The blood of God was once the juice of grapes, fermented for a window of time, full of sweetness, before its transubstantiation, before it is brought before the altar as a perpetual sacrifice. The blood that the demons thirst for is the gore of children, butchered under the sinister alter of those vacuous of souls. Wine becomes God’s blood; the blood of children is the wine of the infernal, intoxicated by cruelty. Tinged with the fruit of the wine is God’s love; love of the abominable is stained with blood. God gave His life away, with the outpouring of the wine press; the hellish drizzle with the slaughter of the innocent. With such a horrid thing, are we reminded of the words of Wisdom: “they call such great evils peace … For whether they kill children in their initiations or celebrate secret mysteries” (Wisdom 14:22-23). They murder infants and call it a “right”, but behind such a facade is a demoniacal motive. Behind this thing we call “abortion” is the objective of eugenics. The founder of the most famous of abortion organizations, Margaret Sanger, admitted the eugenic significance of her cause.
She emphasized and embraced the notion that birth control “opens the way to the eugenist.” (Sanger, Birth Control and Racial Betterment, Birth Control Rev., Feb. 1919, p. 12). As a way of bringing down the “ever increasing, unceasingly spawning class of human beings who never should have been born at all,” Sanger argued that “Birth Control . . . is really the greatest and most truly eugenic method” of “human generation.” (M. Sanger, Pivot of Civilization 187, 189 (1922)) The acolytes for abortion will claim that their organization is for ‘compassion,’ ‘health,’ ‘rights,’ but hidden behind such words are an evil motivation. Nothing is really what it seems. Planned Parenthood President Alan Guttmacher, pushed for the use of abortion for eugenic purposes. He explained that “the quality of the parents must be taken into account,” including “[f]eeblemindedness,” and believed that “it should be permissible to abort any pregnancy . . . in which there is a strong probability of an abnormal or malformed infant.” Guttmacher saw abortion as a means to population control, stating that “the realization of the population problem has been responsible” for the change in attitudes. “We’re now concerned more with the quality of population than the quantity.” (Abortion Reforms Termed “Fantastic,” Hartford Courant, Mar. 21, 1970, p. 16.)
Echoing such an ideology, Welsh legal scholar Glanville Williams wrote in 1957 that he was open to eugenic infanticide in numerous circumstances, explaining that “an eugenic killing by a mother, exactly paralleled by the bitch that kills her misshapen puppies, cannot confidently be pronounced immoral.” (Not surprisingly, the Supreme Court referenced Williams’ book for a different proposition in Roe v. Wade). Even after the Second World War — when the word eugenics gained a negative connotation — eugenicists began pushing for their agenda under a different face. For example, The American Eugenics Society changed the name of its scholarly publication from “Eugenics Quarterly” to “Social Biology.” The journal’s editor explained this change by stating that eugenics could be achieved “for reasons other than eugenics.” An oxymoron. For example, “[b]irth control and abortion are turning out to be great eugenic advances of our time. If they had been advanced for eugenic reasons it would have retarded or stopped their acceptance.” One Darwinist publication wrote in 1962 that that “abortion is the one mode of population limitation which has demonstrated the speedy impact which it can make upon a national problem.” (Notes of the Quarter: The Personal and the Universal, 53 Eugenics Rev. 186 (1962)).
Be it in the modern era or in antiquity, the abysmal spirits demand the blood of children for their hellish rituals. With this are we reminded of the medieval occultist, Gilles de Rais, a right hand man of Joan of Arc, who was sainted by the Catholic Church, praised as a nationalist icon in France, and is revered in traditionalist Catholic circles. Gilles de Rais was a homosexual, child rapist, pedophile and mass murderer. How could Joan of Arc have been a saint, with such scum following her and fighting for her cause? Here we will talk of the evils of Gilles…
Those grey walls, soulless and grim, lofty and dim, from an era old and forgotten era, holding within their confines a story of pure sadism; of murdered children, of innocence ravished, of magic and occultism, of evil. These walls are of the medieval castle, the Chateau de Tiffauges, where an occultist, Gilles de Rais, with the help of two priests (who also were entrenched in the dark arts), raped and murdered hundreds of kidnapped children to satiate demons in order to (in the warped ideology of alchemy) transform certain medals into gold to pay off his enormous debt.
Gilles’s journey into the occult begins with the immense debt that he put himself under. He had dreams of constructing a church — the Chapel of the Holy Innocents (another oxymoron) — which he did build and officiate. His church would consist of a chaplain — to whom he gave the title of bishop —, a dean, a chanter, two arch-deacons, four vicars, a schoolmaster, twelve assistant chaplains and eight choristers. Each one of these had his own horse and servant; all were dressed with red robes and furs and crucifixes of gold and silver. Gilles wanted all of his priests to wear the mitre (something that only bishops wore), and he made this request several times to the Vatican which rejected this every time.
