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Christendom Daybreak Publishing History Jewish question (JQ) Kriminalgeschichte des Christentums (books) New Spain

‘Krimi’ – 2022 edition!

After much work, the PDF of the revised first volume of our translation of Karlheinz Deschner’s Kriminal-geschichte des Christentums (Krimi they call this work in Germany), Christianity’s Criminal History: Volume I, is finally ready.

Compared to the foreword I published last month, I added several paragraphs to that foreword (grey letters mean that those sentences also appeared in the previous foreword):

One thing I have noticed about virtually all dissident right-wing intellectuals and commentators, including the racialists, is that they do not try to reinvent the history of the white race as William Pierce did in Who We Are. They do the opposite: they rely on Christian or secular authors ignorant of the real history of the West. So-called dissidents do not seem to realise that, to understand their darkest hour, it is necessary to make a clean sweep of everything that is taught in universities about the humanities and to start rewriting history from scratch.

That is why I chose the weirwood tree as the symbol of my website. It reflects that what we should focus on is the historical past of the white race, the true past (read The Fair Race’s Darkest Hour listed on page 3), not on what is said even in the (semi-normie) forums of the racial right. Whoever is able to touch the millenary tree and see the past not as we are told it happened, but as it actually happened—especially the history of Christianity!—changes his worldview all at once. In his after-dinner conversations, Hitler, who had touched the sacred tree, said: ‘Christianity is the greatest regression humanity has ever experienced.’ Alas, as the Romanian philosopher Emil Cioran, who once described himself as a Hitlerist, wrote, ‘The whole world has forgiven Christianity.’

Well, not the whole world… As I confess in my philosophical autobiography De Jesús a Hitler, Christianity played a key role in the destruction of my teenage life and my twenties, something I will never forgive. The tragedy that destroyed several members of my family motivated me to embark on a long odyssey in search of the sacred tree in order to, retrocognitively, visualise my past. But Karlheinz Deschner’s ten-volume tree has too many branches and whispering leaves in which those who have barely taken their vows can get lost…

Which is why I have abridged it.

Such is the importance of seeing the historical past as it really happened, that I will put Deschner’s book second on the list in a new featured post!

Although the next book of my Daybreak Press will be Savitri Devi’s Reflections of an Aryan Woman that we translated from French, we will continue to upload entries from Deschner’s magnum opus until we can publish the second volume of Krimi.

I take this moment to remind my racialist visitors that The West’s Darkest Hour provides a different paradigm from white nationalism for understanding the decline of the West. While the Jewish problem, in our view, is a catalyst, it is not the active substance that is poisoning the white man. The active substance is Christian ethics.

Let me illustrate it by comparing Mexico to the US. It is less bad to live in a place like the 21st-century Woke US than Catholic New Spain of 1521-1821, which thanks to the Spanish Inquisition controlled Jewry to prevent subversive activities. Ironically, thanks to the heat that Americans are already beginning to feel due to the strong Jewish catalyst, the ‘frog’ is realising that they want to kill it. By contrast, without that powerful catalyst in New Spain, after three centuries the ‘frog’ ended up burned because it didn’t even feel the heat. Pure Christian ethics without Jewish subversion was enough to mongrelize the Iberian whites south of the Rio Grande without them even noticing it. In other words, the CQ is the actual poison; the JQ, a mere catalyst. Thank you, kikes, because your catalyst is so strong that it’s beginning to awaken Americans from their lethargy (cf. Greg Johnson’s article published today about the Kanye ‘Ye’ West controversy)!

Incidentally, there is a chance that an online friend will publish the above-linked PDF as the print version of Christianity’s Criminal History: Volume I on IngramSpark. It is a book that deserves to be on our bookshelves as a hard copy. (I cannot do it myself because I don’t have the time to master the software to design book covers.)

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Daybreak Publishing Karlheinz Deschner Kriminalgeschichte des Christentums (books)

I’ve changed my mind

I had said that the revised edition of the first volume of our abridged translation of Karlheinz Deschner’s criminal history of Christianity would cover the origins of Judeo-Christianity up to Charlemagne.

Now that I have just finished proofreading up to the time of Emperor Justinian of Constantinople, I realised that it is better to finish the first volume up to that monarch and leave the rest of the High Middle Ages (roughly from the 6th to the 10th century) for the second volume.

As I am thinking in editorial terms for my Daybreak Press, I think the cover of the first volume should have the face of Constantine; and the second volume, the face of Charlemagne.

