The Queen is Dead! Long Live The King!

People of Bavaria,

It is my sad duty to inform you that Her Majesty, Queen Arthuria, went to her eternal reward today at the age of 76. A chronicle of her life is being prepared.

Long live King Gregor!

Nicholas Escalona, you will be next, playing the Queen’s grandson, King Gregor. Your save file is here.


The Life of Queen Arthuria von Sigmaringen of Bavaria, Part I

Recently a few of my reactionary Twitter friends and I started a CK2 succession game. @ReactoKikaijin played first, as Duke Samuel of Bavaria, but died early and handed the game off to his daughter, Arthuria, as whom I took over. What follows is an AAR the first part of my reign; I haven’t finished yet but already I’ve made a name for the family.


Duchess Arthuria of Bavaria was catapulted into public life at the tender age of 12 when her father, Duke Samuel, died an untimely death. The first few years of her reign were years of uncertainty as she wondered whom in her court she could trust, all the while knowing that until she came of age, her actual influence was limited as she lived under a regency. During this time the government Duchy moved cautiously. Duke Samuel’s High Council was shaken up a bit, notably by the replacement of his spymaster with Prince-Bishop Heinrich of Trent, but other than that little of note happened during the regency.


On 3 March, 1087, Duchess Arthuria came of age and began to rule in her own right.


Shortly afterward she was married to her cousin, Prince Joakim of Denmark, as her father had arranged for her prior to his death.


At some point early in her reign, Duchess Arthuria developed a burning desire, which she would later describe as a ‘divine mission’, to restore the ancient Kingdom of Bavaria. The coming years of her reign would be devoted almost single-mindedly to the dual goal of restoring this kingdom and securing the succession.


To that end, anything that weakened the other lords of the Empire who might be interested in taking the Kingdom, especially the powerful Duke of Carinthia, met with Arthuria’s wholehearted support.


In 1089, Arthuria raised taxes on the Church within her realm. Despite her reputation for devout religiosity, the Duchess was not at all unaware of the vast wealth of the Church, and her coffers were nearly empty at the beginning of her reign. This would prove a wise decision as mercenaries were later responsible in large part for Bavarian military success.


On 2 Feb, 1090, Arthuria gave birth to her first son and heir apparent, Nicholas. She then fell gravely ill for a period of two weeks, during which many in the court feared for her survival. But the Duchess was strongly constituted and bounced back, more determined than ever:



In August of 1090, Arthuria declared a war to seize the County of Osterreich, claiming her right to rule it on the basis of documents that many historians now agree were of dubious validity. She also found herself pregnant with her second child.



In the battles of Osterriech and Salzburg, the Bavarian army wiped out the Austrian one, and the war was effectively over by the time Arthuria’s second son, Viktor, was born.



On 20 Dec, 1091, the official peace was signed and Duchess Arthuria became the Countess of Osterreich, one step closer to restoring the Kingdom of Bavaria.



In March of 1092, Duchess Arthuria arranged a betrothal between her son Nicholas and Countess Hedwig of Karnten, a legal vassal of the Kingdom of Bavaria, in hopes that this would help cement her family’s claim to the throne.


Shortly afterward, she found herself pregnant again, and on 2 December, 1092, gave birth to her third son, Norbert.



During this time, although it had little direct relevance to Bavaria, it is worthy of note from a world perspective that the King of England successfully seized Jersualem back from the Moslems.




In January of 1095, Arthuria’s youngest son Norbert died of pneumonia, which came to be called the Sigmaringen family curse, in remembrance of the fear it had occasioned after Nicholas’s birth.

The death of her son deeply grieved the Duchess, and she withdrew more and more from social life, focusing more and more single-mindedly on her political aspirations.


In May of 1095, to avoid dividing the Duchy between her sons, Duchess Arthuria decreed that succession would henceforth be elective, and immediately nominated Nicholas as her chosen heir. This change came at a cost, however; for the rest of the Duchy’s brief remaining time as an independent realm, her son’s inheritance was always precarious and the vassals had to be kept happy, as Arthuria needed their support to keep her family on the throne after her death.


To that end, Arthuria worked hard to keep Nicholas popular, and much of the increased church taxation was spent on bribes to the counts.


In September of 1097, Duchess Arthuria received a call to war from the Duke of Verona, a distant relative by marriage, but refused. He was attempting to seize the Duchy of Carinthia, but the union of Verona and Carinthia, as Arthuria knew, would make it far harder for her to incorporate Carinthia into its lawful kingdom of Bavaria once she took that title. Despite Arthuria’s inaction, however, and much to her consternation, Duke Berthold did ultimately take Carinthia as his own.


