Author: C .T.

On feminism

Some time ago John Thames wrote, and quoted, the texts below:

Woman, to a very real extent, is the “natural born Jew” of the universe. She thinks that man exists to serve her the same way the Jew thinks that the gentile exists to serve him.

To my enlightened female critics: Since you do not like my opinions, let me infuriate you with some more clear thinking. Let me describe to you American society as it existed before “sex discrimination” became a problem.

In 1950’s America, women work to support men who stay home and raise the children. Women give men the house, the furniture, the car and all the money in divorce court. Women pay massive child support and alimony to automatic custody fathers. Women suffer 400,000 battlefield deaths in WW2 while Jimmie the Riveter works in the factories back home. Women go down with the Titanic so that men and children can climb on the life boats. Women work themselves into a seven year shorter life expectancy so that men can inherit 80 percent of all the personal wealth of the country, paid for by women’s effort. Now tell me why men should have all the high paying jobs too?

As for Dear Old Mommie and her burdensome diaper changing duties, preach it to me as you throw unwanted babies into the garbage can down at the abortion clinic. Your concern for your own child (the ones you decided to keep) is truly touching.

♣

Women are basically Jews. They think they can do no wrong. Far from being victims of sex discrimination, women are the most pampered, parasitical, good for nothing pieces of ass on planet earth. I enjoy The Spearhead, although it is completely gutless on the Jews. As to your idiotic female logic, it merely demonstrates a truth my mother once told me: “The worst mistake men ever made was giving women the vote. Women have no brains and by giving women the vote, men gave women the power to screw everything up.”

No truer words were ever spoken.

Feminism in ancient Sparta

Feminism is not a modern invention, as many suppose. It existed in the ancient world—and its consequences were largely the same as now. A classic example is the Greek city-state of Sparta.

It would shock most people to know that the famous warrior state was a paradise for women, relatively speaking but it was. The Spartans granted educational and economic equality to women—and it contributed greatly to their eventual downfall. Spartan girls were given the same curricula as the boys and encouraged to engage in sports. They were also granted the right to hold property in their own name and inherit property on an equal basis. The Spartan economy was largely agricultural. While Spartan men were away on war Spartan women ran the household and controlled the finances. As much as 35-40 percent of Spartan land was owned by women some of whom became quite wealthy.

Sparta suffered quite a decline in its birth rate during its decline. Some of this was caused by economic factors, such as limiting reproduction to avoid splitting up estates and inheritances. But much more, it was caused by the independence of women. Women were too busy being “liberated” to bother with the necessities of reproduction. In several centuries time, the total number of Spartiae (Spartan citizens as opposed to the helots and half-citizens) had declined from 7000 down to 700 (a 90 percent drop). Spartan sterility was remarked upon by many observers, particularly the Romans. The Spartans eventually reached the stage where they could no longer replace their losses in war. They were conquered by the Romans and ceased to exist. Spartan women were noted for their adulteries, particularly in their later stages of decline. There was no stigma attached to adultery and Spartan women could violate marital vows with relative impunity.

The similarity of all this to modern feminism is striking. The sterility, the free love, the equal educational and athletic opportunities, the female control of the economy are, in essence, the same trends observable today. And this brings up the key point: Totalitarian societies, past and present, do not enslave women, they liberate them. It was so in the ancient world; it was so in Jewish-Marxist Russia; it is true in the degenerating and decaying society of today.

Feminism and the fall of Rome

Feminism is not a new thing. Neither is it a sign of progress, as some imagine. It has flourished in the past with results as disastrous as presently. Many parallels exist between the feminist movement in the Roman Empire and the feminist movement of today. In the early days of the Republic, Rome was extremely patriarchal. The father, the Pater familias, held the power of life and death over his wife and children. This system lasted until roughly the end of the Second Punic war against Carthage. Then began a vast movement for the “liberation” of women. The war had, in a sense, been won by women. The Romans had lost the entirety of their manpower in three consecutive defeats at the hands of Hannibal Barcas. The final disaster came at Cannae where 60,000 Romans were surrounded and stabbed in the back.

When women had grown back the dead soldiers and the final defeat of Hannibal was achieved at Zama, Roman women demanded freedom. One of the first concessions granted to them was the repeal of the law against luxury. The repeal of this law allowed Roman women to flaunt their wealth in public. No longer did they have to practice frugality as matron of the household. Next they acquired the right to enter minor political office and the right to practice infanticide and abortion.

The Roman birth rate plummeted and vice and corruption spread among Roman men. A general strike against marriage ensued and the Emperor Augustus tried to revive reproduction with a bachelor tax. It was all to no avail. The situation became so outrageous that a famous Roman remarked that “We Romans, who rule the world, are ruled by our women.” The poet Juvenal remarked that the Roman aristocracy “divorced to marry and married to divorce”.