His other dream was the production of a huge play, called the Mystery of the Siege of New Orleans (Le Mystère du Siège d’Orléans). It was a gargantuan theatrical spectacle, having more than 20,000 lines of verse, requiring 140 speaking parts and 500 extras. By the time of the production of the play, Gilles was on the verge of bankruptcy, having to sell his own property by 1432 in order to keep up with his luxurious lifestyle. By March of 1433, Gilles had sold all of his estates in Poitou (except for his wife’s properties) and all of his properties in Maine. There were only two castles left in his possession, Champtoce-sur-Loire and Ingrandes. Half of the money that he got from sales (and also mortgages) were spent on his play production.
Gilles’s family, furious that he had sold almost all of his estates, knew that some outside intervention was needed to put an end to his recklessness. They made an appeal to the Pope, Eugene IV, to force Gilles to cancel his project to build the Chapel of the Holy Innocents. But the Pope refused this request. In 1433, Gilles financed the construction of the chapel “for the bliss of his soul,” which he called the Chapel of the Holy Innocents and which was staffed—strangely enough —with a boys’ choir selected by de Rais himself. Because they couldn’t get the Pope to stop Gilles’s destructive spending and selling, his family went to the king for help. On July 2nd of 1435, a royal decree was declared in Orleans, Tours, Angers and Pouzauges Champtoce-sur-Loire, condemning Gilles as a dangerous spender and forbidding him from selling any more property. None of the subjects under Charles VII were permitted to enter into any business contract with him, while those who were in charge of his castles were forbidden to give them up. Gilles’s creditors were getting more frustrated, and so he borrowed even more money, mounting high his debt, using books, art pieces, manuscripts and clothing as security. The edict of the king did not apply in Brittany, and so it was impossible for his family to convince the Duchy of Brittany to impose the edict. His desire for money was insatiable to the point where there was no limit that Gilles was not willing to cross to get what he wanted. He looked to the dark side, and found it in the Church, in two priests who assisted him in his pursuit for money procured through occultism.
In 1438, Gilles asked a priest named Eustache Blanchet to connect him with a wizard knowledgable in alchemy and the summoning of demons. Blanchet connected Gilles with another priest named Francesco Prelati, who was also an occultist in Italy. Prelati was originally a student of the pagan and oriental religions before entering into occultism.
He also collaborated with a physician from Poitou, whose name is not known. At the instigation of the physician and Prelati, Gilles built a laboratory where he and his alchemists began to search for the Philosopher’s Stone. These alchemists spent countless hours trying to make gold, and when they weren’t working they indulged in the finest of wines.
Gilles did not want to take a lot of time; he was growing impatient and fired all of his alchemists besides the physician of Poitou and Prelati. Gilles consulted with these two who told him that Satan could give him the results he wanted. Gilles expressed his willingness to follow their instructions. At midnight, Gilles met with the physician in the woods. The wizard drew a circle on the ground and began to conjure the fallen angels. Once the ritual was over, there was silence — a dismal silence that went on for about a half-hour. And then, all of a sudden, it was as if an outside force had seized the wizard; his hair stood up, his eyes widened intensely, as though he was beholding something horrifying; his knees shook, his face was pale as he spoke like a mad man. Gilles witnessed this with an unfazed face. He turned to Gilles. Do you see him? asked the physician. Gilles replied that he saw no devil. He appears as a wild leopard, the physician responded. He growls in a horrifying manner, was what the physician described before telling Gilles of his lack of faith.
“You,” said the physician, “would have been the same, and heard the same, but for your want of faith. You could not determine to give yourself up wholly to his service, and therefore he thrust a mist before his eyes.” Gilles acknowledged that he lacked faith, but admitted that if the devil could give him the power of alchemy, that he would give his full submission. The physician told him of certain herbs that grew in Spain and North Africa, and that he could travel to harvest some but he needed his trip to be financed with gold. Gilles, possessed by his greed, gave away gold to the alchemist who took his leave and never returned. Gilles became restless in the alchemist’s absence. He turned to the other wizard, Prelati. This Italian alchemist told Gilles that in order for him to gain the supernatural power he so wanted, that he would have to give him the charms and talismans necessary. He told Gilles to sign with his blood a contract that he would give his complete obedience to the devil, and to offer to him a sacrifice. This was not a sacrifice of faith, but one of a child. The devil, Prelati told Gilles, demanded the hands, eyes, blood, heart and lungs of a youth. Gilles agreed. Prelati then went off alone into the night. He returned three hours later and recalled to Gilles of how he saw, in a vision, a young man who called himself Barron, who pointed him to blocks of gold hidden under an oak tree in the woods, and that such treasure would be in the hands of Gilles if he came through with his sacrifice of blood.
