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The normie biographer Simms writes:
The ‘Gemlich’ letter, which is the first surviving longer political text by Hitler, defined the Jewish ‘problem’ partly as a medical issue. Hitler dubbed the Jews the ‘racial tuberculosis of the peoples’. Partly, the ‘problem’ was defined in political terms, with the Jews cast as the ‘driving forces of the revolution’, which had laid Germany low. Here he was referring not to the events of 1917 in Petrograd but to the workers’ and soldiers’ councils of 1918 in Germany.
The above quote seems to suggest that this young Hitler’s view of the Jews is identical to that of contemporary white nationalism. Since my approach is different, what can I reply? Let’s summarise my view.
Christianity fried the Aryan’s brains with the doctrine that ‘all are equal in the eyes of God’ (the New Testament message of the rabbis who wrote it for us Gentiles). Yesterday, when talking about some films and the subject of the French Revolution came up (and I suggest you watch Danton instead of the crap that Ridley Scott filmed), it reminded me that the secularisation of that Christian doctrine aggravated the matter. I mean that after the French Revolution, the psyche of the Aryan went from all are equal in the eyes of God to all are equal before the law (for new visitors, see what Tom Holland says in this featured PDF to understand the process of how it went from ‘in the eyes of God’ to ‘before the law’).
Following this secularised principle originally inspired by Christianity, despite its anti-clerical Jacobins France was the first European country to grant civil equality to Jews. Indeed, the legal position of Jews in France was widely envied by Jews in other countries. As a result of the so-called Jewish emancipation, and because of the high IQ of the Jew compared to the common Gentile, the first thing Jewry did, courtesy of Napoleon, was to take over the media in the 19th century. Otto Glagau, who led a journal, Der Kulturkämpfer, complained: ‘No longer can we suffer to see the Jews push themselves everywhere to the front, everywhere seize leadership and dominate public opinion’.
The secularisation of the Christian principle was catastrophic. Kevin MacDonald makes a point in the second book of his trilogy on Jewry when he says that Christendom defended itself against Jewish subversion based on the Christian myth. But that went into crisis, as the new God of the French Revolution still rules the scale of values in the West today. While it is true, as American southern nationalist Hunter Wallace has seen, that modernity uncovered Pandora’s box, neither Wallace nor MacDonald has the meta-perspective of Tom Holland (cf. the PDF linked above).
The Christian Question (CQ) is not to be underestimated. Before modernity, when the Inquisition ruled and 16th-century Spain was wiser about the Jewish Question (JQ) than 19th-century Europe, Iberian whites committed ethno-suicide in the Americas by intermarrying with Amerinds. This historical fact is nothing less than a ‘checkmate’ to the Judeo-reductionism of the typical white nationalist. And even forgetting the miscegenation perpetrated by the Spanish and Portuguese and focusing on the history of Austria and Germany, it’s clear that Christianity is responsible for the empowerment of Jewry.
For example, many pan-Germanists were imprisoned in the late 1880s and early 1890s, and the League Against Anti-Semitism was founded in 1891 by a pacifist who was eventually awarded the Nobel Prize, Bertha von Suttner.
This wanker attracted a wide membership, mostly members of the educated and Gentile bourgeoisie and even aristocrats who were so scandalised by pan-Germanism that they denounced it as ‘the narrow beer-hall politics of the unshaven’. Quite a few Protestant clergymen and Catholic intellectuals subscribed to the League Against Anti-Semitism. As devout Christians, Bertha von Suttner and her husband Arthur founded the League in response to the growing ‘anti-Semitism’ across Europe (cf. Otto Glagau’s quote above). So this cancellation of the healthy mind represented by 19th-century pan-Germanism also came from Christians and their Christian principles of equality. That’s why Robert Morgan recently said: ‘These ignorant imbeciles complain endlessly about Jews, but who let the Jews into white society?’
In the next entry we will see that even this very young Hitler, before he became aware of the CQ, was much more mature than the white nationalists of today in that he saw that the JQ was interwoven with the most bestial of Anglo-American capitalism.
This is a postscript to today’s previous post, in which I touched on Ridley Scott’s latest fiasco, Napoleon (2023 film).
Then I also remembered that Kubrick had wanted to make a film about Napoleon. My guess is that unlike Scott’s merde it would have been, visually, something as stunning as Barry Lyndon (the #35 film of my list).
