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[align=center][B][font=sylfaen][color=navy]ΜΑΚΡΙΆ ΣΤΗΝ ΕΎΦΟΡΗ ΑΝΑΤΟΛΉ ΚΑΤΟΙΚΕΊ Η ΦΥΛΉ ΤΩΝ ΑΝΑι-ΤΟΛΕ
ΜΕ ΤΕΡΜΊΤΕΣ ΟΜΟΙΑΖΟΥΝ ΚΑΙ ΕΊΝΑΙ ㄊㄨㄌㄧ〡 ΓΙΑΤΊ ΚΆΝΟΥΝΕ ΠΕΡΙΤΟΜΉ ΣΤΗΝㄆㄙㄡㄌㄝ〡
ΔΈΝ ΈΧΟΥΝΕ ΧΏΡΟ ΟΙ ΑΝΑι-ΤΟΛΈ ΔΙΌΤΙ ΈΧΟΥΝΕ ΓΊΝΕΙ ΠΆΡΑ ΠΟΛΛΟΊ
ΤΗΝ ΠΕΡΝΟΎΝΕ ΜΕ ΧΡΉΜΑΤΑ ΛΙΓΟΣΤΆ ΜΑ ΠΕΤΟΎΝ ΣΤΑ ΣΚΟΥΠΊΔΙΑ ΌΧΙ ΛΊΓΑ ΑΓΑΘΆ
ΠΆΝΤΑ ΈΧΟΥΝΕ ΚΆΤΙ ΝΕΚΡΌ ΓΙΑ ΤΡΟΦΉ ΑΛΛΑ ΙΔΈΑ ΔΈΝ ΈΧΟΥΝ ΘΥΣΊΑ ΤΊ ΘΑ ΠΕΊ
ΚΆΡΒΟΥΝΑ ΆΝ ΚΑΙ ΠΟΥΛΆΝΕ ΣΕ ΚΆΘΕ ΓΩΝΙΆ ΟΎΤΕ ΜΕ ΑΊΜΑ ΘΥΣΙΆΖΟΥΝ ΟΥΤΕ ΑΝΑΊΜΑΚΤΑ
Η ΕΚΚΛΗΣΊΑΤΟΥΣ ΑΡΚΕΊΤΑΙ ΣΤΗΝ ΥΠΑΚΟΉ ΔἘΝ ΖΗΤΆΕΙ ΝΑ ΜΆΘΟΥΝ ΚΑΜΙΆ ΆΛΛΗ ΑΡΕΤΉ
ΌΧΙ ΣΠΆΝΙΑ ΒΡΊΣΚΟΥΝ ΤΟ ΦΑΪΤΟΥΣ ㄆㄢㄧㄙ〡ΌΤΑΝ ΔΕΝ ΤΟ ΤΡΩΕΙ ΕΓΚΑΊΡΩΣ ΚΑΝΕΊΣ
ΠΆΕΙ ΤΌΤΕ ΚΙ ΑΥΤΌ ΣΤΑ ΣΚΟΥΠΊΔΙΑ, ΠΟΛΛΆ : ΠΛΟΎΤΗ ΈΧΕΙ Η ΧΏΡΑΤΟΥΣ ΠΟΥ ΣΠΑΤΑΛΆ
ΕΊΧΑΝΕ ΚΑΙ ΩΡΑΊΕΣ ΓΛΏΣΣΕΣ ΟΙ ΆΝΑι ΤΟΛΈ ΤΏΡΑ ΈΧΟΥΝ ΕΠΊΣΗΜΗ ΜΊΑ ΚΑΙ ΣΑΧΛΉ
ΕΊΧΑΝΕ ΚΑΙ ΟΝΌΜΑΤΑ ΚΑΜΑΡΩΤΆ ΚΑΙ ΤΑ ΟΝΌΜΑΤΆΤΟΥΣ ΤΑ ΚΆΝΑΝ ㄙㄎㄚㄊㄚ〡
ΜΕ ΤΑ ΛΆΜΔΑ ΠΟΛΛΆ Και ΤΗ ΓΛΏΣΣΑ ΣΑΧΛΉ Και ΤΑ ΟΝΌΜΑΤΑ ΚΆΝΑΝΕ ΟΙ ΑΜΑΡΤΩΛΟΊ
Και ΚΑΝΈΝΑΣ ΔΕΝ ΈΧΕΙ ΈΝΑ ΟΝΟΜΑ ΠΙΆ ΤΑ ΒΑΦΤΊΖΟΥΝΕ ΌΛΑ ΔΙΠΛΆ ΤΑ ΠΑΙΔΙΆ
Και ΑΝΤΊ ΝΑ ΚΑΛΟΎΝ ΜΕ ΟΝΌΜΑΤΑ ΔΥΌ ΛΈΝΕ ΚΆΘΕ ΟΝΌΜΑΤΟς ΓΡΆΜΜΑ ΑΡΧΙΚΌ
ΤΩΝ ΓΡΑΜΜΆΤΩΝ ΤΑ ΟΝΌΜΑΤΑ ΕΊΝΑΙ ΚΙ ΑΥΤΆ ΌΠΩς ΤΟ ΈΧΕΙτους ΌΛΟ ΑΜΕΡΙΚΑΝΙΚΆ[/align][/B](ώς 2013-09-11)
(ώς 2013-09-22)
This is the book of the AnayTole of Anatolee (Orient). I wish it will get published in printed form.
[font=Palatino Linotype]Introduction.
Around the time of the First World War, the tribal chief Tuiavii from Polynesia visited Europe and wrote his impressions of it in a number of speeches that were published by a German Protestant missionary in a book called “Der Papalagi”. Papalagi, in that Polynesian language, literaly means “the one who tore the sky”, referring to the Europeans, because when they where approaching with their ships from the distance they appeared as tearing the sky at the horizon to come inside the dome of the sky. That Papalagi book, severely critisizing the European civilization, is today thought to be forged by the German missionary, and not genuine. (https://de.wikipedia.org/wiki/Der_Papalagi). In my opinion, the work is no less worthy if it is fictitious; that book (“Papalagi”) was greatly loved in Greece, and nobody was thinking that it might have been fictitious.
