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Christian art Constantinople Eastern Orthodox Church Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 156

 
The papal revolution fails

The mass of the clergy naturally knew that their power rested above all on the magic of the cause, on the beautiful appearance, on the outward and sensible charm of religious services; therefore they had to stand by the people, who venerated the sacred images.
 

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Editor’s note: This is a continuation of the pages on Byzantine iconoclasm. Religious art is propaganda and the lesson is clear. If you want the masses to change their paradigm, you have to destroy not only their Christian art, but their neochristian art as well (virtually all Hollywood movies, all American music and degenerate Western music of today, etc.). The burning of books should be as public as the Nazis did. But who among the so-called white nationalists thinks so radically? (a clue: they are still Judaeo-Christians or neochristians). Deschner continues:
 

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Gregory’s irritation wasn’t exclusively for theological reasons, but also very specific material reasons. Emperor Leo III successfully defended Constantinople by land and sea (717-718) against the Arabs in one of the most decisive slaughters in world history. And so Asia Minor, which gradually freed itself from Islamic rule in a series of annual campaigns, remained Byzantine and Christian for almost seven centuries. To balance its finances after the war against the Arabs, new taxes had to be imposed; this affected above all the Roman Church, which with its extensive territorial holdings was the leading economic power in Italy…

The monarch had an image of Christ replaced by a cross at the entrance to his palace. But Pope Gregory II was the real leader of Italy in the uprising against his lord, he was ‘the head of the Italian revolution’ (Hartmann). So ‘Be subject to authority’ no longer counted; what counted was ‘It is necessary to obey God rather than men’. And in practice God is always where the pope is! And the pope not only encouraged the patriarch of Constantinople, St Germanus, to fight against the emperor, but he called on the whole world, and so civil war broke out everywhere…

Consequently the exarch Paulus was ordered to depose Gregory from his papal chair. But when the Ravenna militia arrived, the pope opposed them with a league of Italian soldiers and Longboards. Imperial governors and officials were expelled from Venice, Ravenna and Rome, and Byzantine troops in Benevento and Spoleto. The exarch Paulus was eliminated by murderous hands. His generals were also eliminated. Doge Exhileratus and his son Adrian, excommunicated for years by the pope because of irregular marriage, were seized and killed by the Roman militia. The Roman doge Petrus had his eyes gouged out for having written to the emperor ‘against the pope’. The uprising triumphed everywhere: His Holiness and the Longboards rose in common rebellion against the emperor…

But the emperor eventually overpowered the rebellion. He seized all the pope’s patrimony in southern Italy, with Sicily alone representing a loss of 350 pounds of gold.

The dispute over images continued throughout Leo’s reign and became even more acute under his son and successor Constantine V (741-776), called Ikonokiastes, the destroyer of images (and also Kopronymos, for having soiled the water at his baptism, and Caballinus because he liked the smell of horse manure). It is true that when in 742 an iconodule usurper rose, his brother-in-law Artabasdos kept Rome on the side of the iconoclast emperor and had the eyes of the vanquished and his sons gouged out, and Pope Zacharias bequeathed a generous donation of land. Constantine, who took an active part in the long-standing dispute and who showed a remarkable interest in theological questions, had the invocation of the saints and Mary banned and all images of the saints removed or destroyed from the churches.

This emperor especially persecuted the monks, who were all the more fanatical supporters of the cult of images because they had an economic monopoly on the manufacture of icons. The monasteries were expropriated and closed, transformed into barracks and bathing facilities, or destroyed, as was the case with the monasteries of Kallistratos, Dios, Maximinos, and others. Their inhabitants had to choose between giving up their habits and taking wives or being blinded and banished. In Ephesus, nuns and monks were forced to marry and others were executed with the backing of a council held in Constantinople in 754…

The ‘blood and fire’ struggle culminated in the 760s. Abbot Stephanos of Mount Auxentius, leader of the iconodule opposition, was lynched in the streets of Constantinople in November 765. In August 766 alone, sixteen high-ranking officials and officers, supporters of the cult of images, were executed. The following year the head of the patriarch Constantine was also rolled into the palace. The emperor had already had him flogged…

Constantine, clean-shaven and wearing a derisory sleeveless dress, was led through the streets on a donkey to the hippodrome, where he was insulted and spat upon by the entire Christian populace. The donkey was led by the halter by his nephew Constantine, whose nose had been cut off. ‘When he arrived in front of the circus games, they came down from their seats, spat on him and threw filth at him. At the stop in front of the imperial tribune, they threw him off his horse and stepped on the back of his neck’. At the end of the month the man disavowed his belief, and after demanding reparation, he was beheaded. His corpse was dragged through the streets to the slaughterhouse of the executed and his head hung by the ears for three days as a public chastisement.

Isn’t this kind Christianity? Yes: that happened in Byzantium, but how were things in Rome?

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Autobiography Christendom Christian art Constantinople Eastern Orthodox Church Kriminalgeschichte des Christentums (books) Theology

Christianity’s Criminal History, 155

– For the context of these translations click here –

The dispute over images begins

If we are well-informed about the 6th century of Byzantine history, thanks especially to the detailed descriptions of the historian Procopius, the 7th and 8th centuries remain in great obscurity. Only the chronicles of two theologians, both defenders of images and who died in exile—that of the patriarch of Constantinople Nicephorus and, somewhat more extensively, that of Theophanes the Confessor—shed little light on that violent period, within which the late 7th and early 8th centuries are regarded as one of the darkest epochs of Byzantine history.

Emperor Justinian II (685-695, 705-711), who tried so hard to derive imperial power from the will of God, had many thousands of Slavic families, previously deported by him, executed. In 695 he was expelled from the throne and, with his nose cut off, banished to Crimea. Subsequent rulers succeeded one another in rapid succession, and for two decades total anarchy triumphed. In addition, the Bulgars, nomads from the Volga territories, broke into the empire and in 711 advanced under Chan Terwel to the vicinity of Constantinople. In 717 the Arabs reappeared and besieged the capital, although Leo III (717-741) the Isaurian was able to repel them. But it was precisely this saviour of Byzantium, so exalted by Christianity to this day, who was also the author of a bloody Christian quarrel, which shook the Byzantine world for more than a century and more violently than any other religious dispute, and contributed to no small way to the estrangement between eastern and western Rome.

By general estimation the conflict began in 726, when a devastating earthquake in the southern Aegean was interpreted as a ‘judgement of God’ because of the new ‘idolatry’ that had penetrated the Church: the worship of images. Emperor Leo III ordered the removal of all representations of saints, martyrs and angels, and in 730 ordered their destruction, not excluding images of Christ and Mary. Iconoclasm, which caught on not only among the clergy but also among the masses, has often been the subject of study but has been explained perhaps more contradictorily than any other phenomenon in Byzantine history. What is certain is that it shook the empire to hardly imaginable limits. Much more than a mere theological dispute or religious reform movement, it also represented a clash between civil and ecclesiastical power and reduced the state to a heap of ruins; and this at a time of a certain political recovery within and beyond the borders and when the Christological controversies had already ended.

Moreover, the starting point of the dispute over images was a purely theological-dogmatic problem. Already the primitive Indo-European religion was devoid of images, as were the Vedic, Zarathustrian, Old Roman and Old Germanic religions. And so was the Jewish religion in particular. The Old Testament already strictly forbade any worship of images. Nor did early Christianity know of any figurative representation of God. Quite the contrary. Just as ancient Judaism expressly condemned the making of representations and just as the prophets mocked ‘those who make a god and worship an idol’, so also the early church fathers fought long and hard against the worship of images, which was to become so widespread later on.

Even in the 4th century, theologians such as Eusebius and Archbishop Epiphanius of Salamis were against graphic reproductions, while the Council of Elvira forbade the reproduction and worship of images. On the contrary, it was ‘heretics’, the Gnostics, who initiated the change and who introduced the image of Christ and its veneration into Christianity.

Its use spread to the East from the 4th century, and by the 6th century it was as widespread there as it is today. Not only images of Christ were venerated, but also those of Mary, the saints and angels. It was mainly the monks who encouraged this practice for a very specific material reason: iconolatry was part of their business (e.g. the pilgrimages that brought money). The pro-icon theologians (iconodules) justified it all, because according to their interpretation it was not the dead image that was worshipped, but the living God, and, as Nicephorus said, ‘a vision leads to faith’. On the other hand, the destroyers of images (iconoclasts) tried to give renewed validity to the Christian prescriptions, which were unquestionably older.

But the people venerated the icons themselves as bearers of health and miracles. The icon became the content and synthesis of their faith. It was engraved on their furniture, clothes and armour. Thanks to heaven or priestly art, icons began to speak, bleed, to defend themselves when attacked. Moreover, there were eventually icons that represented a real novelty, since they were ‘not made by human hands’ (acheiropoietai).
 

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Editor’s Note: For The West’s Darkest Hour, the only thing that matters is the destruction of Greco-Roman art by Christians (Christians destroying their art is as good for us as BLM destroying the statues of white Christians). In this image we see St Benedict’s monks destroying a statue of Apollo. Regarding those images Karlheinz Deschner speaks of in the last sentence, the supposedly miraculous images ‘not made by human hands’, for two years I researched the most famous relic of this type, the image on the shroud of Turin, and published my findings here. In my humble opinion, the so-called ‘shroud’ of Turin was the last ditch of Christendom’s dying apologetics (the apologetics of American fundamentalists is so ridiculous that no one takes it seriously). Deschner continues:
 

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Thus the believing people increasingly exalted the images, identifying them with the saint they represented. They kissed the statues and the representations, and lit candles and lamps for them. The sick sometimes took coloured and scratched particles from them to obtain health. They were incensed and the faithful knelt before them; in a word, the people treated such objects in exactly the same way as the pagans treated their ‘idols’.

And it was precisely the opponents of iconolatry, the iconoclasts, who interpreted this as a kind of idolatry. They came from the imperial household, from the army and especially from certain regions under the influence of anti-image Islam, such as the territories of Asia Minor. They also lived in the borderlands of the eastern part of the empire, where especially the Paulician admirers of the Apostle Paul were opposed to the worship of the cross and images, ceremonies and sacraments. These were ‘heretical’ Christians, who first appeared in Armenia in the middle of the 7th century and who for more than two centuries were extremely active on the eastern Byzantine frontier.

It is, however, curious, and at the same time sheds some light on the whole controversy, that the emperors and army, who were the most bitter enemies of the cult of images, had earlier been its special promoters. The rulers of the 6th and 7th centuries, taking advantage of the delirium of the masses for images, had used them for their political and especially military purposes. The images were led into countless battles and whole cities were placed under their protection, turning them into fortress defenders.
 

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Editor’s note: This seems like a long time ago. But for me it is very close. When years ago I tried to tell my Catholic father that the Islamisation of Europe was a very alarming phenomenon, and France came into the conversation, he replied triumphantly: ‘Nothing can happen there: there is the Virgin of Lourdes!’

My smiling father’s statement couldn’t be understood without an explanation. In 1883 my great-grandfather Damián Tort Rafols, who could speak French, brought back a bronze replica of the Virgin’s grotto, which he bought in France. The replica became an object of worship for the Tort people of Chiapas and Puebla, and still stands a few metres away from where I am writing. The level at which the ancient Tort worshipped this replica, according to intergenerational anecdotes, has always impressed, and embarrassed, me.

What struck me most about my father’s triumphant declaration is that, more than a thousand years after that Byzantine delirium, there are still people who believe such things as that a specific Virgin can protect a city or nation, be it modern France or any other. Deschner continues:
 

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But all too often they had failed in that function as one city after another fell to the ‘infidels’, which undoubtedly brings us closer to the direct cause of iconoclasm. If the images had performed the miracles expected of them, their destruction would probably never have happened. ‘But the icons hadn’t delivered what the people expected’ (Mango).

The revolt had come mainly from the Eastern episcopate. The iconoclastic party had its main representatives in the minor Asian bishops Constantine of Nakoleia, Metropolitan Thomas of Klaudioupolis and Theodore of Ephesus. The iconoclastic party also had its first fatalities: several of the soldiers sent to remove the images were killed in a popular uprising. The iconodules, the image-worshippers, were found in almost every corner of the empire. In the East they included the nonagenarian Patriarch Germanos of Constantinople (715-730) and the metropolitan John of Symnada, as well as monks. In the West, the cult of images was defended by the great masses, and above all by the papacy, which claimed greater autonomy and even political leadership from the very beginning. It was no coincidence that Byzantine sovereignty succumbed to a considerable extent in central Italy.

The imperial court soon renounced iconoclastic actions in Italy. Although the monarch Constantine V (741-776), a vehement enemy of images, who declared himself a true friend of Christ and a worshipper not of his image but his cross, personally wrote some polemical writings and created his own theology, especially against the representation of Christ, which for him was an expression of Nestorianism or Monophysitism, i.e. the separation or mixing of ‘the two natures’ in Christ. And the Council of Constantinople (757) rejected outright the worship of images as the work of Satan and as idolatry.

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Constantinople Hinduism Kali Yuga Miscegenation Souvenirs et réflexions d'une aryenne (book) Third Reich Welfare of animals

Reflections of an Aryan woman, 1

Editor’s Note: Memories and Reflections of an Aryan Woman by Savitri Devi was written in 1968, 1971 and published in 1976. While the book edition I plan to publish on Daybreak Press contains the entire text of Memories, the following is only the first abbreviated chapter.

It wouldn’t make much sense to publish a new edition but the edition of the image below is out of print (in case it isn’t please let me know).

Yesterday, when I saw a few seconds of the last video of Richard Spencer chatting with his English colleague, I could no longer bear the lack of gravitas of these two pundits of the alt-right. Lack of gravitas is poison for priests or priestesses of the sacred words. In Savitri’s prose, ‘pale imitations [of NS] without heart’.

