Several minutes had passed since the medical examination of the newborn had begun. They stood inspective over the infant, occasionally murmuring to one another in a hushed tone. The babe’s father stood nearby, pacing: his eyes intractably fixed on the small group of elders in a desperate attempt to interpret each subtle lift of an eyebrow or pinch of the lips.
Then came that dreaded nod…
The tormented father wept as the judge read the decision aloud: “as thinking it neither good for the child itself…” the child must die.
The above description is not a reference to the United Kingdom’s government-ordered killing of little Alfie Evans, nor the United Kingdom’s government-ordered killing of little Charlie Gard.
The infant’s death-order, described above, was merely the price of societal perfection for his father, living in the Statist abyss of Ancient Sparta.
In Lives: Lycurgus 16, Greek historian Plutarch (48-122 A.D.) wrote of the medical inspections of infants by “elders,” and of the state-ordered murder of infants in Ancient Sparta under the rule Lycurgus, a tyrannical central-planner:
“Nor was it in the power of the father to dispose of the child as he saw fit (as was his right in most heathen societies). He was obliged to carry (the newborn) child before certain men at a place called Lesche; these men were some of the elders of the tribe to which the child belonged; their business was to carefully view the infant, and, if they found it stout and well made, they gave order for its rearing and allotted to it one of the nine thousand shares of land above mentioned for its maintenance, but, if they found it puny and ill-shaped, ordered it to be taken to what was called the Apothetae (“depository”), a (large cave) under Mt. Taygetus (in the Peloponnese); as thinking it neither for the good of the child itself, nor for the public interest, that it should be brought up, if it did not, from the very outset, appear to be healthy and vigorous.” (emphasis mine)
Undesirable Infants – those either deemed unfit in some way, were conceived through rape, were unwanted, or were female – were often exposed, meaning that these infants were tossed into pits or over cliffs, or were abandoned in the wilderness and then left to starve or to be eaten by wild animals.
Such was life in the pagan purgatories of Ancient Greece and Ancient Rome.
Such has life begun to be again, today, in the United Kingdom.
As I type, a toddler lies in the hospital, a prisoner, detained by the pagan pride of evil monsters, by his own Statist government.
The “elders” in the UK have sentenced little Alfie Evans to die, “as thinking it neither for the good of the child itself.” Alfie may not be alone in the wilderness, but he is being exposed by the sword of starvation.
Right now, a tormented father weeps for his child.
The cruel winds of an evil-ridden history are circling ’round again.
Once Christianity came upon the scene, Christians began to regularly rescue exposed infants.
As Tertullian stated, “Christians sought out the tiny bodies of newborn babies from the refuse and dung heaps and raised them as their own or tended to them before they died or gave them a decent burial” (Early Church History).
“The Christian idea that each individual person has worth because they were created by God was foreign to the lies of pagan society where the State, the tribe, the collective was the only value they knew” (Early Church History).
One can even visit these once abandoned babes at the Catacomb of Praetextatus. “The catacombs are filled with very tiny graves with the epitaph ‘adopted daughter of…’ or ‘adopted son of…’ inscribed on them. These inscriptions refer to the many babies and young children Christians rescued from the trash over the centuries” (Early Church History).
Unlike during the times of Ancient Rome and Ancient Greece, however, today’s United Kingdom prevents Christians from aiding Britain’s exposed children.
Christians from across the globe have offered aid and open arms to little Alfie Evans. Pope Francis has faithfully attempted to save the ailing child, arranging medical transportation for Alfie so that he might fly via air ambulance to the Vatican’s hospital.
Still, the prideful “elders” cling mercilessly to their pagan heathenism, determined to deny any and all Christian charity for little Alfie.
Alas! One thing is now crystal clear: in the United Kingdom, ancient heathenism reigns supreme.
For a glimpse of the future, listen to these famous voices from the past:
In On the Laws 3.8, Cicero (106-43 BC) states:
“Deformed infants shall be killed.”
Posidippus, a Greek poet, wrote:
“Everybody raises a son even if he is poor, but exposes a daughter even if he is rich.”
In On Anger 1.15, Seneca (4 BC-65 AD) wrote:
“…mad dogs we knock on the head…unnatural progeny we destroy; we drown even children at birth who are weakly and abnormal.”
In Politics 7.1335b, Aristotle (364 BC-322 BC) wrote:
“As to exposing or rearing the children born, let there be a law that no deformed child shall be reared; but on the ground of number of children, if the regular customs hinder any of those born being exposed, there must be a limit fixed to the procreation of offspring, and if any people have a child as a result of intercourse in contravention of these regulations, abortion must be practiced on it (the child).”
In Theaetetus, the Greek philosopher Plato (quoting Socrates) wrote of the important societal task of killing infirm infants:
“For we must take care that we don’t overlook some defect in this thing that is entering into life; it may be something not worth bringing up, a wind-egg, a falsehood. What do you say? Is it your opinion that your child ought in any case to be brought up and not exposed to die? Can you bear to see it found fault with and not get into a rage if your first-born is stolen away from you?”
In Ad Nationes, Tertullian (155-220 A.D.) recorded the frequency of pagan infanticide in the Roman Empire during the late 100’s and early 200’s A.D.:
“…because, although you are forbidden by the laws to slay new-born infants, it so happens that no laws are evaded with more impunity or greater safety, with the deliberate knowledge of the public, and the suffrages of this entire age…But then you make away with them in a more cruel manner, because you expose them to the cold and hunger, and to wild beasts, or else you get rid of them by the slower death of drowning.”
In Book 3 of Instructor, Clement of Alexandria (150-215 A.D.) wrote of Roman women caring more for animals than for children:
“And though maintaining parrots and curlews, they do not receive the orphan child; but they expose children that are born at home, and take up the young of birds, and prefer irrational to rational creatures.”