Without the resources of Kubrick or Scott, on the subject of the French Revolution, I also remember Danton: a Franco-Polish film by Andrzej Wajda from 1983, starring Gérard Depardieu as Georges-Jacques Danton. A revolutionary friend of mine loved it, and my filmmaker cousin once told me it was ‘perfect cinema’.
I highly recommend watching it with the French audio and subtitles instead of the English dubbed version. See e.g., this clip of the film spoken in French with English subtitles:
Like Beauty and the Beast, this is another film that was shot while the Hellstorm Holocaust was being perpetrated. What if it were possible for the Anglo-Saxons and Anglo-Germans who fought against Germany in the 1940s to see our Woke century thanks, as in the film, to a guardian angel? Just as George Bailey, the central character in It’s a Wonderful Life, after the vision of the nasty alternative world shown to him by the angel decided not to kill himself, would these soldiers of the 1940s decide to fight Hitler?
My father loved a couple of Frank Capra films, including It’s a Wonderful Life. When I saw this film as a teenager, it was easy to grasp this idealised vision of American culture in those days. George Bailey’s Aryan children couldn’t help but make a good impression on the teenage César who, decades ago, was unaware of what the Allies had done to the Germans. Had I known, I wouldn’t have been left with the inspiring impression I was left with when I saw It’s a Wonderful Life.
With the above I have said all that can be said about this 1946 film, but I would like to use this evening to talk about the last film I saw tonight: the last film I will ever see on the big screen, inasmuch as, after tonight’s experience, I will never enter a cinema theatre again.
At this stage of my life it is extremely rare for me to go to cinemas. Before tonight, the last one I saw was The Northman, a film I debunk here despite the fact that many racialists loved it.
Given that Ridley Scott had made films like Gladiator and Kingdom of Heaven, I figured I might be entertained this Sunday with Napoleon (2023 film), that I thought it would be one more of those silly, though highly entertaining, Hollywood movies. What a surprise as soon as the film started!
Il y a une autre canaille à laquelle on sacrifie tout, et cette canaille est le peuple. —Voltaire 
The only memorable scene is the first one. A number of times on The West’s Darkest Hour I have repeated what I read in Pierce and Kemp’s histories of the white race: that the French revolutionaries guillotined a large number of blondes. This is clear in the first scene of Napoleon when the rabid mob, a mob in which I saw no blondes by the way, cut off the head of Empress Marie Antoinette. If Hitler had won the war there would already be several films in which we would see Marie Antoinette and other French blondes as the victims and the mob as canaille!
After Prometheus I hadn’t seen another grotesque disaster filmed by Scott. Unlike Gladiator and Kingdom of Heaven, Napoleon is filmed in dull colours: a sign of the decadence of recent years when even the vivid technicolour of yesteryear has mutated into the ochre tones of this decadent age. But that’s not the worst of it.
Scott uses Napo’s life to promote typical Woke propaganda, painting Empress Josephine as a character on par with that of her husband Napo. And even worse, Scott throws in a few Negro actors in Republican France here and there—even black children!
As I was saying, I will never enter a cinema again for the rest of my life. The only way for me to do so would be if there was a racial revolution in some Western country, the new government asked me to emigrate there to lend my services to the new state, and a cinematic art emerged that is perfectly antithetical to the merde we see in today’s cinema. As it is highly doubtful that this will happen, I will never see the big screen again.
By the way, although I watched Scott’s Napoleon this evening, and also tonight Sunday 26 November I wrote this review, I will post this entry after midnight.
 There is another rabble to whom we sacrifice everything, and this rabble is the people. —Voltaire
The third chapter of Simms’ book is entitled ‘The Colonisation of Germany’ and begins with these words:
The immediate post-war years were a period of national disgrace for Germany. Its monarchy banished, shorn of large tracts of territory by the Versailles settlement and saddled with a huge reparations bill, the Reich was plunged into profound economic, political and psychological dislocation. Foreign soldiers, some of them of colour, occupied substantial parts of the country. Germany had fought the world and lost; now many felt she was a colony of the global system.
The very biological substance of the German people seemed to be at stake, as they grappled with the continuing blockade and then the prospect of long-term immiseration. Hitler experienced these travails both personally and politically. His own situation was even more marginal than most. He found his way through the turbulent aftermath of the war with difficulty. Hitler was also even more exercised than most Germans about the state of the Reich. He looked for answers, and he soon found them.