Since it is a long text, if you do not have time to read it pay attention to the words I highlighted in bold-type:

 

Chapter I—The Religion of the Strong

‘Enochia, monstrous City of the Manly, Den of the Violent, Citadel of the Strong, Which has never known fear or remorse’. —Leconte de Lisle (‘Cain’, Barbaric Poems)

If I had to choose a motto for myself, I would take this one—pure, dure, sure (pure, hard, certain)—in other words: unalterable. I would express by this the ideal of the Strong, that which nothing brings down, nothing corrupts, nothing changes; those on whom one can count, because their life is order and fidelity, in accord with the eternal…

Free yourself from two deadly superstitions: the search for ‘happiness’ and concern for ‘humanity’… Help the animal and the tree—and defend them against the selfish and mean-spirited man…

But those who have the Word, father of thought, and among them the Strong especially, have something better to do than pursue ‘happiness’… The pleasure or the displeasure, the happiness or the discontent of the individual does not count. Well-being—beyond the minimum that is necessary for each to fulfil his task—does not count. Only the task counts: the quest for the essential, the eternal, through life and through thought…

He who has the Word, father of thought, and who, far from putting it in service of the essential, wastes it in the search for personal satisfactions; he who has technology, fruit of thought, and who makes use of it especially to increase his well-being and that of other men, taking that for the main task, is unworthy of his privileges. He is not worthy of the beings of beauty and silence, the animal, the tree—he who himself follows their path. He who uses the powers that the Word and thought give him to inflict death and especially suffering on the beautiful beings that do not speak, in view of his own well-being or that of other men, he who uses the privileges of man against living nature sins against the universal Mother—against Life—and the Order that desires noblesse oblige. He is not Strong; he is not an aristocrat in the deep sense of the word, but petty, an egoist and a coward, an object of disgust in the eyes of the natural élite.

All society, all ‘civilisation’ that proceeds from the same aspiration to human well-being above all, to well-being or human ‘happiness’ at any price, is marked by the seal of the Powers of Decadence, enemies of the cosmic order of the play of forces without end. It is a civilisation of the Dark Age. If you are obliged to suffer it, suffer it by unceasingly opposing it, denouncing it, combating it every minute of your life. Make it your glory to hasten its end—at least to cooperate with all your might with the natural action of the forces leading to its end. For it is accursed. It is organised ugliness and meanness.

Rid yourself not only of the superstition of ‘happiness’, if it ever allured you, but also that of man. Protect yourself from the attitude, as vain as it is stupid, that consists in trying ‘to love all men’ simply because they are men. And if this attitude was never yours, if, from childhood, you were impermeable to the propaganda of the devotees of ‘humanity’, give thanks to the immortal Gods to whom you owe this innate wisdom…

For ‘man’, who is esteemed so highly, is not a reality but a construction of the mind…

The most perfect Nordic specimen, whose heart is noble and whose judgment is firm and just, and whose features and carriage are those of the Greek statues of the finest age, is ‘a man’. A Hottentot, a Pygmy, a Papuan, a Jew, a Levantine mixed with Jews, are ‘men’. ‘Man’ does not exist. There exist only quite diverse varieties of primates that by convention are called ‘human’…

The ethnic chaos of the masses of a metropolis at the forefront of technological progress tends to acquire a uniformity of grayness, a kind of manufactured homogeneity—desired by those who control the masses—a sinister caricature of the relative unity natural to people of the same blood that binds a scale of values and common practices; a uniformity which, far from revealing a ‘collective mind’, at whatever level of awareness, reveals only the deterioration of a society that has definitively turned its back on the eternal—in other words: a damned society.

But one can still sometimes discover an exceptional individual within such a society, an individual who disdains the ethnic chaos that he sees around him and of which he is perhaps himself a product, and who, in order to escape, adheres to some doctrine of the extinction of the species, or even puts himself completely at the service of a true race, with all the renunciation that entails for him. The mechanism of heredity is so complex and the play of external influences so random that it is not possible to envisage who among the children of a declining society will become such individuals—no more than it is possible to envisage which new-born member of a tribe will aspire one day to something other than received values and ideas, or which child raised in a particular faith will hasten to leave it as soon as he can…

If there were an Aztec who was shocked by the sacrifices offered to the gods of his people, this man would be among the first to adopt the religion of the Spanish conquerors; and an Aryan of Europe who, in our time, feels only contempt for the ‘Christian and democratic’ values of the West and dreams of a society in the image of ancient Sparta, adheres, if he has a taste for combat, to the Hitlerian faith.

* * *

Thus there is no moral obligation to love all men, unless one postulates a duty to love all living things, including the most harmful insects, because a man (or a group of men) that, by nature or choice, spreads ugliness, lies, and suffering, is worse than any harmful insect. It would be absurd to fight the one, the least powerful and therefore the least dangerous of all, and to tolerate—and worse, to ‘love’—the other.

Love, therefore, the higher man, the Aryan worthy of the name: beautiful, good, and courageous; responsible; capable of all sacrifices for the achievement of his task; the Aryan healthy and strong. He is your brother and your comrade in arms in the fight of your race against the forces of disintegration, he whose children will continue this sacred fight in your place, when your body is returned to the elements.

Respect the man of noble races other than your own, who carries out, in a different place, a combat parallel to yours—to ours. He is your ally. He is our ally, be he at the other end of the world…

But despise the mass man with his empty heart and shallow mind; the mass egoist, mean and pretentious, who lives only for his own well-being and for what money can buy. Despise him, while using him as much as you can. If he is of our race and sufficiently pure, then from him children can be born who, educated in our care at a time when we will again have our say, will be worth infinitely more than he is. It is the best, perhaps the only, service he can render. Any time that a man of good race, cheerfully integrated into ‘consumer society’, disappoints you, tell yourself that he does not count as a conscious individual; only his blood counts. See in him only what the breeder of horses or dogs considers in his subjects: his pedigree. Let us be frank: what he says, believes, and thinks is of no importance.

As for the enemy of immutable values, the enemy of Nature and Life—he who would like to sacrifice the most beautiful to the least beautiful or the downright ugly, the strong to the weak, the healthy to the suffering, sick, and defective; he who rises up, alone or in a group, against the eternal: fight him with all the ardour of your heart, all the force of your arms, all the power of your intelligence. It is not necessary to hate him. He follows his nature and achieves his destiny while being opposed to the eternal values. He plays his role in the cosmic dance without beginning or end…

Fight him with violence; fight him without violence—as the case may be. Fight him by thinking day and night of the opposition between your role and his.

* * *

Extremely rare are the alleged doctrines of ‘liberation’, and rarer still are political doctrines (if their base is ‘philosophical’) that meet this condition. If one of them, while not meeting it, under the pressure of a need of the human heart as old as mankind, adopts rituals, it will tend to give rise to a false religion—to a sacrilegious organisation, in other words, a counter-Tradition. This is, in our age, the case with Marxism, insofar as a pretence of ritual life began to be introduced there. The humble and sincere Slavic peasant who, among many others, waits in front of the mausoleum of Lenin for the moment when he will finally be allowed to gather in the presence of the body, rendered artificially incorruptible, of the man who made the ideas of the Jew Marx the basis of a world revolution, is a man of faith. He came there in pilgrimage, to nourish his devoted heart, as his fathers went to prostrate themselves, in some famous church, in front of a miraculous icon. The food of the heart remains, or has become again, for him more significant than that of the stomach. There he would remain, if need be, for two days without eating and drinking, to live in the minute when he will pass in silence in front of the mummified flesh of Lenin. But the heart lives on truth, on contact with that which is, always and everywhere. The untruths that it believes divert it from this contact and leave, sooner or later, a hunger for the absolute. But the whole philosophy of Marx, adopted by Lenin as the foundation of the proletarian State, is based on flagrant untruths: on the assertion that man is nothing more than what his economic milieu makes of him; on the negation of the role of heredity, therefore of race; on the negation of the role of superior personalities (and races) in the course of history. The sincere man, religiously devoted to the Masters who have exalted this error in theory and unleashed from it a revolution on a worldwide scale, serves unknowingly the Forces of disintegration; those which, in the more or less dualistic terminology of more than one traditional teaching, one calls the ‘Powers of the Abyss’.

Among the doctrines of the twentieth century called political, I know of only one that, while being in fact infinitely more than ‘political’, meets the condition sine qua non, without which it is impossible for a Weltanschauung, even with the aid of ritual, to be used as the basis of a true religion, namely, that it rests on eternal truths, exceeding by far mankind and its immediate problems, not to mention the particular people to whom it was initially preached and the problems they had then. Only one, I say, and I speak of the true Aryan racism, in other words, Hitlerism.

* * *

In a passage of his novel The Seven Colors, [i] Robert Brasillach describes the consecration ceremony for the new flags of the Third Reich at one of the great annual meetings at Nuremberg, at which he himself was present. After the imposing procession of all the organisations dependent upon or attached to the National Socialist Party, the Führer solemnly advanced under the eyes of five hundred thousand spectators crowded on the steps of the immense stadium, on which reigned an absolute silence. One after another, he raised the new banners and put them in contact with the ‘Blood Flag’: the standard that his earliest disciples had carried during the Putsch of 9 November 1923 and to which the blood of the Sixteen who fell this day had given a sacred character. In this way, each flag became similar to that one; ‘charged’ like it with a mystical fluid by participation in the sacrifice of the Sixteen. And the French writer remarks, quite justly, that he whom the religious meaning of this act escapes ‘does not understand anything of Hitlerism’. He emphasizes, in other words, that this act is a ritual.

But this ritual, to which many others can be added, would never have sufficed to give Hitlerism the character of a religion, if it had not already been a more-than-political doctrine: a Weltanschauung. And above all, it would have been unable to make it a true religion, if, at the base of this Weltanschauung, there had not been eternal truths and a whole attitude which was not (and does not remain), in last analysis, anything other than the quest for the eternal even in what changes—the traditional attitude par excellence.

These words may seem strange in 1969, more than twenty-four years after the defeat of Hitler’s Germany on the battlefield and the collapse of its political structure. They can seem strange, now that one would seek in vain, in the whole geographical region covered by the Third Reich, a visible sign of the resurgence of National Socialism such as the Führer intended it, and that the majority of the organisations which, beyond the old frontiers of the Reich, claim they would rescue the condemned Movement, are just pale imitations without heart, or just lamentable caricatures, sometimes in the service of other goals. But the value of a doctrine—its truth—has nothing to do with the success or the failure of its members on the material plain. This success or failure depends on the accord or discord of the doctrines with the aspirations of people at a given moment of history, and also on the fact that its adherents are or are not, from the military point of view, the diplomatic point of view, from the point of view of the art of propaganda, able to impose themselves—and consequently do impose themselves—on their adversaries…

It is correct that Hitlerians had been vanquished on all fronts in 1945; it is correct that the Third German Reich was dismembered; that the National Socialist party does not exist anymore; that in Germany and elsewhere there are no more Swastika flags in the windows, no streets bearing the name of the Führer, no publications of any kind that honour his memory. It is correct that thousands of Germans learned how to scorn or hate He whom their parents had acclaimed, and that millions are no more interested in him and his teaching than if he had never lived. Yet it remains no less true that the essence of the Hitlerian doctrine is the very expression of eternal laws; the laws that govern not only man, but life; which represent, as I wrote in a book in the German language ‘the wisdom of the starry heaven’,[ii] and that the choice posed to the world is, consequently, the same after 1945 as before. It is the acceptance of this more than human wisdom, it is this accord with the spirit of Nature, which Hitlerism implies, or disintegration, ethnic chaos, the degeneration of man—separation from the Heart of the cosmos; damnation. It is—and the words are again mine—‘Hitler or hell’.[iii]

People of our planet seem to have chosen hell. It is what a declining humanity invariably does. It is the very sign that we are completely in what the Hindu tradition calls the Kali Yuga, the Dark Age [Editor’s note: The West’s darkest hour]. But the ages follow one another. The laws that regulate their succession remain.

It is equally correct that very many acts of violence were committed in the name of Hitlerism, and it is for them that it is reproached so obstinately by the herd of right-thinking people, the ‘decent people’, deeply attached (in theory at least) to humanitarian values.

There are, however, two kinds of acts of violence—or acts leading to violence—‘committed in the name of a doctrine’. There are those that, in the spirit of the doctrine, are necessary, or at least justifiable, in the circumstances in which they take place…

The acts of violence committed in the spirit of Hitlerism— according to its profound logic—far from calling its truth into question, on the contrary, only underscore it. For the application of a true doctrine—that is to say, expressing the very laws of life—in a society, however privileged, of the Dark Age, in other words, in a society which, along with all humanity, is, in spite of its progress on the technical level, and perhaps because of it, in regression from the point of view of Nature, can only be done ‘against Time’; against the universal current of decline that characterizes the Dark Age. And that is materially impossible without violence.

* * *

On 28 October 1953, in front of some comrades, very few in number, gathered at Holzminden on the Weser, the Hitlerian Félix F. told me: ‘Up to 1945, we were a party; after 1945, let us be the core of a great international faith’. He believed, no doubt, that even in an age of universal degeneration such as ours, the Strong of Aryan blood were still numerous enough and conscious enough to be linked in a ‘great international faith’ around the only doctrine worthy of them.

Only the future will tell if he was right or not. But I affirm today that, even if stripped of everything that could be contingent—temporal—in its first expression as a political doctrine, Hitlerism never managed to impose itself on the Aryan élite wherever it exists, it nevertheless remains the Way of the Strong, open to the eternal, their asceticism, in all ages of accelerated decadence, at all ‘ends of the cycle’.

* * *

All true religions, all those that can be integrated into the Tradition, lead to the eternal, certainly. But they do not carry all the same people to it. The religions ‘of extinction’, as I call them—such as Buddhism, Jainism, and later Catharism—guide the lost and the desperate for whom the absence of hope is suffering, people broken or rejected by the fight without end and who aspire to ‘leave it’. The doctrines that preach action in detachment and enthusiasm without hope are addressed to the Strong, to those whom the fight, though ‘useless’, never tires, and who need neither the anticipatory vision of a paradise after death, nor that of a ‘better world’ for their sons and their nephews, to fight with zeal and until the end, according to what is, for them, duty.

The Varnashramdharma of the Hindus—a religion based on the natural hierarchy of the castes (thus of the races, the Hindu castes being hereditary and having nothing to do with the goods that can be acquired) and on the natural succession of duties in the course of a man’s life—is a religion of the Strong. It is dominated by the doctrine of detached Action as it has reached us in the Bhagavad-Gîta. It was conceived as the basis of a traditional society, already decadent, no doubt—the decline begins, in each temporal cycle, at the end of the first Age, called the Age of Truth, Satya Yuga, or Age of Gold—but incommensurable with ours, as it is infinitely closer to the ideal or divine order.

Hitlerism considered in its essence, i.e., stripped of all that attaches it to the political and economic contingencies of a particular time, is the religion of the Strong of the Aryan race, as opposed to a world in decline; a world of ethnic chaos, contempt of living Nature, the silly exaltation of ‘man’ in all that is weak, morbid, eccentrically ‘individual’, different from other beings; a world of human selfishness (individual and collective), of ugliness and cowardice. It is the reaction of the Strong of this race, originally noble, to such a world. And it is that which they offer to all their brothers in race.