It was not until Gilles was arrested for kidnapping a priest that an investigation on him was commenced, ending his fourteen year spree of kidnapping, molesting, torturing and murdering children. It was during a heated dispute when Gilles kidnapped the priest, and his crime grabbed the attention of the Bishop of Nantes who began an investigation on Gilles. It was within this investigation that Gilles’s other crimes were discovered. On September 19th of 1440, Gilles was brought before judges who he spited with his arrogance, demanding that he be placed in the presence of holy men so that they might exonerate him as a “knight” and “baron.” The court satisfied his request, but confessions from accomplices, as well as eye witness accounts, moved the judges to go forth with their case against him.
On September 28th, 1440, a large number of parents appeared to give their testimonies, that their children had gone missing. A common thing that was said by these parents was that their sons were last seen near the estate of Gilles. They would say that their sons went missing after being near the house La Suze, a property owned by Gilles. A widow and parishioner at the church of Notre-Dame-de-Nantes said that her son “frequented” the house La Suze and that she had not heard from him since St. John the Baptist’s Day in 1438.
Another mother, Jeanne, grieved that her son had disappeared at the same property. Jean Hubert and his wife stated that their son, Jean, told them that he had been in the “good graces” of the Lord de Rais, who gave him a loaf of bread to carry home, but that he also told his mother and father that Gilles forced him to drink some white wine during his last visit. The boy returned to La Suze, but was never seen again. These complaints are abundant in the court records. The cases of missing-children continued to increase as the charges mounted against Gilles.
Gilles had numerous accomplices. One was Etienne Corrillaut, better known as Poitou, who began working for Gilles at the age of twelve. Poitou also became Gilles’s homosexual lover who would lure in children to Gilles’s castle where they would be sexually tortured, subject to sadism, and murdered. There was also Henriet Griart, who had been working for quite some time for the House of Rais and continuously provided victims, and killed them when Gilles had lost interest, as he confessed in his deposition. It was both Griart’s and Poitou’s depositions that played a huge role in implicating Gilles. Another one of Gilles’s partners was a woman named Perrine Martin or “La Meffraye,” as she was known in and around Nantes, an older woman who enticed children by “flattering and caressing” them. She is described in the trial transcripts as an “old female go-between” who had “led children to Machecoul and delivered them to [Poitou].” When Gilles was brought to trial, he showed his arrogance by stating that the bishop, Jean de Malestroit, and the Vicar of the Inquisitor “were not his judges and never have been.” You can go back to the medieval age, and there you will find the same wickedness, with the evildoers justifying themselves with their spite towards authority, under the words of “You’re not my judge.”
He had many chances to confess, but he was obstinate. During the ecclesiastical trial of Gilles, his partner in the carnage, Poitou, confessed that there had been a great number of victims. He made this confession on October 17th, 1440, estimating that around 36 to 46 children were murdered. But, this number did not include all the children murdered before Poitou joined Gilles’s death cult (hundreds of children had gone missing). There was a horrifying explanation by Poitou on how they would convince parents to give their children to Gilles, and what they would do with them. Poitou and Gilles would prowl the countryside, looking for naive boys, and they would tell their parents that if they gave their children to them that they would give them a better life. One desperate woman, Catherine, enthusiastically gave away her brother so that he could work in Gilles’s church. Afterwords, Poitou recounted, Gilles “carnally and lasciviously soiled the said child and killed him by his own hand.” Poitou also recalled how when there weren’t enough boys in the countryside to rape and murder, Gilles started to molest and rape the children working in his church, but these he did not kill, because he “esteemed them highly” and they kept the acts a “secret.” This is just like in our own times, where countless children and youths have been, and still are, preyed upon, molested and raped in churches. Gilles also bought boys from those willing to sell children. Poitou described how a man named Andre Buchet lured a pre-teen boy to lie down in the presence of Gilles at a home in Vannes. The boy was soon murdered and his body was dumped in a cesspool, after which Buchet was paid with a horse “valued at sixty gold royals.” Locals lived under a reign of fear in the lands of Gilles (he inherited fifteen princely domains after the death of his father), being terrified not only of the gang around him, but of the men who worked in his church. One witness, Andre Barbe, stated that no one “dared to speak for fear of the men in lord de Rais’ chapel, or others of his men; those who complained risked imprisonment or ill-treatment.”