So the revised edition of the first volume will soon be ready and its PDF will be available on this site, and we will continue working on what we still have to translate for volume II.

To give the visitor an idea of what we have translated so far for this site, here is the table of contents:
 

CONTENTS

Editor’s foreword

Introduction

Forgeries in the Old Testament

The bibles
The five books that Moses did not write
David and Solomon
Joshua and Isaiah
Ezekiel and Daniel
The Jewish apocalyptic
Portrayals of the biblical female world
Opposition to the Old Testament
Forgeries in diaspora Judaism

Forgeries in the New Testament

The scriptures are piled up
God as the author?
Christians forged more consciously than Jews
Neither the Gospel of Matthew, nor the Gospel of John,
nor John’s Book of Revelation come from the apostles to
whom the Church attributes them
Forged epistles of ‘Paul’
The second epistle to the Thessalonians
Colossians, Ephesians and Hebrews
Forged epistles of Peter
Forged John and James
Interpolations in the New Testament

The invention of Popes

There is no evidence of Peter’s stay in Rome
The story of the discovery of Peter’s tomb
The list of fabricated Roman bishops

 
Christianity’s Criminal History:

Background in the Old Testament

Moses and the Book of Judges
The ravages of David and the modern translators
The sacred warmongering of the Maccabees
The Jewish War (66-70)
Bar Kokhba and the ‘last war of God’ (131-136)
The Jewish religion, tolerated by the Roman state

Early Christianity

Interpretatio Christiana
‘Orthodoxy’ and ‘heresy’
First ‘heretics’ in the New Testament
Thirteen good Christians
Saint Jerome and Origen

The persecution of the Christians

Anti-Hellene hatred in the New Testament
The defamation of the Greco-Roman religion
Celsus and Porphyry
The persecution of the Christians
Most of the written statements about the martyrs are false,
but all of them were considered as valid documents
The Roman emperors viewed retrospectively

Saint Constantine: The First Christian Emperor

War against Maxentius
War against Maximinus
War against Licinius
The Catholic clergy increasingly favoured
Constantine as saviour and vicar of God
No longer a pacifist Church
Savage criminal practices
Constantine against Jews and ‘heretics’
Constantine against the Greco-Roman culture

Constantine’s successors

The first Christian dynasty founded
on family extermination
First wars among devout Christians
Constantius and his Christian-style government
A father of the Church who preaches killing
First assaults on the temples

Julian

Hecatombs under the pious Gallus
Emperor Julian
Christian tall stories

After Julian

Rivers of blood under the Catholic Valentinian
Trembling and gnashing of teeth under the Arian Valens

Athanasius, Doctor of the Church

The complicated nature of God
It was not fought for faith but for power
The Council of Nicaea
Character and tactics of a Father of the Church
The death of Arius
The battlefield of Alexandria
Antioch and Constantinople
Shelter with a twenty-year-old beauty

Ambrose, doctor of the Church

Ambrose drives the annihilation of the Goths
Emperor Theodosius ‘the Great’
Against the Hellenist religion

The Father of the Church Augustine

‘Genius in all fields of Christian doctrine’
Augustine’s campaign against the Donatists
The overthrow of Pelagius
Augustine attacks classical culture
Augustine sanctions the holy war
Christianity sanctions the mistreatment of animals

The Christian Book Burning and the
Annihilation of Classical Culture

The annihilation of the Greco-Roman world
The oldest Christianity is hostile to education
The Christian ideal: the inversion of values
The hostility to culture of the first Greco-Christian writers
The hostility to classics in early Latin-Christian writers
The theatre, ‘The temple of the devil’
Natural Science
Everything a person needs to know is contained in the Bible
The Western world darkens more and more

The Catholic ‘children emperors’

The division of the Empire: Two Catholic states emerge
The massacre of Goths in Constantinople
Alaric enters Rome

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

Justin: From pigman to Catholic emperor (518-527)
Emperor Justinian, dominator of the Church
The Vandal state
The great beneficiary of all that hell: The Roman Church

 
The Middle Ages

A panoramic view

From convinced subjects to convinced lords

The Christianisation of the Germans

The spread of Christianity in the West
Conversion methods
Jesus becomes the Germanic broadsword
The weed of the past
‘Demonstrative destruction’

Clovis, founder of the Great Frankish Empire

The Rise of the Merovingians
A great bloodbath and the German Church
A moralistic assessment of history?

