Anthony M. Ludovici on Christianity & fat acceptance

[excerpts from A Defence of Aristocracy by Anthony M. Ludovici, 1915]

... Hellenistic - AP Art History with N/a at The Archer School for Girls

My insistence in the matter of the beauty of the true aristocrat will strike many of my readers as strange. But, as a matter of fact, it is only strange in modern ears. Foolishly, recklessly and, as I think, at great national peril, we have allowed the Christian doctrine of the soul to mislead us and corrupt us on this point; but the healthy truth nevertheless remains, that there can be no good spiritual qualities without beautiful bodily qualities. Be suspicious of everybody who holds another view, and remember that the ugly, the botched, the repulsive, the “foul of breath, have reasons for adhering to this doctrine that “a beautiful soul can justify and redeem a foul body”; for without it the last passport they possess for admittance into decent fragrant society is lost. Think of the men who have created things worth having in their lives; think of Kephrën in the Fourth Dynasty of Egypt, think of Pericles, of Alexander, of Goethe; recall the reputed beauty of the ancient Incas, the reputed beauty of the gods — and you have a gallery of the most beautiful beings that the mind of any artist could conceive.

The prejudice of the ancients, as we know, and shall also see, was entirely in favour of the theory of the concord of bodily and spiritual beauty, and one has only to think of the Greek phrase    , so frequently applied in cases where in English phraseology we should use the word “good” alone, in order to realise how deeply the two ideas must have been welded together in the hearts, at least, of the ancient Hellenes.

The aristocratic Brahman was perfectly self-conscious of all his virtues, and in the Law Book of Manu, we get an ingenuous proof of the pride of this great caste. Not only the health but the beauty of the Brahman must be preserved, therefore he is recommended most urgently to select a beautiful woman. He must understand, and rightly too, that a certain stigma attaches to disease and ill-health, which nothing can remove. Thus the sick and the bungled themselves learn to know their proper place on earth and their proper worth, and are not encouraged as they are to-day to push themselves insolently to the fore, and regard themselves as the equals of the sound and the healthy, simply because of the pernicious doctrine of the redeeming soul. A Brahmana must carefully avoid those who have no beauty or wealth, or those who are of low birth.

This valuation of the diseased, the misshapen, the bungled and the botched, is more merciful and more practical. What is cruel, what is inhuman, is to rear people in the sentimental and quasi-merciful belief that there is nothing degrading and “unclean” (the good Old Testament adjective applied to disease) in disease and bungledom, but that a beautiful soul justifies everything; and then, when the world has got into such a state of physical degeneration through this doctrine, to suggest the organisation of a pre-nuptial check on all unions contemplated under the influence of this belief, without making any attempt to alter values.


Author: National-Satanist

Just another blue-eyed devil...

5 thoughts on “Anthony M. Ludovici on Christianity & fat acceptance”

  1. In the Bible, “gluttony” refers to eating meat instead of keeping to the Biblically prescribed diet of vegetarianism, rather than obesity:

    Proverbs 23:20-21 – “Be not among winebibbers; among riotous eaters of flesh: For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.”

    More info on Biblical vegetarianism:


  2. In the choice of leaders for the Hitler Youth and of teachers for the Department of Education, our first principle must be to ensure that these instructors of both kinds are chosen from men who will remain as an example to youth for the rest of their lives, exactly as the instructors in the gymnasia of Ancient Greece set the example of bodily and spiritual perfection to the youth submitted to their charge.



  3. No wonder a sensible woman, like Dr. Esther Harding, writing on Anglo-Saxon female emancipation, is able to exclaim: “They have been content to be men in petticoats and so have lost touch with the feminine principle within themselves. This is perhaps the main cause of the unhappiness and emotional instability of to-day.”

    In addition to the other evil influences of the virago in our midst, there must be reckoned her radical, though often secret, loathing of men. The Frenchman, Proudhon, was aware of this (AMOUR ET MARIAGE, Part II, Sect. XXVII, where he speaks of the Feminists’ “jalousie et haine secrète de l’homme”), and it can be discerned in all Feminist literature. Under the cover of agitating and working only for the “good” of women, the viragoes thus spread their bitter hostility to the male wherever their influence extends, and only the most obtuse of their victims can be blind to it.


    “It is good for a man not to touch a woman”, said one of Christianity’s earliest saints; “it is good for a man to remain a virgin”, and “he who gives a woman in marriage does well; but he who gives her not in marriage does better”. (I Corinthians vii. i, 26, 32). St. Ambrose, Bishop of Milan (A.D. 340–397), solemnly declared that, “Every married woman knows she has cause to blush with shame” (quoted in P. J. Proudhon’s Amour et Mariage, 1860, Dixième Étude, Chap. V. XLV). So deep is Christianity’s sex-phobia, that even the custom of eating fish on holy days and fast days owes its existence to the fact that, as fish do not copulate, they are held to be free from the foulness that pollutes all animals quae copulatione generantur.



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