In January of 1098, the Duchess fell pregnant again. It was Prince Joakim’s hope that the birth of this child would help return Arthuria to some kind of normalcy after the loss of Norbert, and indeed, the birth of her fourth son Mathias on 17 August 1098 did seem to bring her out of her depression somewhat.ck2_61


However, the Duchess had other problems. A critical mass of electors were now favouring her vassal, Count Berthold of Innsbruck, as heir to her throne over her son. Although Berthold was old and Arthuria expected to survive him, in the world of medieval nobility no one was promised tomorrow. After attempts to bribe and cajole the majority back onto her side seemed to fail, Arthuria arranged a ‘hunting accident’ in which Berthold was to be killed.

However, the assassins failed. Arthuria’s involvement was not discovered, and shortly afterward Prince-Bishop Siegfried declared that he now supported Nicholas as heir, restoring his majority among the electors. Arthuria called off her plot against Berthold and no one was the wiser.

However, the college of Electors was still favouring Nicholas by only five votes to four. When Arthuria discovered that one of her enemies among the Electors, Count Norbert of Passau, was involved in an illegal plot, she lost no time in using that excuse to imprison him. Perhaps she hoped he would die sooner in her dungeons and his heir would be more favourable. Perhaps she hoped he would rebel and give her an excuse to revoke his electoral title, though this did not happen. In any case, Norbert would spend the next few years a prisoner of Duchess Arthuria, in the depths of the Oubliette.



During this time, Arthuria also hatched a plot to have her sister’s husband Hartwig killed, as she noted that their daughter, if allowed to succeed, would take her mother’s title out of Arthuria’s suzerainty. After Count Hartwig’s ‘tragic and untimely demise’, Duchess Arthuria arranged a ‘much more suitable’ match in hopes that a son born from it would displace his half-sister and keep his aunt’s realm intact.



In October of 1102, with the support of numerous local nobles, Arthuria produced trumped-up documents that claimed she was rightfully the Duchess of Austria as well as Bavaria


The war to press this claim was swift and virtually uncontested. The Austrian army was crushed, the garrisons quickly surrendered, and by March of 1104, Arthuria had declared herself Duchess of Austria.


However, the former Duke of Austria was now a count in Arthuria’s realm, and unsurprisingly supported himself as heir to it. Fortunately, no one else took him seriously and he was not a threat to either of the established major candidates.

On 21 Jan, 1105, Duchess Arthuria declared that the ancient Kingdom of Bavaria was now restored under her, and by implication, that she was the rightful liege to the remaining still-independent lords of old Bavaria.

Here ends the first part of her chronicle. In Part II we will recount how the Queen used her newfound status and power within the Empire.

The Problem of Abdication: A Tangential Reply to @AnomalyUK

In recent times, it has become a trend for monarchs to abdicate when they feel they are too old or sick to effectively carry out their duties. Pope Benedict XVI abdicated over a year ago, leading to the election of Cardinal Jorge Bergoglio as Pope Francis (of whom my opinions are well known). Queen Beatrix of the Netherlands abdicated a little more than a year ago in favour of her son, now King Willem-Alexander.

Anomaly UK has written relatively positively (in passing) of the practice of abdication by elderly monarchs. I, however, am concerned by the trend.

Historically, monarchies have always claimed divine origin as a source of their legitimacy, and many of the monarchies of Europe continue, in name at least, to do so. Elizabeth the Second is officially Queen of the United Kingdom ‘by the grace of God’, for example.

Pagan monarchies often claimed their monarchs were gods, or were descended from gods. This has the advantage of lending a divine aura to the entire royal family, so abdication there may not be much of a problem; one simply replaces one god with another. (This system has great disadvantages as well; I’ve touched on these on Twitter once or twice and I may write about them here eventually).

Christian monarchies, however, were barred from this strategy by theological considerations, so instead they claimed that monarchs were chosen by God. This makes a certain amount of sense; after all, no man can control what kind of person is born into a particular family, so it is only natural that such decisions would be attributed to God.

However, the implications for abdication in this case are severe. If the king is chosen by God to rule, then who is anyone — even and perhaps especially the king himself — to set that calling aside and choose someone different for the role?

Of course, there are times when any sane standard of practicality demands that someone else rule in the king’s stead, either by means of regency or abdication. And if a king is genuinely incapable of doing his job — for example, if he is so senile as to be unaware of his surroundings — then one could plausibly make the claim that the time has come to relinquish his divine calling in favour of a more capable successor.

