Hopefully, yesterday’s accident in Dow Jones doesn’t get worse, especially now that I’m reviewing Evropa Soberana’s Apocalypse for Whites that will be available as soon as its syntax is corrected. (It will appear with its original title: ‘Rome vs. Judaea; Judaea vs. Rome.)
I’ll be busy these days correcting it. If a native English speaker wants to proofread the penultimate version of the text, so that it may appear in the 2018 edition of The Fair Race’s Darkest Hour, let me know.
Once the final version of this important text is available, I’ll link it in the hatnote of every single forthcoming translation of Kriminalgeschichte des Christentums.
Month: February 2018
A couple of days ago, I wrote elsewhere on the comments section of this site:
And talking about the eschaton, yesterday I watched a clip of an Austrian economist who fears a dow jones crash next Monday. (Hope he’s wrong as I still have to publish a couple of books this year…).
Alas, it happened this Monday.
by Matt Koehl
VII. The Faith of Adolf Hitler
Beyond its purely intellectual aspect, the revolutionary Idea of Adolf Hitler contains an added dimension, to which one must turn to discover the source of its ineluctable attraction—its compelling magic, as it were. It is from its sentient—its emotional—content that one must reduce the secret of its extraordinary mystique—just as it is here that one cannot help but perceive its nuclear potential as the mythos of a new age. For it is not by logic and reason that great, earth-shaking movements are impelled, but by the unfathomable force of suprarational faith subjectively felt by the adherents of such a movement.
In the arena of great world events, even the most rational of ideas must take on the character of subjective faith—or remain forever condemned to the realm of sterile abstraction. It must, in other words, proceed beyond the understanding of the mind to an appreciation of the heart. Only thus does it assume that mysterious and inexplicable quality which guarantees success.
If we examine the various individual features of the National Socialist idea—its views on such fundamental concepts as race, personality, the state, work, struggle and Nature, for example—we find that these do not, even when taken together, suffice to explain the curious fascination surrounding its manifestation. For that we must turn, ultimately, to the personality of its author. For in the person of Adolf Hitler, the Idea undergoes fusion into a transcendent whole which is greater than the sum of its parts. Only in a subjective appreciation of this phenomenon and what it represents does the Idea become comprehensible.
* * *
Who, then, was Adolf Hitler? What was he?
Certainly, he bore the attributes of any man. He had two natural parents. He had flesh and blood. He ate and slept. He grew up, went to school, and worked for a living. He formed friendships, had personal likes and dislikes, became angry, but also had a warm sense of humor. He experienced joy and sorrow, pleasure and pain. In other words, his were all the normal human experiences and emotions. He was, in fact, completely human.
Historically, of course, Adolf Hitler was something more. He was a great national leader and statesman. Where can one find a comparable instance of a humble man of the people rising—by sheer will, determination and genius in the face of every conceivable obstacle and odd—to leadership of a great nation, liberating it from alien domination, purging it of racial and moral decay, and building within it a regime of national unity and social justice?
Where was there a similar statesman who, singlehandedly, was able to halt the seemingly inexorable advance of Communism across the face of a continent? Where else was there a leader who was able to lift his country—a country defeated in war and burdened with unbearable reparations—up out of economic and social misery and restore it to a position of prosperity, dignity and pride, while other nations sickened in the throes of a Great Depression? Where in all of history was there ever a ruler who enjoyed greater popular support?
Yet, it is beyond his manifest role as an outstanding national leader and statesman, as well as his obvious humanity, that we must look to discover the essential person of Adolf Hitler. Specifically, it is in the domain of the extrahistorical—i.e., in that area outside the normal historical process—that we must turn to find the true identity of the figure who stood in our midst just a few short generations ago. For although his life’s work continues to exercise an ongoing effect, its real meaning cannot be disclosed through the usual investigations of historiography.
* * *
More than one observer has commented on a certain strange, compelling quality which seemed to emanate from the person of Adolf Hitler. Kubizek, for example, has described the remarkable incident on the Freinberg.[1] Others have reported similar, if less dramatic, experiences in their own personal encounters with Hitler. And not only did this mysterious quality manifest itself in such individual meetings, but before larger audiences as well. Even persons who were not German and not National Socialist have testified to the singular ability of Adolf Hitler to articulate the unspoken feelings and aspirations of his listeners as though he were giving utterance to their innermost thoughts and emotions.