At the same time that this female liberation was taking place the Empire was overrun by swarms of slaves and racial aliens. Like many European cities today, it became difficult to find a genuinely Roman face in Rome. Diversity, like feminism, greatly contributed to the fall of the Empire. By the Empire’s end, the legions which had conquered the world were half Roman and half barbarian (rather like the American army today, where increasing numbers of Third Worlders proliferate). When Rome fell, the female irresponsibility which had so greatly contributed to the Empire’s downfall made a severe impression on the fathers of the Christian Church. They made a point to yoke females and to impose the virtue of chastity. Given what they had witnessed during the fall of Rome the misogynist viewpoint of the early Christian elders can hardly be criticized.

The parallels of all this to modern day America can hardly be disputed. Although America is not Rome the same trends, particularly that of the female unleashed, are evident. Women, throughout history, are either the bedrock of a social structure or the dissolvers of the social structure. In early America, as in early Rome, women were baby makers and home makers. In latter day America, as in latter day Rome, women are imitation men and unborn baby killers. The consequences are the same, then as now.

I could go on and on. It wouldn’t take a race-realist reactionary person but a few weeks of reading the “manosphere” to understand why white women will not join us [white nationalism] in large numbers. White men need to become “sex realists” too and understand that white women will not change until things are in a bad way.

Tags Degeneracy, United States

Friedrich Nietzsche Stefan Zweig

The seventh solitude

A great man is pushed and hustled and
martyrized until he withdraws into solitude.

Nietzsche lived in many different towns; he travelled into countless realms of the mind; frequently he endeavoured to escape from solitude by crossing a frontier into a foreign land; but always his journeyings brought him back to solitude, heartsore, weary, disillusioned.

His solitude had become complete isolation, the final, the seventh, solitude, wherein one is not merely alone but also forsaken. A void surrounded him, an awe-inspiring silence; no hermit or anchorite in the desert was ever more abandoned. They, at least, still had their God whose shade dwelt in their huts. But he, “the murderer of God,” had neither God nor man to companion him. To the extent that he drew nearer to himself, he receded from the world; and, as his voyages extended, “the desert widened” around him.

Generally the works conceived and written in loneliness gain more and more ascendancy upon the minds of men; by a magnetic force they attract increasing numbers of admirers into the invisible circle of their influence. But Nietzsche’s books alienated even his friends. In Germany no publisher would any longer accept his manuscripts. During his twenty years of production, his manuscripts accumulated in a cellar and came to weigh many hundredweight. He had to draw upon his own slender resources in order to get his books printed. Not only did nobody buy the few volumes that were issued, but he found no readers when he gave them away. So vast was the chasm between this man’s genius and the pettiness of the time.

Practically no reviewer or critic took the slightest notice of Zarathustra, which the author described as “the greatest gift ever bestowed upon men.” One day he lamented: “After such an appeal as my Zarathustra, a cry that came from my heart, it is terrible not to hear a responsive word, to hear nothing, absolutely nothing, to be surrounded by silence, to be a thousand times more isolated than heretofore. This is a situation exceeding all others in horror; even the strongest might die under the strain… And I am far from being the strongest. Sometimes it seems to me as though I were indeed wounded unto death.” This gnawed at his vitals, undermining his proper pride, inflaming his self-assertive impulse, consuming his soul. Lack of recognition was the shaft which poisoned his isolation, and raised his temper to fever-heat.

“Prolonged silence has exasperated my pride.” At all costs he wanted response, sending letter upon letter, telegram upon telegram. Blindly and wildly he flung his missiles far and wide, never looking to see if they hit the mark. Since he had slain the gods, he set himself up as a divinity. “Must we not become gods if we are to be worthy of such deeds?” Having overthrown all the altars, he built an altar for himself in order to praise himself, seeing that no one else would acknowledge him. He chanted his own dirge with enthusiasm and exultation, mingling it with songs celebrating his deeds and his victories. To begin with, a twilight covered the landscape of his mind as when black clouds stalk up from the horizon and distant thunder growls; then a strident laugh rent the sultry air, a mad, violent, and wicked laugh full of despair, heartbreaking: this was the pæan of Ecce Homo.

As the book develops, its cadences become increasingly spasmodic, the yells of laughter are more shrill amid the glacial silence; he is, as it were, outside himself. His hands are raised, his feet stamp rhythmically; he breaks into a dance, a dance over the abyss, the abyss of his own annihilation.

Tags Biography

Julian (novel)

JVLIAN excerpts – XIV

“Why were you so ungrateful to our gods
as to desert them for the Jews?”

—Julian, addressing the Christians

Julian

“Then the temple of Eleusis will be destroyed—all the temples in all of Greece will be destroyed. The barbarians will come. The Christians will prevail. Darkness will fall.”

____________________

This quote from page 146 of Vidal’s novel is rather epigrammatic because with all probability this will be my last quote of Julian unless I find myself safe in another country and can afford to bring my whole library, that presently is with me in Mexico City, to my new home overseas…

Tags Christian problem (CP)

Deranged altruism

Wuthering Heights

How would we have felt if, as children, our father returned home with a boy of an alien ethnic group and forced it into our bedroom as a new “brother”? How would we have felt if, after resenting this betrayal and picking on the unfortunate intruder—as children usually do—, our father sends us, not the intruder, to a boarding school?