However, when abdication is carried out for the sake of convenience, it seriously undermines the divine justification for the monarchical institution.

Of course, theologically, we cannot say that God’s hands are somehow tied. One can say, as a matter of theory, that in the moment the elder monarch abdicates, the successor receives the divine mandate. However, this doesn’t change the fact that God Himself is supposed to have chosen the previous monarch. And while He has also chosen the successor, abdication for frivolous causes nevertheless tends to convey the impression that the monarch is not taking his divine vocation seriously. And if he does not take it seriously, why should anyone else?

The key point here is not that a monarch must always serve till death (though in my opinion that should be the norm), but rather that he must place his calling as monarch ahead of his personal satisfaction or other trivial concerns. If he does not, he betrays a lack of respect for his own office, and that lack will be contagious.

Abdication cannot be forbidden, per se, but it should be stigmatisedWhen the late Emperor Otto of Austria was asked (many years ago) whom he despised most as a contemporary figure, he answered, ‘the Duke of Windsor who has abdicated.’

The Emperor had the right idea. Christian monarchy cannot survive if kings abandon their posts for light or trivial reasons, and especially not if they are praised for it. If ‘divine right’ is to survive in any useful, meaningful way, it must transcend itself and become the principle of the monarch’s ‘divine duty’, before God, to his realm and his people. Otherwise it amounts to a rather self-aggrandising idea on the monarch’s part.

In other words, ‘abdication-shaming’, if you will, is necessary to the institution of Christian monarchy, and recent reactionary embrace of abdication is, in my opinion, a short-sighted strategic blunder.

Woman’s Primordial Fear

It is frequently observed by Manospherians and traditionalists alike that women have a tendency that borders on the pathological to invade previously male-only spaces, with little to no regard for the effect that has on the dynamic of the existing group; even if the original group’s purpose is entirely thwarted by the presence of women, and even if women have no interest in the thing that prompted the formation of the group in the first place, they nevertheless insist on being admitted to it, or on destroying it.

Now, it is certainly the case, as is usual with feminist nonsense, that men, collectively speaking, deserve some of the blame for rolling over and letting them get away with it. I say that just to get it out of the way, because for the purposes of this post I am not interested in that fact. I am going to attempt to explain why women behave the way they do; the fact that men should have stopped them is beside the point and comments to that effect will be deleted.

Why, then, is it so important to women to be included in everything? Why will they break off a long-held friendship because another woman forgot to invite them to a party? Why must they insist on joining men-only golf clubs and shutting down the old-fashioned gentlemen’s clubs?  I imagine these questions baffle a lot of men. They certainly baffled me, until recently. I could see what women were doing and recognise the ill effects of their behaviour pattern, but I didn’t understand the motivation.

Now, however, I think I do. You see, social exclusion is woman’s primordial fear.  More than anything else, a woman fears being cast out of the tribe.

In the ancestral environment, women were entirely dependent creatures. (Honestly, I think they basically still are, but it’s not as obvious anymore; rising technology makes a lot of social dynamics hard to understand, as neoreaction has previously observed with regard to crime rates.) They depended on men for protection against hostile tribes, wild animals, adverse weather, and other physical dangers, as well as for the provision of basic material needs. A man, of course, benefited greatly by being part of a social group; but if you cast him out, he could probably survive at least long enough to find a new tribe to join. For a woman, on the other hand, to be sent out on her own would be a death sentence.

As such, women are naturally adapted to the task of securing male protection and provision. They do this through the maintenance of social bonds, both to particular men (husbands, fathers, and sons, for the most part), and to the tribe as a whole. Accordingly, women developed a mode of discourse adapted to the realm of interpersonal relations in which they dwelt, and, moreover, they developed desires and fears that would push them toward the achievement of this evolutionary goal. It’s the fears that I’d like to focus on in this piece.

It is only logical that if the maintenance of social bonds is the means by which a woman secures her living, then the breaking of those social bonds is what she would fear most. The idea that people close to her have a social space that she is utterly excluded from causes her great psychic distress. She is not concerned with the fact that her presence would interfere with the group’s ability to perform its purpose, nor with the fact that she has no interest in the activities the group engages in. All she is concerned with, fundamentally, is the fact that a deep biological fear has been triggered, viz. the fear of being cast out on her own.

This same reality also explains women’s obsessive desire for attention, in all its manifestations: the attention whore, the attention-seeking false self-deprecation, the constant need for male validation, etc. If what women need most of all is the protection and provision of a man (usually their father early in life, their husband in mid-life, and a son by the end of their life), then for them to be neglected or forgotten by the men close to them is the small-scale equivalent of being cast out of the tribe, and just as terrifying, if not more so.