Recalling a Hitler rally which she attended in 1930, one Social Democratic writer described the phenomenon in this way: “The audience was breathlessly under his spell. This man expressed their thoughts, their feelings, their hopes; a new prophet had arisen—many even saw in him another Christ…” [2]
That he was able to affect his contemporaries in this manner is in itself remarkable. What is even more extraordinary and amazing, however, is the ability of Adolf Hitler to exert a continuing charismatic effect on generations which were not even born during his mortal lifetime! He still seems to articulate our deepest, most heartfelt feelings and longings as Aryans. He seems to strike a flawless chord with our innermost being. When he speaks, there is an immanent awareness that we are actually listening to the sound of our own inner voice. So perfect is his relation to our racial psyche that it is as though he has become one with it. We have the feeling that here before us is the consummate expression of the collective unconscious of our race.
It is as though we are confronted by an awesome presence, by a timeless charisma. Indeed, there is a certain enigmatic aura surrounding the figure of Adolf Hitler which seems to transcend all barriers of time and space. When we mention his name, we sense that we are speaking of more than a historical phenomenon; we allude to something which is eternal and infinite. We have the feeling that we are referring not only to the past, but to the present and future as well. Instinctively, we sense that here was more than just another man, that here was someone quite extraordinary.
The truth is that in Adolf Hitler we are confronted by a phenomenon which defies all objective analysis and rational explanation. Indeed, it is one which can only be understood in its symbolic, or representative, role—that is, through mythos interpretation. For only in the realm of the mythos—of the epic, the saga and legend—do we find those elements adequate to describe this most unusual personality. Only through a process of apotheosis can we hope to achieve a coherent understanding of the true reality of this remarkable figure. Only then do the various facets of his earthly life and career submit to plausible explanation.
Accordingly, we may proceed to a recognition that this very unusual being did, indeed, bear a divine mandate. He was, indeed, the instrument of a higher destiny. He was, indeed, endowed by Providence with a special mission. And, indeed, may he be described as an incarnation of the Absolute—of that great, ineffable Force without beginning or end, which rules and dominates this universe and determines the destinies of men.
Intuitively we recognize that represented here is something elemental, something primal—something that goes back to the very foundation of the world. We perceive that this singular figure was/is a manifestation of the will of the Eternal in corpore; that he was/is the voice of the Almighty, the word—the logos—spoken anew to modem man; that, indeed, he was/is the herald of a new age here on earth.
At the same time, we recognize him as the perfect personification of our racial soul. He is our consciousness and our conscience. In him is our racial will made manifest. In him do we see embodied the highest hopes and aspirations of Aryan man.
And so, in paying homage to this extraordinary personality, we at the same time defer to our own soul and to the divine which lies within us. In immanent relationship with him and in the service of his Cause do our lives acquire purpose, meaning, value, relevance, direction, structure, significance. Without him, we have no worth; we are nothing—nil. With him, we are privileged to become part of a larger order—indeed, we possess the possibility of transcending the limitations of our own mortal existence.
This, then, is the One whom we are honored to call Führer—Leader—our spiritual guide, special gift of Providence, the One chosen to disclose the divine will, the divine ordinances to the present age.
Every human order contains an idea which is symbolic of its higher purpose and mission. And so it is, above all, as a symbol of a new age that the figure of Adolf Hitler must be seen. It may be stated that he represents the inner principle—the raison— of our entire racial existence, of our history, our destiny, our life. He stands as our eternal emblem before the world. He is our law and our guide as Aryans for all time to come. He is our hope, our redemption, our promise of victory.
Thus do we perceive the outline of a new, immanent reality in which the transfigured person of Adolf Hitler joins with regenerate Aryan man and the Absolute in mystic union to form the noble mythos of a new faith.
Already, the rudiments of this faith, the Hitler faith—Hitlerism— exist in wordless, inchoate form in the hearts of a small, but growing number. Slowly, almost imperceptibly, a sacred retinue is gathering in sworn bond of deathless loyalty and honor. Defiantly, its banner is raised. The prospect of battle stirs its blood. It hails the struggle— the awesome challenge. It awaits the coming storm.
A new dispensation now looms on the horizon. A new, transforming reality is rising. As the darkness of a dying civilization casts its lengthening shadow over a confused and despairing world, the faith of the future will shine forth ever more brightly as the one great, redeeming hope—the polar star of a new age and a resplendent New Order, one which will be guided and instructed by the immortal personality of the greatest figure ever to walk the face of this earth.