Hitler identified the root cause of Germany’s humiliation as the power of the Anglo-American and Jewish international capitalism, which used various instruments, in particular revolutionary communism, to keep the Reich in subjection. With the help of others, but essentially under his own steam, Hitler began to develop an ideology to make sense of the world around him. By the end of this period, Hitler had undertaken a comprehensive diagnosis of the Reich’s ills, though he had yet to suggest a cure. Given the depths to which Germany had fallen, Hitler expected the national revival would take generations.
Shortly after the war ended, Hitler was discharged from hospital. Then according to Simms came three decisive events. First, Hitler was chosen by his commanders to serve in the propaganda and education section of the army, headed by Captain Karl Mayr. This indicated, according to the author of Hitler, an understanding that he had an aptitude for such work. Secondly, Hitler was elected Vertrauensmann—a person to be trusted—by the High Command, which shows that he had by then won the support of a section of his comrades. The third event was the news of the humiliating conditions of the Treaty of Versailles at the end of June 1919.
The following month Hitler took part in a debate in his Reichswehr unit; three days later he delivered a speech on the peace terms. Simms informs us that this was Hitler’s first major political statement on record. Although the text hasn’t survived, the content can be deduced from comments on it. The next day Hitler spoke on the subject of ’emigration’. Two days later, a Reichswehr report states that Hitler had given ‘a very good, clear and spirited lecture on capitalism during which he touched, indeed he had to touch, the Jewish question’.
Simms comments that this was Hitler’s first recorded reference to Jews, adding that it was made in the context of capitalism, not Bolshevism.
This interview uploaded yesterday is fascinating, and the very fact that none of the mainstream forums of the racial right touch on the subject of textual criticism of the New Testament is symptomatic of a wilful ignorance that is deeply rooted in the movement.
Richard Miller makes a point that is obvious to me. Serious New Testament scholarship is divided into two camps: (1) those who believe that most of the NT narrative is fictional but that there is a residue that could be historical, and (2) those who maintain that it was all literary fiction from the beginning. Miller belongs to the first group and another Richard, Richard Carrier, to the second group. But the dialogue between these two camps is quite cordial, academic and respectful.
On the other hand, there are the pseudo-scholars, the fundamentalist Christians who study the NT but begin their ‘research’ with pre-established conclusions (Jesus was resurrected from the dead, etc.). Their scholarship reminds me of the medieval university in Paris where philosophy was allowed to exist but only as a handmaiden of theology. Miller has said that serious NT scholars no longer pay attention to this apologetic posturing.
The racial right, I said, as well as fundamentalists ignore serious NT scholarship: scholarship that doesn’t start from the catechism we were taught as children but uses the methodologies of contemporary historiography to evaluate New Testament texts. This became clear the last time Kevin MacDonald published an article by a fundamentalist Christian in The Occidental Observer, as I told the author himself.
Taking into account that, concerning the NT, white nationalism is still medieval and that we must ignore not only the scholarly authors (such as the apologist in MacDonald’s webzine) but the Christian commentariat of that webzine and other racialist webzines, it is more interesting to ponder who, of the two Richards, is right: the mythicist or the historicist.
It seems to me that Miller, although I have infinite respect for his work, still suffers from what in a 2012 post on this site we called the ‘Platonic fallacy’.
And incidentally, I see these two camps, represented by the two Richards, from a very different angle to their point of view: the Delphic Oracle maxim. Given that deep autobiography is my forte, and that in my life I have gone through all three stages—from traditional Christian (1960s-1980s) to secular historicist (1990s-2018), and from secular historicist to mythicist (2018 to date)—I venture to conjecture that Miller’s stance, as well as the stance of his interviewer, represent a residue of parental introjects (see my post ‘Slaves of parental introjects’).
It is so disturbing to our egos to conceive of the whole Jesus story as mere literary fiction from the pen of Jews for Aryan consumption that even accomplished rationalists like Miller, and his young interviewer, are unable to take the final step.
But as I said, the issue of which of the two Richards is right isn’t so important. What is important is that Christians on the racial right are, as far as textual criticism of the NT is concerned, in the Middle Ages. And there is little point in trying to rescue them. That’s as fool errand as wanting American evangelicals, the source of the power of the American Jewish lobby, to read Kevin MacDonald’s webzine and stop supporting Israel in the current Palestinian conflict!