This explains a key difference between men’s behaviour and women’s behaviour:

To a man, abuse is worse than neglect.

To a woman, neglect is worse than abuse.

Of course, this doesn’t mean that men want to be neglected, or women want to be abused, exactly. But it does mean that if a woman has the choice between being abused and being ignored entirely, she will often choose to be abused. At least an abusive man is paying attention to her. In the ancestral environment, even a man who would beat his woman for petty reasons probably wouldn’t let her starve or be eaten by wild animals. Suboptimal? Sure. But was it better for her to strike out on her own? Not at all.

Of course, a woman who has options is less likely to stay with an abuser. What kind of options did a woman have in the ancestral environment? Realistically, the only thing that was likely to be on the table for a woman severely mistreated by her husband was a return to her father’s custody.

The absence of her father, therefore, would have two negative effects on a woman:

1. She would grow up starved for male attention, protection, and validation, and would learn to seek it wherever she could find it. She would soon learn that the easiest way to get male attention is to give away sex. It should come as a shock to no one that this theory predicts women with absent fathers will be sluts. (I’d cite a source to prove this is the case, but come on.)

2. She would be more likely to tolerate abuse, partially because of the attention starvation mentioned in (1) and partially because she wouldn’t have a father to fall back on if she left her husband.

And again, I dont really think I need to have a whole lot of scientific study done to confirm that women with absent fathers tend to be: a) more promiscuous and b) more tolerant of abuse than others.

This hypothesis explains a great deal of female behaviour that might otherwise baffle men. As a final example, let’s take men’s and women’s differing responses to shame.

It is well known that women respond to herd-shaming; they want the broader society to think well of them, and as such if the mass of women (or men) disapprove of their behaviour they will change it. (They will also tend to change their behaviour if one or a few men they really respect and consider to care for them disapprove, but men also have this response and therefore it’s not quite as interesting.) Men, on the other hand, are relatively indifferent to the opinions of people they dont respect. Mass cadshaming by women does not work. Mass slutshaming by women does work. It works because woman is a herd animal who fears being cast out of the tribe, and man is not.

When you understand this crucial point, women’s behaviour, and their misbehaviour, starts making a whole lot more sense.

Should one disregard physical attractiveness, in pursuing a potential spouse? Of course not.

Will S covers the rather silly idea that one should ignore physical attraction when seeking/choosing a spouse:


It is encouraging to find elements of Christian ‘Red Pill’ thinking from outside of the Christian manosphere, within the wider Christian community; recently I found such a blog post written a little over a year ago, here, by Stephen Altrogge, a Reformed writer, musician / songwriter and former pastor, in which he combats erroneous thinking encouraging relative disregard for physical attraction in relationship decision-making processes.

Some excerpts:

Recently Mike McKinley and Tim Challies both wrote articles which argued that young people, particularly men, should choose to be attracted primarily to a potential spouse’s spiritual beauty rather than physical beauty. I really respect both of these guys, love their gospel work, and usually agree with them, but as a pastor, both of these articles made me nervous. They made me nervous for two reasons.

First, the articles don’t fully appreciate the place of physical attraction in scripture. Yes, scripture is clear…

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Re: Game Vs. the Reactosphere (ATTN @Aurini)

This post will be a reply to Davis M J Aurini’s post “Game Versus the Reactosphere” at his blog Stares at the World. 

The skirmish between the Game bloggers and the reactionary bloggers has been brewing for a long time, but the blog fights appear to have been started by the post “Pick-Up Artists and the Nature of Women” at Emashee’s blog tba. Emashee criticises Pick-Up Artists for many of the same reasons that I (and Michael Anissimov, and several other reactionaries) have criticised them in the past, especially on Twitter: that they are (and they admit this) ‘enjoying the decline’. They are not attempting to fight the rise in female degeneracy and sluttery, but rather exploiting it for their own pleasure. I have compared this in the past to Nero’s legendary act of ‘fiddling while Rome burns’. Emashee’s thesis, with which I essentially agree, is that women need to be controlled by men, and that they are not going to take the initiative to fix the societal problems caused by feminism.

What I am definitely not saying, and what I dont believe Emashee is saying, is that women are somehow excused from blame for their misbehaviour or that they will not or should not suffer as a result of acting like sluts. What I am saying is that ultimately it is men who must initiate the changes that will fix this situation, as we must initiate all significant social changes, because women simply will not do so.