[1] August Kubizek, The Young Hitler I Knew, tr. E.V. Anderson (New York, N.Y., Tower Books, Inc., 1954), Chapter 10.
[2] Lilo Linke, Restless Days (New York, N.Y., A.A. Knopf, 1935), pp. 397-398.
Categories
Julian, 27
Julian presiding at a conference of Sectarians
(Edward Armitage, 1875)
Julian Augustus
Ecebolius was eager to go to Ephesus, rather to my surprise; I had thought he would have wanted to keep me from Maximus. But he was compliant. “After all, I am your teacher, approved by the Emperor. You cannot officially study with Maximus, or anyone else. Not that I would object. Far from it. I am told Maximus is most inspiring, though hopelessly reactionary. But we hardly need worry about your being influenced at this late date. After all, you were taught Christian theology by two great bishops, Eusebius and George. What firmer foundation can any man have? By all means let us visit Ephesus. You will enjoy the intellectual life. And so shall I.”
What Ecebolius had come to enjoy was playing Aristotle to my green Alexander. Everywhere we went, academics were curious to know me. That meant they got to know Ecebolius. In no time at all, he was proposing delicately that he “exchange” students with them. “Exchange” meant that they would send him students at Constantinople for which they would receive nothing except the possible favour of the prince. During our travels, Ecebolius made his fortune.
In a snowstorm we were met at the gates of Ephesus by the city prefect and the town council. They were all very nervous.
“It is a great honour for Ephesus to receive the most noble Julian,” said the prefect. “We are here to serve him, as we have served the most noble Gallus, who has also honoured us by his presence here.” At the mention of Gallus, as though rehearsed, the councillors began to mutter, “Kind, good, wise, noble.”
“Where is my brother?”
There was a tense pause. The prefect looked anxiously at the councillors. They looked at one another. There was a good deal of energetic brushing of snow from cloaks.
“Your brother,” said the prefect, finally, “is at court. At Milan. He was summoned by the Emperor last month. There has been no word about him. None at all. Naturally, we hope for the best.”
“And what is the best?”
“Why, that he be made Caesar.” It was not necessary to inquire about the worst.
After due ceremony, we were led to the prefect’s house, where I was to stay. Ecebolius was thrilled at the thought that I might soon be half-brother to a Caesar. But I was alarmed. My alarm became panic when later that night Oribasius told me that Gallus had been taken from Ephesus under arrest.
“Was he charged with anything?”
“The Emperor’s pleasure. There was no charge. Most people expect him to be executed.”
“Has he given any cause?”
Oribasius shrugged. “If he is executed, people will give a hundred reasons why the Emperor did the right thing. If he is made Caesar, they will say they knew all along such wisdom and loyalty would be rewarded.”
“If Gallus dies…” I shuddered.
“But you’re not political.”
“I was born ‘political’ and there is nothing I can do about it. First Gallus, then me.”
“I should think you were safest of all, the scholar-prince.”
“No one is safe.” I felt the cold that night as I have never felt the cold before or since. I don’t know what I should have done without Oribasius. He was the first friend I ever had. He is still the best friend I have, and I miss him here in Persia. Oribasius has always been particularly useful in finding out things I would have no way of knowing. People never speak candidly to princes, but Oribasius could get anyone to tell him anything, a trick learned practising medicine. He inspires confidences.
Within a day of our arrival at Ephesus, Oribasius had obtained a full report on Gallus’s life in the city. “He is feared. But he is admired.”
“For his beauty?” I could not resist that. After all, I had spent my childhood hopelessly beguiled by that golden creature.
“He shares his beauty rather liberally with the wives of the local magnates.”
“Naturally.”
“He is thought to be intelligent.”
“He is shrewd.”
“Politically knowledgeable, very ambitious…”
“Yet unpopular and feared. Why?”
“A bad temper, occasionally violent.”
“Yes.” I thought of the cedar grove at Macellum.
“People fear him. They don’t know why.”
“Poor Gallus.” I almost meant it, too. “What do they say about me?”
“They wish you would shave your beard.”
“I thought it was looking rather decent lately. A bit like Hadrian’s.” I rubbed the now full growth affectionately. Only the colour displeased me: it was even lighter than the hair on my head, which is light brown. To make the beard seem darker and glossier, I occasionally rubbed oil in it. Nowadays, as I go grey, the beard has mysteriously darkened. I am perfectly satisfied with the way it looks. No one else is. ”
They also wonder what you are up to.”