There are, parallel to it, the religions that exalt the same virtues, the same asceticism of detachment; which rest on the same glorification of combat without end and the same worship of Blood and Soil, but which are addressed to other races—religions, sometimes very old, but continuously renewed, rethought, thanks to the vitality of their followers. Shintoism, based on the deification of the heroes, the ancestors, the Sun, and of the very soil of Japan, is one. As a Japanese said to me in 1940: ‘Your National Socialism is, in our eyes, a Western Shintoism; it is our own philosophy of the world, thought by Aryans and preached to Aryans’. (Alas! In Gamagori, not far from Hiroshima, the Japanese raised a temple to Tojo and those whom the victors of 1945 killed with him as ‘war criminals’. When will one see in Germany monuments, if not ‘temples’, to the glory of all those Germans hung from 6 October 1946 and after, up to 7 June 1951, for having been faithful to their faith, which is also ours, and having done their duty?)

But that is another question.

Let us return to what constitutes the eternity of Hitlerism, that is to say, the not only more-than-political but more-than-human—cosmic—character of its basic truths, in particular of all that relates to race, biological reality, and the people, historical and social reality.

The Führer said to each of his compatriots and, beyond those, to each of his brothers in race and to any man of good race: ‘You are nothing; your people are all’. He has, in addition, in Point Four of the famous Twenty-Five Points which constitute the program of the National Socialist Party, indicated what, in his eyes, made the essence of the concept of the ‘people’: ‘Only he who is a member of the people can be a citizen of the State. Only he who is of Germanic blood can be a member of the (German) people. From whence it follows that no Jew can be a citizen of the (German) State’.[iv]

It is a return, pure and simple, to the ancient conception of the people: of the German conception, certainly, but also the Greek, that of the Romans before the Empire, with that of all peoples, or almost all. It is the negation of the Roman attitude of the centuries of decadence, which allowed any inhabitant of the Empire, any subject of the Emperor, to become a ‘Roman citizen’, be he Jewish, like Paul of Tarsus or Flavius Josephus, or Arab, like the Emperor Philip—and, later, it sufficed to be ‘Christian’, and of the same Church as the Emperor to be an Byzantine ‘citizen’, able to reach the highest offices.[v] [Editor’s note: White nationalists are still unwilling to see that Constantinople was a melting pot of the races, courtesy of universalist Christianity.] It is the negation of the ideas of the ‘people’ and the ‘citizen’ such as presented by the French Revolution at the moment when, at the suggestion of the Abbé Grégoire and others as well, the Constituent Assembly proclaimed ‘French’ all the Jews residing in France and speaking French.

In other words, if a people is an historical and social reality, if its common memories, glorious and painful, common habits and, in general, common language, are factors of cohesion among its members, it is also more than that. It is part of a great race. It is an Aryan or Mongoloid people, an Australoid, Negroid, or Semitic people. It can, without ceasing to be a true people, contain a more or less large proportion of different sub-races, provided that these are all part of the great race to which it belongs. The Führer himself was physically as ‘Alpine’ as he was Nordic, and perhaps more. The brilliant and faithful Goebbels was almost purely Mediterranean. And they are not the only greater Germans or the only personages in the first rank of the Third Reich not to be one hundred percent Nordic…

The people which, even in the midst of the ethnic chaos that reigns more and more everywhere on earth, ‘devotes all its energy’ to preventing interbreeding and ‘to promoting its best racial elements’, writes the Führer, ‘is sure to become sooner or later the master of the world’,[vi] (provided, naturally, that it is a dynamic and creative people). Consequently, it will live; it will remain a true people, while each of its competitors, more and more invaded, submerged by heterogeneous elements, will have ceased to be such—and for the same reason, cease to merit (and to rouse) the sacrifice of individuals of value.

The sincere man who, in agreement with the spirit of Aryan racism, i.e., of Hitlerism or any other noble racism, effaces himself before a true people that is his; who, in order to serve it above all, tramples personal interest, money, pleasure, the glory of his own name; this man approaches the eternal. His good citizenship is devotion and asceticism.

But he needs a true people to serve. For he who is devoted to a mixed ‘people’, in other words to a human community without race and definite character, a ‘people’ in name only, wastes his time. His activity is a little less shocking than that of people who devote themselves to the service of the handicapped, retarded, deficient, of human refuse of all kinds, because the mongrel, if he is healthy in body, is nevertheless quite useful. Just the same, it would be better for an individual of value who emerges by chance from a ‘people’ which is not one, to devote himself in all humility to a true people of a superior race, or that he be content to serve innocent life, beautiful non-human life, that he defend animals and trees against man, or, if he can, that he combine the two activities [Editor’s note: the 14 words and the 4 words!]. Perhaps then—supposing the widespread Indian belief in an unknown reality—he will be reborn one day in a human community worthy of him… provided that he does not act in view of such an honour, that he never desires it.

* * *

The mixture began with the evil pride born of the Word: the pride that pushed the man to believe himself a being apart and against the iron laws that attach him to the earth and to Life; that made him dig an imaginary trench between himself and all other living things; that encouraged him to place his whole species on a pedestal; to scorn, in the name of the false fraternity of the Word, flagrant racial inequalities, and to think that he could with impunity bring together what Nature separates; that he was ‘superior’, above this prohibition, above divine law.

Hitlerism represents, in the midst of ethnic chaos, in the midst of an epoch of the world’s physical and moral decline, the supreme effort to bring the thinking Aryan back to respect for the cosmic order as it is affirmed in the laws of development, conservation, and disintegration of races, back to willing submission to Nature, our Mother and to lead back, willingly or by force, the non-thinking Aryan, who is nevertheless valuable because of the possibilities of his offspring. The cult of the ‘people’—at the same time of Blood and Soil—leads to the cult of the race common to people of the same blood and the eternal Laws that govern its conservation.

_______________

[i] Robert Brasillach, Les Sept Couleurs (Paris: Editions Plon, 1939). On 6 February 1945 Charles De Gaulle’s ‘Liberation Government’ executed Brasillach for treason. —Trans.

[ii] ‘Die Weisheit des sternhellen Weltraumes’ in Hart wie Kruppstahl [Hard as Krupp Steel], completed in 1963.

[iii] ‘Hitler or Hell’, in Gold in the Furnace (Calcutta: A.K. Mukherji, 1952), 416; written in 1948-49.

[iv] Text of item four of the Twenty-Five Points.

[v] Such as Leon ‘the Armenian’ who reached the throne of Byzantium.

[vi] Mein Kampf, German edition of 1935, 782.

Categories
Catholic Church Charlemagne Constantinople Destruction of Germanic paganism Eastern Orthodox Church Franks Kriminalgeschichte des Christentums (books) Merovingian dynasty

Christianity’s Criminal History, 126

For the context of this translation see
the previous instalment of this series.

Volume 4. Early Middle Ages

From King Clovis (ca. 500) to the
death of Charles ‘the Great’ (814)

‘For a long time Christ had already taken a look at the Germanic peoples… A new spring dawned on the sky of the Church’. —Leo Rüger, Catholic theologian

‘The life of medieval Christianity is impregnated, and even completely saturated, in its relations by religious conceptions. There is no thing or action that is not constantly related to Christ and the faith. Everything is built on a religious conception of reality, and we find ourselves before an incredible development of inner faith’. —Johan Huizinga

 

PANORAMIC VIEW

The divisions in historical times are not fixed in advance. They were not decreed in a ‘higher’ place, to be carried out later by humanity. Rather, the history of man is an unheard-of chaos of stories, and later he tries to put a certain order in the zigzagging course of events and the bewildering diversity of tendencies, reducing everything to perfectly clear schemes. It introduces structures and caesuras, and thus the whole appears as an expression of forces that act coherently, and in this way everything is presented as if it had to be that way and could not have been otherwise; as if, for example, the Roman Empire would only have occurred so that Europe could inherit it. That is a vision that favours our taste for periodisation, and that can undoubtedly also encourage it. In reality, all this delimitation and temporal ordering, all these supposed fixed points, indicative data and evolution lines are nothing more than the result of certain—or, better to say, very uncertain—points of view, of precarious attempts at orientation: pure constructions to which people have accommodated, either by giving them meaning or not.

The ‘High Middle Ages’, a period that runs from approximately the 6th to the 10th centuries, is a period of violent change and transformation. But it is also a time of compromises or, to put it more elegantly, of assimilation, of continuity, a period of decadence and transition, of old heritage and a new beginning: in it the constitution of the West, of Europe, takes place, and of Germany, the intertwining of ancient Christian and Germanic traditions, the separation of Byzantium, the Eastern Church, and the arrival of Islam. And it is an age in which politics and religion are inseparable.

The alliances of the popes with the states also change. But, as always when they turn and change direction with time, Rome continually seeks to cling to the strongest power: Byzantium, the Ostrogoths, the Lombards, the Franks, and it takes advantage of them…
 
From convinced subjects to convinced lords

In Rome the temples collapsed, the imperial palace collapsed, in the theatres and the gigantic baths the ruins piled up and the weeds and ivy grew. And the priests took advantage. The old bath chairs became Episcopal chairs, the sumptuous alabaster and porphyry bathtubs became baptismal fonts and dubious urns of martyrs. Marble wall coverings, precious mosaic floors, beautiful columns, and stones were removed from ancient villas to enrich Christian temples. The pagan temples became Christian churches and the Rome of the Caesars became a clerical city, in which the religious (or what was considered as such) prevailed; and in which all civil festivals disappeared in favour of ecclesiastical festivities. The belief in the imminent end of the world was generalised to such an extent, and such proportions acquired the privileges of the priests, that Emperor Maurice forbade in 592 the entry of soldiers into monasteries and civil servants into the clerical state.

The civil power of the popes—which was the basis of the future pontifical state or the Church—sprouted from ruins: from the rubble of the Western Roman Empire, thanks to the impotence of Byzantium and an ever-growing curial ambition for dominance. Already in the 5th century the bishops of Rome, supposed successors of Jesus who did not want any kingdom of this world or that his disciples carry money in the bag, were the largest landowners of the Roman Empire. And the collapse of that empire only accelerated the rise of the bishops of Rome inheriting entirely the decadent imperial structure.

Under the Merovingians, in the early days of the Byzantine Empire, bishops gained power and influence also in ‘worldly’ or civil affairs, throughout the communal sphere. They control state jobs and trades, urban fortifications, the supply of troops; moreover, they intervene in the appointment of provincial governors.

All disgrace and decay are transformed by the Roman bishops into their prosperity, each failure is turned into a personal advantage, whether it is a disaster in the kingdom of Caesar or the kingdom of God. And even from the misery of the Longobard invasion they know how to make a fortune. First they distance themselves from Byzantium with the help of the Longobard swords—and Byzantium was weakened by the multiple pressure of the ‘barbarians’—; later they will destroy the Lombards thanks to the Franks… always on the side of the robbers, with a parasitic strategy, such as the world had never known.

It is true that even up to 787 the popes date their letters by the years of the reign of the Byzantine emperors, but already under Gregory II (715-731) the Byzantine governor was expelled from Rome on the occasion of the ‘Roman revolution’, just as the Byzantine army of Benevento and Spoleto was expelled with the help of course of the Lombard troops. After the Lombards had contributed to the excessive power of the popes, they used the Franks to annihilate them. From then on they collaborated and prospered with the Frankish emperors. And when they felt strong enough, they wanted to be the lords of the empire too.

Until 753 the Roman pope was a devoted subject (to a greater or lesser degree) of Constantinople. But soon in Rome time is no longer counted for the emperor’s years, imperial coins are no longer minted, imperial images are removed from churches, and the emperor’s name is no longer mentioned in liturgical service. The pope, on the contrary, allies himself with the Germanic king against those who had hitherto been his sovereigns. And to the Germanic king the pope confers imperial privileges, among which there are some completely new ones, and even offers him the imperial crown. It is a policy that benefits the pope above all, since it almost makes him the ‘father of the ruling family’.

The imperial coronation of Charles in 800 in Rome by Pope Leo III was an unlawful act, a provocation to the Byzantine emperor, until then the only legal supreme head of the Christian world, and in Constantinople it could only be interpreted as a rebellion. In fact, the turn of the popes towards the Franks caused the definitive break with Byzantium.

And although in 812 Emperor Michael I Rhangabe recognised Charles ‘the Great’ as imperator of the West and as a peer sovereign, deep down Byzantium always considered the Western empire as a usurpation. At Lothair’s coronation in 823, the pope gave him the sword for the defence and protection of the Church: and gradually Rome brought the Roman-Germanic kings under his influence. Indeed, after the fall of the western Roman monarchs, new symbioses were introduced with the new rulers, with Theodoric, Clovis, Pepin, and Charles. But also the future great Germanic empires of Alfred (871-899), Otto I (936- 973) and Olaf the Saint (1015-1028), who promoted the spread of Christianity with barbaric methods, could only be established on a Christian basis, not to mention the medieval Germanic empire.

That Holy Roman Empire certainly had hardly anything Roman and absolutely nothing sacred and holy, unless (with good reason) like Helvétius, Nietzsche and others the compendium of the criminal is seen in the sacred. Be that as it may, by liquidating the relative achievements of Arians and pagans and by obtaining a state of its own, the papacy achieved the constant enlargement of both its power and its possessions.

Especially at the beginning of the Middle Ages the chaining of State and Church was very close. Not only did civil and canon law have the same basis, but clerical wishes and demands also found expression in civil law. The decrees of the ‘mixed council’ were valid for the State and the Church alike.

The bishops also came from the aristocracy and were related to it as brothers, nephews and children of the civic nobility. And with it they shared the same political and economic interests. Consequently, throughout the Middle Ages they were also drawn into the struggle of the lords, they fought with the kings against the emperor and with the emperor against the pope, and with one pope against the other for 171 years. They fought with the diocesan clergy against the monks and also against their colleagues, giving them battle in the field, in the streets and the churches with the dagger and with the poison and in every imaginable way. High treason and rebellion were for the clergy, according to the Catholic theologian Kober, ‘a completely common phenomenon’.