Aurini makes a sharp distinction between ‘PUAs’ and ‘Gamers’ that does not reflect reactionary usage of these terms (or any usage I am familiar with). We use ‘PUA’ to mean ‘a man who makes a major study of seduction and uses his skills to bed large numbers of women’. On this definition, Roosh is just as much a PUA as Mystery and all our criticisms of ‘PUAs’ apply to Roosh and his ilk.

Aurini then writes that ‘Gamer’ types would theoretically prefer a traditional, feminine (chaste?) woman, but since they have so much trouble finding one, they figure they might as well get laid in the meantime. I hope you can see why this attitude is less than impressive, especially to the Christian traditionalists. It’s a bit like saying ‘Well, I cant put out the fire in the Imperial palace, so I might as well get a bag of marshmallows.’ Cynically exploiting civilisational decline for your own pleasure will always call your reactionary bona fides into question.

Next, Aurini argues that the ‘Gamers’ have been discouraging sluttery and promoting traditional femininity with activities such as the #BackToTheKitchen and #FatShamingWeek hashtags. Well and good. But the above criticism still holds. Moreover, they are still validating the sluts they meet in person, even as their online activities trend in the opposite (and right) direction.

In the section that follows this, Aurini makes what I think may be his most repulsive ‘point’, but one I thank him for making, as I’ve made it before, but I think it has a bit more credibility coming from him; viz. that Roosh is in Eastern Europe because it is more traditional. But Roosh isn’t there to find a chaste young woman, marry her, and settle down; no, Roosh is in Eastern Europe to convince women who are not presently sluts (or at least who are significantly less slutty than the women he could bed in America) to behave like sluts with him. If you think this is admirable you are quite simply not a reactionary. Aurini claims that ‘at the end of the day…this behaviour is completely in the hands of the women.’ And in a sense this is true; Roosh is not a rapist. But when you lead someone to behave badly, even if you dont use force, you become partially responsible for that person’s behaviour. Blame is not a fixed-sum game; you are responsible for your own sins and you are responsible if you give scandal to others. And if you as a man feel you must pursue casual sex, it’s much better that it be with women who are already sluts. I really cannot understand how Aurini expects me to sympathise with Roosh because he makes it his goal to corrupt (relatively) chaste Eastern European women.

Aurini then makes several points that I either have no opinion about or agree with, and will thus skip over. I’ll pick up my criticism of his post at the second-to-last section, viz. the one about ‘white knights’.

The term ‘white knight’, as commonly used in the Manosphere, is a pet peeve of mine. I believe it originated as a pejorative term to refer to men who tried to ‘rescue’ women with the implicit expectation that this would somehow earn them sex; in other words, this was the kind of man a real-life acquaintance of mine would call ‘Captain Save-a-Ho’. However, the term has now begun to be used to mean ‘anyone who defends a woman who is behaving badly, on any level and for any reason’ and sometimes even ‘anyone who defends a woman against Manospherian attack, even when that attack is completely wrongheaded and the woman is in the right’.

To say that the men who convince women to behave like sluts share some of the blame for their sluttery is not ‘white knighting’; it is an obvious truth. Gamers tend to want everything to be considered 100% women’s fault all the time, and while I understand the impulse (because the progressive typically makes exactly the opposite error), it’s simply not correct. Unless the term ‘white knight’ goes back to its original meaning, I think it should be scrapped; it’s not useful except as a rhetorical bludgeon to help certain men escape blame for their degeneracy.

Finally, Aurini writes the following:

At the end of the day, the Manosphere is full of men speaking Truth, and daring to live by the Truth they speak.  That they fall short of an ideal is no surprise – we all fall short, at some point or another.  But don’t let these minor differences drive us apart.

I am afraid I must disagree. The Manosphere certainly is full of men speaking truth, after a fashion. But it is the understatement of the year to say they ‘fall short of an ideal’. They dont even try to live by the ideal, and moreover, they openly encourage others not to try to live by the ideal. If they were hypocrites who slept around while publicly proclaiming the need for chastity, that would be one thing. Most people wont live up to most ideals. But when they encourage sleeping around as a way of life (and when they attract a crowd that often denigrates and mocks marriage) they separate themselves from the values of reaction. And while I’m not above learning from them at times (when a person is right, he’s right), I dont feel the need to accept them as brothers or colleagues, until and unless they embrace the values reaction stands for.

I therefore stand with Anissimov, Steves, and Emashee, and against Roosh and his ilk (and if necessary Aurini as well), and I remain

your humble servant,

Arthur Richard Harrison