Forget every film you have seen to date: because that’s how the real Wuthering Heights novel began.

In his travels Mr. Earnshaw finds a homeless boy. Once more, forget every Hollywood image because the skin of this boy was similar to that of “a little lascar.” Mr. Earnshaw decides to adopt him and name him “Heathcliff.” Brontë describes Heathcliff as “dark-skinned gypsy in aspect.” Naturally, Mr. Earnshaw’s legitimate son, Hindley, finds himself robbed of his father’s affections and becomes bitterly jealous of the little lascar. (The poor intruder was not even a half-bro or an illegitimate child of Mr. Earnshaw with a gypsy woman.)

Every single critic of the novel, even the most conservative, seems to have missed the racial aspect of this drama.

I would go so far as to suggest that, once the ethno-state is established Wuthering Heights will be picked as one of the classics to symbolically convey the tragedy of pushing, against the legitimate heir’s will, an illegal alien that after some time hostilely takes over the entire family estate and starts hunting down key Anglo-Saxon characters in a life dedicated to revenge (such is Wuthering Heights’ plot—gypsies are so good at that…).

Furthermore, the real Wuthering Heights is no love story at all. The 1939 adaptation with Lawrence Oliver is as detached from the original story as, say, Disney’s Pinocchio from the original, and far more sinister, Carlo Collodi tale. Catherine and the gypsy are the polar opposite of heroine and hero. The first Catherine is precisely an early embodiment of the contemporary out-group altruism that has been destroying the West since we committed the blunder of empowering women.

The drama of the novel only ends when—after the deaths of Mr. Earnshaw, Catherine Earnshaw, Isabella Linton, Edgar Linton, Hindley Earnshaw and Linton Heathcliff, the son of the gypsy who dies as a result of the abuse perpetrated by his father—Heathcliff finally dies and the second Catherine can, at last, reclaim a life together with her first cousin: the survivors.

Only pure whites survive at the end of the drama.

And how come no one has done such obvious reading of this classic of English literature, that the tragedy only ends when the gypsy dies?

Wuthering Heights ought to be presented to European-descended peoples as the perfect metaphor of what Europeans have been self-inflicting in the last decades: importing millions of hostile “gypsies” to displace the native “Hindleys.” In fact, in the novel Mr. Earnshaw, whose Christian, altruistic fondness for the gypsy boy would cause havoc, reminds me the proverb “a dog that wags its tail for strangers and barks at its own people.”

Mr. Earnshaw, whose altruistic fondness for the gypsy boy would cause havoc, reminds me what these Swedes are doing not with a single family, but with their entire nation: a deranged Christian sense of compassion à la St Francis transmuted into secular, runaway liberalism.

The drama of Wuthering Heights was located, of course, in the Yorkshire manor. But presently this is happening by means of non-white immigration into every white heartland; Sweden, just one of the most notorious examples.

Reread Brontë’s novel to understand the Swedes!

Tags Adolf Hitler, Christian problem (CP)

Ancient Rome Christendom Emperor Julian

Gibbon on Julian – 14

The History of the Decline and Fall
of the Roman Empire

Chapter XXIII
Reign of Julian
Part IV

The restoration of the Jewish temple was secretly connected with the ruin of the Christian church. Julian still continued to maintain the freedom of religious worship, without distinguishing whether this universal toleration proceeded from his justice or his clemency. He affected to pity the unhappy Christians, who were mistaken in the most important object of their lives; but his pity was degraded by contempt, his contempt was embittered by hatred; and the sentiments of Julian were expressed in a style of sarcastic wit, which inflicts a deep and deadly wound, whenever it issues from the mouth of a sovereign.

As he was sensible that the Christians gloried in the name of their Redeemer, he countenanced, and perhaps enjoined, the use of the less honorable appellation of Galilæans. He declared, that by the folly of the Galilæans, whom he describes as a sect of fanatics, contemptible to men, and odious to the gods, the empire had been reduced to the brink of destruction; and he insinuates in a public edict, that a frantic patient might sometimes be cured by salutary violence. An ungenerous distinction was admitted into the mind and counsels of Julian, that, according to the difference of their religious sentiments, one part of his subjects deserved his favor and friendship, while the other was entitled only to the common benefits that his justice could not refuse to an obedient people.

According to a principle, pregnant with mischief and oppression, the emperor transferred to the pontiffs of his own religion the management of the liberal allowances for the public revenue, which had been granted to the church by the piety of Constantine and his sons. The proud system of clerical honors and immunities, which had been constructed with so much art and labor, was leveled to the ground; the hopes of testamentary donations were intercepted by the rigor of the laws; and the priests of the Christian sect were confounded with the last and most ignominious class of the people. Such of these regulations as appeared necessary to check the ambition and avarice of the ecclesiastics, were soon afterwards imitated by the wisdom of an orthodox prince.