Faced with the States and the so-called authorities, the great Christian Church had in practice no other principle than this: it always pacts with the most profitable power. In all its state contacts the Church was only guided by taking advantage of the situation (in her language, guided by ‘God’). Opportunism was always the supreme principle. Only when that Church achieved what it wanted was it also willing to give something and naturally as little as possible, even if it promised a lot. ‘You annihilate the heretics with me, and I will annihilate the Persians with you’, the patriarch Nestorius invited the emperor in his inauguration speech in 428 without imagining that he himself would soon be condemned as a ‘heretic’…

And with their sights set on their own power, the fought Catholic emperors and princes also kept Church and State closely united, despite tensions, conflicts and confrontations of all kinds, from the end of the Old Age to the time of the Protestant Reformation. Throughout more than a millennium the history of the two institutions could not be separated. Furthermore, ‘At the epicentre of all interests, whether they were spiritual or political, was the Church; to her belonged the action and omission, politics and legislative power, all the driving forces of the world were at her service and from her they derived their prerogatives. The culture and history of the Middle Ages are confused with the Church’.

With its powerful material protection, its organisational strength and participation in the legal and political-state life, its influence grew continuously. The pre-Constantinian Catholic Church strictly forbade clergymen to accept public office; but already in late antiquity a bishop of Gaul was entrusted with certain military options, such as building a fortress. And what was lost in the south to the Arabs, the ‘infidels’, was offset by the spread of Christianity northward.

Under the Merovingians, Christianity became the ideological deciding power. There were almost formal dynasties of bishops, to the point that Chilperic I famously uttered the phrase: ‘No one governs more than the bishops; that is our glory’.

Also among the Arian Ostrogoths the episcopate assumed state functions. In early Middle Ages England, ecclesiastical prelates are members of the diets, statesmen, and field marshals. Together with the regent they define the law, they are his first advisers; they elect the kings, overthrow them and raise them. Also in Italy bishops and abbots acted, along with the counts, as administration officials and, together with the lords of the civil aristocracy, acted as legislators. It is evident that from the middle of the 6th century to the end of the 7th century, public life there was totally marked and dominated by the Church.

Also later, if we look beyond the period to which we are referring, the Church survived its allies and overcame all the collapses. One power was sinking, and she was already rising with the next; or at least she was prepared for it. It was indeed only a state together with other states, but her ‘metaphysics’ was ahead of all of them. And while she always pretended the religious, the spiritual visions while proclaiming to the whole world, she aspired to the political dominion of the world.

Relatively early, popes and bishops had already tried to make the state their bailiff, submitting it to themselves. Some Church Fathers, such as Ambrose or John Chrysostom make it clear that way. But it is Pope Gelasius I (492-496) who only a few generations later proclaims with the greatest arrogance his ‘doctrine of the two powers’, which was to have such relevance in world history. Shortly after, the royal power will have to ‘piously submit the neck’ to the sacred authority of the bishops.

Augustine, however, does not yet know the doctrine of subordination of the State. At a time when the Church lived in harmony with it, the saint was able to assure—heaven knows how many times—that the Christian faith reinforced the loyalty of citizens to the state and that it created obedient and willing subjects. It was totally indifferent about who the ruler was. ‘What does it matter which government man lives under, who must die anyway? The only thing that matters is that the rulers do not induce him to impiety and injustice!’ It is true that if ‘justice’ was lacking, and that means here the Church, the bishop, for Augustine governments were hardly anything other than ‘great gangs of robbers’.

But in the Middle Ages the ambition of the clergy to dominate grew along with their power… If at the beginning the papacy defended the doctrine of the two powers or authorities, the auctoritas sacra pontificum and the regalis potestas which complemented each other, then the doctrine of the ‘two swords’ was later introduced (duo gladii). According to the Roman affirmation, Christ would have granted to the papacy the two swords, the spiritual and civil power; in a word, it would have given her hegemony. For when the Roman pontiffs seized power and became sovereigns of a State, they no longer needed a strong hereditary Germanic monarchy, nor did they need the monarchical unity of Italy, which for the same reason they fought with all means to its scope, even by force of arms.

The objective of the papacy was then the political domination of the world under spiritual slogans. While it exercised a spiritual guardianship over the masses and while it referred the whole of life to a future kingdom of God and the obtaining of eternal happiness, it did not stop pursuing more and more material interests. The papacy emancipated itself from the western empire and in a secular struggle it made the Hohenstaufen bite the dust to become sovereign of everyone and everything. A true parasite, who after having drunk the blood of others, after having perched on high with lies and falsehoods and after having been eliciting more and more rights and powers, stripped them and even took up arms, and with celestial speeches continued to worry about its earthly power in an extremely brutal way.

In theory, the Pauline doctrine of the divine institution of authority and the duty of general submission became fundamental for relations with the State. The obedience that is preached there, the absolute docility of the subjects, contrasts openly with the hatred against the State so widespread among the first Christians, but it has continued to be decisive to this day. In this way the Church wins over the respective rulers, with whom it has to collaborate to keep itself in power.

With Gregory VII (author of the Dictatus papae), who in 1076 began the fight against the emperor, who claimed rights over Corsica and Sardinia, over the Norman kingdom of southern Italy, over France, Hungary, Dalmatia, Denmark and Russia, there are already perceived certain resonances of a theory, according to which the pope has all power, including the right to dispose of the States. Gregory and his successors claim at least one indirect potestas indirecta in temporalice that the bull Unam sanctam (1302) of Boniface VIII raises to a potestas directa in temporalia on which the Lateran Council of 1517 still insists, and from which only in 1885 will Leo XIII officially distance himself.

According to Gregory VII and his successors in the late Middle Ages, and always in connection with Augustine’s thought, imperial power has its origin in the devil. It is a ‘carnal’ power as are generally all worldly principalities. But the diabolical power can be turned into blessing through the forgiving, healing and saving power of the papacy, through subordination to the Priest-King. Furthermore, the founding of every new state in this world tyrannised by the devil is only legitimised by papal recognition. The pope appears there as the sole supporter of truth and justice, as the sovereign lord and judge of the world. Everything must render obedience to the successor of Peter. This is how the pope wrote:

Whoever is separated from Peter cannot obtain any victory in the struggle or any happiness in the world, for with rigour as hard as the steel he destroys and smashes everything that comes his way. Nobody and nothing escapes its power.

Categories
Catholic Church Charlemagne Christian art Constantinople Destruction of Greco-Roman world Fair Race’s Darkest Hour (book) Friedrich Nietzsche Goths Individualism Judea v. Rome Kevin MacDonald Kriminalgeschichte des Christentums (books) Martin Luther Miscegenation Old Testament Painting Portugal Racial right Reconquista Reformation Richard Carrier Who We Are (book) William Pierce

Kevin MacDonald’s apologetics

Update of September 16, 2020: This essay has been edited for inclusion in my book Daybreak. I would suggest reading the much-corrected text instead of the text below (see ‘Two essential books’, which contains a link to the Daybreak PDF).
 

______ 卐 ______

 

Kevin MacDonald’s Preface to Giles Corey’s
The Sword of Christ (originally published: here)

Slightly edited, this entry copies and pastes the previous entries from the first to facilitate the visitor to read them in due order.
 

§ 1

In this first entry about such book-review I just want to comment on a couple of subjects: the painting that appears in MacDonald’s book-review (see above) and what a commenter said on Counter-Currents.

As we can see in the comments section, several Counter-Currents commenters are either Christians or sympathetic to Judeo-Christianity, so they liked McDonald’s pro-Christian essay-review and some of them even have requested Corey’s book. One exception was commenter Asdk:

If we were to apply Kevin Macdonald’s perspective on the culture of critique to modern ideologies, Christianity would be very easily understood. Christianity is an ideology created by Jews to benefit the Jewish people, to break the feeling of tribal union of the peoples who are rivals to Jewish hegemony…

We can already imagine how different white nationalism would be if the webzine admins of Counter-Currents and The Occidental Observer were like Asdk!

Regarding Giovanni Gasparro’s painting, The Martyrdom of St. Simon of Trento reproduced at the beginning of this entry, it was painted this very year in old baroque style. The idea to create such painting reminds me of one of my favourite paintings by Hieronymus Bosch, reproduced below. The idea is the same: the bad guys—Jews—surround the child to be sacrificed or the divine rabbi to be crucified!

Gasparro’s 2020 painting at the top of this article measures seven by five feet, and references a blood libel that led to the execution of several Jews in 1475. The scandal (some would call it moral panic) started around the disappearance and death of a Christian boy in Trento named Simonino. He was later made a saint and the day of his death, March 24, was included in the Roman martyrology—hence the cherubs in Gasparro’s painting—until its removal in 1965.

In his article MacDonald tells us ‘This [blood libel] is a topic that I have never written about… However, we should not be surprised to find that such practices occurred’.

I am not going to take issue with him because what I want is to answer his Christian apologetics, not this new approach to the JQ. I will limit myself to point out that on the subject of blood libel I had already written in 2013 commenting on a brainwashing, politically-correct and philo-Semitic Spanish TV series, Isabel (Isabella I of Castile): times when MacDonald was apparently more sceptical about libel claims.
 

§ 2

MacDonald starts his review with these words:

Giles Corey has written a book that should be read by all Christians as well as white advocates of all theoretical perspectives including especially those who are seeking a spiritual foundation that is deeply embedded in the history and culture of Europeans.

White advocates of all theoretical perspectives? What would Revilo Oliver and William Pierce, geniuses so critical of Christianity, have opined about Corey’s book? What would Alex Linder opine today? Spiritual foundation embedded in European culture? MacDonald ignores the difference between Western Christian Civilisation and European civilisation, as explained in an article so old in this site (‘The Red Giant’) that it already appeared in the previous incarnation of it (in Blogspot, in the previous decade).

MacDonald also says about Corey’s book: ‘This is excellent scholarship’. If the scholarship is excellent, blood libel had to be historical. But as I said in my previous post I don’t want to discuss the Jewish Question but the Christian Question. MacDonald wrote: ‘Corey is well aware that contemporary Christianity has been massively corrupted’.

Completely false. Christianity today is as legitimate a form of Christianity as the others. Previous Christianisms were based on St. Augustine, and in the case of the Catholic Church, also on St. Thomas Aquinas. The Christianity of Pope Francis today, like the Christianity of the medieval St. Francis of Assisi, is based more on the direct message of the gospel. There is no true Christianity and an heretic Christianity: only Christians use anathemas and excommunicate each other, always claiming that their faction is the true Christianity. For non-Christians like us, St. Francis was as authentic Christian as St. Augustine, however different they were in their politics.

On the Counter-Currents thread, commenter Asdk added the following:

It sounds ridiculous, but in the middle of the Christian era, the Pope did it with the pre-Columbian natives; today the descendants of such an aberration populate most of Latin America and soon they will be the new majority of North America.

What happened in Latin America is relevant: something that I have said so many times in the racialist forums that I gave up because nobody was listening.

And they don’t listen for the simple reason that the miscegenation on a colossal scale in this American continent, perpetrated by the Spanish and Portuguese since the 16th century, just when they persecuted the Jews and the crypto-Jews, is such a demonstration that there is a Christian problem that it doesn’t even have to be argued: only to point out the events that occurred in the Spanish and Portuguese-speaking parts of the continent.

Last month I reproduced this image of a Spaniard
marrying an Indian with the approval of the Church.

MacDonald says the corruption is recent. How does he explain the greatest genetic catastrophe that occurred in his continent, when Jewry was being persecuted by the Inquisition? The trick MacDonald and white nationalists do has been to ignore history south of the Rio Grande—and history north of the Rio Grande I should say insofar New Mexico, Utah, Nevada, Arizona, California and Texas, before the 1840s war, belonged to Mexico and previously to New Spain!

For MacDonald to say that Christianity has been ‘massively corrupted’ he must be ignoring, of necessity, the history of those states that now belong to his country, since the New Spaniards never forbade interbreeding. Why doesn’t MacDonald see that more than half a billion mestizos in Latin America are the direct result of marriages between Iberian whites, Indians and blacks—marriages that both the Spanish crown and the Church approved?

The answer is clear: if he dared to see the history of New Spain his paradigm would collapse immediately, since it would be obvious that alongside a Jewish problem there has existed a huge Christian problem.

In the 1530s a Pope bull allowed the bachelor Iberians in the continent to marry Amerind women. This happened only a decade after the conquest of the Aztec Empire. As Asdk says, Christianity is blind to racial matters. And the Church did not give a damn about the biological havoc that such bull would cause. Incidentally, the Catholic Church was so powerful in New Spain that by the end of the 17th century it owned more than half of its territories. Like today’s elites, it was in the Church’s interest to rule over low-breed mestizos rather than high-IQ Aryans.

Plus ça change, plus c’est la même chose. This epigram by Jean-Baptiste Alphonse Karr in 1849 means ‘The more it changes, the more it’s the same thing’. Yes, there is no such a thing as ‘contemporary Christianity has been massively corrupted’ as MacDonald wrote. Only an ignorant of history in the American continent can say such a thing.
 

§ 3

Comment by Robert Morgan

C.T.: ‘I would be very interested to know what you think of that article (KMD’s review of Corey’s book)’.

The first thing that stands out is that MacDonald appears to have changed his opinion. I recall him writing at one point something to the effect of “Christianity isn’t necessarily the way forward”. Now he enthusiastically endorses a Christian revival, writing “I agree entirely with Corey’s conclusions and recommendations for a revival centered around the adaptive aspects of Christianity…”

C.T.: What strikes me as incredible is that Tom Sunic and others have told MacDonald that it is time to look at the role Christianity played in white decline. But KMD doesn’t seem to have the slightest intention of responding to these criticisms. He just ignores them’.

Yes, that’s true. His monomaniacal focus on Jews leads him astray, and he has always been loathe to examine the weakness of his philosophical underpinnings. Reading him, I get no sense that anything except what the Jews are doing is important. White people seem to exist for him only to be victims of the Jews.

I’ve already written about the inherent weakness of the Christian worldview, which is essentially a psychotic view of reality. Corpses come back to life, people aren’t really their bodies, but instead are “souls” trapped inside those bodies, demons not only exist but can somehow possess or take over those souls and bodies, things are conjured out of thin air, etc. Yet this is the worldview that MacDonald thinks is unequivocally good and “adaptive” because, after collapsing Western civilization once, and after a thousand years, it led historically to, among other things, the Enlightenment, the Age of Exploration, colonization of the New World, and science and high technology.

But these developments contained within themselves racially destructive consequences. Colonization of the New World caused race mixing, and out of control technology is causing mass extinctions of plant and animal species, perhaps irreversibly damaging the climate and ecosystem. This is supposed to be adaptive? Or again, consider the cultural consequences of scientific birth control technologies and abortion, which have done more to bring about the destruction of the nuclear family than any amount of Jewish animus. How was that adaptive?