“Up to? I should have thought it perfectly plain. I am a student.”
“We are Greeks in these parts.” Oribasius grinned, looking very Greek. “We never think anything is what it seems to be.”
“Well, I am not about to subvert the state,” I said gloomily. “My only plot is how to survive.”
In spite of himself, Ecebolius liked Oribasius. “Because we are really disobeying the Chamberlain, you know. He fixed your household at a certain size and made no allowance for a physician.”
“But Oribasius is a very special physician.”
“Granted, he helped my fever and banished ‘pain’s cruel handmaid’…”
“He also has the advantage of being richer than I. He helps us pay the bills.”
“True. Sad truth.” Ecebolius has a healthy respect for money, and because of that I was able to keep Oribasius near me.
Categories
Poetic justice
I’m coming from a funeral.
In the above pic, my uncles and an aunt appear in a costume party called here posada [1] when I was just a small child (ca. 1965). The uncle who appears with the blond beard died this morning.
He had married a very swarthy woman, almost an Amerindian, of very low social class: something harshly criticized in the family. A few months ago his wife and swarthy children confiscated his property, stole his money, and put him in a nursing home—and the whitest of the three biblical magi died of sadness in the asylum.
More than half a century ago, about the times when the pic was taken, a white American woman living in Mexico City was very much in love with him. Imagine the white kids the couple could have had after marrying in the big city, and then perhaps moving to the US.
But my uncle preferred Mexico and the mestiza of a lower class…
_________
[1] Posada: A Christmas festival originating in Latin America that dramatizes the search of Joseph and Mary for lodging.
by Matt Koehl
VI. Worldview of a New Age
Today we are witness to the death throes of a civilization. An entire order is collapsing. The Old cannot be restored. It is doomed.
The confusion and uncertainty we now see is but a prelude to the utter chaos and agony which awaits. When the bright star of civilization implodes, it creates a spiritual black hole, one which acts in the same awesome manner as its material counterpart. All spiritual reality is impacted into nothingness by anti-spirit, as it were. No purpose, no meaning, no values, no standards, no principles, no roots, no direction, no ideals, no truth, no honor, no beauty, no excellence, no order, no gods—nothing—remains. Only that which is able to distance itself from the old world and remove itself from its terrible gravitational pull can escape the all-consuming vortex of the collapse.
In this latter category will be found all those now spiritually alienated, who somehow manage to find their way to a new world. Today there exists a brooding sense of despair—a despair reflecting more than a mere loss of faith in some governmental regime or social system, but touching every aspect of life and existence. Men cry out for something to believe in, for something to guide and inform their lives. Perceptive minds are searching for purpose and direction, for a new focus of faith to replace that which has been hopelessly and irretrievably lost.
But where is such an idea, such a faith?
As has been noted, Aryan man has suffered for over a thousand years from a spiritual tension caused by the intrusion of alien ideology into his natural thought-world—a process which has distorted the culture of the West from the very beginning, and prevented the fulfillment of a higher mission. Not only was an incredible cosmology foisted upon the reluctant Aryan by the new creed, but he was forced to accept a statement of teleological purpose which amounted to a declaration of war against the natural order and its eternal laws.
God was divorced from his creation; Nature itself became suspect; the spirit was set at enmity with the flesh; man was declared inherently and hopelessly sinful; God became an external object—a remote, arbitrary, despotic figure—whom man should fear and before whom he should cringe and cower, God was also seen as kind and benevolent; accordingly, he was said to have agreed not to torment and torture man in perpetuity, as he had planned, if man in turn would consent to ritual expiation through one of his three parts. By implication, responsible, upright behavior was denigrated in favor of forgiveness through divine grace.
The preoccupation of religion in the West for over a millennium with the salvation of the individual “soul,” without regard for any larger racial considerations, has had the most disastrous consequences. Not only has it encouraged the grossest form of spiritual pettiness and selfishness, but it has had an even more harmful effect.
By assigning cardinal importance to individual salvation, it thereby downgraded the well-being of one’s own kind—of one’s folk and race—to something of lesser significance. The community of believers—red and yellow, black and white—was more precious in the sight of the Church fathers than the true community of flesh and blood, love for which was denounced as a species of “idolatry.” Whereupon the spiritual marrow of Aryan man was left to marinate in a moral concoction of meekness, mildness, resist-not-evil and love-thine-enemy.