The peculiar distinctions which policy has bestowed, or superstition has lavished, on the sacerdotal order, must be confined to those priests who profess the religion of the state. But the will of the legislator was not exempt from prejudice and passion; and it was the object of the insidious policy of Julian, to deprive the Christians of all the temporal honors and advantages which rendered them respectable in the eyes of the world. A just and severe censure has been inflicted on the law which prohibited the Christians from teaching the arts of grammar and rhetoric.

The motives alleged by the emperor to justify this partial and oppressive measure, might command, during his lifetime, the silence of slaves and the applause of flatterers. Julian abuses the ambiguous meaning of a word which might be indifferently applied to the language and the religion of the Greeks: he contemptuously observes, that the men who exalt the merit of implicit faith are unfit to claim or to enjoy the advantages of science; and he vainly contends, that if they refuse to adore the gods of Homer and Demosthenes, they ought to content themselves with expounding Luke and Matthew in the church of The Galilæans.

In all the cities of the Roman world, the education of the youth was intrusted to masters of grammar and rhetoric; who were elected by the magistrates, maintained at the public expense, and distinguished by many lucrative and honorable privileges. The edict of Julian appears to have included the physicians, and professors of all the liberal arts; and the emperor, who reserved to himself the approbation of the candidates, was authorized by the laws to corrupt, or to punish, the religious constancy of the most learned of the Christians.

As soon as the resignation of the more obstinate teachers had established the unrivalled dominion of the Pagan sophists, Julian invited the rising generation to resort with freedom to the public schools, in a just confidence, that their tender minds would receive the impressions of literature and idolatry. If the greatest part of the Christian youth should be deterred by their own scruples, or by those of their parents, from accepting this dangerous mode of instruction, they must, at the same time, relinquish the benefits of a liberal education. Julian had reason to expect that, in the space of a few years, the church would relapse into its primæval simplicity, and that the theologians, who possessed an adequate share of the learning and eloquence of the age, would be succeeded by a generation of blind and ignorant fanatics, incapable of defending the truth of their own principles, or of exposing the various follies of Polytheism.

It was undoubtedly the wish and design of Julian to deprive the Christians of the advantages of wealth, of knowledge, and of power; but the injustice of excluding them from all offices of trust and profit seems to have been the result of his general policy, rather than the immediate consequence of any positive law. Superior merit might deserve and obtain, some extraordinary exceptions; but the greater part of the Christian officers were gradually removed from their employments in the state, the army, and the provinces. The hopes of future candidates were extinguished by the declared partiality of a prince, who maliciously reminded them, that it was unlawful for a Christian to use the sword, either of justice, or of war; and who studiously guarded the camp and the tribunals with the ensigns of idolatry.

The powers of government were intrusted to the pagans, who professed an ardent zeal for the religion of their ancestors; and as the choice of the emperor was often directed by the rules of divination, the favorites whom he preferred as the most agreeable to the gods, did not always obtain the approbation of mankind. Under the administration of their enemies, the Christians had much to suffer, and more to apprehend. The temper of Julian was averse to cruelty; and the care of his reputation, which was exposed to the eyes of the universe, restrained the philosophic monarch from violating the laws of justice and toleration, which he himself had so recently established.

But the provincial ministers of his authority were placed in a less conspicuous station. In the exercise of arbitrary power, they consulted the wishes, rather than the commands, of their sovereign; and ventured to exercise a secret and vexatious tyranny against the sectaries, on whom they were not permitted to confer the honors of martyrdom. The emperor, who dissembled as long as possible his knowledge of the injustice that was exercised in his name, expressed his real sense of the conduct of his officers, by gentle reproofs and substantial rewards.

The most effectual instrument of oppression, with which they were armed, was the law that obliged the Christians to make full and ample satisfaction for the temples which they had destroyed under the preceding reign. The zeal of the triumphant church had not always expected the sanction of the public authority; and the bishops, who were secure of impunity, had often marched at the head of their congregation, to attack and demolish the fortresses of the prince of darkness. The consecrated lands, which had increased the patrimony of the sovereign or of the clergy, were clearly defined, and easily restored. But on these lands, and on the ruins of Pagan superstition, the Christians had frequently erected their own religious edifices: and as it was necessary to remove the church before the temple could be rebuilt, the justice and piety of the emperor were applauded by one party, while the other deplored and execrated his sacrilegious violence.

After the ground was cleared, the restitution of those stately structures which had been levelled with the dust, and of the precious ornaments which had been converted to Christian uses, swelled into a very large account of damages and debt. The authors of the injury had neither the ability nor the inclination to discharge this accumulated demand: and the impartial wisdom of a legislator would have been displayed in balancing the adverse claims and complaints, by an equitable and temperate arbitration. But the whole empire, and particularly the East, was thrown into confusion by the rash edicts of Julian; and the Pagan magistrates, inflamed by zeal and revenge, abused the rigorous privilege of the Roman law, which substitutes, in the place of his inadequate property, the person of the insolvent debtor.