From a philosophical point of view, MacDonald is being exceedingly naive, if not disingenuous. Whatever he approves of is adaptive. Anything he disapproves of isn’t. It’s the same approach he uses to Christianity. If Kevin MacDonald personally approves of it, it’s “good” Christianity (e.g., Luther’s disparaging comments about Jews, or Chrysostom’s), whereas if it’s a Christian ideology he doesn’t find it to his taste (e.g. the Scofield Bible, Christian Zionism, Christian churches sponsoring immigration, etc.) it’s been “corrupted”. These verdicts are absolute and eternal, too.

There’s no sense here that conditions may change, and behavior that was once adaptive may later be maladaptive; no sense that some of the “bad” things may have benefits, just as the supposedly “good” things contained racially destructive consequences. Christianity itself, notably, may be the most prominent of the things that were “bad” but had benefits; something that once was of use, but now is only an impediment. MacDonald’s view of it is static, not dynamic, and that’s a weakness.

No one can tell what is adaptive or maladaptive in advance. One can only pass judgement on that in retrospect, and even that judgement will unavoidably be from a particular point of view containing various assumptions and moral values. It’s not too surprising then that MacDonald, with his Christian moral values, praises Christianity as the way forward.
 

§ 4

MacDonald wrote:

Until the twentieth century, Christianity served the West well. One need only think of the long history of Christians battling to prevent Muslims from establishing a caliphate throughout the West—Charles Martel at the Battle of Tours, the Spanish Reconquista, the defeat of the Turks at the gates of Vienna. The era of Western expansion was accomplished by Christian explorers and colonists. Until quite recently, the flourishing of science, technology, and art occurred entirely within a Christian context.

In recent posts I have been talking about the need to rewrite history. This paragraph was only made possible by centuries of misinformation when it comes to historical facts.

I have read the only two stories that in English have been written from the point of view of racial preservation, that of William Pierce and that of Arthur Kemp. Since Pierce died before I woke up, I was only able to visit Kemp when he lived in a beautiful little town in England.

The only two stories that have been written under the POV of white advocacy run under one premise: Western civilisations have fallen due to the imperial phase that inevitably leads to miscegenation. (Of the two stories, only Pierce recommends extermination or expulsion of non-whites after having learned the tough lessons of history.)

One of my huge surprises when reading those two stories, Who We Are and March of the Titans, is that starting with a pro-white POV inverts many values that we had taken for granted in the more academic and conventional stories.

For example, it is striking to learn that the Greeks of the Dorian period were pure Nordids who came to the peninsula from the North. And something similar could be said of the first tribes that created the Roman Republic in the other European peninsula: they also were unmiscegenated Nordids. (He who wants to learn about the Nordic component of the founders of Greece and Rome in a single article could read a piece originally published in an American Renaissance periodical that I reposted: here.)

All of this had been kept from me by conventional historians simply because most of them have been Christians. And concerning more recent secular historians, they live under the sky of the ideas that led to the French Revolution regarding the equality of men: a doctrine breathed even in the American Declaration of Independence: ‘We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator…’

Only when the reader of history repudiates this egalitarian premise he is ready to understand history. Otherwise he might be a scholar but his historical knowledge will be contaminated with such a false worldview that distortion is unavoidable. And conventional books of history are so replete of distortions that after the Nazi period and the two preliminary stories referred to above we must, like them, start from scratch.

I don’t think MacDonald has read the Pierce or Kemp books. If he had read any of them, he would have realised that what he says in the paragraph above cannot be sustained from this scratching point of view.

The following is what MacDonald seems to ignore:

The Christian era began with a hostile takeover of classical culture—that is, white culture—by a sect of Levantine origin. In the 4th and 5th centuries of the common era, in a destructive outburst like the one ISIS has perpetrated in more recent times, the temples of the white gods and sculptures displaying Aryan beauty, were destroyed by Judeo-Christian fanatics along with entire libraries of ancient wisdom. Karlheinz Deschner devoted his entire life to studying the true history of Judeo-Christianity and I translated several passages from his ten-volume Christianity’s Criminal History (here). If someone does not have the time to read this translated book, let him read a single article that summarises the white apocalypse that the ancient world suffered at the hands of this Semitic cult (here).

I must say something about Charles Martel mentioned by MacDonald and the Spanish Reconquista. Given my Hispanic origins, the history of Spain as told by Pierce and Kemp powerfully caught my attention several years ago, when I read their books. Both mention something that left me cold: the Iberian Visigoths—pure whites of the Nordid type—were deceived by Christians to commit miscegenation: a little piece of information that won’t be easy to find in conventional histories.

Remember that the Goths were a Germanic people who played a major role in the fall of the Western Roman Empire. In the first centuries of our era the Iberian Goths burned at the stake their fellow whites that dared to mix their precious blood with mudbloods. But the king of Hispania Recceswinth committed the greatest blunder in Iberian history: a blunder still unrecognised by normie intellectuals and normie historians as a blunder: but a gigantic blunder nonetheless. By converting to Christianity Recceswinth abolished the long ban on miscegenation (which reminds me of the rigorous Spartan ban against miscegenation), which resulted in the immediate mongrelisation of the Visigoths. The king of Hispania’s decision allowed any person of any racial origin, as long as he professed Christianity, to intermarry with the Germanic Goths. Such rupture of the ancestral prohibition against miscegenation and worship of the enemy god (the god of the Jews) occurred just a few decades before their territories… were invaded by the Moors!

If you worship thine enemy’s god, thou art defeated;
Adopt the religion of his fathers, thou wilt be enslaved;
And if thou propagate with his daughters, thou art destroyed

This crucial page in the history of Spain would have to be studied in far greater depth than the preliminary ‘stories’ of Pierce and Kemp. But I suspect that the Visigoths would have been invincible if, with the benefit of hindsight, they had expelled or exterminated the mudbloods—mainly peoples of Hispania of Semitic origin (non-Jewish Semites had begun to invade the Iberian peninsula since the times of the Carthaginians!).

Hispania aside, if the Roman Empire had not decayed, and let us remember that Gibbon blames the Christians for it, Islam wouldn’t even have had a chance of its spectacular conquests that only the gates of Vienna stopped, that MacDonald mentions. By subscribing to the official story, MacDonald is viewing Christianity as our saviour before Islam, not as the cause of the power gap that occurred after the Christians destroyed the classical world (or tricked the Visigoths), leaving the remaining whites at the mercy of a primitive Arabic tribe.

On the Western achievements that MacDonald mentions in the quote above, he is framing them as achievements of the Christian spirit. Nothing farther from the truth!

The white man had to fight for centuries against the prohibitions of the Church to regain his right to scientific research, technology, and art uncontaminated with biblical passages or the lives of the saints. Now my history teacher comes to mind, whose brothers were blond, at Colegio Madrid. She told us that in New Spain they used the trick of putting covers of lives of saints on secular books imported from Europe so they could pass through customs. And this happened until the beginning of the 19th century! Again, MacDonald is ignorant about history down the south of Rio Grande.

Above I linked a PDF with my translations of some passages from Christianity’s Criminal History. Below I would like to quote pages 291-293 of that book to counter MacDonald’s naïve vision:

The Western world darkens more and more

Culture was highly esteemed in the 4th and 5th centuries. It was one of the legacies of antiquity and enjoyed an ‘almost religious veneration’ (Dannenbauer). Still in the year 360 a law of the emperor Constantius could declare that education was the supreme virtue. And really many noble families of that time, Gallic and Roman, were consecrated to it and particularly in the bosom of the Senatorial proceedings. But they were already simple custodians of the culture, to which they did not enrich. And everywhere there were circles and social forces of a very different kind, even in the highest positions. The Christian king Theodoric the Great was no longer able to write his own name on the documents: neither could most of the Christian princes. Theodoric wrote the four letters LEGI (‘I read it’) by means of an aureus mold expressly forged for him. The instruction of the Goth children was practically forbidden by him, since, as he seems to have said, he who trembled before the master’s blows would never know how to despise the cuts and rushes of the sword in battle.

In Gaul, apparently, where the school system had flourished from the beginning of the 2nd century until the end of the 4th century, public schools are disappearing over the course of the next century, no matter how much here and there, in Lyon, Vienne, Bordeaux and Clermont there still are schools of grammar and rhetoric in addition to, naturally, the private ones. But all the teachings, at least the literary, served exclusively for the collection of material for sermons and treatises, to deal with the Bible and for the consolidation of the faith. Scientific inquiry was already a thing of the past: it no longer counted or was appreciated. The knowledge of Greek, which for centuries was the requirement of every authentic culture, became a rarity. Even the Roman classics, such as Horace, Ovid and Catullus, were cited less and less.

Libanius, the champion of Hellenistic culture, the most famous professor of rhetoric of the century, complains about the aversion aroused by that profession. ‘They see’, he says, referring to his students, ‘that this cause is despised and thrown on the floor; that does not bring fame, power or wealth but a painful servitude under many lords, parents, mothers, pedagogues and other students, who put things upside down and believe that it is the teacher who needs them. When they see all this they avoid this depreciated profession like a boat the pitfalls’.

In the time of Augustine there are hardly any schools of philosophy in the West. Philosophy is frowned upon, it is a thing of the devil, the original father of all ‘heresy’, and it causes fear to the pious. Even in a centre of culture as important as Bordeaux philosophy is no longer taught. And even in the East, the largest and most important of the universities of the Roman Empire, that of Constantinople, has only one chair of philosophy out of a total of 31. The knowledge of something that had existed for a long time was lost in almost all areas. The spiritual horizon became increasingly narrower. Ancient culture languished from Gaul to Africa, while in Italy it practically disappeared. The interest in natural science vanished. Also jurisprudence, at least in the West, suffers ‘havoc’, an ‘astonishing demolition’ (Wieacker).

The bishop Paulinus of Nola, who died in 431, never read a historian: a typical attitude of the moment. Whole eras fall in the oblivion, for example, the time of the Roman emperors. The only renowned historian in the late 4th century is Ammianus Marcellinus, a non-Christian. Entire synods forbid the bishops to read ‘pagan’ books. In short: scientific research ceases; experimental testing stops; people think increasingly with less autonomy. A few decades later no doctor could heal Bishop Gregory de Tours, a man with a mind full of superstitions, but he could miraculously be healed through a drink of water with some dust taken from the tomb of St. Martin.

Only clerics will still read.
 

§ 5

St. John Chrysostom exhorting Aelia Eudoxia. Note how the Empress—the spouse of the Roman Emperor Arcadius—, in this painting by Jean-Paul Laurens, has people in her Byzantine entourage who are not whites.

Kevin MacDonald wrote:

Such individualism was not disastrously self-destructive. As Corey notes, “Christian universalism historically posed little to no danger to white survival because it was preached by whites living in a world ruled by whites; it was only in the multicultural Egalitarian Regime inseminated in the mid-twentieth century that Christian sacrifice was transformed into a call for racial suicide.”

Precisely because MacDonald, like most white nationalists who do not follow Pierce and Kemp, knows little of true history, he is unable to see that healthy religions promote the good of a tribe, and unhealthy religions, a phenomenon that appears in the imperial phase of a civilisation, forget what’s good for the tribe and start to speak solely and exclusively in individualistic terms, of ‘individual salvation’. Richard Carrier, whose book appears on the sidebar, has studied this phenomenon in several Mediterranean religions at the time of the decline of the Roman Empire, and MacDonald and those who believe that any form of universalism was not ‘disastrously self-destructive’ should become familiar with his work.

That religious individualism was toxic from the beginning is evident in the fact that in shifting from the good of the group to individualism (the Christian must think above all about the salvation of his soul), the foundations for miscegenation are laid. Once Constantine changed the name of the old Byzantium to Constantinople, the new capital of the Empire became a melting pot for all the races of the Mediterranean, in which the pure Nordid blood of the patrician Romans was forever lost.

MacDonald wrote:

Instead, Corey advocates a revitalization of Medieval Germanic Christianity based on, in the words of Samuel Francis, “social hierarchy, loyalty to tribe and place (blood and soil), world-acceptance rather than world-rejection, and an ethic that values heroism and military sacrifice.” This medieval Christianity preserved the aristocratic, fundamentally Indo-European culture of the Germanic tribes. This was an adaptive Christianity…

Adaptive Christianity, really? Some historians say Medieval Germanic Christianity started with Charlemagne, right? Kemp told me that he would rate Charlemagne well up in the top five most evil characters of European history. I recommend Thomas Hodgkin’s The Life of Charlemagne to those who have swallowed the Christian version of this evil man. If we keep in mind Deschner’s Christianity’s Criminal History we will see that even after the Aryan apocalypse of the 4th and 5th centuries, there were still many Germanic tribes in the 6th and 7th centuries who refused to worship the god of the Jews. Charlemagne forced these uncontaminated Nordids to worship the enemy god: a historical milestone related to that tardive metastasis, the philo-Semitic stage that the US is currently suffering.

MacDonald wrote:

My view, developed in Chapter 3 of Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism is that traditional Christian theology was fundamentally anti-Jewish and was developed as a weapon which was used to lessen Jewish economic and political power in the Roman Empire. Here Corey describes the writings of the fourth-century figure, St. John Chrysostom [see painting at the top of this § 5], who has a chapel dedicated to him inside St. Peter’s Basilica in Rome as well as a statue outside the building. His writings on Jews are nothing less than scathing and reflect long-term tensions between Jews and Greeks in Antioch. And Chrysostom was far from alone in his hatred… The traditional Church was certainly far from friendly toward Jews.

Despite the fact that the Muslim Jihadists are anti-Jewish, many contemporary Jews promote the Islamisation of Europe for the simple fact that the best goyim (whites) must be destroyed according to them. Jews are willing to have some of their own fall in order to win their ultimate battle against the Aryans.

Something similar happened with the hostile takeover of the classical world by Judeo-Christians, many of whom had Semitic blood. Their anger was directed against the white world. They didn’t care that those fanatics MacDonald talks about committed anti-Jewish acts. What mattered was to overthrow the classical world at all costs.

MacDonald ignores that what was ultimately at stake, as explained in the climax of ‘Rome against Judea; Judea against Rome’ in The Fair Race, was this: ‘435 CE: In this year occurs the most significant action on the part of Emperor Theodosius II: He openly proclaims that the only legal religion in Rome apart from Christianity is Judaism! Through a bizarre, subterranean and astonishing struggle, Judaism has not only persecuted the old culture, and Rome, its mortal archenemy, adopts a Jewish creed—but the Jewish religion itself, so despised and insulted by the old Romans, is now elevated as the only official religion of Rome along with Christianity!’ That diabolical political game of different kinds of Semites is what MacDonald has failed to see.