Finally, coupled with all of the foregoing measures for moral disarmament, there was added a Judeolatrous component: Those of the House of Israel were conveniently exempted from all of the above, on the grounds that as Chosen Ones they should not be disturbed by such unnecessary considerations. The modem condition presents itself as the end result of this extraordinary doctrine.
* * *
The worldview of the future will differ radically from the Judeo-Christian outlook. It will proceed from a totally different perception of the human condition and its purpose.
It will be based, in the first instance, upon a profound respect and reverence for Nature, which it conceives as a timeless order without beginning or end but undergoing constant change and cyclic renewal , and which in its ultimate configuration is consubstantial with the divine, which it treats as subject rather than object.
It regards man as part of Nature, and proposes to restore the natural laws to their rightful place in human affairs—thus reforging the sacred link between man and Nature, a link which was shattered by Semitic ideology.
At the same time, it declares that for the conscious Aryan there can be no separation from the divine; that his god is not in some other world, but resides within the precincts of his own heart; and that a proper religious attitude is one of veneration, rather than one of fear.
Thus does it lift the burden of original sin and guilt from his shoulders and end his abasement before the Almighty, proclaiming his glorious nobility instead. It restores the essential wholeness of man, for in its view there can be no cleft between body and soul. It represents, finally, an affirmation—rather than a negation—of life, and teaches joyful heroism, defiant courage and manly resolve in the face of inexorable destiny, even when it involves gloom and despair, adversity and death.
Thus does the new Idea—by returning to traditional values of Aryan religiosity—free Aryan man from that inner tension which has characterized spiritual life in the West for the past millennium, and bring him into harmony with the laws of Nature and his own being. In a word, the outlook of the future reinstates Aryan man to a sound, natural condition, once again allowing unhindered expression for his native spirituality, as well as freeing him for the accomplishment of a great mission.
In so doing, it recalls the faith of our ancient forefathers, who lived in communion and rapport with Nature and enjoyed a fully developed religious life, which established the moral and ethical standards of their society and set the spiritual tone of their destiny.
Most importantly, by going back to the primal source of life itself, the new Idea is able to re-establish the primacy of race as the sacred premise for all higher existence on this earth. By thus raising the concept of race to an inviolable religious principle—indeed, to a moral imperative—it is able to speak to the paramount issue of modem time, the supreme biological/environmental issue, namely, the survival of Aryan man as the most advanced form of life on this planet.
Hence, not the salvation of a mere individual, but rather the salvation of an entire race is its vital concern. By contrast, any system of contemporary philosophical or religious thought which fails to address this fundamental question in an explicitly positive manner is irrelevant, meaningless and useless—if not downright harmful—to the cause of our continued existence.
* * *
And here it must be noted that the threat to our racial survival begins with spiritual causes; consequently, it can only be overcome by a solution which is spiritual in character. It is not from a lack of political alternatives or intellectual strategies that we suffer, but rather a more fundamental lack of will, courage, determination, dedication, commitment, integrity and overall morale—not to mention a lack of basic understanding and insight and a sense of true common identity. Whatever external dangers pose themselves derive, in the final analysis, from this internal problem.
Therefore, the question of racial survival must be seen as involving not only political and propagandistic activity, but must in the first place encompass a moral and spiritual mobilization. Without such a moral muster, all other efforts—however noble and valiant—must necessarily prove futile. The effects of decades and centuries of cultural decadence are simply too advanced and widespread to be overcome through political appeal alone.
The proper function of politics, of course, is to take people—in the mass—as they are and utilize them for a larger purpose. The spiritual condition of the Western masses is such, however, as to preclude any useful potential for revolutionary political activity at this time. Consequently, the first task of the contemporary Movement must be to establish a firm spiritual/moral base—a standard of absolute moral fixity—capable of attracting those alienated young idealists of our race who are searching for answers in a confused and despairing world, one which will influence their lives and transform them into dedicated partisans of the holiest of causes.
It is just such a strong spiritual foundation which must underlie any effective political action in the future.
There is an accompanying consideration. It must be recognized that the condition which prevails evolved over a long period of time and cannot be eliminated by instantaneous panacea, but only through a process of protracted struggle involving decades and generations. The integrity of such a struggle, however, can only be sustained by spiritual—i.e., religious—conviction and commitment, with the Movement often depending solely on its moral resources for continuity and survival. Therefore, the development of those resources as a critical necessity must assume the highest priority over every other consideration.