Under the preceding reign, Mark, bishop of Arethusa, had labored in the conversion of his people with arms more effectual than those of persuasion. The magistrates required the full value of a temple which had been destroyed by his intolerant zeal: but as they were satisfied of his poverty, they desired only to bend his inflexible spirit to the promise of the slightest compensation. They apprehended the aged prelate, they inhumanly scourged him, and they tore his beard; and his naked body, anointed with honey, was suspended, in a net, between heaven and earth, and exposed to the stings of insects and the rays of a Syrian sun.

From this lofty station, Mark still persisted to glory in his crime, and to insult the impotent rage of his persecutors. He was at length rescued from their hands, and dismissed to enjoy the honor of his divine triumph. The Arians celebrated the virtue of their pious confessor; the Catholics ambitiously claimed his alliance; and the Pagans, who might be susceptible of shame or remorse, were deterred from the repetition of such unavailing cruelty. Julian spared his life: but if the bishop of Arethusa had saved the infancy of Julian, posterity will condemn the ingratitude, instead of praising the clemency, of the emperor. At the distance of five miles from Antioch, the Macedonian kings of Syria had consecrated to Apollo one of the most elegant places of devotion in the Pagan world.

A magnificent temple rose in honor of the god of light; and his colossal figure almost filled the capacious sanctuary, which was enriched with gold and gems, and adorned by the skill of the Grecian artists. The deity was represented in a bending attitude, with a golden cup in his hand, pouring out a libation on the earth; as if he supplicated the venerable mother to give to his arms the cold and beauteous Daphne: for the spot was ennobled by fiction; and the fancy of the Syrian poets had transported the amorous tale from the banks of the Peneus to those of the Orontes. The ancient rites of Greece were imitated by the royal colony of Antioch.

A stream of prophecy, which rivalled the truth and reputation of the Delphic oracle, flowed from the Castalian fountain of Daphne. In the adjacent fields a stadium was built by a special privilege, which had been purchased from Elis; the Olympic games were celebrated at the expense of the city; and a revenue of thirty thousand pounds sterling was annually applied to the public pleasures. The perpetual resort of pilgrims and spectators insensibly formed, in the neighborhood of the temple, the stately and populous village of Daphne, which emulated the splendor, without acquiring the title, of a provincial city. The temple and the village were deeply bosomed in a thick grove of laurels and cypresses, which reached as far as a circumference of ten miles, and formed in the most sultry summers a cool and impenetrable shade.

A thousand streams of the purest water, issuing from every hill, preserved the verdure of the earth, and the temperature of the air; the senses were gratified with harmonious sounds and aromatic odors; and the peaceful grove was consecrated to health and joy, to luxury and love. The vigorous youth pursued, like Apollo, the object of his desires; and the blushing maid was warned, by the fate of Daphne, to shun the folly of unseasonable coyness. The soldier and the philosopher wisely avoided the temptation of this sensual paradise: where pleasure, assuming the character of religion, imperceptibly dissolved the firmness of manly virtue.

But the groves of Daphne continued for many ages to enjoy the veneration of natives and strangers; the privileges of the holy ground were enlarged by the munificence of succeeding emperors; and every generation added new ornaments to the splendor of the temple. When Julian, on the day of the annual festival, hastened to adore the Apollo of Daphne, his devotion was raised to the highest pitch of eagerness and impatience.

His lively imagination anticipated the grateful pomp of victims, of libations and of incense; a long procession of youths and virgins, clothed in white robes, the symbol of their innocence; and the tumultuous concourse of an innumerable people. But the zeal of Antioch was diverted, since the reign of Christianity, into a different channel. Instead of hecatombs of fat oxen sacrificed by the tribes of a wealthy city to their tutelar deity the emperor complains that he found only a single goose, provided at the expense of a priest, the pale and solitary in habitant of this decayed temple. The altar was deserted, the oracle had been reduced to silence, and the holy ground was profaned by the introduction of Christian and funereal rites.

After Babylas (a bishop of Antioch, who died in prison in the persecution of Decius) had rested near a century in his grave, his body, by the order of Cæsar Gallus, was transported into the midst of the grove of Daphne. A magnificent church was erected over his remains; a portion of the sacred lands was usurped for the maintenance of the clergy, and for the burial of the Christians at Antioch, who were ambitious of lying at the feet of their bishop; and the priests of Apollo retired, with their affrighted and indignant votaries. As soon as another revolution seemed to restore the fortune of Paganism, the church of St. Babylas was demolished, and new buildings were added to the mouldering edifice which had been raised by the piety of Syrian kings.

But the first and most serious care of Julian was to deliver his oppressed deity from the odious presence of the dead and living Christians, who had so effectually suppressed the voice of fraud or enthusiasm. The scene of infection was purified, according to the forms of ancient rituals; the bodies were decently removed; and the ministers of the church were permitted to convey the remains of St. Babylas to their former habitation within the walls of Antioch.