The sons of Clovis

The division of the kingdom
A saint and murderer
Theudebert I and kings killer

The Invasion of the Lombards

The last Merovingians
The Conversion of the Visigoths to Catholicism

Pope Gregory I (590-604)

The flight from the world
The man of double standards
Thinking differently: a crime worthy of death
Use and abuse of slaves as livestock
The beginning of papal propaganda in England
Pope Gregory’s books

The Christianisation of the idea of king

The Christianisation of the idea of kingship
Mission and slaughter

The Church in the Merovingian Period

A kind of holy cancerous ulcer
Ignorant, criminal and a good Catholic
St Gregory of Tours
The throne and the altar

The Ascension of the Carolingians

Armed mission among the Frisians
The irruption of Islam

St Boniface, ‘Apostle of the Germans’ and of Rome

Deliverance from ‘all uncleanness’
The dispute over images begins
The papal revolution fails

Charles I, known as The Great or Charlemagne

Papal negotiations
The most momentous event of the Middle Ages
Criminal excesses at the papal court
The beginning of the pro-pope warfare
The bloody mission of the Saxons (772-804)
Plunder and Christianisation
The Christian banners enter Saxony
A mission along military shock lines
The butcher of the Saxons
Last uprisings, war of annihilation
Charlemagne’s bloody laws
Karolus serenissimus augustus

 

Appendix: Constantine controversy

‘Response given’ by Hermann Gieselbusch
Deschner responds to Maria R.-Alföldi

 

______ 卐 ______

 

Regarding the way I rearranged Deschner’s books, as can be seen in the index above, he published his Vol. 3, Die Alte Kirche (full title: The Ancient Church: forgery, brain-washing, exploitation, annihilation) in 1990, from which I took the passages of the first couple of chapters of our abridged Vol I. Twenty years later, biblical scholar Bart D. Ehrman published Forged: Writing in the Name of God: Why the Bible’s Authors Are Not Who We Think They Are, pictured left.

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Daybreak Publishing Destruction of Greco-Roman world Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte 2022!

 
EDITOR’S FOREWORD
[pages 5-8 of the forthcoming Edition]

In his after-dinner conversations Hitler said: ‘Christianity is the greatest regression humanity has ever experienced: The Jew has thrown back humanity one and a half thousand years’. And the Romanian philosopher Emil Cioran, who once described himself as a Hitlerist, wrote: ‘The whole world has forgiven Christianity.’

Well, not the whole world. As I confess in my philosophical autobiography De Jesús a Hitler, Christianity played a central role in the destruction of my teenage life and my twenties, something I will never forgive…
 

Some clarifications

Aleksandr Solzhenitsyn, who was a Christian, wisely allowed Edward Ericson to abbreviate The Gulag Archipelago so that the heavy volumes of the original work could reach a wider audience in a single, readable tome. The present book, Christianity’s Criminal History: Volume I is an abridged translation of the first volumes of Karlheinz Deschner’s Kriminalgeschichte des Christentums. The original German volumes, and also the Spanish translation I have used, contain thousands of endnotes, which are omitted here. This preliminary translation is only the first step towards a more formal German-English translation of Deschner’s maximum opus.

In this abridged translation I have added a few headings, as well as several illustrations with footnotes explaining them, and brackets translating German or Latin terms. Unlike Ericson’s abridgement of the Archipelago, sometimes I have omitted ellipses between unquoted paragraphs, and I have simplified some sentences. I have also replaced some words. I refer to the phrases where the author uses the word ‘pagan’. I replaced it with terms such as ‘Hellenes,’ ‘defenders of Greco-Roman culture,’ ‘classical culture’ or simply added inverted commas on the word ‘pagan.’

The term I have chosen, Hellenes, requires some clarification. It could not be more significant that before the introduction of the pejorative term pagan to refer to unconverted citizens of the Roman Empire, whites were called héllenes or éthne by 4th-century treatises (the expression hellénon éthne can be translated into modern English as ‘the Greek races,’ i.e. the white peoples). As I am aware of the rhetorical use of language, instead of the author’s pejorative term ‘pagan’ I have sometimes chosen the non-pejorative term common in the 4th century vernacular, ‘Hellenes.’

White nationalists claim to be quite informed on the Jewish question. But very few are aware that Jewish subversion began with Christianity, as Hitler said in the opening lines of this preface. Who among today’s nationalists knows the true history of the religion of their parents? Who is aware that Christian fanatics used violence to destroy the ‘pagan’ (i.e., the Greco-Roman world)? Yes: Deschner wrote in German. But how many English-speaking racialists are familiar with Catherine Nixey’s The Darkening Age: The Christian Destruction of the Classical World, published in 2017?