The West’s Darkest Hour is not for white nationalists. It is for people honest enough to assimilate the splendid work of Miller, or Carrier. As I said, the distinction between secular historicists and mythicists is not as serious as it is when we encounter the fundamentalists, who abound on the so-called racial right, and still believe that a Jew isn’t only risen but is our Saviour.
This film, Beauty and the Beast was released when the Allies were perpetrating the Hellstorm Holocaust on the defenceless German people.
It’s been so many years since I saw it on the big screen, that I only used to remember when Belle’s father enters the Beast’s castle and we see how the torches with human arms light his way; as well as the ending, the couple’s ascent, as the audience applauded (something very rare in cinema theatres). Yesterday when I saw it again, in French and with subtitles in my native language, I remembered some things, but many others I had forgotten.
Although I hadn’t seen it for decades, the reason I included it in my list of 50 films that influenced me is because what I do remember perfectly well is my interpretation. I thought, for many years, that this fairy tale symbolises women’s sexuality. At first glance, our urges seem bestial to little women. But under the sacred institution of marriage, the beautiful one begins to realise that behind the animal lies a prince, and then they can live happily for the rest of their lives. In other words, only from the moment Belle can assimilate sexual relations with a Beast like us, can she ingratiate herself with Nature.
Without mentioning that movie, The Double Flame, a book that has been translated from Spanish into English, the Nobel laureate in literature Octavio Paz, who was my neighbour before he died, talks about how the ‘red flame’ of the horny male becomes a ‘blue flame’ over time in a couple’s relationship. But let’s do some history.
There are multiple variants of La Belle et la Bête. Its origin could be a story by Apuleius entitled Cupid and Psyche. The first published version of La Belle et la Bête was by the French writer Gabrielle-Suzanne Barbot de Villeneuve in 1740, although other sources credit Gianfrancesco Straparola with recreating the original story as early as 1550. The best-known written version was a much-abridged revision of Villeneuve’s original work, published in 1756 by Jeanne-Marie Leprince de Beaumont. The first translation was made into English in 1757. Although there are many variants of the story throughout Europe, Beaumont’s version is the most famous and is the basis for almost all subsequent versions or adaptations.
It is a story that has circulated throughout Europe for centuries, both in oral and written form and, more recently, in film adaptations. In addition to the interpretation I was left with in my soliloquies (how women’s sexuality works), the fairy tale can also be interpreted as the love of a father, who adored Belle above her sisters, with pure paternal-filial love. But besides the fact that the girl perceives sexuality as something perverse, any man who feels a sexual desire for such an innocent creature can only be a beast.
The above-mentioned 1946 French film, directed by Jean Cocteau, is the first film version of the 1757 tale of the same name and is recognised as a classic of French cinema.
This adaptation adds a secondary plot, with the appearance of a villain: a suitor of Belle’s named Avenant. He intends to take advantage of Belle’s visit to her father to kill the Beast and steal his riches, while Belle’s sisters, the villain’s accomplices, delay Belle’s return to the castle. When Avenant enters the magical pavilion, which is the source of the Beast’s power, he is struck by a fiery arrow from the statue of the Roman goddess Diana, which transforms him into a beast and reverses the curse of the original creature.
1:50 pm update
I just reread some passages from a disciple of Jung that are worth including in this entry. On pages 137-138 of Man and his Symbols by various authors (first published in 1964), under the heading ‘Beauty and the Beast’, Joseph Henderson said:
Girls in our society share the masculine hero myths because, like boys, they must also develop a reliable ego-identity and acquire an education…
I saw an example of this in a young married woman who did not yet have any children but who intended to have one or two eventually, because it would be expected of her…
She had a dream at this time that seemed so important she sought professional advice to understand it. She dreamed she was in a line of young women like herself, and as she looked ahead to where they were going, she saw that as each came to the head of the line she was decapitated by a guillotine. Without any fear the dreamer remained in the line, presumably quite willing to submit to the same treatment when her turn came.
I explained to her that this meant she was ready to give up the habit of “living in her head”; she must learn to free her body to discover its natural sexual response and the fulfilment of its biological role in motherhood. The dream expressed this as the need to make a drastic change; she had to sacrifice the “masculine” hero role.
