Rites of Desecration

Suicide, Sacrilege and the Crossroads Burial

Although suicide has always been considered to be the most personal of acts, it has a complex social and cultural history in the Western world – one that has been shaped by three-thousand years of shifting moralities, public opinions, popular superstitions, religious beliefs, medical interpretations and philosophical debates.

In ancient Greek and Roman societies, “self-death” was generally treated with a sense of ambivalence. Philosophers pondered the subject with an open mind, balancing notions of morality and free will, and ultimately believing it better to depart in peace rather than live a life of misery. Elite soldiers were expected to follow a hero's code, where death by one's own hand was embraced over surrender and battlefield disgrace. Medical practitioners routinely assisted in mercy killings, providing poisons to patients who wished to end prolonged sickness or suffering. Even members of the nobility, when faced with criminal charges and public shame, considered suicide to be a dignified means for salvaging one's personal legacy from total disgrace.

This relatively tolerant attitude would change dramatically with the rise of Christianity. The early Christian sects themselves gave little value to life in this world. Following the example of their executed messiah, they celebrated the acts of martyrs who embraced death rather than renounce their faith. But as the religion became institutionalized by the fifth-century this outlook would change. Suicide was unequivocally declared a moral abomination, a sinful act of violence against God directed by the Devil himself, “which shall not be forgiven... neither in this world, neither in the world to come.”¹

No Gods, No Masters

Blasphemy, Desecration and Anticlerical Violence During the Spanish Civil War

"If God existed, only in one way could he serve human liberty – by ceasing to exist."  – Mikhail Bakunin, God and the State

Claimed as “the greatest clerical bloodletting Europe has ever seen,”¹ the early days of the Spanish Civil War saw nearly 7,000 members of the Catholic clergy systematically executed as hundreds of churches, convents and monasteries were burnt to the ground. Religious icons were profaned, the tombs of saints desecrated, and "public acts of unspeakable blasphemy” were performed to the approval of jubilant crowds.

While much of the outside world was shocked by the anti-religious “red terror” that swept over the country, in reality these iconoclastic acts were the culmination of nearly five hundred years of popular resent. The Catholic Church was seen by many as a fundamentally corrupt institution, which served the interests of the rich and powerful while keeping the poor in moral servitude. Militant anticlericalism became widespread,² and with the revolutionary floodgates opened by civil war there was no holding back the popular fervor to “reclaim the soul of Spain" from this centuries-old theocratic grip.

Rebellion of the Damned

Diabolical Witchcraft as Social Revolt in Early Modern France

The Age of Enlightenment had yet to begin and it would be well over a century until revolution touched off in France. Ruled by a traditionalist monarchy and a corrupt state church, the country was still very much stuck in the dark ages throughout the early modern period. The Catholic Church dominated nearly all areas of social, political and economic life, and nowhere was the iron grip of "divine authority" felt stronger than by the rural peasantry.

As the largest single property owner in France, the Church controlled nearly 40% of the country's wealth – much of which accrued through a heavy taxation on the peasantry and the confiscation of lands. Upper Church officials mostly came from old nobility provincial and royal court families and they maintained a lavish and decadent lifestyle (“by the will of God”) while the poorest segments of rural society struggled daily against debt, eviction, poverty, malnutrition and premature death. In the face of such a bleak and unjust state of affairs, what’s a downtrodden peasant to do?