We are in the midst of a suicidal mass psychosis on a scale never before seen in human history. We all know about the Jonestown cult and their mass suicide (the origin of the phrase “drink the Kool-Aid”), but the better example of an entire society falling overnight into an intransigent insistence upon committing mass suicide is the Xhosa people of Southern Africa beginning in ARSH 1856.
The thing to remember about what is happening now is that this is, beyond Big Pharma, beyond Gates, Soros and Fauci, beyond the Central Banks, beyond the government-media combine, beyond all of these dynamics, the ultimate driver of this is satan, and this is all, at its core, a ritual sacrifice to satan. Satan wants the entire human race to commit ritual suicide as a final holocaust offering to him, the total inversion of Calvary. For God so loved the world that permitted Himself to be sacrificed to redeem mankind, and mankind filled with self-loathing and hatred of God chooses to embrace satan and eternal damnation by self-immolation ritual suicide as a final sacrifice to Satan.
Now, your reading assignment for today is to read about the ENTHUSIASTIC mass suicide, pretty much out of the blue, of the Xhosa people of Southern Africa. On the word of one young girl who claimed she had a “vision” an entire race of people slaughtered all of their livestock and burned all of their crops. Because two girls told them it was the only way they could be saved and bring about a Utopia, and if they didn’t do this, they would be destroyed along with the entire world.
Sound familiar? Read up. Excerpt below. Be warned, this author tries to blame this diabolical act on Christianity somehow, and paint is as a protest against Christian proselytism. It was a purely pagan manifestation of evil – if any these people actually saw anything preternatural, it was demonic. The white Christians BEGGED the Xhosa to not do this evil and insane thing. I think you will be struck by the similarities to what is happening now – even down to the terminology… “New World” Order.
One morning in 1856, a fifteen year old Xhosa girl named Nongqawuse went with another girl to scare birds from her uncle’s crops in the fields by the sea at the Gxarha river mouth in the present day Wild Coast area of South Africa.
When she returned she said that she had seen a man, who had told her that ‘The whole community would rise from the dead; that all cattle now living must be slaughtered’. The girls returned home and told their families what had happened but they were not believed. Later, however, when Nongqawuse described one of the men, her uncle Mhalakaza, himself a diviner, recognised the description as that of his dead brother, and became convinced she was telling the truth.
As a result, between April 1856 and June 1857, the various sections of the Xhosa people of the Eastern Cape and the Transkei slaughtered almost all their enormous stocks of cattle and deliberately killed their crops. This apocalyptic event, rather than being some kind of ‘mass suicide’s described by early colonial historians, was actually the earliest example of a mass ‘passive resistance’ movement in South Africa. The themes and symbols of the Cattle-Killing can be found in the various resistance movements of South Africa right into the modern era.
Nongqawuse and Mhalakaza said that those who had appeared to them were the spirits of their dead ancestors, who had come back to life in order to bring the Xhosa nation back to its former glory and to ‘render the Xhosa the assistance they required in order to drive the white man out of the land’.
A few days later Mhalakaza met with the spirits himself, and said that all the dead of the Xhosa nation would arise again, that they would come up out of the sea, bringing with them new and uncontaminated cattle, along with ‘sheep, goats, dogs, fowls and every other animal that was wanted, and all clothes and everything they could wish for to eat. . . and all kinds of things for their houses.’ The cattle, said Nongqawuse, were at present in underground caverns waiting to arise and start a new world for the purified Xhosa people. On the day of their coming, she promised, ‘the blind would see, the deaf would hear, cripples would walk, and the whole Xhosa nation would arise from the dead’ and begin a golden age without disease, death or misfortune.
As word of the prophecies grew, the Xhosa paramount chief, Sarhili, sent emissaries to the Gxarha river mouth to investigate the prophecies. They did not actually meet the strangers, but returned home convinced of the truth of the prophecies and immediately began killing their cattle. Sarhili then sent two of his councillors to notify the chiefs under British jurisdiction that they must sacrifice their ‘bewitched’ cattle. Once Sarhili had come out in support, the movement gained enormous momentum.
But not all the Xhosa killed their cattle. Many refused to believe the truth of the prophecies and refused to waste their corn and neglect their gardens. By the end of 1856, so many cattle had been killed that the adherents of the movement had gone too far to turn back. Searching for a reason why the dead had not been resurrected as the prophecies promised, they blamed the ‘selfish’ actions of the ‘Unbelievers’ in preserving their cattle.
As the Cattle-Killing frenzy swept Xhosaland, rumours flew. The most striking of these was that the ‘New People’ foretold by Nongqawuse were in some way connected to the Russians, against whom the British were currently fighting -and being defeated -in the Crimean War. The Russians were therefore believed to be black, and coming over the sea to liberate the Xhosa and drive the whites into the sea, whereupon a new Utopia for the nation would begin. The individual magistrates who were stationed with chiefs under Governor Grey’s system tried to persuade the chiefs of the foolishness of slaughtering their cattle, but with little success.
As hunger set in, the farms of the unbelievers were plundered and rage against them mounted. Blamed for the destitution around them, and denied any help from the colonial government, they became outcasts, scarcely any better off than the Believers.
By February 1857 , starvation and destitution was widespread. No definite date had as yet been set for the beginning of the New World, and so many cattle had been killed there was no sense in keeping those that remained alive.
Sarhili visited the Gxarha river mouth, and spoke with Nongqawuse and Mhalakaza for a long time. When he returned, he announced that the New World would begin in eight days. On the eighth day the sun would rise blood-red, before setting again, there would be a huge Thunderstorm, and then “The dead would arise”. During the next eight days the Cattle- Killing rose to a climax. The Xhosa historian Gqoba reported that on the eighth day – ” The sun rose just like any other sun. The Believers withdrew into their houses all day, fastened tightly behind their doors, peeping outside occasionally through little holes in their dwellings until the sun disappeared. . . “
The estimated figure of those who died as result of the cattle-killing stands at 40,000. In addition, the Governor of the Cape instigated a massive programme of labour ‘recruitment’ which led to thousands of Xhosa being transported across the border into Cape Colony. Magistrates were instructed only to give food and relief to those who were willing to be contracted for labour in the colony. Those who agreed were obliged to sign a term of agreement whereby they expressed their willingness to work anywhere in Cape Colony for any wage that was offered.