As one might expect, this educated woman had no difficulty in accepting this interpretation at an intellectual level, and she set about trying to change herself into a more submissive kind of woman… A universal myth expressing this kind of awakening is found in the fairy tale of Beauty and the Beast…
The story can be said to symbolize a young girl’s initiation—i.e. her release from her bond with the father, in order to come to terms with the erotic animal side of her nature. Until this is done, she cannot achieve a true relationship with a man.
Compare this wise psychoanalyst with the anti-motherhood shit that the System tells young women these days.
Adolf Hitler would look considerably different 20 years later.
In March 1917, Hitler returned with his unit to the regimental barracks. Shortly afterwards, List’s men witnessed the heavy Canadian attack on the Vimy Ridge. And then they were directly confronted by fierce British attacks during the Battle of Arras. Then, in the late summer of 1917, the List Regiment returned to Geluveld for the Third Battle of Ypres, during which it was brutally pounded by British artillery for over a week. The combination of high explosives, shrapnel and gas caused terrible casualties. Hitler was directly involved in the fighting, as his regiment’s barracks stood in the way of the British advance towards the Ypres salient.
Meanwhile, the United States entered the war on the side of the Allies in early April 1917. This decision was seen by many on both sides of the Atlantic as an act of Anglo-Saxon solidarity directed against the Teutons. Millions of Americans, many of them foreign-born, prepared to cross the Atlantic.
The List Regiment was deployed to support the major German offensive in the spring of 1918. In late March, while advancing just behind the assault troops, they encountered French soldiers from the colonies, Algerian Zouaves. Then, in mid-1918, the List Regiment encountered Americans for the first time, at the Second Battle of the Marne near Reims. Here they were forced to retreat quickly, but not without taking some prisoners. Two of them were taken by Hitler to the brigade barracks.
Colin Ross, who would later advise Hitler on the United States, and who was then serving on the western front, remembers not only the courage of the American soldiers, but also their frequent calling out to each other in German and the large number of German-speaking prisoners.
By now, the Allied blockade, control of the sky and numerical superiority were beginning irreversibly to wear down Hitler’s regiment.
The German offensive was running out of steam in the face of overwhelming Allied superiority in manpower, material and energy. General Ludendorff famously spoke at the time of ‘the black days of the German army’. Although Hitler was again decorated in August 1918, this time with the Iron Cross First Class, German morale collapsed under the heavy bombardment. One report lamented that ‘enemy aircraft completely controls the skies’.
The growing wave of American soldiers arriving throughout September exacerbated the general feeling of despondency. Since October, more than half a million rested Americans entered the war and Africa, Australia, India and Canada continued to send whole units of soldiers to Europe.
After more than four years of war, the List Regiment had had enough. In mid-October, Hitler was wounded in a gas attack during a British bombing raid. A week later, he was sent to the Prussian Reserve Hospital northeast of Berlin. There he learned of the Armistice and the German surrender on 11 November 1918. Thus ended Hitler’s four-plus years of war.
Above all, Hitler had come away from the war with a keen sense of power of the Entente, especially the British, in his eyes the most formidable of the ‘world of enemies’ against which he had battled in vain those four years…
In short, by the end of the war, Hitler had the ‘world of enemies’ firmly in his sights. The struggle against the Jews, in their capitalist or communist guises, had not yet begun, however, and nor had he explicitly targeted the United States.
Walt Disney’s Fantasia (1940) is the fourth film on my list of fifty. When I saw it as a child on the big screen it made a big impression on me, and when I saw it again as a teenager, once more on the big screen, it continued to impress me. Today, I am still impressed only by the first segment: the orchestration of Bach’s Toccata and Fugue. At the other extreme, the segment about the hippos dancing with crocodiles is too grotesque and should have been replaced by Debussy’s Clair de Lune segment. This was developed as part of the original Fantasia programme. After being fully animated (watch it here) it was removed from the final film to shorten its length!
In my recent post on the first chapter of Simms’ book on Hitler, I said that young Adolf would go far because he was initiated into art; and that without art it is impossible for contemporary racialists to reach his level. From that point of view, one might think that Fantasia could serve as an initiation to classical music for the Aryan child. But things are a little more complex.
If one looks closely at the festivities of the National Socialists, say in Munich, they were permeated with a paganism that is absent in Fantasia. The segment of the film in which the Disney Studios used Beethoven’s Pastoral Symphony with Greco-Roman mythology would have come across as too cloying and childish to the Teutonic palate, more imbued with the Roman severitas of the Republic than the dissipation of imperial Rome. And while the animation of the amalgamation of Mussorgsky’s Night on Bald Mountain with Schubert’s Ave Maria is artistically very well done, it makes too many concessions to Christianity, including those seconds when the devil Chernabog throws souls into hellfire.