* * *
If the new Idea represented merely an instauration of traditional Aryan spiritual values and the natural outlook of pre-Christian times, along with an appeal for racial preservation, it certainly would possess relevance, meaning and utility; yet it would remain incomplete, and would not hold its dynamic, historic quality. For ultimately, every great historical idea embodies a special mission as well as a call for a new type of man.
What is unique about the Idea of the future is that it proposes to relieve the human condition by transcending it. It proclaims a higher destiny for Aryan man, and summons him toward a full realization of his potential for physical, spiritual and moral elevation—indeed, toward godhood—an undertaking so tragically stymied and stunted till now by the warped, deforming doctrines of an alien creed.
Nevertheless, it is precisely the possibility for such upward evolution toward a godlike race in the Nietzschean sense which assigns to the new Idea its higher purpose and meaning and gives to it its extraordinary, revolutionary character.
If we examine all of the ideological and spiritual trends of the past one hundred years, as well as those of the present time, it becomes immediately apparent that there is but one Idea which can conceivably qualify to serve as the formative principle of a post-Western, post-Christian world.
The coming dispensation will not involve so-called alternatives which are merely secularized outgrowths of the same underlying idea which is itself the cause of our present condition.
And here it must be emphasized that in the revolutionary convulsions which are coming, the neo-Semitic ideology of Karl Marx will have no more lasting significance than that of a cultural emetic. Whatever momentary power and success it enjoys is all ephemeral within a larger historical context—just as is that of all the gurus, fakirs and exotic, new cults from out of the East in these latter days of the twilight civilization.
In the contemporary world, an idea or conception may be viewed as either reactionary—and therefore transitory—or as revolutionary and enduring. Everything which tends to perpetuate the Old Order is reactionary. Everything which continues to work within the framework of the past is reactionary. Everything which tends to foster decadence is reactionary. All falsehood, all hypocrisy and opportunism are reactionary. As such, they are transitory and will not last. Only that which embraces hard reality and difficult truth will form part of something new and wonderful. Only it can truly be called revolutionary, for it will endure. It alone will furnish the spiritual foundation—the radiant nucleus—of a new age.
Today there is but one Idea which may be regarded as the regenerating seed of a revolutionary New Order; but one Idea which can serve as a spiritual standard for post-Western man; but one Idea which holds the key to the future. It is the magnificent and mighty Idea of Adolf Hitler.
Categories
Hypocrite Peterson
https://youtu.be/Zb1EuGTa5BA
Note of February 15: YouTube nuked this account. Still can be viewed here:
https://www.bitchute.com/video/kLQ0XFkc3zGy/
A reliable source
El Sacrificio Humano en la Tradición Religiosa Mesoamericana [Human Sacrifice in the Mesoamerican Religious Tradition]. Mexico City, Mexico: Instituto Nacional de Antropología e Historia & Universidad Nacional Autónoma de Mexico, Instituto de Investigaciones Históricas. ISBN 978-607-484-076-6. OCLC 667990552. (Spanish)
In the previous section, written in 2007, I did not include academic references so that I would have a more lyrical text. However, on November 26, 2013, those in charge of the library at Mexico City’s National Museum of Anthropology (MNA) allowed me to take out from the library, and photocopy on the street, a sold-out book in the market that I had tried for years to get. Even before it was published, since 2007 I had made constant telephone inquiries, to the people in charge of the Museo del Templo Mayor, about the manuscript that would be published.
El Sacrificio Humano en la Tradición Religiosa Mesoamericana is an academic treatise authored by 28 scholars on the subject of pre-Columbian sacrifice: Mexican, European and American archeologists, historians and anthropologists. Finally published in 2010, it is a reliable source to validate what I wrote in the previous pages. In addition to the sources I already knew, El Sacrificio Humano includes some new archeological and taphonomic evidence to corroborate the 16th century claims of the Spaniards about Amerind infanticide, sacrifice and cannibalism. (Taphonomy is the study of decaying organisms over time, including fossil bones.)
Of course: the Mexicans who coordinated the publishing of this major work are politically-correct scholars. There is nothing remotely comparable to “Sahagún’s exclamation” in any of the 598 pages of their treatise. The rationale for the omission can be gathered from the three prefaces to this collaborative work by the director of the Instituto Nacional de Antropología e Historia (“Accepting the reality of the sacrificial practices in ancient Mexico does not mean to rule in favor or against them”); those who coordinate the MNA (“…the Hispanist fundamentalism that sees only the most barbaric aspects of this practice”), and the director of the Institute of Historical Research of the Universidad Nacional Autónoma de Mexico (“…among the non-specialist public often circulates reductionist ideas about it [the Mesoamerican sacrifice]… the papers presented here allow a more accurate and nuanced approach” —this, and the other translations, are mine). Take note that these three persons and the Mexican and non-Mexican anthropologists and historians that contributed with academic papers to El Sacrificio Humano don’t deny the facts about what the pre-Hispanic Amerinds did. What contemporary academics do is abstaining from value judgments about such practices, a subject analyzed in the next section.