Now a new book is starting, and this has nothing fictitious: it is all true, written by a European who has travelled in the land of the Austronesians, and writes of their way of life, exactly the reverse of Papalagi: that was the (supposed) Austronesian who writes about Europe, but this here is the (true) European who writes about the Austronesians. The Europeans were called “Papalagi”; the Austronesians are called AnayTole here, a name made to remind of Greek Anatolee “East; Orient”.
Chapter 1. The land of the AnayTole.
Dear readers, honest people of all religions and nations, know that, in terms of original nature, there is no more felicitous homeland than the land of the AnayTole. It is in the blessed Anatolee (East), on the eastern part of the Earth, most fertile, with ample sweet waters, more islands and more length of sea coast than any other land. There is no more beautiful land. All gifts of nature are there: the most wonderful plants, that give the most desirable and healthy food are there. All good plants grow even without human effort, because there is warmth together with plenty of water.
In our land, summer is hot and dry, because there is heat and almost no rains during summer, so our land looks yellow if seen from the sky: all grass gets dry. In winter, when we have frequent rain, then the weather is cold in our land; therefore, our land is almost a desert if compared to the land of the AnayTole which combines warmth with water all round the year.
Every season, fruit ripens on the trees and plants in the land of the AnayTole, and there are many delicious and nutritious tubers growing in the earth. In our land, not even the names of those fruits and tubers are known. Some tropical fruit which are rarely seen here, imported from Brazil and other tropical countries, usually imported unripe and for high prices, such are cheap and are found everywhere in the land of the AnayTole. Often, you do not have to buy those: as you simply walk in the country, you find, for example, lots of ripe kamagong fruit fallen on the earth, and you do not have but to pick and eat them, they have a dense flesh, not watery, and they easily satisfy your hunger, also they are tasty and aromatic.
If you are not a strict vegetarian, you find many kinds of meat that does not even have to be hunted: for example, snails which are five times bigger than our biggest snails, and other kinds of invertebrate, you find those by simply walking in the country. There are fish which jump from the water into your boat as you go – you do not have to fish for them.
If you are a vegetarian, you find a great variety of vegetarian food for very low prices so as to be satisfied and healthy, never bored of your food.
The land is also rich in metals and minerals, and there are plants that provided materials for making clothes, houses, and all useful things for everyday life, such as bags, ropes and baskets.
All those are under the light of the Orient (ανατολή), which shines on people to have precious knowledge of nature and life. There is ample and profound wisdom from their ancestors, which could solve all problems for the AnayTole.
So, we would expect that the AnayTole are the happiest people, and they have nothing to complain about.
Surprisingly, the AnayTole are very unhappy, they all want to go and live in other countries, and they do so if they have any opportunity for it. Also, they envy the inhabitants of other countries, and there are many robbers in their country, who cannot find a decent way of earning their rice, and they especially target those who come from abroad. As if wealth only comes from abroad in their country. Those robbers make life very unsafe in their country, and even if one can accumulate wealth, they are afraid to possess wealth because of the danger of robbers.
Guards with machine guns and many weapons are at door of every bank and every major shop, but still one feels not safety, because even buses, jeepneys and small shops, even canteens, fall victims to robbers.
In short, the country of AnayTole could be the richest country, but in fact its people are among the poorest people of the world.
Although the Almighty created their land as the most fortunate place, the AnayTole have done everything to make it one of the most unfortunate places to live. To start with nature, the encyclopedia says “forest cover declined from 70% of the country's total land area in 1900 to about 18.3% in 1999”, and “many species are endangered and scientists say that Southeast Asia faces a catastrophic extinction rate of 20% by the end of the 21st century.”
What is the reason of this lamentable situation? Synoptically, i would say the reasons are:
1) uncontrolled and unscheduled overpopulating,
2) disrespect to the natural environment,
3) disrespect of the traditions and ancestral wisdom,
4) wrong use of foreign cultural imports, and
5) foreign exploitation and envy.
It is evident that the same causes wretched our own country, with an important difference: in our country there is no overpopulation unless imported by immigrants and by imported products of overpopulated countries, while the native population here is rather decreasing.
Chapter 2. Anay and Tole.
In the language of AnayTole, Anay means “a termite”; that is, a kind of ant that eats wood and thereby hollows the wood, and then nests in that hollow piece of wood. Similarly, the AnayTole are very capable of “eating out” their natural environment: they consume it, destroy it, and densely inhabit it as they grow more and more, multiplying in population. There were large areas full of great variety of natural vegetation, now those areas are covered by houses and villages and the natural rich and dense vegetation has disappeared from there. Therefore, the nature becomes poorer and poorer, and the people too, because people’s wealth is nature, and as nature becomes less and people more, there is very little place for every person, place to live and to derive wealth. Therefore, the value of humans and of human worth has rapidly decreased, so they work for very little pay, and they have no freedom and no free time, because they must give their time and energy to work for surviving, and not for real living. The population as it is now can indeed be sustained by the natural environment, but it should not increase any further, and it should be distributed in a better way that respects nature. People should be employed in protecting nature and in using natural resources with love. For example, the country of AnayTole was once the richest producer of ábaca fiber, which is the strongest vegetable fibre, obtained from a kind of banana tree with a very easy process. The AnayTole could make all their clothes from ábaca fibre, and even export clothes from it; yet ábaca today is very rare and expensive. Some decades ago, the Americans brought a chemical which was supposed to protect the ábaca from disease, but in fact it destroyed the plantations of ábaca; that was on purpose, to make the AnayTole dependent on imported clothing and prevent them from exporting ábaca goods, which could make them rich and independent. Such is the foreign exploitation and envy.
So, the AnayTole are “anay” as explained, and they are also “tole”. In their language they write it as “tuli”, but it is pronounced “tolé”. This means that all their males are circumcised, and they are proud for it. That is not connected to Islam: most of the AnayTole are Christian, and they are circumcised regardless of religion; also, they use various traditional ways of circumcision, which are different to the Muslim way of circumcision. The AnayTole have inherited the custom of circumcision from their ancestors of time immemorial.
I do not say that it is bad; rather, it is part of their ancestral wisdom, and their ancestral wisdom is really profound, rich and precious for solving their problems. The wrong starts when tradition is followed blindly and without question. In this case, “tolé” (circumcision) may be in some ways good for them, but they do not know why they do it. If somebody asks “why do you circumcise the boys?”, they will reply: “because in this way they become real men, manly, strong and healthy”. This may be true, at least to some extent, but they never explain how the operation of circumcision is related to becoming manly and healthier.