At midnight Chernabog awakes and summons evil spirits
and restless souls from their graves to Bald Mountain.
In other words: both the pseudo-Greco-Roman paganism of Disney Studios’ Pastoral and the Christian motifs of the Mussorgsky-Schubert animation aren’t exactly healthy for the child who is to be introduced to genuine Aryan art.
It is very difficult to pronounce myself on this matter, while in the West there is much splendid art which has the misfortune that has been used as propaganda for unwholesome messages (see for example what I say about Bach and Wagner on pages 149-156 of Daybreak). Bach himself, whom I said above is the only segment of Fantasia that still impresses me and which I openly recommend, I sometimes view with great reserve.
For example, the Philadelphia Orchestra’s orchestration of the Toccata in Fantasia, originally written for organ, is not only truly magnificent but detracts from the ominous charge we hear in churches: something like paganising Christian music. This also happened to me with a piece of Bach’s music we don’t hear in Fantasia, the Partita No. 2 for solo violin, which I find extremely disturbing and ominous on violin but which, when performed on classical guitar, miraculously takes away all that burden of Christian obscurantism, typical of the Reformation ethos in which the Protestants of Bach’s time were still living.
In a nutshell, it is difficult to recommend Disney films without reservation for the education of the Aryan child, including Fantasia. On the internet I have just read the following:
Disney WWII Propaganda Emerges As Part of the War Effort
Walt Disney and his staff were no exception, and with [his] Studios commandeered by the military on December 8, 1941, they soon found themselves entrenched in the ongoing war effort. Of the dozens of training, propaganda, and educational films Walt and his staff made over the next four years of the war, none reached the popularity of the Donald Duck short Der Fuehrer’s Face (1943), in which the irascible duck takes on the role of a munitions factory worker in “Nutzi Land”…
Walt himself would later recall the popularity of the film: “[It] was the most popular propaganda film we had. It was put in all languages. They had it in the Underground. The Underground were running it and were getting a good laugh out of it while they were under the heel of Hitler, you know?”
If Hitler and not these morons had won the war, we can already imagine the kind of animation art that would have captured the imagination of the Aryan childhood.
The second chapter of Brendan Simms’ book is entitled ‘Against a World of Enemies’. Although I will follow the prose of his abridged paragraphs closely, in order not to violate the copyright of his book I will be rephrasing it (and perhaps I will do the same with the rest of the book Hitler: Only the World Was Enough). Although my paraphrases closely follow Simms’ abbreviated paragraphs, only when I quote him verbatim will I indent the quotations.
This latest Hitler biographer, who as I said in a previous post published his book in 2019, begins his chapter by saying that the young Adolf reacted enthusiastically to the outbreak of the First World War, and although he doesn’t publish the following photograph, he mentions it:
Adolf Hitler attends a rally in the Odeonsplatz
to celebrate the declaration of war in 1914.
The enthusiastic Hitler volunteered to fight with the Bavarian army and was drafted into a regiment known as the List Regiment, the name of its commander, which included not only volunteers but also forced recruits. During weeks of training, Hitler learned to use the regulation rifle and was then sent to reinforce the German advance through Belgium and northern France.
Hitler did not, in other words, react to the outbreak of war by disappearing. Instead, he immediately volunteered for the German (technically, the Bavarian) army, an unusual choice. In August 1914, therefore, Hitler definitively turned his back not just on Austria-Hungary, but opted decisively for Germany. It was his first major documented political statement.
But the curious thing is that, at this point, Hitler’s main enemy was England. The first letter on record after enlistment announces his hope that he ‘would get to England’ apparently as a German invasion force. The target was not the Tsarist Empire, although the Russians were at that time a danger to Prussia.
The List Regiment did indeed encounter the British at Geluveld, Wytschate and Messines in the Belgian region of Flanders. Hitler took part in several frontal attacks. He himself refers to ‘heaviest battles’. Despite an initial triumph, the Bavarians were eventually driven out of Geluveld. Hitler was promoted to Gefreiter, Private First Class. Since then he claimed ‘I can say that I risked my life daily and looked death in the eye’. On 2 December Hitler was awarded the Iron Cross Second Class. ‘It was’, he wrote, ‘the happiest day of my life’.