In one of the first chapters after the above-mentioned prefaces of the book, the archeologist Eduardo Matos Moctezuma presents the archeological evidence of sacrificial rituals: skeleton remains of the victims, stony bases for the sacrifice, the instruments used in the immolations, and more. About it, Leonardo López Luján, the main coordinator of the book, acknowledges in the very first chapter as “having their referents in the historical sources from the 16th century.” This scholar is thus acknowledging that what the Spanish chroniclers saw and recorded in the 16th century is now being corroborated by taphonomy and archeology. López Luján of course uses an artificial passive voice, “fueron muertos” instead of the natural “los mataron” (they killed them) in that introductory chapter when writing about the sacrificial victims.
In this postscript of the second chapter, I will summarize some of the facts that the scholars of the treatise offer about how the natives behaved before any substantial contact with the Europeans.
El Sacrificio Humano sheds light on the remains photographed by Héctor Montaño (see the photo in “Sahagún’s exclamation” in this book): a child offering to Huitzilopochtli that Montaño kindly sent me. The piece “Huitzilopochtli and child sacrifice in the Great Pyramid of Tenochtitlan” by López Luján, Ximena Chávez Balderas, Norma Valentín and Aurora Montúfar (pages 367-394) contains a fascinating section under the heading “Huitzilopochtli: an infant deity?” Elsewhere in the same article the authors say:
Everything indicates that this deposit is the material expression of a mass sacrificial ceremony motivated by the devastating drought of year 1 Tochli, corresponding to our 1454 C.E. and reported in a number of Indian annals. The presence of the Offering 48 in the northwest corner of the Temple fully corresponds with the documentary sources of the 16th century [pages 367-368].
Then he corroborates something I have already said in previous chapters:
During such ceremonies [to Tláloc], subject to the calendar or performed in times of crisis, children were symbolically similar to the dwarfs and deformed assistants of rain, as their profuse tears shed when immolated served as a hopeful omen of abundant precipitation. The careful study recently published by Michel Graulich about human sacrifice among the Mexicas indicates that, usually, the chosen children were given away or sold by their parents,…
I interrupt the sentence and added italics because this passage refutes very directly the plot of La Santa Furia of my father, as we will see in more detail in ¿Me Ayudarás?, the next book of this trilogy.
little slaves offered by the lords and wealthy people; infants purchased out of town, or children of prisoners of war. There are indications, moreover, that the kings and lords to some extent responsible for the smooth running of the meteors destined their own offspring to the téhcatl during droughts or floods, or to get rich harvests [pages 368 & 370].
The article includes taphonomic analysis on numerous cut marks on the ribs of both sides of the rib cage, as well as perimortem fractures produced by the same cutting action on the child’s body.
In our view, this body of evidence is sufficient to conclude that the child of Offering 111 died during a sacrificial ceremony in which his tiny heart was extracted [page 378].
Once again, the following passage gives the lie to the plot of the musical oratorio of my father in honor of Las Casas, which is based on a historical inversion of the parental-filial relations before the arrival of the Spaniards:
Not all child sacrifices were linked to the gods of rain and fertility. Some historical documents reveal that people who were in situations of adversity, or had lost their freedom, or had been suffering a terrible disease, promised to give their children in exchange for their salvation. In other cases, the life of infants was claimed just before the military confrontations [pages 381-382].
In the following pages of the treatise the authors mention the Spanish chroniclers as complementary sources of what recent archeology has discovered, for example the texts by Francisco López de Gómara, Antonio Tello, Diego Durán, and Bernardino de Sahagún. And on page 345 another scholar lets us know that some children’s remains of sacrificial offerings have been recently excavated in what is left of the Great Pyramid; in other sacred edifices, and even beneath Mexico City’s cathedral.