Evidently they do not know why and how their circumcision makes men manlier and healthier. Our Greek tradition is not to circumcise, but to ask “why” in every case. Asking “why” and “how” is the main essence of our civilization since ancient times, and this is our precious contribution to the civilization of mankind. So in this case too, we must ask “why” and “how”. It is not difficult to reach the conclusion that circumcision usually makes men more “manly” in the sense that it removes the part of the foreskin near the frenulum, which part of foreskin is invested with such a sensitivity that triggers ejaculation; therefore, removing that part of foreskin removes or greatly lessens the sensitivity that triggers ejaculation, and consequently a circumcised man may use his male organ for long time without being stopped by the urge to ejaculate, so he appears to be a strong love-maker. The non circumcised would ejaculate quicker or prematurely, therefore he would ejaculate more often than the circumcised, and would appear very weak in the eyes of his woman. And this is where we stop if we blindly follow tradition and do not ask questions. Yet, our famous writer Nikos Kazantzakis defines a “human being”, as “a being that asks questions”.
So we must ask: if it is ejaculation what makes a man weak (which is really obvious), then why should a man ejaculate at all, unless when he cannot help doing so? Indeed, the Chinese ancestral wisdom, which is fact is international and only recorded by Chinese, says that it is quite possible for a man to make love for as long as he wants without ejaculation and by doing so for unlimited periods of time he acquires unlimited benefits. Therefore, the real objective is to minimize seminal emission and not to be circumcised; circumcision may be an auxiliary means to it, but certainly it is not the goal. The AnayTole ignore this, and therefore they lose lots of semen because they do not care to minimize the emissions, so circumcision is not substantially useful for them, since they do not know why they do it; on the other hand, circumcision usually leaves the glans unprotected and always dry, which makes it keratinized and less sensitive, and that is really wrong, because the glans is very important for causing the sensation which is like an endless orgasm without ejaculation, and that sensation puts off the seminal emission.
Furthermore, other cultures (such as Indian yoga and Chinese tradition) have devised methods (e.g. breath control, “asanas”, etc.) to put off seminal emission even by uncircumcised men, and so non-circumcision can encourage men to exercise those methods in order to put off seminal emission.
Considering these, if the AnayTole were really “matalino” (clever) they would search and find ways to remove the noxious kind of sensitivity of the prepuce without leaving the glans uncovered, just like dentists have their way to remove the painful nerve of a tooth without removing its root. Or, like it is possible to be blind and still have eyes. Removing the eyes would make a person blind of course, but it is possible to have eyes and still be blind. In the same way, if we remove the whole prepuce we surely remove the annoying sensitivity that triggers ejaculation, but it is possible to remove that kind of sensitivity without removing the prepuce, or by cutting only a little bit off it. It is really easy to cut a nerve or the joining point of a nerve without removing the prepuce, so as to leave the glans covered as it should be all the time except lovemaking.
Instead of all that, the AnayTole prefer to take pride in being able to suffer the pain of circumcising. In fact, it is far better that the AnayTole circumcise boys at an age of about 8 to 11 years old, than other cultures that circumcise babies, e.g. modern Americans. Baby circumcision, which is a rule in the U.S.A. and other countries, is always done without anaesthesia, because a baby’s body is really too weak to undergo anaesthesia.
The AnayTole circumcision is indeed better than many other kinds of circumcision – better but surely not the best.
Chapter 3. Physical cleanness.
In this chapter I will praise the AnayTole for keeping their bodies clean. Truly, I have not found any other nationality with bodies as clean as the AnayTole, and this is impressive, if one thinks that their means to clean themselves are very poor: most houses have no hand showers, and no bath tubs. Practically no house has a cover on the toilet bowl; water heaters exist only in the Baguio city area which is situated on a high altitude, and therefore has a colder climate, like that at the north coast of the Mediterranean. Yet, in terms of body cleanness, the AnayTole are the cleanest nation I have ever met; I have been close to countless AnayTole persons, and I cannot remember of even one stinking of the mouth or the armpit or any other body part. The AnayTole say that the stinkiest people are the Muslim, and that second come the Chinese. I have observed myself that it is true. Also they say that us Greeks are stinky of the armpits; that is mostly true also.
The AnayTole wash their bodies every day with cold water (it is not very cold in their country), they brush their teeth, they care very much for the little children to be clean and trimmed of their hair and finger / toe-nails. Because they do not normally wash with warm water, their hair stays black for much longer years than with us Europeans, and they become bald much less than Europeans. Also, their women wash clothes every day, usually by hand, sometimes by washing machines.
Their body cleanness contrasts sharply with the filthiness of their surroundings. It seems there is no service for taking away rubbish or recycling. In their big city you see rubbish everywhere. The most striking is their big river; in the center of their city there is a big river, which could be as beautiful as paradise, but in fact it is as ugly as hell because of the rubbish thrown in it and the ugly grey slums around it.
Not only they throw rubbish everywhere, especially in ditches and watercourses, but also they want to urinate everywhere, that is why there are signs and writings on many walls “bawal umihi dito”, meaning “it is forbidden to urinate here”. I suppose their government ought to make holes in many places in the street for people to legally urinate.
If some people were paid to collect and recycle the rubbish, they would have a decent employment, the cities and villages would be clean, and wealth would spring out of the rubbish by means of recycling; but even in the villages there are lots of rubbish thrown out in the street, in the ditches and watercourses.
In the supermarkets there are signs “bring your own shopping bag”, but people don’t care about it: they always get new plastic bags, and then throw them into the “basúra” (rubbish).
They don’t seem to know that it is offensive to nature if you through dirt into the water, and nature will take revenge for that. The most populous tribe of the AnayTole is called Tagálog, short for Tagá-Ilóg, meaning “the people of the river”. So the rivers ought to be revered by them, but they treat them as refuge dumps.
The government of the AnayTole is like in most countries: they do not care for the real needs of the people; they only care to appear useful and get rich on the cost of the country’s welfare.