MacDonald speaks highly of St. John Chrysostom, as if this ‘anti-Semite’ was a champion for the Aryan cause. What did this saint, so revered among clueless white nationalists do? Do nationalists know what happened to the immense Temple of Artemis, one of the Seven Wonders of the Ancient World?

It was built near Ephesus in the 6th century BCE over an area considered sacred since, at least, the Bronze Age. Its construction took 120 years and it could be said that it was comparable to a cathedral.

St. John Chrysostom and his henchmen flattened it in 401 following a Christian emperor’s edict—the year after Chrysostom had instigated the massacre of 7,000 blond Goths in Constantinople! The stones were used for a tomb and a bath-house and a cross was raised on the spot where Diana’s statue had stood. What remains today of the temple can be seen: here.

It was the religion of the pure white that had to be flattened at all costs, not the Judaism that survived the Aryan apocalypse of the ancient world.

It is clear that history must be rewritten from the POV of the priest of the 14 words, and that stupid books like Corey’s must be vehemently repudiated if we want to save the race from extinction. Not only books of this type are bad history: they are as toxic reading of history as that which we could read from a Jew. But Christians are artificial Jews, right?
 

§ 6

MacDonald wrote:

And although Protestantism was generally far more amenable to Jewish interests even before its current malaise, there certainly are exceptions. Here Corey emphasizes Martin Luther’s writings on Jews. Luther emphasizes Jewish hatred toward Christianity and their sense of superiority vis-à-vis Christians, seeing the latter as “not human; in fact, we hardly deserve to be considered poor worms by them.”

I’ve been saying that people like MacDonald don’t know the stories of the white race written not by charlatans like Giles Corey, but by genuine racialists. Let’s read what William Pierce says in Who We Are about Luther:

The Reformation. Another factor which undoubtedly made the West more susceptible to the Jews was the Reformation, the lasting effects of which were confined largely to Europe’s northwestern regions, in fact, to the Germanic-speaking regions: Germany, Scandinavia, England and Scotland, Switzerland. The Church of Rome and its Eastern Orthodox offshoot had always been ambivalent in their attitudes toward the Jews. On the one hand, they fully acknowledged the Jewish roots of Christianity, and Jesus’ Jewishness was taken for granted. On the other hand, the Jews had rejected Jesus’ doctrine and killed him, saying, “His blood be on us and on our children” (Matthew 27:25), and the medieval Church was inclined to take them at their word. In addition to the stigma of deicide the Jews also bore the suspicion which naturally fell on heretics of any sort. During the Middle Ages people took Christianity quite seriously, and anyone professing an unorthodox religious belief, whether he actively sought converts or not, was considered a danger to the good order of the community and to the immortal soul of any Christian exposed to him.

What the Protestant reformers did for the Jews was give the Hebrew Scriptures a much more important role in the life of the peoples of Europe than they had enjoyed previously. Among Catholics it was not the Bible but the Church which was important. The clergy read the Bible; the people did not. The people looked to the clergy for spiritual guidance, not to the Bible. Among Protestants that order was reversed. The Bible became an authority unto itself, which could be consulted by any man. Its Jewish characters—Abraham, Moses, Solomon, David, and the rest—became heroic figures, suffused with an aura of sanctity. Their doings and sayings became household bywords. It is ironic that the father of the Reformation, Martin Luther, who inadvertently helped the Jews fasten their grip on the West, detested them and vigorously warned his Christian followers against them. His book Von den Jueden und ihren Luegen (On the Jews and their Lies), published in 1543, is a masterpiece. Luther’s antipathy to the Jews came after he learned Hebrew and began reading the Talmud. He was shocked and horrified to find that the Hebrew religious writings were dripping with hatred and contempt for all non-Jews…

Alas, Luther could not have it both ways. He had already sanctified the Jews by elevating the status of their history, their legends, and their religion to that of Holy Writ. His translation of the Old Testament into German and his dissemination of the Jewish scriptures among his followers vitiated all his later warnings against the Jews. Today the church he founded studiously ignores those warnings…

The great tragedy of Luther is that he failed to… recognize that no religion of Jewish origin is a proper religion for men and women of European race. When he cut himself and the majority of the Germanic peoples off from Rome, he failed at the same time to cut away all the baggage of Jewish mythology which had been imposed on Europe by Rome. Instead he made of that baggage a greater spiritual burden for his people than it already was. The consequence was that within a century of Luther’s death much of Northern Europe was firmly in the grip of a new superstition as malignant as the old one, and it was one in which the Jews played a much more explicit role. Before, the emphasis had been on the New Testament: that is, on Christianity as a breakaway sect from Judaism, in which the differences between the two religions were stressed. The role models held up to the peoples of Europe were the Church’s saints and martyrs, most of whom were non-Jewish. The parables taught to children were often of European origin. Among the Protestants the Old Testament gained a new importance, and with it so did the Hebrew patriarchs as role models, while Israel’s folklore became the new source of moral inspiration for Europe. Perhaps nothing so clearly demonstrates the change, and the damage to the European sense of identity which accompanied it, as the sudden enthusiasm for bestowing Hebrew names on Christian children.

The Reformation did more for the Jews than merely sanctifying the Old Testament. It shattered the established order of things and brought chaos in political as well as spiritual affairs—chaos eagerly welcomed by the Jews. Germany was so devastated by a series of bloody religious wars that it took her a century and a half to recover. In some German principalities two-thirds of the population was annihilated during the conflicts between Catholics and Protestants in the period 1618-1648, commonly known as the “Thirty Years War.” Everywhere during the 17th century the Jews took advantage of the turmoil, moving back into countries from which they had been banned (such as England), moving to take over professions from which they had been excluded, insinuating themselves into confidential relationships with influential leaders in literary and political circles, profiting from the sufferings of their hosts and strengthening their hold, burrowing deep into the rubble and wreckage of medieval society so that they could more easily undermine whatever rose in its stead. / End of Pierce’s quote

Pierce fell short. Nietzsche saw beyond what Pierce saw: Luther revitalised Christianity when it had begun to die in Rome itself! Had Cesare Borgia reached the papacy in a world without Luther, the transvaluation of values—the salvation of whites!—could’ve started from the Renaissance in Rome. But exactly the opposite happened: the Reformation and the Counter-Reformation vindicated Christianity. One thing is clear: MacDonald is not a reader of Nietzsche. If there is a quote that I have quoted more than once, it is what Nietzsche says about Luther (skip until you see § 61: here).

MacDonald wrote:

Mainstream Christianity from traditional Catholicism to mainstream Protestantism was fundamentally adaptive in terms of creating a healthy family life.

Here MacDonald is not only ignoring the subject mentioned in §2: that a cohesive family is useless to our cause if marriages in Catholic Latin America have been, for half a millennia, between white and non-white. And regarding Europe MacDonald is also ignoring the catastrophe that occurred in Portugal. After their forays into Africa the Portuguese not only imported blacks to the Iberian Peninsula, but unlike the Anglo-Germans in North America who originally did not marry them, the Portuguese immediately proceeded to stain their blood forever, courtesy of an Iberian, Recceswinth-like Christianity that didn’t care about racial preservation.

MacDonald writes about the traditional family in Christendom ignoring what happened in immense territories where Catholicism had a grip on the white psyche. And even in the US where miscegenation was not perpetrated for quite some time, the havoc that Puritans caused for their infatuation with the sacred book of the Jews can be seen in the names they gave their white children. Pierce is worth quoting again. He wrote:

Even before the Reformation a few Jewish names had been adopted by Europeans, but they were in most cases variations of the names of Christian saints of Jewish race: John (Heb. Johanan), Matthew (Heb. Mattathiah), Mary (Heb. Miriam), Ann (Heb. Hannah, supposedly the name of the maternal grandmother of Jesus). In addition, a few other purely Hebrew names had come into fairly common usage in parts of Christian Europe prior to Luther’s time: Adam, Daniel, David, Michael, Elizabeth, and Sarah are examples. During the l7th century, however, practically every name from the Old Testament came into general use. The madness reached its height among the Puritans, who scorned the names of their own ancestors and christened their offspring with such atrociously alien appellations as Israel, Amos, Ezekiel, Lemuel, Deborah, Reuben, Esther, Abner, Samuel, Nathan, Noah, Ephraim, Gideon, Jesse, Rachel, Susannah, Leah, Elihu, Abigail, Benjamin, and Abraham. The Puritans brought this pernicious habit with them to America, and Hebrew names were more common in the New World than European names during the Colonial period. / End of William Pierce’s quote

Don’t be surprised, professor MacDonald, that the US became the #1 philo-Semitic country of the world! So what’s the primary cause of white decline, Judaism or Christianity? What’s worse: the external enemy—the Jew—or the traitor—the Christian?
 

§ 7

Comment by Vig

Reading the comments here it shows how quickly attention steers away from the core topic and gets into the distraction of details.

As I have understood the issue here is that a reputed academic scholar has made significant statements as a result of a serious psychological research into the causes of the downfall of the culture and influence of the white Europeans. All this clearly under the banner of a conservative and right wing oriented view, which led him to the conclusion that Jewdom is the ultimate culprit of the (our) downfall.

Then the question arises, as Cesar has put forward on many occasions, that a man of such academic reputation as KMD has not dared to make the next logical step in his research and expose the phenomenal similarity between Judaism and Christianity?

Lack of courage, unwillingness or just lack of depth? Respectable as he may be he did not have the guts to be like a Nietzsche and dig till rock bottom, and criticize his own paradigms.

If you ask me the whole thing of academic debate especially in the field of the “alpha sciences” like psychology, is very often sheer sophistry. To see what the words really stand for you have to meet the author in person. Then why is this Christianity again and again creeping around the corner?

Because it is so deeply ingrained in our value system that it has become sub conscious. Then the question arises how much suffering will be needed to bring this festering wound to the surface?

If the more representative figures of the white nationalist movement fail to open up to the issue of the corrupting influence of Christianity, that means they did not have the existential experience that allowed you and me to understand the human psyche on a deeper level than the level that they are mentally operating on.

On that basis indeed white nationalism is a flawed initiative.

What I mean here is that traumatic experiences can initiate an emotional maturity that is beyond the retarded state that western humanity is in at the moment.

I think it is not negation but simple incapacity from their side.

The fact that there will come no answer from that side is because their whole social life has been narrowed down to the verbal, intellectual Hegelian discourse and exchange of ideas, while the answer to our crisis cannot be addressed on this level at all.

It is an ego problem. The ego blocks the expression of certain inner states that, if expressed, would indicate that one is emotionally and instinctively degenerated if at all recognized as such.

To have an authentic knowledge of one’s emotional and instinctive nature that makes the use of intellectual projections absolutely unnecessary, has become very rare for western man. Eine Kulturkrankheit.
 

§ 8

Kevin MacDonald wrote:

As I write this in the summer of 2020, we are experiencing what feels like the end game in the Jewish conquest of white America.

End game of the Jewish conquest or of the Christian conquest of the Aryan soul? Has MacDonald read the words of Joseph Walsh on the sidebar?: The deep-seated death-wish that seems to have taken hold of the collective subconscious psyche of the Aryan race after Hitler’s death is I believe a consequence of centuries of Jewish brainwashing via Christianity and its secular offshoots.

Once the majority of Aryans had rejected Hitler they embraced what remained of Christianity, Christian ethics, with a vengeance. Aryans are aware of what our race is capable of becoming from the photos and films of NS Germany and many of them hate and fear their own race’s potential for greatness due to attachment to an irrational morality and so our race is in a sort of self-destruct mode.

If the National Socialists had won the Second World War our race would not have entered into this intense struggle to overcome the oldest and most effective weapon of the Jews, Christianity. So this post-1945 struggle with the mental disease of Christianity does serve a purpose in that it will either destroy us for good or make us even stronger.

Before Aryans can annihilate the biological Jew on the physical level they must destroy the alien Jewish mind virus on the mental level by overcoming Christian morality. /End of Walsh’s quote

But MacDonald wrote:

I agree entirely with Corey’s conclusions and recommendations for a revival centered around the adaptive aspects of Christianity…

And what are Giles Corey’s conclusions and recommendations? Corey wrote, as quoted by MacDonald:

We must not tolerate subversion. Liberalism must go; we cannot afford to repeat the mistakes of the Enlightenment. We cannot afford to countenance any further anti-American, anti-family, anti-white speech, and this should be reflected in a new Constitution. Just as conservatism was not enough, the United States Constitution was not enough, with gaps that left it gaping wide for judicial “interpretation.” For another thing, we must circle the wagons and inculcate the Männerbund, restraining our individualism at least for the time being. For another, we must return to (((our Lord and Savior))).

I have added the triple parentheses to MacDonald’s quote of Corey. What these guys don’t know is that, as a commenter put it, thinking you can aid in saving the white race while, at the same time, bending the knee to Jewish deities—Yahweh and Yeshua—is some kind of combination of insane, dishonest, cowardly, naive, or very stupid. To bottom line it, it won’t and can’t work (see Ferdinand Bardamu’s complete essay that MacDonald rejected for his webzine: here).

This demolition that I have made of such a respected figure in white nationalism moves me to leave this site with these last entries for a period of time without adding new entries, although I will be answering the comments that don’t get off the subject of MacDonald and the Christian question.

Finally, even though I left the essay by a Spaniard, ‘Rome against Judea; Judea against Rome’ linked in a sticky post for a long time, it doesn’t seem that many visitors have noticed that that essay appears in Part I of The Fair Race, the PDF of which can be accessed on the sidebar. So I have no choice but to publish it in PDF separately and put it back in a sticky post. It is a shame that people like MacDonald have not read an essay that I consider central to understanding this site.

Especially the ‘Judea against Rome’ section of that essay explains the Jewish question better than any article MacDonald has published on The Occidental Observer, as the Spanish writer goes to the historical roots of the darkest hour in the West.

Categories
Constantinople Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 122

Editors’ note:

To contextualise this section of Vol. II of Karlheinz Deschner’s encyclopaedic history of the Church in 10-volumes, Kriminalgeschichte des Christentums, see the abridged translation of Volume I.
 