The modest behavior which might have assuaged the jealousy of a hostile government was neglected, on this occasion, by the zeal of the Christians. The lofty car, that transported the relics of Babylas, was followed, and accompanied, and received, by an innumerable multitude; who chanted, with thundering acclamations, the Psalms of David the most expressive of their contempt for idols and idolaters. The return of the saint was a triumph; and the triumph was an insult on the religion of the emperor, who exerted his pride to dissemble his resentment.

During the night which terminated this indiscreet procession, the temple of Daphne was in flames; the statue of Apollo was consumed; and the walls of the edifice were left a naked and awful monument of ruin. The Christians of Antioch asserted, with religious confidence, that the powerful intercession of St. Babylas pointed the lightnings of heaven against the devoted roof: but as Julian was reduced to the alternative of believing either a crime or a miracle, he chose, without hesitation, without evidence, but with some color of probability, to impute the fire of Daphne to the revenge of the Galilæans. Their offence, had it been sufficiently proved, might have justified the retaliation, which was immediately executed by the order of Julian, of shutting the doors, and confiscating the wealth, of the cathedral of Antioch.

To discover the criminals who were guilty of the tumult, of the fire, or of secreting the riches of the church, several of the ecclesiastics were tortured; and a Presbyter, of the name of Theodoret, was beheaded by the sentence of the Count of the East. Butthis hasty act was blamed by the emperor; who lamented, with real or affected concern, that the imprudent zeal of his ministers would tarnish his reign with the disgrace of persecution.

Tags Christian problem (CP), History

Miscegenation Neanderthalism

Genetic communism

by John Martínez

Below, today’s comment by Martínez on “Schweitzer’s niglets.” What today’s whites, the worst generation ever in Western history are doing to themselves could be termed “genetic communism”: sharing your precious genes with the colored. Martínez wrote:

One of your most insightful texts up to now, Chechar, thank you.

Its timing was particularly appropriate now that black-run Detroit is trying—unsuccessfully—to go officially bankrupt so it can keep on rolling a debt worth many billions of dollars (link).

Significantly, the last article linked by you is by Mr. Parrott (here), a self-entitled “Christian” White nationalist. Like I have pointed out several times before on this blog, it is well beyond me to understand how such a thing is possible. “Hey, nigger, you’re my brother in Christ and all that stuff, but could you please take your damn pickaninnies and your damn she-monkey-wife and leave my White society forever?”

As far as the discussion on miscigenation that began on this thread is concerned, my own view on the subject is as follows:

My father’s grandfather on his mother’s side was Black. Besides, one of my grandmother’s grandmother on my mother side was Indian. Needless to say, I’m neither White nor I see myself as one. But having at least two brain cells to rub together (to borrow Mr. Covington’s expression) I can see the net result of racial intermixing for what it is: the most tragical human experiment people could engage in. I challenge everybody who disagrees with this judgment to visit the most miscegenated and most Negro / Indian heavily-populated states in Brazil and try to live there as the natives do for at least a year and see if they can leave these places with the same views on race they had when they arrived.

These people are not real human beings. They are humanoids at best and simple animals at worst.

It’s not just that they are physically repulsive. It’s that their intelligence, their morals, their behavior as a whole is simply too different from what you expect from a minimally civilized White man. And it’s not a matter of education or income either. Give them good schools and they will destroy them, give them money and they will promptly squander it in an extravagant way or another.

Having in mind that miscigenation is a self-reinforcing phenomenon, the only way to prevent it is to take an Alcoholics Anonymous approach about it. The AA people attitude to alcohol, as everybody knows is “avoid the first drink.” The only way to stop having drinking problems is not to drink and the only way not to drink is not to drink at all, to completely abstain from drinking. That is to say, as far as preventing race mixing is concerned, the one-drop rule is the only rule that really works: only pure Whites are Whites. If you open a single exception, where the hell do you draw the line? If being White ceases to be a biological concept and becomes an honorary title (“I’m mostly White and I’m pro-White, so I deserve to be counted as White”) you’ll go down a very dangerous conceptual slippery slope with no clear benefits for the White nationalist movement and for the real White population by and large.

Tough and sad as it may sound coming from a self-defined non-White as I am, there should be no non-Whites living in any future White Homeland. Zero.

The survival of the White race should be placed above all personal considerations and interests. Any other stand on the subject cannot be taken seriously.

I’m not naive. The overwhelming majority of Whites are stupid assholes who don’t give a fuck to anything beyond their own petty personal interests and who consider White nationalism the summation of Evil itself. But the Western civilization is rooted in the European gene pool and you cannot have the former without the latter. And if to preserve the latter you have to go to great lengths, including the cruelty of keeping out of a future White Homeland partially White people who are even smarter or more racially aware than most Whites living there (people like me, for example), then be it.