As for their houses, there are indeed some very beautiful; most of their houses, however, are of the slum type, built with grey cement blocks and roofed with corrugated iron which is always rusty. Bricks are practically nowhere to be found in the land of the AnayTole. The windows of the good houses have always a protective iron railing (as expected with so many robbers), and the poor houses have no real windows at all: they simply use some cement blocks with empty spaces in them, so they let air and light in. The walls are almost never painted, with the exception of the good houses, and this all creates an ugly appearance in a country that could be the most beautiful on earth.
The good thing with their housing is that there are not many multi-storeyed residences; most houses are ground floor only. They duly avoid making multi-storeyed residences, because they would be very vulnerable to natural calamities, and because in multi-storeyed residences there are many bad people like drug addicts or robbers, and people who quarrel to each other.
Chapter 4. What the AnayTole eat.
It is very easy to be vegetarian in the country of the AnayTole. There is an amazing variety of excellent vegetarian food for all needs. Even if nothing else were readily available, peanuts are really everywhere: vendors sell them in jeepneys, in buses, in the street, everywhere; peanuts are an excellent source of protein, iron, calcium and other nutrients; if you eat peanuts every day, you need no other source of protein, iron and calcium. Also many vendors sell quail eggs and other egg products, and others sell tahó every morning. They go from door to door, in the city and in every village, and sell tahó, so every morning you find it at your door. Tahó is a delicious and nutritious paste (in Greek “κρέμα”) made of soy beans, to which “bilóg bilóg” (“sago beads”) with brown sugar is optionally added. If you have your tahó every morning, you need no other source of protein, but there are also various beans and soy products like tofu and vegemeat in the market. In short, there is everything for a vegetarian; only pasteurized milk is hard to find in the countryside.
In older times, the AnayTole ate a little fish and non vertebrate meat, but red meat was extremely rare for them; nowadays, meat has become popular with them, unfortunately.
If the AnayTole see that you are vegetarian, they really admire you. But none of them is strictly vegetarian. Far from being vegetarian, they have something killed for food everyday. The AnayTole food consists of two indispensable parts: kánin and úlam. Kánin is steamed rice without salt or anything added, like the Japanese góhan; they cook one part white rice with one or 11/2 part water, so they make their kánin.
What is bad with the kánin? First, they make it hard and stiff, because there is too little water in it. We Greeks, when we cook rice, we boil it with 3 parts water, or 21/2 parts water, or at least 2 parts water, so it can absorb water and become soft. While the kánin (rice) of the AnayTole needs much chewing, because it is so hard and stiff. They swallow it without chewing well, so it is not well digested. The other thing is that they consume unnecessary energy to cook their rice: if they soaked it in water for many hours, it would be softened so it would cook much quicker, requiring much less electric or other energy for cooking. And third, they always have white husked rice, which is insipid and much less healthy than brown rice «https://en.wikipedia.org/wiki/Brown_rice». We know that the Vietnamese started sufferring from beri beri disease when they turned to white rice consumption. But the meat eaters always think like this: “because i eat meat every day, i don’t need to care about plant nutrients”. This is how meat eaters think all around the world, and as a result they destroy their own health.
As i said before, the AnayTole food must consist of kánin and úlam. This is exactly analogous to Greek food, which ought to consist of “sítos” (cereal, mostly in the form of wheat bread) and “ópson” (a complement to cereals, usually of animal origin). The word “ópson” in its medieval form “opsarion” came to mean simply “fish”, which proves that the most common “ópson” for the Byzantine Greeks was fish (or bloodless seafood, such as shrimps or squid, during Wednesday, Friday, and all fasting days).
The úlam of the AnayTole could be of vegetable origin; it used to be not uncommon to have “gúlay” (vegetables) as úlam. Nowadays, however, when they ask “what is your úlam?”, they do not expect “gúlay” as an answer. When they say “I go to buy úlam”, you understand that they will buy fish or meat, not anything else. So, having úlam with every meal, means that they have fish or meat with every regular meal, every day. Although they are usually Christians, they ignore the fasting of Wednesday, Friday, and all other Christian fastings, which are so many, that in the Orthodox calendar only 60 to 70 days every year are designated as “meat eating days”. The AnayTole are not to blame for this, but their priests. I have seen myself a Catholic calendar in a house of AnayTole, like the calendars that are in most of their houses, and those calendars inform that there are only 2 (two) fasting days in the year, namely the Wednesday and Friday of the holy week (which does not coincide with the Orthodox holy week); the same calendar advises that “on all other Fridays one may choose to fast or do some ‘pious’ work” (nothing about Wednesdays or other fasting days). That means that a Christian is not obliged to do any “pious work” unless on Fridays, all other activities may well be impious! In practice, everybody thinks that all their work is pious, so they do not have to do anything special on Fridays, and of course they do not need to abstain from meat except on Wednesday and Friday of the holy week (I suspect that fish may not be considered “meat”, and therefore permitted even on “Good Friday”)! When the Catholic Church advises thus, it is no wonder if the common people think that abstaining from killed flesh is a kind of heresy or maybe even paganism!
“Piety” according to the Catholic priests is nothing else than obeying to the Catholic Church without any questioning. Obey without questioning, and you will go to Paradise after your death. This, of course, sets the Pope and the priests in the position of God. Jesus warned that no human being must be revered as God, as Lord, as Master, as Father, as Teacher, except the one who is both man and God: Jesus himself.
Then the Protestants usually prescribe that there is no religious fasting at all, and they base it on some passages from the Bible. They disregard a point of highest importance: “that kind (of evil demon) does not release (a human being) unless by means of fasting and prayer”; then the Protestants claim that that passage is not genuine, not really spoken by Jesus; such is the policy of all Protestants: all they do not like, they claim to be fake; but this point is verified by the Bible itself, which they claim to be their only guide: Jesus himself strictly fasted for 40 consecutive days in order to overcome the temptation of the Demon; if God himself had to severely fast for 40 days in order to overcome temptation, then what can be said of ordinary people in such an era of all round corruption!
Yet, those who advise that everything is every time allowed to eat, have gladly given in to the temptation in order to have authority on the earth.
The power of evil is based on death. So, those who rule the world with the power of evil, they have it easy to make the people believe that dead animals are good to eat any time, and the AnayTole conform to that. But in this way they disregard all fastings: Wednesdays, Fridays, the “tiger’s day”, the 11th and 23rd day of the moon, the abstinence from seeds on the 11th and 26th day of the moon, or any other fastings that protect from dangers and give happiness, the AnayTole complete ignore. They completely ignore the calendar of the ancestors, which opens wide the way to happiness. It is mainly the fault of the leaders and not of the common people, but the common people suffer no less because of their ignorance. Their life is fool of misery, poverty, dangers and calamities, but still they believe that their spiritual leaders know the right way and must be trusted.
