional extras.
We do not fly to Saudi Arabia, Pakistan or anywhere else and demand they rewrite their entire way of life, abandon their religion, and serve us bacon sandwiches in their institutions. Why then must Britain endlessly accommodate, dilute, and apologise for existing as a Christian country? Why are we expected to change everything while others refuse any compromise?
This multi-faith rebranding is not progress. It is cultural surrender dressed up in polite language. A monarch who stands for everything stands for nothing. Britain had a specific, Christian character that allowed it to become the tolerant society it once was. Hollow that out and you do not get harmonious diversity — you get the slow erasure of the host culture.
I am deeply offended. Millions of ordinary Britons are deeply offended. This feels like the end of Britain as a coherent nation with its own history, faith and identity. The King’s role was never to manage a neutral spiritual marketplace. It was to defend the faith of this realm.
Enough of the euphemisms and the quiet capitulation. Call it what it is: a disgraceful abandonment of duty at the very top. If this continues, there will be nothing left worth defending. Britain deserves better.
Amusingly, the title “Defender of the Faith” was granted to King Henry VIII by Pope Leo X for a book (almost certainly co-written if not ghostwritten) refuting Martin Luther. King Henry “forgot” to disclaim the title when he broke with Rome a few years later …
June 7, 2026
Those “decorations” or “doodles” on medieval manuscripts
In this week’s Substack Post of links they included this gem from weird medieval guys providing lots of illuminated explanations of the visual additions to pages of handwritten text generated in monasteries all over Europe during the Middle Ages:
After perhaps my 9,000th time seeing someone describe medieval marginalia as “doodles” or the product of “boredom”, I thought it might be nice to put together a brief guide to some of the themes and ideas that recur in the margins of manuscripts, hopefully helping to showcase the fact that these drawings were usually anything but “random”! In fact, far more interestingly, these little characters and scenes were part of a complex and visually dense world rooted in religion, pop culture, humour, and folklore. This is just a whistle-stop tour, but I’d love to add a second part soon.
Context matters
Illuminated manuscripts were essentially always written first and illustrated second in the late Middle Ages. The scribes would add their writing to unbound, empty pages, working carefully around blank fields where painted miniatures and initials would later be added by a separate artist or artists. We do not know exactly what sort of education these artists would have obtained. However, they almost certainly would have had a degree of literacy in their native tongue and a familiarity with the scriptures they were illustrating, even if this did not extend to a firm grasp of written Latin.
Understanding this is crucial for pushing back on the idea of medieval marginalia as “random”, since it opens up the possibility of considering marginal drawings in relation to the rest of the page and manuscript as a whole — crucial context that is often neglected when we encounter marginalia as isolated snippets online. Artists were not simply filling in blank voids but adding adornment to a canvas already rich with meaning imparted by the scribe. Thus, the first step to understanding a piece of marginalia should always be to trace it back to its source, if possible. Have a look through the entire work and see what themes and images recur.
Works like the 13th century English prayerbook known as the Rutland Psalter show extensive evidence of the marginal artists playing on specific words and lines from the scriptures featured on the same page. I highly recommend Betsy Chunko Dominguez’ fantastic paper “Playing on Timbrels: The Margins of the Rutland Psalter” for a more complete exposition, but I will go over a couple examples here.
In the lower margin of folio 11r of the Psalter, two men seem to be engaged in a fierce struggle, with one of them apparently trying to rip off the other’s ear. Moving their eyes back up to the start of the opposite page, a reader would have been greeted by the following line from Psalm 5:
Verba mea auribus percipe Domine intellege clamorem meum.
Give ear, O Lord, to my words, understand my cry.
Thus, our marginal brawl becomes a clever pun on the notion of “giving ear” — perhaps a way of making the text more engaging and memorable for its reader.
On folio 87v, the artist has extended the letter p from the word conspectu in Psalm 86 (85 in the Vulgate) into an arrow fired from the bow of one monster into the rear end of another.
Conspectu means “to behold” or “to consider”, and the famous medieval scholar Michael Camille connected the arrow’s placement to the notion of gaze as a type of visual penetration. One might also consider the entire verse from the Psalm, which reads:
Deus, iniqui insurrexerunt super me, et synagoga potentium quaesierunt animam meam: et non proposuerunt te in conspectu suo.
Arrogant men are rising up against me, O God; a violent mob seeks my life; they do not keep you before their eyes.
In redirecting the word for “gaze” into the supine creature’s rear end, the artist has perhaps emphasised the evils of turning one’s eyes away from God, connecting the two monsters with the violent mob evoked in the text above.
For those who lack an education in Latin, this type of wordplay can be tricky to identify. What may be easier to find are visual parallels between different drawings in a manuscript: the margins could function as a sort of antithesis to the “orthodox” miniatures and initials in the centre of the page. In one 14th century French book of hours, the martyrdom of St Paul in an initial D is reenacted directly to the left by a soldier about to club a rabbit — a humorous elevation of lapine suffering that perhaps emphasises Paul’s innocence.
Other manuscripts show narratives playing out in the margins across multiple pages in a comic-book fashion. The 14th century Smithfield Decretals contains more than a dozen multi-page stories, including those of several saints, naughty priests, henpecked husbands, and a group of rabbits who capture, try, convict, and execute a hunter for his crimes against their kind.