_______________

My two cents:

Like Martínez I live in Latin America and can see every day that what he says is the purest truth here down the South. However, in my humble opinion people like Martínez are worth a million of deracinated whites of this worst of all generations ever! I would not forbid people like him in the first, revolutionary generation of the new ethnostate. Once the racial war is over it will be relatively easy for a mixed couple to adopt an orphaned pure white kid who lost his parents during the war. It is just that simple…

Tags Brazil, Latin America

Trolls

Troll comment

Someone who wants to sign his comments under the name of David Corner, with I.P. of 71.67.102.159 apparently from Cincinnati in Ohio, and with the purported email of [email protected], has tried to post a couple of comments about which I will only reproduce the latter:

Are you not printing my comments because they flummox you? You like to think. Think about my comments. Answer me why White men should live when they are so weak and inferior? Why should they live when they are abdicated every country they have lived in to the herds? The herds are more savvy and better able to survive than the poor, weak, insipid White man.

So, why should the White man be allowed to continue on, when he is CLEARLY the inferior race. And, along those lines in a few decades he will almost be gone from the earth as his children marry into the herds. The only thing that could keep the White man going is the charity of the Jews and the herds for the poor bungling White man who can’t even keep his own race alive.

I don’t feed the trolls. But if anyone wants to do it, be my guest 🙂

Tags Jewish Question (JQ)

Autobiography Mexico City

Preparing for the crash

For those who have already read this entry,
see below my July 31 crossed-out words.

The American dollar will crash soon. The consequences will be dire for other countries insofar as many of them have most of their reserves in dollars.

I have been trying to sell a plot in the state of Morelos in Mexico to be able to get some travel money and emigrate to any racially homogenous place in the First World where the effects of the crash won’t be so ominous. However, it may take some time to find the appropriate customer.

The crash can happen today or in the next month or in 2014 or even later. Whenever it happens, the collapse of the dollar will unfold very rapidly, probably in a week or two.

If the crash surprises me without funds I’ll likely die in this Third World trap. Therefore, I’ll leave to a family member the task of selling the plot at market price—not just a desperate bargain sell but a good sell that allows me to establish properly in a better country.

~~Therefore, for the moment I have no choice but to accept a job that will allow me to save about $500 dollars per month~~ [Note of 31 July: This job in Latinos Post, online news for mestizos in the US, turned out to be almost a fraud] and thus escape a large metropolis which will become pretty hellish after the American dollar hyperinflates.

~~At this rate~~, and perhaps still waiting for the area of real estate to be sold in Mexico by the end of the year, I must arrive to Europe with at least $2000 dollars (the US government is not granting me a visa).

Last month The West’s Darkest Hour (WDH) got 36,413 page loads, of which 21,051 were unique visits. If I manage to survive the crash in one piece, I plan to continue working for WDH from overseas.

Nonetheless, ~~the job that I am about to accept is a full-time job.~~ Presently I am adding an average of more than one entry per day. Unless I get my travel money from other sources (a minimum of $2000 dollars, independently of the one-way ticket that I already got) ~~I will be posting only during my free time~~. This means that ~~after I accept the job in the next few days I won’t be able to be as active in WDH as I have been since I started blogging in 2009~~.

P.S. The first one to donate $100 or more to WDH will receive by regular mail a DVD of the entire documentary End of the Road: How Money Became Worthless, which explains beautifully why will the dollar hyperinflate soon:

Axiology Blacks Deranged altruism Friedrich Nietzsche Liberalism

Schweitzer’s niglets

The superiority of Nietzschean apostasy
vis à vis semi-apostasy

Albert Schweitzer (1875-1965) was a New Testament scholar and medical missionary in Africa. He received the 1952 Nobel Peace Prize for his philosophy of “Reverence for Life,” expressed in many ways but most famously in founding and sustaining the Albert Schweitzer Hospital in Lambaréné in Gabon, Africa.

I am absolutely indebted to Schweitzer and the other Germans that started a secularized research on the New Testament texts since the 18th and 19th centuries. Hadn’t the works of the exegetes whose work Schweitzer so aptly summarizes in The Quest of the Historical Jesus been written, I would probably still be trying to exorcize from my mind my father’s doctrine of eternal damnation (see for example this entry as an introduction to the subject of New Testament exegesis from a non-Christian point of view).

Schweitzer’s book was one of the first books that I purchased in California when I was “struggling with the Daimon” in a mental warfare that almost drove me mad (cynic commenters will say that it actually drove me mad!). But even as I must be eternally grateful to people like Schweitzer and their exegetical works, I must say that the biography of this extremely intelligent man depicts what is wrong with those who abandon Christianity only to become Secular Christians so to speak (“liberals” they are called today).

First of all I must quote a page I stole from a Swede that used to comment at Gates of Vienna:

Our progressivist paradigm is based on Christian ethics. The Left is all about Christian ethics. What the left-wing is doing is not destroying Western civilization, but completing and fulfilling it: what I call “The Finish of the West.” The current order is the last and terminal phase of Western Christian civilization.