The AnayTole are very religious in their own way; they have religious icons and idols everywhere, and sayings praising God are on their means of transport and houses, the most common perhaps being “God is good!”, “God is good always”. But they do not ask what they do wrong to have, as a result, so much misery, since misery is not good, so it is not from God. That is why even the common people have their share of fault.
It could be easy for them to sacrifice a part of their food before eating. That is what our ancestors did, the ancestors of all civilized nations: before they ate anything, they gave a good part of their foor to fire as offering to God, and then they ate their food; they were very careful to eat the last bit of their food and not leave even a grain to be wasted, because the person who gets the last part is the one who gets all the blessings of the offering. If the last part goes to rubbish, it becomes food of the demons who then get all the priviledges.
To explain that better, in every sacrifice or offering the one who gets the first part is the honored personality, who bestows the blessing to the offerer; the one who gets the last part, is the enjoyer of the fruits of the sacrifice or offering. Therefore, the first part is for God and the last part is for the one who is to enjoy the blessing. If there are persons in between who enjoy the food, every one of them receives the blessings of the previous enjoyers, and the one who eats the last part enjoys the blessings of all previous eaters.
A good sacrifice benefits every person involved: the deity (form of God) to which the sacrifice is offerred, becomes more powerful in the world, in wordly affairs. The offerer obtains good luck from God. The plant or animal that has provided the food for the sacrifice is very much blessed; even if it dies, it is reborn in a happier life. The tree or plant giving the fuel for the sacrificial fire becomes very healthy, big, strong and productive. And of course the person, who eats the remnant of the sacrifice, gets much good luck and happiness in the world. This is seen in the story of Habel the righteous: by offerring pious sacrifices he obtained much happiness in the world. Jesus often offerred sacrifices of food and then gave the remnants of sacrifice to people. Because He was God on earth, it was enough for Him to touch the food or eat the first part of it so as to make it well sacrificed. In one case it is explicit in the New Testament that he used fire and hot embers for sacrificing fish before giving his disciples to eat. Eventually, He became a sacrificial victim himself so that people may eat his flesh and blood to be blessed.
When the ancient Greeks used to sacrifice of their food before eating, they were blessed, so they created a magnificent civilization and had the power to defeat the most powerful empire of that time, Persia, and then they conquered an immense part of the earth. When the pious practice of sacrifice was abandoned, then Greece declined until the verge of extinction.
People cannot perform sacrifice by simply saying “this is sacrificed”; that is parody and not true sacrifice. If you say: “thank you, God, for letting them kill that animal in long, terrible, unnecessary pain and in a totally irreligious way so that I can eat something because I am worth more than that animal and anyway there is nothing else for me to eat”, no, that is not sacrifice, and God knows you are telling lies too, because surely it was necessary to kill the animal and even it would be more healthy for you to eat vegetarian food.
Although sacrifice is easy and pleasurable to perform, it needs some knowledge and procedure: there must be someone who acts as priest; the animal must be sacrificed in a ceremonial way, its blood must not be thrown in a sewer to rot, but the first part of the blood must be dried (on hay, paper etc) and burned, and the rest consumed as food; in any case, no blood or other part of the animal may be left to rot; the animal must be honored and not be killed in a painful way. Its skull must not be broken; no bone of it may be broken. There must be a clean fire to burn a good part of the flesh as offering before consuming; also, correctly pronounced invocation of God; the time must be carefully selected: a bloody sacrifice cannot be performed on Wednesday or Friday, and even a bloodless one cannot be performed on a Tiger’s day or the 11th or 23rd day of the moon. There are also hours every day when sacrifice is forbidden, because if the time is not selected properly, the sacrifice will empower demons and not the benign spirits in the service of God. The part of food burnt as offering must not be thrown to the rubbish: in every neighbourhood there can be a deep pit dug in the ground, into which every person can deposit the ash remaing from the burnt offering.
For the AnayTole, all these are very easy: it is very easy to know the times proper or improper for sacrifice, because they all have televisions, and cell phones, and some of them also have internet connection. Through these they can also have the invocation of God recorded to use for the food sacrifice. As for sacrificial fuel, in all their markets in the cities and villages there is charcoal sold for very low price, it is from various kinds of wood and from coconut shell, which burns very effectively. So, it would be easy for them to burn incense or wood resin on charcoal or any fragrant plant, and, of course, some of their food, especially of fish or meat, before they eat. This means they could eat fish or meat on 3 or 4 days of each week, after offering a good part as sacrifice, and this could make themselves and their whole country really very happy. Yet nobody cares to sacrifice anything bloody or bloodless, and nobody of them cares to know about sacrifice. And so they get more and more unhappy day by day, with sickness, natural calamities, poverty, unsafeness and criminality. Because proper sacrifice brings happiness, but killing or eating flesh of the killed brings distress. Especially on a certain kind of days like the day of Tiger, eating killed flesh brings very very bad luck.
Actually, the way to happiness on earth is very easy for mankind: simply, when you see some good act that brings happiness, you do the same: this is enough for all mankind to be happy. Yet, since the time of Qain the murderer, people do not want to do good as they see others do, but instead they want to harm the person who gets happiness by means of their acts. For this reason, the envious people made the world believe that it is not good to sacrifice food, and many lies around it: that it is good to kill animals instead of sacrificing, that killing is equal to sacrifice (!), that any time is O.K. for eating killed animals, and so on. Such teachings come from Qain and his descendants, because they bitterly envy the good instead of doing the same.
Although the AnayTole are generally poor, they are not careful for avoiding food wastage: often they cook more than they will eat, or eat less than they have prepared for eating, and so the food in their warm climate remains too long unprotected, then they find it stinky and stringy (that is, decayed), and they say “panis!” (it is rotten!), and they throw it to the already big pile of rubbish, if they cannot feed it to dogs and cats.