 

Emperor Justinian, dominator of the Church

Justin died on August 1, 527 at the age of 76, when an arrow wound reopened in the foot, followed by his nephew Justinian. Justin first energetically removed his nephew, as he did not want to release the helm of the State. It is probable, however, that Justinian was from the very beginning the guiding spirit of Justin’s politics.

Justinian I (reign: 527-565) son of Macedonian peasants as his uncle, but exquisitely educated, was forty-five years old when he began his government. He was a piknic [note of the Editor: since this is a German term for a type of physical constitution characterised by broad thorax and short and thick limbs, the very famous portrait of Justinian at the top of this entry might be misleading; the above one might be more accurate], of medium height, round-faced and with premature baldness.

Probably a dynamic type, a man full of contradictions and enigmas, at that time and in our day a demigod or a devil according to the angle from which we look at him. The liveliness of his spirit mixed with an almost exceptional capacity for work and also with distrust and envy. He was thorough, energetic, somewhat fabulous and simulator; an unscrupulous intriguer. He ate little and sometimes fasted for several days. He wanted to do everything himself, as corresponds to a human type obsessed with activity, so in love with the detail that his actions often scratched pedantry.

He used to sleep little, the ‘sleepless emperor’. He must have spent many nights arguing with bishops and men of great holiness. ‘The night’, says Procopius, a model of Byzantine historiography in his Secret History, ‘he spends it sitting, talking without surveillance […] and intends to subtly unravel the enigmas of Christianity with the help of old priests’. He ruled the world without just leaving his palace, from his desk, so to speak. With the help of his generals Belisarius and Narses he forced the re-conquest and reconversion of the West to Christianity.

Three-quarters of his reign, which lasted almost forty years, were engaged in wars. In spite of all this he felt like a representative of God on Earth and consequently also as the supreme leader of the Church: like all Byzantine emperors, both from the early and late imperial times. The patriarch was nothing other than the bishop of the court like any other patriarch, as the pope. He described his signature as ‘divine’, his property and himself were ‘sacred’ (the popes would soon adopt that ‘sacredness’). All the buildings in his palace were sanctified. Let us remember the behaviour of Constantine I, the Saviour, the Redeemer, who called himself ‘Our Divinity’.

If Justinian shows signs of incessant political activity, it is no less the one that unfolds in the theological to the point that it could well be said that he had erred in his profession. Naturally, only before some he could appear as an expert. For others he was simply a kind of an unhappy fan of theology, an amateur. Although he was, almost until the end of his days, a Catholic of firm adherence to the doctrines of Rome—not exempt, however, from opportunistic trajectories in zigzag—he felt as a legislator of the Church, as his master and lord.

It is he who sets the dates of the synods, who reserves the right to convene an ecumenical council and to sanction the council canons by matching them to the laws of the State. He solves the problems of faith autocratically and promulgates decrees concerning the faith. He occupies the bishop’s headquarters according to his discretion, something that had been done, for a long time, in the East. But he is not only a legislator of the Church, he not only decrees ‘what requirements the ordination of bishops or other members of the clergy must meet’, ‘what life the monks should lead’, etc., but is also the author of works of theology and even writes sacred hymns.

As he ages so much more intense and unambiguous is his dedication to theology. He builds Hagia Sophia and presumably spends 320,000 pounds of gold on it. Under his rule, churches and monasteries emerge like mushrooms in all provinces. His constructive passion is, if possible, even greater than that of Constantine I. Justinian, whose desire is the restoration of the empire, is not only the dominator of Catholica, but is also recognised as such by the Roman bishop, by the city of Rome. From Pelagius I (556-561) the West must have the imperial confirmation of the election of a new pope before proceeding to consecrate himself.

Categories
Constantinople Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 121

Editor’s Note:

Three genocides with millions of victims each have been committed against the Germanic people. On this site we have talked about the genocide after 1945 when the Allies killed millions of defenceless Germans. Historically, the genocide committed in Germany during the Thirty Years War is known, but very few talk about the other millions of Germans that Emperor Justinian killed in cold blood.

If the white man discovered his story, his true story, he would suddenly cross what we have been calling the psychological Rubicon. On the contrary: if the white man is currently committing suicide, it is because the System has lied to him, through astronomical lies, about his own history. The favourite method of the System is what we might call ‘lying by omission’: for example, not saying half a word about what happened in Germany in the late 1940s.

While yesterday we mentioned Justinian in the epigraph to the last chapter of Nixey’s book, the devil about this emperor is in the details. That is why I would like to expand on the chapter that Karlheinz Deschner dedicates to Justinian: whose translation we begin with this entry.

In short, it was not enough for the Imperial Church to have destroyed the Greco-Roman world in the 4th and 5th centuries as we saw in the essay ‘Rome vs. Judea; Judea vs. Rome’ in The Fair Race. In the 6th century, after the fall of Rome, the Emperor of Constantinople went on to commit a direct Holocaust against the Aryan race, which by then had already been established in the Italian peninsula.

The chapter that starts today is taken from Vol. 2: Die Spätantike (Late Antiquity), of Criminal History of Christianity published in 1989. The full title is: ‘Late Antiquity. From the Catholic “children emperors” to the extermination of the Arian Vandals and Ostrogoths under Justinian I (527-565)’. These were the two Germanic peoples that the Emperor of the Mud Empire of Constantinople genocided during his military incursion into Italy.

As I usually do, I don’t include any of the numerous footnotes that appear in the original. Anyone wishing to read an equally abbreviated translation of Volume I can request a hard copy, whose image appears above.

Deschner wrote:
 

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Justinian (527-565): A theologian on the imperial throne

‘The goal is unequivocally that of a single Empire, a single Church, and, outside it, neither salvation nor hope. And a single emperor whose most noble concern is, precisely, the health of that Church. In pursuit of that goal, Justinian is inexorable to the point of fatigue, chasing down to the last hiding place and with obsessive thoroughness everything that seems false to him’.

– Church History Manual

‘Our fervent longing was always, and continues to be today, safeguarding the straight and untouched faith and firm consistency of the Holy Church of God, Catholic and Apostolic, intact. We have always kept this in mind as the most urgent of our government tasks’. ‘And for the sake of that longing, we really waged great wars against Libya and the West, for the right faith in God and the freedom of the subjects’.

– Emperor Justinian

‘He killed some of them for no reason. He let others escape his claws but struggling with poverty, making them more miserable than the dead, to the point that they implored that the most miserable of deaths put an end to their situation. Of others, he took their lives together with their goods.

– Procopius, contemporary Byzantine historian of the Emperor

‘The smoking ruins of Italy, the annihilation of two Germanic peoples, the impoverishment and the sensitive losses that decimated the aboriginal population of the Western Empire, all this was more than indicated to open all eyes about the true causes of the religious policy of the Empire of the East […]. The Catholic clergy has a good dose of responsibility for the outbreak of the extermination wars of that time […]. The influence of the Church reached the last village’.

– B. Rubín

‘And with that the first Golden Age of Constantinople began’.

– Cyril Mango

 
Justin: From pigman to Catholic emperor (518-527)

With Justin started, literally overnight, a new era in religious politics. Rome and orthodoxy succeed in it.

Born in 450 in near present-day Skopje, the son of an Illyrian peasant rose from pigman to general while his sister continued to work as a full-fledged villager. Justin, who had fought in the Isauria war, in the Persian war and against Vitalian, was a stubborn and grumpy illiterate. He barely knew how to read, let alone write, not even his own name. But he had instead the cunning of a peasant, was quiet, determined and an integral Catholic. ‘He had no qualification to govern a province, not to mention an empire’ (Bury). But, the Jesuit Grillmeier supposes, already before his rise to the throne he was a supporter of the Council of Chalcedon.

Already with sixty-seven years, from the beginning of his reign he was under the decisive influence of his nephew and successor Justinian, who was then 36 years old, and also under that of the Catholic clergy, particularly the monks. It was evident that Justin and Justinian had already long since prepared the change of power. Even before, they had maintained contacts with the champion of the faith, Vitalian, and with the pope.

The true suitors to the throne, nephews of the late emperor, and military chiefs, Hypatius and Pompey were put out of play and all the relatives of the emperor in general were duped to remove them from power. Already during the night Anastasius died, Justin bribed all those who had to be bribed to secure the succession in his favour, even though the next day—what a disgusting farce!—he seemed to resist in every way possible to take upon himself the crown. In it he pulverised all the money he had accepted from the great chamberlain Amantius to promote the candidacy of his nephew. Thus, the next day, July 9, 518, and just as Justin was elevated to the throne, it could be emphasised that he owed to God his imperial galas, and exclaimed again and again: ‘Emperor, you are worthy of the Trinity, worthy of the Empire, worthy of the city’ and the following Sunday a pompous mass was celebrated in Hagia Sophia.

However, this rise to power did not pass without tumult or blood, even though, as was evident, it was plotted and prepared well in advance. There were very few who glimpsed the dense network of intrigues and connections in multiple directions. There were fierce riots, and turbulent scenes in the same Hagia Sophia. Several candidates to the throne emerged to disappear shortly as comets turned off by the boiling tumult. And when the Senate, thanks to bribery, appointed Justin, a group of opponents rushed against him. One of them broke his lip with a punch, but his people immediately drew their swords, slashed some of the attackers and dispersed the others.

In any case, the Catholic illiterate, even if he was helped by the superior intelligence of his nephew, achieved all his objectives in a single day: his election, his confirmation and his coronation.

Already the day after the assassination of the competitors, the names of the popes Leo I and those of the patriarchs of Catholic convictions, were included in the Eucharistic prayer. And on September 7, Justinian, the imperial nephew, was able to communicate to Rome: ‘The most arduous of the problems related to faith have been solved with the help of God’. In his congratulatory letter, the Pope underlined the intervention of the divine will in the election and showed his hope of an early ecclesiastical unification… And the nephew Justinian proclaimed in 520 that Justin based his sovereignty on ‘the holy religion’.

Once again, then, the Chalcedon formula recovered its validity. For Justin, the decisive man of the new government, at least concerning ecclesiastical politics ‘understood that only a clear yes to Chalcedon offered prospects for pacifying the kingdom’ (Bacht, SJ). (Note of the Ed.: SJ means Society of Jesus. This Bacht guy was probably a Jesuit priest.) In other words: the Catholic Church had looked after maintaining eternal discord as ‘pacification’ then meant, as history shows and will continue to show each time the occasion presents itself, the following: oppression of the other religions.

Justinian also understood this in writing to the emperor: ‘See as day after day the delirium of the old enemy continues to wreak havoc. Although the problem has been resolved by a definitive trial, peace is delayed’. The Pope wanted a ‘return to love’, to peace—a peace which he praised before the emperor with the pseudo-pacifist biblical words: ‘Glory to God in the highest, and on earth peace, good will toward men!’ For men of good will are always only those who want what Rome wants. Rubín, in his brilliant monograph on Justinian, says: ‘Peace for the co-religionists, war and terror for those who disagree’.

Categories
Constantinople Real men Vikings

Holy wrath, 9

by Evropa Soberana

Window with portrait of Harald in a cathedral

 
The twilight of the berserkers

The berserkers, like all paganism, ended up falling into decay. At a given moment, probably with the advent of Christianity, the esoteric religious leadership of Scandinavia received the coup de grace: it disappeared and submerged itself in the dominant culture (see footnote of pic above). All the Germanic religiosity and its external traditions fell without impulse or direction, divided and weak, functioning only by inertia.

Since then, we have tried to distinguish between two types of berserkers: the heroic berserker, brave and loyal elite warrior in the service of a great king; and the decadent berserker, a wandering bandit given to theft, pillage, indiscriminate killings and rapes. This later figure corresponds to gangs of criminals in Scandinavia, and its signs denote what happens when male impulses—which originate on the dark side and tend, in principle, to destruction—fall outside the control granted by discipline, asceticism and will.

This type of ‘berserkers’ was described as terribly ugly, with deformed features, with only one eyebrow, dark eyes and black hair, having manic and psychopathic tendencies. Such criminals, coming from the lowest social strata of Scandinavia, wandered through the villages challenging little men to a duel.

Since by rejecting the duel they would be considered cowards, the peasants accepted for honour and self-love, and generally fell dead under the arms of the bandit. He, who was not a combatant of honour or a soldier was left with the lands of the unfortunate, his possessions, his house and his wife. In the sagas, often a noble warrior ended up killing the impostor, freeing the woman and marrying her.

In the 11th century, duels and berserkers were placed outside the law. In 1015, King Erik I ‘Bloody Axe’ of Norway made them illegal. Gragas, the medieval code of Icelandic laws, also condemned them to ostracism. In the 12th century these decadent berserkers disappeared. Henceforth, the Church cultivated the belief that they were possessed by the Devil.
 

A case worthy of study: King Harald Hardrada of Norway (the one who appears above in St. Magnus Cathedral at Kirkwall) as an example of the Viking world and the importance of berserkers in battles

Unfairly, Harald Hardrada usually appears in history only as a Norwegian king who failed to conquer England. Harald, a blond giant over 2.10 m., lived at a time when the Scandinavian kings were polishing the political and court arts to match their European counterparts, but he was still more in tune with the free Viking warriors of previous centuries. To this day, it seems a mystery to me why nobody has made a film about this man.
 

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Editor’s interpolated note: No white has made a film about this Norwegian king because the Weirwood trees were cut down long ago, so to speak. The Aryans have been worshiping a Semitic god.

 

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Harald Sigurdson was born in Norway in 1015. With fifteen years he participated in favour of King Olaf II in the battle of Stiklestad, against King Canute of Denmark (later also king of England and Norway). In this battle, which coincided with a solar eclipse, Olaf’s army lost. Wounded, Harald managed to escape from Norway with warriors loyal to his lineage and, in exile, formed a gang of loyalists who had escaped from Norway after Olaf’s death. A year later, having Harald sixteen years old, he and his Norwegians crossed Finland and entered Russia, where they served the great Prince Yaroslav I the Wise as stormtroopers, where Harald was made general of Yaroslav’s armies.

Two years later, the young Viking general was maintaining a loving relationship with Elisif (Isabel), the daughter of Yaroslav. When the prince, enraged, surprised the couple, Harald was forced to escape from Russia with his loyal gang, according to gossips, even raising his pants on the road.

Harald crossed with his men the Ukraine and the Black Sea and arrived at Constantinople, the capital of the Byzantine Empire, where he enlisted in the Varangian Guard—the elite mercenary unit composed exclusively of Scandinavians. He became famous throughout the Mediterranean, earned the nickname Bolgara brennir (‘Bulgar-burner’); triumphed in North Africa, Syria, Palestine, Jerusalem and Sicily, and amassed an immense personal fortune from looted booty.