It’s the Western Christian civilization that feeds all these processes. So the Western Christian civilization is in fact the worst enemy of what I call European civilization: another reason for wanting the Western Christian civilization to go away. For the very same reason that Christian ethics abhors infanticide, [presently] it causes the population explosion in the world.

Christian ethics cannot stand the sight of little brown children dying. They must help them, or they will freak out. According to Christian ethics it is forbidden and unthinkable to think in terms of not saving every little brown child across the planet.

But the consequences of this mindset are catastrophic, not only to us but also to them, as I have already explained. But since people are so programmed according to Christian ethics, what I’m saying does not seem to enter their heads. The thought is too unthinkable to be absorbed. It’s an utter taboo.

This is derived from the deepest moral grammar of Christianity. The population explosion is not caused by liberalism, it is caused by Christianity in its most general form.

The following is the crux of the Swede’s gospel. It explains why, once you research honestly the New Testament texts to the point of becoming skeptical about the historicity of the narratives, you will find yourself not a Christian anymore but instead looking for the downtrodden, like Schweitzer with his niglets in the above pic, to fulfill a form of secularized Christianity:

With Christ as part of the equation, the Christian ethics of the Gospels became balanced. Humans were seen as imperfect and it was Christ who covered for us with his self-sacrifice. In Secular Christianity each person has to be like Jesus himself [my emphasis], doing self-sacrifice, since there’s no other way to realize Christian ethics. On top of that, with the Industrial Revolution and the surplus it created in our societies, we came to the point where all the good deeds of Christian ethics could finally be executed by giving off our surplus to all the poor and weak foreign people around the world: food, Western medicine, and other aid.

We should remember that our progressivist paradigm, which is always going left, is based on Christian ethics. And Christian ethics means the inversion of values [my emphasis]. So it’s the weak that is considered good, while the strong is considered evil.

The keynote of Schweitzer’s personal philosophy, which he considered to be his greatest contribution to mankind, was the idea of Reverence for Life (Ehrfurcht vor dem Leben). Like millions of secular liberals today, Schweitzer inverted healthy Aryan values when he de facto abandoned Christianity to elaborate an ethical foundation for his new tables. Instead of helping the crown of the evolution in Germany, Schweitzer used all of his will to help the cloaca gentium of Africa.

According to online encyclopedias, for Schweitzer mankind had to create a new moral structure of civilization that showed respect for life and that led the individual to live in the service of other people—yes, non-whites included. Such was the new set of values which Schweitzer sought to put into practice in his own life as he departed for Africa in 1913 to work as a medical doctor in the Paris Missionary Society’s mission at Lambaréné, in what is now Gabon. The site was nearly 200 miles (14 days by raft) upstream from the mouth of the Ogooué at Port Gentil.

In 1917, exhausted by over four years’ work and by tropical anemia, Schweitzer was taken to Bordeaux. By 1920, his health recovering, he was giving organ recitals and doing other fund-raising work to repay borrowings and raise funds for returning to Gabon.

In 1955 Schweitzer was made an honorary member of the Order of Merit by Queen Elizabeth II, another deranged altruist. (Remember how the first Puritans and Spaniards that arrived to the New World celebrated the fact that Amerinds started to die of viral infections that whites were already immune. The central point in the Swede’s analysis of the axiology that is killing us is that in Secular Christianity—what I call Neochristianity—Christian out-group altruism is not abandoned but reinforced in the new tables.)

Schweitzer was also a chevalier of the Military and Hospital Order of Saint Lazarus of Jerusalem. He died in 1965 at his beloved hospital in Lambaréné, Gabon. His grave, on the banks of the Ogooué River, is marked by a cross he made himself. This, in spite of the fact that from the times of his most famous book, The Quest of the Historical Jesus, it is clear that he had ceased to believe in the historicity of the New Testament stories.

But the cross was appropriate: internally Schweitzer never gave up Christian ethics, only Christian dogma. Like millions of westerners today—many white nationalists included—, he was a semi-apostate from Christianity, not a full apostate.

What is the moral that we should learn from Schweitzer’s life and work? Well, who needs the Jews when we got Christianity and Neochristianity? Only total apostasy from Christianity will save whites from extinction. And by “total” I mean what Nietzsche said when criticizing the Neochristian Anglos, which also applies to other secular men (like Schweitzer himself I would say):

In England one must rehabilitate oneself after every little emancipation from theology by showing in a veritably awe-inspiring manner what a moral fanatic one is. That is the penance they pay there. —We others hold otherwise. When one gives up the Christian faith, one pulls the right to Christian morality out from under one’s feet.

Hitler, not Christ, saves. Unlike the white nationalists we must say Umwertung aller Werte (my bold type).

Tags Christian problem (CP), Transvaluation of all values

Literature

Ward Kendall’s

Hold Back This Day is a dystopian science-fiction novel about a future in which a totalitarian government promotes universal miscegenation to eliminate all racial differences—in the name of diversity, of course.