The AnayTole are similar to us Greeks in badly using the best gifts of nature. We Greeks have the great gift of olive oil, but instead of using it raw and cold pressed, we prefer to fry it, so transforming an excellent thing into very harmful. While raw oil is as good as a medicin, cooked oil is all “tamas” (sluggishness, bad health, depression and hatred). The AnayTole have millions or billions of coconut trees that provide the most excellent food: young and mature coconut. Eating every morning coconut together with something sweet is the medicin for staying young until old age, but I don’t know anyone who has that as breakfast. The coconut juice is the most excellent drink, but the AnayTole prefer to drink coca-cola. When they harvest the coconuts, they cut them open so their juice flows into the earth, then they remove the flesh of the coconut and smoke it, and sell that smoked coconut to factories for making coconut oil. Cold pressed coconut oil is a miraculous substance as food and even skin cosmetic, excellent for protection from the sun too. Yet, cold pressed coconut oil is almost impossible to find in the land of the AnayTole: it is easier to find it imported here in Greece than in their own country. They use heat-pressed coconut oil every day for frying their food, while frying is the most unhealthy way to cook.
Also they misuse another treasure: coconut milk. They make coconut milk by shredding the coconut, then mixing the shredded stuff with water and squeezing out the juice: that juice is coconut milk; it tastes sweet and delicious when it is raw, but nobody consumes it raw; instead, they use it for cooking in it; this kind of cooking (called “pinakró”) cannot be called frying or boiling: it is both frying and boiling, because coconut milk is both water and oil; it makes tasty dishes indeed, but the raw coconut milk is a hundred times more tasty and healthy.
I said that when they cut the coconuts they let their water flow into the earth; that is water coming from mature coconuts, and therefore it is really sweet and aromatic, much sweeter than the young coconut water, which may be found pasteurized in our country for prices like 3€ (three euro) per half litre. In the land of the AnayTole, the mature coconut water, which is much much sweeter than young coconut water, is simply thrown into the earth to rot, and then they drink coca-cola. They could partly dehydrate that coconut water in low temperatures under low pressure so it can be conserved as a sweet paste, and also they could ferment it to make a natural alcoholic drink; - nothing of all that! Simply they throw it all, and then they drink coca-cola and introduced alcoholic drinks full of artificial substances.
You might say that throwing the coconut water in the earth is a kind of sacrifice. But, if they wanted to offer it as libation, they should choose a proper time for it, pour it ceremonially with the proper invocations of God, and pour only the first 1/10 part of it, to consume the rest. That would be real libation, and what they do is simply wastage. They could even pour that coconut water in large vessels to give their animals to drink, animals like the carabao that help them so much in their everyday life; but not even that! they do not even give it to the animals, they simply waste it. Then they are envious of other countries where people are rich, while they waste the richness of their nature.
Chapter 5. The AnayTole have no space.
In the book of the Papalagi (see introduction) there is a chapter titled “the Papalagi has no time”. In talking about the AnayTole, I would not say they have no free time; although they work harder than we can imagine, they do have some free time (of which they make bad use). But rather what they lack is space. There is no free space, no room in the ample land of the AnayTole! That is because they are overpopulated. I have mentioned in a previous chapter how they have eaten up the natural environment of their country as their population expanded. They are too much populous because every couple used to have 10 children or so. Too many people living in every house, in every village, in every city and in every place. Including public transport, of course. That could be not so bad in itself, as it is still possible for every person to have a little space for their few personal belongings. The worse thing is that they make noise and pollution as much as possible. The air in their huge city, greyish because of the car fumes, makes the cityscape uglier. Many people in the street (not strangers, but the AnayTole themselves), while they are riding bicycles or jeepneys or just walking, cover their mouths with handkerchiefs in an effort to breathe less smoke. Then the noise is unbearable, not only in the city centre, but also in all the suburbs and even in the villages! You would think they enjoy making noise with all their machines, and with listening to music so loud that one whole neighbourhood is badly harassed by one house; and often it is quite more than one house that upset a whole neighbourhood.
Much of that noise is unnecessary: if you are in a suburb house away from streets with much traffic, you could enjoy a pleasant environment with only sounds of some children playing and some roosters crowing. But it is very very different than that! Even if you are away from heavy traffic, still the neighbors create too much noise with their loud music (also televisions, see next chapter), and if there is no other noisy machinery (e.g. for building or repairing) there is the awful noise of air conditioners and electric fans, which are really useless, because it is never too hot in the country of the AnayTole: the highest temperature I have ever witnessed there, has been 33 degrees (Celsius) – that’s nothing compared to 40 degrees Celsius under shade in Australian cities. Because it rains every day during the summer, the warmth is never higher than comfortable in the land of the AnayTole. By keeping windows open (or the hollow cement blocks used instead of windows) air can circulate and keep every home to a comfortable temperature. Air also circulates from under the roofs, because usually the roof is made a little higher than the walls. But still they want to use noisy air conditioners and noisy electric fans all the time, and if you must survive in their place, then you must have your ears plugged day-and-night.
Noise and energy wastage is not the only bad thing with air conditioners: in all public places like supermarkets, shopping centers, banks, airports, buses, hotels, and even in private homes: air conditioners and electric fans create too much cold which is very unhealthy and dangerous. For more than a whole month I was badly sick with cold in their land, coughing up phlegm every day, often with fever, because it was terribly cold due to their air conditioners.
At the same time, many or most of them do not have refrigerators at home and so their food very often gets rotten to be thrown to the already big heaps of rubbish.
How is that the AnayTole do not seem to be bothered by all that noise and useless machinery, while they cannot stand the good and natural warmth of their own country? This is:
Chapter 6. The terrible disease of thick-skinned-ness.
In the Papalagi book there is a chapter titled “the terrible disease of thinking”. For the AnayTole I would rather write a chapter on “terrible disease of thick-skinned-ness”, or «η φοβερή αρρώστια της χοντροπετσιάς». That is, they display impressive calloussness to terrible disturbances caused by people while they show discomfort to the conditions of their own natural environment.