British Library, Royal MS 10 E IV
May 22, 2026
QotD: The cargo cults of New Guinea
You may remember that Guns, Germs, and Steel is framed as a reply to a man named Yali, a “remarkable local politician” whom Diamond encountered while walking on the beach in New Guinea in July of 1972. (Back before Diamond’s second career as a pop-science public intellectual, he was an ornithologist focusing on the birds of northern Melanesia.)1 They chatted for a while about the prospects for New Guinean independence, and local birds, and then Yali asked a question that Diamond spends a couple of paragraphs boiling down to something like, “Why did human development proceed at such different rates on different continents?” (Which is of course what Guns, Germs, and Steel tries to answer.) But that’s not actually the way Yali put it, and his real question — indeed, his whole story, which is fascinating in its own right — suggests a whole ‘nother set of answers
Yali should be better-known.2 He may have been from a backwards backwater, but he’s one of the true Player Characters of history. If we lived in a better world, he would be the subject of a prestige cable drama3 — or maybe a Robert Eggers film, because the values and assumptions of his society are incredibly foreign to a Western audience. And so to really understand and appreciate Yali’s story (and the question he asked an American ornithologist on the beach one day) you need some background about the tribal cultures of the New Guinea coast and their reaction to contact with Europeans. Which is to say, you need to understand cargo cults! Because what Yali actually asked (per Diamond’s recollection twenty-odd years later) was: “Why is it that you white people developed so much cargo and brought it to New Guinea, but we black people had little cargo of our own?”
“Cargo” is the catchall word for Western material culture in Pidgin English,4 the lingua franca of New Guinea’s many language isolates, and New Guineans were understandably obsessed: before European contact, they were living in the literal Stone Age. It would be an exaggeration to say that they hadn’t made any technological progress since their ancestors settled the island 50,000 years earlier, since they domesticated several local plants (taro, yams, and the cooking banana) and got pigs plus a little admixture from some passing Austronesians about 1500 BC, but they were solidly Neolithic and had been since time immemorial. So of course as soon as they encountered cargo — especially steel tools, tinned meat and dried rice, and cotton cloth — they wanted it desperately. And they almost universally believed they could get it by ritual activity.
The prescribed rituals varied. One set, recorded in secret by an American Lutheran missionary in the late 1930s, involved the locals setting up tables in front of the local cemetery and decorating them with flowers, food, and tobacco. Then they danced wildly until dawn in twitching, trembling fits so uncontrolled that some devotees continued to sway and shake for days or weeks afterward. Those lucky people were believed to have a special connection to the ancestors that would let them receive dream messages about the cargo shipments their tables and dancing would surely bring. A different cult was led by a man who had a long piece of iron he claimed brought him messages from the future. He told his followers that if they set out all their food in cemeteries as offerings to their ancestors, handed all their Western goods and money to him for safekeeping, and renamed Tuesday to Sunday, they could expect a god to send them airplanes full of cargo flown by the spirits of the dead disguised as Japanese servicemen. These spirits would bring them rifles, tanks, and other materiel and help them drive out the white people, and then the god would change the natives’ skin from black to white. Oh, and also there would be storms and earthquakes of unimaginable violence.
Forget everything you think you know about cargo cults. (Especially forget those pictures you may have seen of “decoy” airplanes or satellite dishes made out of straw and wood: one popular airplane photo is from a Japanese straw festival, another is a Soviet wind tunnel model, and the radio telescope is just one advertisement from a British ice cream company.)5 Nowadays we use “cargo cult” as a lazy shorthand for “copying what someone successful seems to be doing without really knowing why and hoping you get the same result,” but that’s not what was happening at all. If the New Guinea natives built airstrips, it wasn’t out of a belief that airstrips attract cargo planes like planting milkweed brings Monarch butterflies — that would be seem silly but basically understandable from our frame of reference. No, it’s much weirder than that. They built airstrips for exactly the same reason anyone else does: because they thought cargo planes were coming. They just thought the planes were coming because of the dancing.
This is a story about epistemology. And also about Jesus sending you a case of Spam in the mail.
Jane Psmith, “REVIEW: Road Belong Cargo, by Peter Lawrence”, Mr. and Mrs. Psmith’s Bookshelf, 2025-04-21.
- Okay, fine, it’s actually his third career — he was a specialist in cell membrane biophysics before he started publishing on birds.
- Kudos to commenter Gary Mar, who did his part in this project by alerting me to this book in the first place.
- Just in case anyone reading this has contacts in showbiz, my other idea for a cable drama is the story of Charles V, Philip II, and William of Orange. The emperor of half the known world, the son and heir raised far away, the beloved ward who betrayed him… It would win twelve Emmys.
- Which is not actually a pidgin but a creole! Nowadays it’s more often called Tok Pisin (etymologically, obviously, from “talk pidgin”). Most Tok Pisin vocabulary comes from English, but the grammar and pronunciation are very different and the orthography makes it hard to read. Still, if you try saying it out loud you can sometimes get the gist: “Wetman noken haitim samting moa” pretty easily becomes “white man no can hide’em something more”, and actually means something like “the white man will not keep anything secret from us any longer”.
- Credit for tracking down the sources of those images goes to Ken Shirriff in this blog post, which Gwern kindly sent me when I started talking about this book review.