Independently of the nationalists and the racial right, virtually all Westerners ignore the apocalyptic catastrophe of early Christianity after Constantine handed over the Roman Empire to his bishops. They know only the myths of the martyrs (see the chapter ‘The Persecution of the Christians’ in this book), the pious legends, hagiographies and the New Testament fictional tales we were told as children: topics covered in the first section of this abridged translation.

Karlheinz Deschner (1924-2014) was a liberal German. He spent the first sixty years of his life researching the history of the Catholic Church before beginning the ten volumes of his Kriminalgeschichte series in 1986, which he completed in 2013. The series is an encyclopaedic treatise on the true history of Christianity.

I started reading Deschner at the beginning of this century, when I was a liberal, and I would not wake up to the Jewish question until 2010. But Deschner, like all Germans of our time who aspire to see his books in bookshops, never woke up. In his Kriminalgeschichte he went so far as to harshly criticise the anti-Semites of the Early Church: passages omitted in this abridgement. This said, the difference between Deschner and liberal theologians like Hans Küng (The Church) and conservative historians like Paul Johnson (A History of Christianity) is that Küng and Johnson concealed a great deal of the criminal history of Christianity. It is remarkable how Deschner, a scholar who like me became an apostate, was able to see Church history in a way that Küng, Johnson and a veritable galaxy of other Christian scholars would never dream of. After waking up to the reality of the Christian problem I realised that Deschner’s massive work, despite his liberal bias, could be rescued. It just has to be processed through the prism of someone who is racially awake. Of course: if Germany had won the war, Deschner, shown here in National Socialist uniform as a young man, could have written his story from our point of view.
 

Three German holocausts

More than one holocaust with millions of victims each has been perpetrated against the Germanic peoples. After 1945, the Allies killed millions of defenceless Germans (see, for example, Thomas Goodrich’s Hellstorm: The Death of Nazi Germany: 1944-1947). This is the best-kept secret of modern history. Conversely, the genocide committed in Germany during the Thirty Years’ War by fanatic Catholics is fairly well known (in the next volume of our abridgement we will incorporate those chapters). But who knows about the millions of other Germanic peoples killed by Emperor Justinian, recounted in this volume?

If the Aryan Man is currently committing ethnosuicide, it is because the System has lied to him about his own History.[1] The System’s favourite method is what we might call lying by omission: not saying, for example, a word about what happened to the Germans in 1945-1947, or how Christianity was imposed on the white race by Constantine and his successors. It was not enough for the Imperial Church to destroy the Greco-Roman world in the 4th and 5th centuries. In the 6th century, after the fall of Rome, Justinian, the Emperor of Constantinople went on to commit a gigantic genocide of the Germanic race, which by then had established itself on the Italian peninsula. Deschner’s chapter on this Holocaust appears in his second volume, Die Spätantike (Late Antiquity), published in 1989. The full title in translation is: ‘Late Antiquity. From the Catholic “child emperors” to the extermination of the Arian Vandals and Ostrogoths under Justinian I (527-565).’ These were the two Germanic peoples that were exterminated during the Byzantine Empire’s military incursion into Italy and Africa (no wonder there are few pure Germanic peoples in those regions today).

Finally, Deschner died in the same year that Richard Carrier published a book which will be considered the most important book since Hermann Samuel Reimarus’ critical approach to the Gospels. I refer to Carrier’s On the Historicity of Jesus: Why We Might Have Reason for Doubt. Deschner did not have the opportunity to evaluate the Christ myth theory in its phase of full exegetical maturity. For a new history of Christianity to be complete, Deschner’s criminal history must be complemented by Carrier’s ongoing work, and even our axiological critique of Christianity (see our booklist on page 3).

César Tort
November 2022

____________

[1] See ‘Foundation Myth’ on pages 90-93 of On Exterminationism.

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Daybreak Publishing Kriminalgeschichte des Christentums (books) Sponsor

Only PDFs or hardbacks?

Recently an Englishman, who incidentally obtained a copy of the translation of my first autobiographical book and contributed a donation, told me that PDFs weren’t enough: that my books need to be in hardback to make the content more enduring.

As for Christianity’s Criminal History, which we have been translating in abridged form, I must say something.

The PDF available so far consists of the posts of Christianity’s Criminal History on this site from 1 to 100. I have decided to put that manuscript together with posts 101-172 to produce a thicker volume, which for the time being will only be available as a PDF.