In a letter of February 1915, Hitler lamented the loss of life in a struggle against a ‘world of international enemies’ and expressed the hope not only that ‘Germany’s external enemy’ would be crushed but that her ‘inner internationalism would disintegrate’. These were times when the word globalisation wasn’t yet in use. In the following letter from mid-1915 Hitler recounted a bomb hit from which he was ‘rescued as by a miracle’, and rejoiced that Germany was ‘at last mobilising opinion against England’, further evidence of his concern about Great Britain.
Hitler’s next major battle, in March 1915, was preceded by even more massive bombardments by the British, followed by the first encounter with Imperial troops from the Indian Army. A month later Hitler had to face more Empire units, especially Canadian ones. In time, the array of exotic helmets in the enemy trenches—including turbans and beaked hats—gave the men of the List Regiment the sad impression that the world was up in arms against them (something that would be repeated in the Second World War). This truthful impression was reinforced the following year. Hitler was back in action in French Flanders in May-June 1916. This time the List Regiment had to face Australians and New Zealanders.
The Bavarians were once again discouraged to find themselves grappling with men who had travelled from the far side of the world to fight them in Flanders. Worse still, as Hitler’s comrade Adolf Meyer recalled, some of the Australians were of German descent. One of his captives ‘not only spoke excellent German, but wore my own name of Meyer into the bargain. Understandably: His father was a German, who had immigrated to Australia as a child with his parents and later married an English woman there’.
Subsequently, the List Regiment suffered the final stages of the Battle of the Somme. Hitler’s bunker was hit by a British artillery barrage, wounding him in the left upper thigh. While the wound wasn’t life-threatening, it was serious enough for him to be evacuated. Hitler was sent to the Beelitz military hospital in Berlin to recover.
I have already written on several occasions about this 1939 film, the third on my list of 50, and here I would just like to copy and paste what I have said in past years.
Above, we can see the image of the carpetbagger scene in Gone with the Wind, a war that freed the Negroes and occurred at a time when there were no Jewish-owned mass media and even before mass Jewish immigration began. (Oh, Judeo-reductionist racialists who don’t want to see that, in addition to the JQ, we have a Christian problem…!)
In a couple of those opera-type theatres, I saw Gone with the Wind as a kid and then as a teenager. Many scenes of Rhett Butler (Clark Gable) with Scarlett O’Hara (Vivien Leigh) made a deep impression on my youthful mind:
– Throughout the film, from the opening scenes in Georgia, women’s outfits duly concealed the sexual appeal of their bodies, especially the dresses of the Southern beauties; and I don’t just mean Scarlett and the feminine elements of her family, but Ashley’s fiancée and the other society women. Melanie Hamilton, who eventually married Ashley, is the perfect model of how women should behave again in the future ethnostate! (the actress who played Melanie died three years ago at the age of 104!).
– At the Twelve Oaks party, before the barbecue is interrupted by the declaration of war, all the women are taking the obligatory nap (except Scarlett, who escapes to the upstairs bedroom) while the men discuss serious matters. It was unthinkable that a woman would have a say in such matters.
– Even after she is widowed, Scarlett is called ‘Mrs Charles Hamilton’, in the sense that her reputation remains in the shadow of a man who died in uniform.
– Similarly, following the Entr’acte Frank (Scarlett’s second husband), Ashley, Rhett and several other accomplices carry out a night-time raid on a shanty town after Scarlett, driving alone, is attacked by Negroes resulting in Frank’s death. Needless to say, on this night the wives of these brave men stayed at home sewing and reading decent literature.
– Once married to Rhett Butler, ‘Captain Butler’ was always greeted first by pedestrians in the street as he strolled with Scarlett. She, faithfully at her husband’s side on these street strolls, was only mentioned after pedestrians greeted Rhett.
– Let us never forget Scarlett’s marital rape when Rhett lifted her in his arms and said, ‘This is the one night you’re not going to throw me out’.
In those luxurious cinemas of yesteryear, when I was young, the film depicted wholesome Western mores, before values were corrupted and completely reversed in our darkest hour. I even remember that my mother, who wasn’t racist at all, felt compassion for the Southerners in the scene where the carpetbagger we see in the image above appears, and we both resented the presence of the black singer who took advantage of the situation. That must have happened about forty-five years ago in one of those theatres.