In their article, “El Sacrificio Humano en la Parte Central del Área Maya,” pages 169-193 of El Sacrificio Humano, Stephen Houston and Andrew Scherer write:
Both supplicants offer the enthroned figures an object named “his foot,” yook, perhaps referring to the wooden scaffolding that stands in the stele of Yaxhá. The link to the fires is made clear with the presence of the inflammatory base behind the scaffold. Unlike other sacrificed children, the infant appears to be alive.
In addition to the image reproduced in El Sacrificio Humano, see also the illustration at the [top of this blog entry].
As in several Mesoamerican societies, the image of a supernatural act can function as a basic model for the dynastic rituals. There is a parallel in the evidence of the sacrifice by fire, a torture with fatal goals, applied by a god on the back of another…
The presence of infants over the plates, especially in contexts of way [Mayan word] or co-essences of Maya rulers, indicates that this is a special “food.” Usually, the way was very different food from the food of human beings with emphasis on hands, eyes, bones, and in this case, the soft bodies of children.
On page 182 the authors discuss other Maya sacrifices:
The presence of women and children indicates that these individuals were not enemy combatants and strongly suggests a sacrificial context, perhaps a sacrifice of wider political significance.
Several skulls of Colhá show marks of sharp and unhealed cuts, particularly around the eye sockets, which suggests that some of these individuals were flayed, either shortly before or after death. The skinning of the face supports the iconographic images of beheading showing substantial mutilation, particularly of the eyes. Although it is likely that much of this occurred post-mortem, we must ask whether at least some of these traumas were inflicted before death to maximize the suffering of those about to be executed.
The Mayas were not the only serial killers of children in Mesoamerica. In the opening paragraph of “El Sacrificio Humano en el Michoacán Antiguo” Grégory Pereira says that Tariácuri, the founder of the empire of the Purépecha culture that flourished in the Postclassic period, congratulates destiny when learning that his own son would be sacrificed (page 247). This of course reminds me what Nezahualcóyotl did, recounted above. Pereira cites the Spanish Relación de Michoacán as a credible source about how the Michoaque people behaved before the arrival of the Spaniards.
The Relación states that part of the captives such as old people and children were sacrificed by extraction of the heart right on the spot of the battle, and that “the bodies of these victims were cooked and consumed at the same place.”
El Sacrificio Humano is a large book, 27 x 21 centimeters in order to provide a very comfortable view of the many images it contains. On page 254 Pereira reproduces a diagram showing a skeleton with points showing the impact of the rib cut to reach the heart during those sacrifices, and he adds that those who performed the ritual were called opítiecha or “holders” who grabbed the extremities of the victim. He adds:
Once slaughtered and decapitated, the dismembered body was in the house of the priests and the various parts offered up to the gods and eaten by the priests and lords. Those who were killed at the scene of the conflict were eaten by the victors… After the cannibal feast, the bones of the slaughtered apparently were gathered and preserved in the house of the priests.
On the next page Pereira includes an illustration of the Relación depicting the consumption of human flesh. Later, on page 262, the author reveals that Tariácuri also ordered the killing of another of his sons, Tamapucheca, as punishment for having escaped being sacrificed. Then Pereira recounts that on the day following the sacrifice, they “wore the skin of the slaughtered in a dance, and for five days got drunk.” That is, the cadavers were skinned so that the priests could wear the skin as clothes. About the symbolism of the sacrificial institution, on page 466 Guilhelm Oliver corroborates what I said many pages ago:
In describing these ceremonies, Sahagún’s informants (Florentine Codex, II-54) provide us with an extremely important piece of information: “Whoever has a captive cannot eat the flesh of his captive. He said, how could I eat myself? When capturing a captive he said my dear son and the captive said, my dear father.” This fundamental text expresses the identity between the warrior and his captive…
Once this important work is printed again, those who are skeptical about the factual accuracy of what I said in the previous chapters could obtain a copy of the book. As I said, it is heavily illustrated and has the imprimatur of the most respected historical institutions of Mexico.
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The objective of Day of Wrath is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next month I will reproduce another chapter. Day of Wrath is available: here.
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Jared vs. Jew
After minute 36 this Israeli journalist, Nitzan Horowitz, tells Taylor that his Jewish relatives living in the US, and even he himself, would ban Taylor’s race realism! No freedom of speech in America for such ideas!
https://youtu.be/i-iYBt9P6uo
Very interesting interview to gauge the Jewish mentality, including the other Israelis who also reacted angrily to Taylor (and spoke among themselves in a foreign language).
As a Priest of the 14 words, I would never engage a Jew in such matters. Remember our code: ‘Speak only to Aryan males’.