The trouble of mosquitos is rather due to people than to nature in their country. Mosquitos are not many there, but even a few of them can make your legs full of wounds through scratching, and can make your nights sleepless, if there is no effective defence. This is the case with the AnayTole: there are many tons of mosquito coils marketed and used in their country, green mosquito coils which are supposed to repel the mosquitos as they burn making smoke all night. I have seen that those mosquito coils rather invite than repel the mosquitos. They bring bad luck, because they burn even during days and hours when it is not proper to burn things, and because burning green colored incense brings disgrace. Also they create lots of smoke: although they keep windows open, the rooms get filled with very thick smoke, added to the disturbance of the mosquitos which are not at all disturbed by that smoke, they keep fighting and biting people. They bite especially the foreigners, I don’t know why, but I suppose it is because Rhesus negative blood, being totally absent in their country, fascinates them with a curiosity to taste it. Although there are other really effective methods to protect from the mosquitos, the AnayTole use nothing but the inefficient green smoky mosquito coils.
Because of their insensitivity, the AnayTole do not care to educate themselves so as to improve their country and their life. The informatics technology, i.e. computers, can be extremely useful for self teaching everything or anything; yet, the AnayTole use computers only to kill time by playing games and browsing for photos on the FaceBook. Another important means of killing time is television.
The Papalagi book has a chapter “on the place of unreal life (i.e. cinema) and the many papers (i.e. newspapers)”. It says that the whole civilization of the Papalagi (the “white man”, European) cannot stand without these two things; this is true. It is also true that every place where the AnayTole live is a place of false life. When they have some “free” time in between their unpleasant work, they give it all to television. (That is also a means to create disturbing noise). Their television programs aim at making people worse. It is basically nothing but intellectual food for useless gossip. It works like that: especially in the evening, in the darkness or with low light, many AnayTole sit in front of one television set as if they are enchanted. They stop talking; they do not talk as long as the t.v. plays. Only they laugh to the jokes, and more often they shed lots of tears. Sometimes they make an inarticulate exclamation while the people on the screen get mad as they gamble for money they can win or lose at the t.v. contests. They never make comments on what they see or hear, except the following shouts: “baklá!”, when they see a man that looks effeminate in their eyes; (because the AnayTole are very much concerned with manliness); and: “oh, gwápo!”, the women shout when they see a handsome man. I never heard any other comments, not even boys saying “gwápa!” for a beautiful girl on the screen. This is in short the unreal life of the AnayTole: little laughter, many tears, t.v. gambling for money, effeminate and real men. Because they want to watch those even when commuting in buses and jeepneys, they have devised a kind of cell phones that also work as television sets.
In other words, the television only worsens the five grave diseases of our era, which are described in the next chapter.
Chapter 7. The five diseases of our era.
Since ancient times, the ancestors of mankind prescribed five sly dangers to avoid in order to remain healthy, wealthy and wise, that is, to remain happy; they said the five dangers are: killing, telling lies, accepting gifts, indulging in self destructive sex, and stealing. These things could not enter through the door (because nobody can say they are good), so they have entered through the window; in our era, the excuses for those five ills are:
1. “we do not kill! it is only animals that we kill because we cannot be healthy without eating the killed flesh!”; still by eating kill flesh they become killers and subjects of the demons.
2. “we do not tell lies! we simply use alcohol, tobacco and narcotic drugs in order to have great experiences and feel great!”; but the unreal experience is the root lie; a lie to their own selves made to feel “pleasure” while destroying their own life.
3. “we do not accept gifts! we WORK for our money”; but in fact, to work for money, not considering whether the work is useful or not, is selling one’s freedom; it is bribery.
4. “it is no fornication; we simply follow nature”; but in fact it is killing their own life force and also destroying couples and families.
5. “we do not steal; we earn money by legal means”; but even if legal, all forms of gambling are in fact stealing. Even the Stock Exchange and banking are forms of gambling.
And what are the mass media doing? instead of revealing the five grave diseases, they foster them in the most effective way.
Chapter 8. A wet person is not afraid of the rain.
This is a Greek proverb: if you are already wet, you are not afraid of the rain.
Many times I say that the way to happiness is very easy; for example, there is a Chinese system which shows days of the lunar month when it is good to shampoo your hair, and other days when you must avoid getting you head wet. Half of the days are proper for wetting the hair, and the other half days are improper for it, as shown in http://users.sch.gr/ioakenanid/washhairwhen.htm This is another thing that the AnayTole ignore. When a day is improper for shampooing, then it is also bad to get your hair wet even by the rain; if they knew that, they would wear some hat or bonnet to keep their head untouched by the drops of rain.
But that is not the only useful wisdom that they scorn. There are many things they could put to practice so as to be free of all misfortune; they are not heedful of possible misfortune, like a man already wet who is not afraid of getting wet by the rain.
Chapter 9. The language of the AnayTole.
Dear readers, honest people of all nations and religions, are you curious to know what short of language the AnayTole speak? In some way, their language is very different to ours; and in some other way, it is, unfortunately, like ours.
I say their language is different to ours, because we know that sentences are made of subject, verb and object or predicate; while in the languages of the AnayTole there is NO verb; therefore there is no verb object or subject. So you may think it is impossible to talk without verbs! But the AnayTole prove you wrong, because they can talk very fluently, quickly and effectively, without using verbs, objects and subjects. They only use nominal words, that is nouns or various kinds of “participles” as we would call them by our own understanding, and their nominal words have three cases; suppose we have the noun “a child”; their three cases are 1: “a child”; 2: “of the child”; 3: “to the child”. What we call “participles” are nouns with a “doing” or “getting” sense, for example “the buyer”, “the bought thing”, etc., instead of a verb “to buy”. So they would say “the bought thing – of the child – guavas” meaning “the boy bought guavas”. This is, in short, how the languages of the AnayTole work.
I say “languages” and not “language”, because the AnayTole have many languages. In older times all the languages of the world were good, and the AnayTole spoke languages that sounded good. Still today there are some languages in their country that sound good. In those better languages they use often R and not often L. But there is a language which sounds unpleasant, and uses very often L, while R was absent until recently, now they have also some R deriving from older D, e.g. they say “rin” which was “din” originally; still it is a fact that their main language uses L very very frequently, and that makes the language bad. Other cognate languages have R, for example “wará”, “arám”, while their main language uses “walá”, “alám” respectively. This is bad because using much L makes people more lecherous, fickle and untrustworthy. Also the intonation of their main language shows an arrogant style, as if they think themselves much cleverer than all others; in the end of their sentences they put an –e or –o which means nothing, it only serves to express their arrogance. Now, this bad language has become the official language of the AnayTole, and all of them know it, to the extent of starting to forget their other native language, those who have also another native language.