Over time, Harald was made head of the Varangian Guard, admiral of the Byzantine fleet (the most powerful of the Mediterranean) and was given great autonomy to independently carry out attacks against the enemies of Byzantium. Far from his native Norway, Harald and his men had become the spoiled children of a great Mediterranean empire. In his day, the Byzantine chronicles referred to Harald as ‘son of a Varangian emperor’. He was in the service of the Byzantines until 1042, that is, until his of twenty-seven years.

Harald left the Byzantine Empire with the promptness that had been usual in his travels. Crossing the Black Sea and the Ukraine, he again passed through the Kiev court and took away his old love, the daughter of Yaroslav, with whom he married as they travelled north through Russia.

In 1045, having thirty years, Harald, supported by his experienced warriors and as a military-political veteran with impressive wealth and extensive network of contacts, re-conquered the Norwegian throne as Harald III Sigurdson, reigning it for twenty years and earning the nickname of Hardrada (‘tough sovereign’). However, it seems that all this life of great deeds had not satisfied the Viking.

In 1066, Harald set his sights on England, the land that had been the fate of numerous Nordic migrations since the 5th century. He claimed the English throne, taking advantage of the fact that a Danish-English-Norwegian kingdom had existed in the past, and brought together 300 longships to face the Anglo-Saxon troops of King Harold. It was in this framework that the battle of the Stamford Bridge, in the north of England, took place.

Harald died with his throat pierced by an arrow. When one of his men asked him if he was seriously injured, he replied, ‘It’s just a small arrow, but it’s doing its job’. He was fifty-one years old. Only ten percent of Norwegian soldiers survived the Battle of Stamford Bridge. The Anglo-Saxons allowed the last Vikings to set sail in their longships and return to Norway.

The year of Harald’s death in 1066 coincides with the advent of Christianity in the North, and is considered the end date of the Viking Age.

Categories
Civil war Constantinople Vikings

Holy wrath, 8

by Evropa Soberana

The Danelaw and the main areas of Viking settlement in Great Britain. Apart from the designated areas, the entire coast was strongly influenced by Scandinavia.

For a time, the Vikings made England a Danish kingdom. The Anglo-Saxons under King Alfred the Great, Germanics like the Vikings, engaged with them in a war in which the Vikings were confined to the north of England, in a kingdom called Danelaw (‘Danish law’), where Nordic paganism ruled and where there was a wide colonisation by Viking families, to such an extent that they left many words in the English vocabulary. Some historians have called it the ‘other England’ parallel, the ‘Scandinavian England’. Here, the Vikings established capital in Jorvik (York) and devoted themselves to rooting rather than looting, establishing farms, fields and trading centres.

Both the Vikings and the Normans fought over England. The war broke out when King Harold of England, Anglo-Saxon, had to face first with King Harald of Norway and then with King William the Conqueror of Normandy, who fought for the throne. The Anglo-Saxons of Harold confronted the Norwegians of Harald Hardrada (the last Viking king ‘of the old school’) at the Battle of the Stamford Bridge. Having defeated Harald, the battered Anglo-Saxon troops of Harold moved some 360 kilometers from Yorkshire (north of England) to Sussex (south of England), where William awaited them with fresh Norman troops. Exhausted Anglo-Saxon troops clashed with the Normans in the famous Battle of Hastings (1066). For the lack of a good cavalry and because many left the security of the wall of shields and spears to persecute the Norman knights who retired to reload, the Anglo-Saxons lost. Harold died with his skull pierced by an arrow that entered his eye. It was a tragedy for England.

The ‘Normans’ (really Frenchified Danish) imported the French language, polluting the Anglo-Saxon and stripping it of its most Germanic resonances. French became the language of the new Norman court, and the Anglo-Saxon—that is, Old English—the language of the commoners and the dispossessed aristocracy.

England was also infected with the Eastern mentality. Its focus of attention and cultural relations went from Denmark, northern Germany and Scandinavia, to France and the Vatican, and in this sense there is no doubt that even a Viking triumph would have been better.

The Normans imported, in addition, a feudal serfdom of Christian type (that had sense in places where the Germans constituted a minority aristocracy, but not in England, where most of the population was of Germanic origin), sweeping the old Saxon law, so hated by the Church, and that only remained in the county of Kent, which had been the place where the first Anglo-Saxons landed (specifically the Jutes, from Denmark) in the 5th century, and where the Anglo-Saxon Germanic tradition was perhaps stronger and more rooted. However, the Normans undoubtedly brought beneficial innovations: large stone castles with moats and the spirit of the new cavalry.

The Anglo-Saxons, in any case, were not going to resign themselves to that situation, and many of their aristocrats, leading their people, took part in a hidden resistance against the ‘Norman invasion’, which was nothing but a French invasion. The very legend of Robin Hood refers to the struggle between Anglo-Saxons and Normans, in which an Anglo-Saxon männerbund, headed by a Saxon nobleman, retires to the forest and carries out ‘guerrilla warfare’ against the occupation.

The Viking expansion was so immense that they have even found Buddha statuettes in Scandinavian tombs. Not without well-founded reasons, some authors, such as the Frenchman Jacques de Mahieu, have placed the Vikings at the base of aristocracies in places as distant as Peru and Mexico, and hence strange cases such as Quetzalcoatl, Kukulkan, Ullman or Viracocha, pre-Columbian gods with European features (such as the beard, white skin, light hair or blue eyes).

Of the Scandinavian nationalities, the Norwegians tended to explore Iceland, Greenland and America; the Danes were concentrated in England, Scotland, Germany, France and Ireland, and the Swedes devoted themselves above all to their adventures in the East, including Finland, Russia, wars against Khazars and Tartars and their exploits in the Islamic and Byzantine world.

Non-Vikings considered the berserkers as the ultimate expression of the northern rage that spread like wildfire across Europe.

The same archetypal image of the bloodthirsty Viking that fights half-naked and kills indiscriminately, corresponds more to the berserker than to the ordinary Viking warrior. The fame and prestige of the berserkers in the North were enormous. They were bodyguards in many royal courts, including that of King Harald ‘Beautiful Hair’ of Norway. King Hrolf Kaki of Denmark sent his twelve berserkers to Adils of Sweden to help him in his war against Norway. After the Viking military campaigns, when casualties were counted, the military captains did not even bother to count the berserkers, since they assumed they were invincible after uttering spells that made them invulnerable to iron and fire, or that they were capable to disable the enemy’s weapons with their eyes.

Such fame came to the East, in such a way that the Emperor Constantine of Byzantium—a powerful man with many means, and who wanted the best—hired a select personal guard that was composed exclusively of Swedish berserkers. They were known as the ‘Varangian Guard’. (Over time, the guard would be so full of Anglo-Saxon warriors that it would become known as ‘English guard’.) As Constantine wrote, these men sometimes performed the ‘Gothic dance’, dressed in animal skins and totemic masks.

(Left, the Varangian Guard, known as pelekiphoroi phrouroi, ‘guardians armed with axes’, stood out gloriously in Constantinople or Miklagard for the Scandinavians.) Scandinavian paganism had preserved a healthy shamanism, deeply related to Nature and Asgard, the heaven of the gods. According to Germanic mythology, fallen berserkers formed in the Valhala Odin’s honour guard, so in their earthly life they tried to reflect and ‘train’ that vocation by protecting numerous kings whose power figure was associated with Odin.

The Varangian Guard became famous in a series of campaigns against the Muslims, in one of which the Varangians destroyed nothing more and nothing less than eighty cities. In each Viking army, the berserkers formed a group of twelve men. The other warriors had great respect and fear, and tried to stay well away from them, because they saw them as dangerous, unstable and unpredictable. The berserkers themselves were kept separate from the rest of the corresponding army, cultivating the ‘pathos of distance’.

Categories
Constantinople Goths Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 114

St. John Chrysostom exhorting Aelia Eudoxia. Note how the Empress—the spouse of the Roman Emperor Arcadius—, in this painting by Jean-Paul Laurens, has people in her Byzantine entourage who are not whites.

Editor’s note: In a nationalist forum last month a commenter said:

A BS narrative that makes no sense. The idea that Jews created Christianity to subjugate the world is absurd and has no basis in historical fact. Anyone with a basic knowledge of history knows that anti-Jewish Rome and Byzantium spread Christianity—to the Jews disfavour. 

It is true that some Jews suffered with the Christian emperors from the times of Constantine, but it cannot be said that the spread of Christianity was unfavourable to them. Quite the contrary: by the time of the reign of Theodosius II only two religions were legal in the Roman Empire: Judaism and Christianity! Not gratuitously I called ‘Apocalypse for Whites’ my translations of Evropa Soberana’s book on Judea vs. Rome.

The mentioned commenter does not seem to understand the double-edged strategy of the Semitic Christians of the Ancient World. Contemporary Jews are capable to withstand the open anti-Semitism of millions of Muslim migrants. Why they do that? Because they want to dilute the blood of the Aryan Man within his own land. In the same way, in the Ancient World they tolerated some repression since Constantine and his successors in order to annihilate the Greco-Roman culture of the Hellenes (i.e., the White culture), their true enemy.

Byzantium took over after the Western Roman Empire collapse. Byzantium had far more riches than Rome and its rule lasted 1,000 years. The Jews were greatly restricted under Byzantium rule. Again, you demonstrate your historical ignorance. 

Does the commenter ignore that in the times of Byzantium (Constantinople) a war was fought—a war of ethnic cleansing of pure Whites instigated by St. John Chrysostom? When Karlheinz Deschner writes below about a mood, ‘typical of the anti-Germanism that prevailed in Constantinople’, one must keep in mind that the xenophobic muds of the old Byzantium disliked the blond Nordics and massacred 7,000 of them, women and children included.

Christian readers of the history of Constantinople, even those who comment in Alt-Right forums, usually don’t care about the ethnicity of the residents of the Mud City that Constantine had founded. Not even Richard Spencer has cared about it when he mentions Byzantium in glowing terms. New visitors of this site who have not read Evropa Soberana’s essay should read it now (see sticky post), together with the only histories about the White race, by William Pierce and Arthur Kemp, that have been written.

Karlheinz Deschner wrote:
 

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The massacre of Goths in Constantinople

Arcadius, who was still a boy, was named Augustus in 383 and in 384 became independent sovereign of the East. He was educated first by his mother Aelia Flaccilla, a strict Catholic, and then by the deacon Arsenius, who came from Rome. Although not without training—even a pagan, Themistius, prefect of Constantinople, had been his teacher—, the monarch always depended on his advisors and also his wife Aelia Eudoxia (mother of St. Pulcheria and Theodosius II): a determined anti-German, that pushed Arcadius against the ‘heretics’ and the followers of the old faith, and who largely directed his internal policy. On August 7, 395, the emperor, who was then seventeen years old, censured the negligence of the authorities in the persecution of idolatrous cults.

General Gainas, an Arian Goth, who rose rapidly in the Roman army, had succeeded in the meantime. He was in 394 in the war against Eugenius; in 395, in the campaign of Stilicho against Alaric. Gainas participated next in the murder of Rufinus, and from 396 to 399, under the command of Eutropius, became et magister utrius que militiae.One day they sent Gainas to the leaders of the party opposed to the Germans, their greatest adversary: the consul Aurelian, the consular Saturninus and the clerk John. However, the Goth only touched them with the sword, manifestly implying that they would have deserved death, and sent them into exile.

Now, after an unfortunate operation in the year 399 against the Goth Tribigild, who had risen in arms, Gainas fell into suspicion. Also in Constantinople, as a reaction to the pillages of the Goths, the tributes of war and all kinds of demagogues, a rigorous national orientation had developed, a remarkable anti-Germanism ‘represented mainly by Orthodox Christians’ (Heinzberger). The people, incited with rumours, hated the Germans, the ‘barbarians’ and the Arian ‘heretics’, who even aspired to have their own church in the capital. For this reason, Gainas maintained a lively polemic with patriarch John Chrysostom, who tried vehemently to ‘convert’ the Goths and who had assigned to the Catholic Goths a temple of their own, the church of Saint Paul, thus becoming ‘the founder of a German national church in Constantinople’ (Baur, Catholic).

However, the bishop strictly banned Arian religious services. He protested before the emperor against the requests of Gainas of a church of his own. Expletives against the Arians and the remaining ‘heretics’ were unleashed. He prayed insistently to the sovereign, dominated by Eudoxia, the anti-German fanatic—since the year 400 she was considered ‘August’—who did not allow the dogs to be thrown at the saint. It is better to lose the throne than to betray the house of God. Compare this to the similar advice given by Chrysostom’s colleague, Ambrose. The intervention of the bishop encouraged the citizens, with whom conflicts had already taken place. They rebelled in the so-called ‘hot summer of the year 400’, probably due to xenophobia, the differences between the two peoples. ‘However, what was decisive was the confessional antagonism; the shedding of blood begins, curiously, when Gainas demands for its Argive Goths the concession of a church’ (Aland).

The national party, which had armed the citizens, attacked along with the Roman garrison and the palace guard, the Goth minority. Gainas was saved with a part of his troops on the night of July 12, 400, when the assault took place at the city gate. However, many of their soldiers, along with their wives and children, were killed or burned inside the ‘church of the Goths’, where they had sought refuge; in total, apparently, more than seven thousand people. It occurred ‘at the instigation of Bishop Chrysostom’ (Ludwig), though perhaps to a greater extent at the behest of the later Bishop Synesius. His manifestations as an emissary are typical of the anti-Germanism that prevailed in Constantinople.

The prestige of St. John Chrysostom ‘was reinforced by these disturbances’. Nevertheless, it was not, as the Catholic Stockmeier thinks, because he was ‘above the parties’ but because he was on the side of the victors. The Catholics, who avoided the open struggle, removed the roof of the church and massacred the ‘barbarians’ with a shower of burning stones and beams, killing every last one of them (thirty-four years before, the procedure had already given good results in Rome in the fight between two popes). After the battle, they sang a thanksgiving to heaven and Chrysostom once again praised the man who directed human destinies in his sermon.

The fugitive Gainas, now officially an enemy of the State, went to Thrace to join his people on the other side of the lower Danube. However, after the annihilation of his army, on crossing the Hellespont on 23 December of the year 400, he was killed and his head sent to Constantinople at the beginning of the following year.

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To contextualise these translations of Karlheinz Deschner’s history of the Church in 10-volumes, Kriminalgeschichte des Christentums, read the abridged translationof Volume I.