After Gilles had his sick way with the boys, he would have his victim’s throats cut. Poitou confessed that in during one of these real nightmares, Gilles kidnapped a boy during Pentecost, molested and raped him, and then ordered Poitou and Griart to murder the boy and burn the body. Church court records, report that Poitou testified:
“To prevent their cries, and so that they would not be heard, the said Gilles de Rais sometimes hung them by his own hand, sometimes had others suspend them by the neck, with ropes or cords, on a peg or a small hook in his room; then he let them down or had them let down, cajoled them, assuring them that he did not want to hurt them or do them harm, that, on the contrary, it was to have fun with them, and to this end he prevented them from crying out. … Gilles de Rais first took his penis or virile member into one or the other of his hands, rubbed it, made it erect, or stretched it, then put it between the thighs or legs of the said [victims] . . . rubbing his said penis . . . on the bellies of the said [victims] with great pleasure, passion, and lascivious concupiscence, until sperm was ejaculated on their bellies.”
After having their throats slit, Gilles at times would sit on the bellies of his victims and “delight[ed] in watching them die thus, sitting at an angle the better to watch their end and death.” After Gilles beheaded a child, he often “displayed the heads and members of the slaughtered children, asking [the accomplices] which of these children had the most beautiful member, the most beautiful face, the most beautiful head; often he found joy in kissing one or another of these slaughtered children”. On October 22, 1440, Gilles de Rais confessed to the charges of murder, sodomy, heresy, and the invocation of demons. When asked why he committed such atrocities, Gilles responded that he had “perpetrated them according to his imagination and idea, without anyone’s counsel and following his own feelings, solely for his pleasure and carnal delight, and not with any other intention or to any other end.”
The judges were not satisfied with his answer, and pressed him, and he replied: “Alas! Monsignor, you torment yourself and me along with you … Truly there was no other cause, no other end or intention”. Like almost every murderer today, Gilles then began to blame his childhood, stating that he had no guidance as a youth and “pleased himself with every illicit act.” The court reporter noted that Gilles said, “In his youth he had always been of a delicate nature and for his pleasure and according to his will had done whatever evil he could.” Gilles then began to weep, and warned parents to protect their children from monsters like himself. He even warned them not to dress their too finely and to tolerate no laziness, for “Many ills are born of laziness and of the excesses of eating and drinking.”
But such were excuses. Gilles was a student of the occult, a fanatical one at that, who partook in the occult in the bloodiest manner. In his day, the roots of the occult in Europe were almost entirely found in Cabalistic magic. The famed occultist, Eliphas Levi — who was an ardent enthusiast for the Kabbalah, wrote that “the Jews, the most faithful trustees of the secrets of the Cabala, were almost always the great masters of magic in the Middle Ages,” and suggested that Gilles de Rais took his diabolical rituals “from some of those old Hebrew grimoires (books on magic)”. (See Webster, Secret Societies and Subversive Movements, p. 79).
Israel was established by God to be a light to the nations. With this they had a knowledge of God greater than their neighbors. For Jethro — a Midianite who was a priest of God — told Moses after seeing many miracles, “Now I know that the LORD is greater than all gods” (Exodus 18:11). Other peoples had knowledge of God, but the Hebrews had a more complete understanding. And, having such an immense knowledge, when they turned against God they did so with more viscousness; knowing the tenants of their faith, they had explanations to refute what they were taught. Thus, when they turned to paganism, they had more vitriol than the Canaanites, for they were raised with the truth of God, and having this knowledge, they partook in paganism not in ignorance, but with hatred for the truth. Therefore, when they spilt the blood of their children for Moloch, this was not done because they were raised in the darkness, but because they loved the darkness. It is like the fallen angels. The demons were, initially, created as angels. Hence Satan was described as once being “the signet of perfection, full of wisdom and perfect in beauty.” (Ezekiel 28:12)
Satan and his demons were full of wisdom because, being eternal, they had an eternal knowledge of the truth. Thus, when they rebelled, they had an eternal hatred for the truth. The Catholic Church was founded by Christ and is, thus, a continuation of Israel. Just as there were people in Israel who had an agenda of homosexuality, witchcraft and paganism, so there are people in the Catholic world who push for the same things. One can see this in the Catholic Church’s embracing of pagan religions under John Paul II in Assisi; the Vatican’s acceptance of the earth goddess, Pachamama, the Catholic Church’s absorption of gay priests, and even Catholics who support abortion. A people within the Israel of God will become the most ardent haters of God.
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