Not only they use the L sound too much in that language, but also they put it in all names and surnames; that is bad, because a surname with L, especially in the last syllable, reveals a fickle and untrustworthy character. There is almost no surname without L in the country of the AnayTole, and so most of them grow fickle and untrustworthy. If they knew what is good for their own life and their own country, they would change their names to make them without L.
There is also something else which is wrong with the personal names of the AnayTole; in our Orthodox Christian tradition, it is held that every person must have only one personal name, because every person has one and unique personality, and we note that in the whole Bible there is not even one person, not any good or bad person, not even an idolater, with more than one name. Our Orthodox Christian tradition, which is the most original Christian tradition, connects the name with the personality.
There is a fear that a person having two names may develop a sort of double personality, that is opposite traits in one’s personality, so getting in conflict with oneself.
But the AnayTole have no idea of that, and give two names to each and every child. To make it even worse, they do not even call a person by his or her names, but instead use the acronyme of the two names; e.g., suppose that a boy is named Juan Jonathan; instead of calling him “Juan” or “Jonathan” or with both of these, the call him “J. J.” (pronounced “jay jay”). And so, the good old Christian names have given their place to mere names of letters.
The deterioration of the AnayTole names is another aspect of American influence. The AnayTole had extremely old and rich cultures, and an untold wealth of ancestral wisdom. Now all their cultures and traditional wisdom have given place to the mass culture of the U.S.A.. They take serious things for jokes, and ridiculous things for serious; that is, of course, not the right way.
Chapter 10. The ancestry of the AnayTole.
Today you can find all blood groups in the AnayTole nation, except Rhesus negative. In old times, the ancestors of all Austronesian people had one blood group only, that is 0+. That 0+ comes from the first great mutation of humanity.
The first people, for millions of years, had only Rhesus negative blood (lacking the “Rhesus” factor). When people committed the original sin, the one described in the Bible as the “sin of Adam and Eve”, which in reality consisted in eating some psychotropic plant and forsaking objectivity, then the “A” blood factor turned into the “Rhesus” factor, which is not extant in animals. That was the first important mutation of humans.
The second great mutation happenned to the people who killed other people because of malicious envy, so choosing violence against goodness instead of imitating goodness that brings happiness. Those people originally settled in India, which is still the main centre of the descendants of the tribe of “Qain”.
Therefore, the AnayTole descend mainly from the people of the first sin, and malicious envy is NOT their main feature, but instead their vices are self importance, subjectivity, and a tendency to psychotropic substances like e.g. alcohol or Indian cannabis.
You will see almost no beggars in the land of AnayTole, because beggars descend from the tribe of Qain, and they or their ancestors have come from India. In the very rare event that you meet beggars in the huge and populous land of the AnayTole, they come from their southern islands where in old times people from India settled. So, especially in their southern islands, there are some AnayTole descending from India, and those are full of well known or hidden malice, and they bring misfortune to the whole land even by their mere presence.
Especially in their northern islands, people who came in old times from China and Japan have brought some of the old blood of mankind which is marked by goodness.
The vast majority of the AnayTole are not marked by malice or goodness, but rather by exaggeration and excessiveness, which is the sign of the first sin of mankind. To this main ingredient, malice has been added from the south with equal goodness from the north, so we can say that the AnayTole stand in the middle of malice and goodness. Therefore, their life is a struggle between malice and goodness, and they need wisdom so as to discard all malice and embrace goodness.
Chapter 11. (part of chapter 4) Meat and Milk.
When I read the Hindu scriptures that describe how the world is during the worst era, I found it strange were they say that “people will (barely) survive by eating meat, fruit, roots and leaves”; this does not seem to conform with all the miserable conditions of the darkest era; some people, though, note that milk is not mentioned, meaning that milk is rare in that era, that is our times. Then again, milk is not rare at all in Europe and all countries inhabited mostly by Europeans; so then, the Hindu scriptures seem to be inaccurate at this point.
However, living in the country of the AnayTole, one cannot forget the aforementioned passages; indeed, the AnayTole and the people of all overpopulated countries seem to “barely survive by eating meat, fruit, roots and leaves”, and milk seems to be very rare there. Only in the big cities you can find milk to buy, and that is usually in powder form; in the bigger cities you may find U.H.T. (ultra high temperature) treated milk imported from France or Germany.
Only in the huge shopping centres of their large capital, which has more than 20 million people, you may find pasteurized milk, and that is only carabao (buffalo) milk of high pasteurization (in higher temperature than common pasteurized milk). There is nowhere cow’s or sheep’s or goat’s pasteurized milk. Analogous is the shortage of other milk products such as cheese and yoghurt. It seems that animals are bred for meat only, and only the carabao (buffalos) are used for another purpose, that is drawing carts, so they also get milk from them.
From one aspect, the AnayTole are lucky for not eating milk products, because if you eat milk products you are indebted to the milk-giving animals that give you the product of motherly love, then it is a great sin to kill the animals. So, if you use to eat meat, it is far better not to consume milk at all, and this is to a large extent the case with the AnayTole; while modern Greeks are very sinful for eating cheese together with meat.
The flesh that the AnayTole eat, is mostly fish, especially in the smaller settlements; the next more often is chicken, then comes pork and then beef. Other kinds of meat are very unusual for them.
If they understood that meat is the product of murder while milk is the product of motherly love, they would treat animals differently, as Greeks did in older times: our forefathers used to breed animals mainly for milk, also for wool, and for labor; they bred chicken mostly for eggs, and not mainly for meat; their most common domesticated animals were sheeps and goats; a pig was to be slaughtered for Christmas and a lamb for Easter; otherwise it was extremely rare to slaughter four-legged creatures. Those who could afford to eat chicken, did so on Sundays or feasts only.
Oxen were used mainly for ploughing and drawing carts; even the cows’ milk was rare, and in some areas of Greece cow milk was not consumed at all, because they believed it is a sin to take the milk from the cow, and much more a sin to kill the oxen.
Then influences from the “rich” and “civilized” Europe changed the situation, and the old habits were thought to be connected with poverty. But are we now really richer? are we more civilized, or are we happier than in older times? We should indeed aim to wealth, higher culture and happiness, not by means of barbarity, but by means of humaneness.
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