Since this book/PDF will be different from the previous edition, which used to be printed by Lulu, Inc. (and for whose cover I had chosen a copy my father made of Doré’s drawing of Cain and Abel before I was born), I have decided that for the second edition I will use another image to distinguish the two editions: probably Constantine’s face. This new PDF will be available soon.

The English gentleman is right. Therefore, I recently spoke to the manager of a print shop in the city where I live, and he will give me an estimate to print twenty copies with the new cover. But even a print run of twenty copies for each PDF in the featured post requires a relatively wealthy sponsor.

I don’t do this for money. If some interested party wants to take a gamble on, say, IngramSpark using all my PDFs and large amounts of his time to design the covers, I wouldn’t mind even if I didn’t get a single penny. What bothers me is that the ideas of The West’s Darkest Hour, which in my opinion could save the white race from extinction if taken seriously, aren’t being disseminated more formallly. And what could be more formal than to have these books in hardback on our bookshelves in anticipation of the day when the Establishment cancels all racialist websites!

But even if I don’t get the funds to form my Daybreak Press a little more professionally, visitors should save the PDFs on their hard drives in anticipation of the fateful day that might be coming.

Before it was published for a short time, I printed out at home the PDF of Who We Are available online and saved it in a ring binder. And I did the same with Hitler’s Table Talk, The Turner Diaries and Covington’s latest novel. Storing books in this way is too cumbersome because the binders take up a lot of space. But it is better than not printing them, as there are books that must be kept in physical form: either as normal books or as homemade printouts. It is the only way to have an in-depth dialogue with the author through underlining and pencil footnotes.

With instalment #172 we thus conclude the first Daybreak Press volume: our abridged translation of Karlheinz Deschner’s magnum opus. The rest of his series, in which Deschner writes about events from the successors of Charlemagne to modern times, are still missing. If I am still alive, I will continue this project and the remaining content will appear in the next volume (or volumes).

As I have said several times, if the Christian problem is solved the Jewish problem would be solved the next day. We can already imagine an American Continent populated not by pious Christians but by Spartans, Vikings and those Romans before the decline brought about by the Punic Wars. My purpose on this site is to make the white man of the future look like them and not like those who, by worshipping the god of the Jews, are incapable of acting as the white man acted in the ancient world.

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Catholic Church Constantine Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 172

Constantine I (also Saint Constantine or Constantine the Great)
was a Roman emperor from 306 to 337 c.e.

 

Karlheinz Deschner responds to Prof. Maria R.-Alföldi’s review

Mrs Alföldi reviews and censures in just twelve pages (148-159), and under the title ,,Kaiser Konstantin: ein Grosser der Geschichte?”, the seventy-two pages of my chapter ‘Saint Constantine, the first Christian Emperor: Symbol of Seventeen Centuries of Ecclesiastical History’, which appears in the first volume of my Kriminalgeschichte des Christentums [pages 157-176 of our abridged translation — Ed.]

Almost at the outset, she finds it ‘difficult to give even a rough account of the content of Deschner’s explanations’ (page 149). Why’s that? No doubt because she dislikes the content itself, which is divided into ten subheadings and thus perfectly outlined, just as she dislikes the non-academic orientation, which she describes as ‘popular’ and even ‘populist’ (page 159), ‘marked by a strong tendentiousness’ (page 149), which I had already explicitly acknowledged in my General Introduction. And at the end of her report, she urges a cautious handling of historiography, which I can only agree with all my energy!

Maria R.-Alföldi’s essay appears in the book’s third part, which the editor entitles ‘Model of Concrete Criticism’. Model, pars pro toto. I now submit this rebuttal, closely following the text, to a detailed critique.

‘It is read’, writes the professor ‘that Constantine falsified his genealogy.’ And also: ‘The first years of the young emperor’s rule in the West are nothing but dreadful wars against the poor Germans, who were later taken prisoner and mercilessly slaughtered’.

It all appears as terribly exaggerated by me, as untrue, although again this isn’t said explicitly. Both ancient sources and modern research confirm that Constantine’s barbarism was already in his time something infrequent and appalling. However, the lady critic prefers discreet insinuations, and hurtful ironies, which present me as an obscurantist historian, without her openly expressing it with decent malice aforethought.

But while Mrs Alföldi reproaches me, as she often does, of misleading the reader, it’s she who does it. And while she states that I suggest that Constantine carried out the war, she suggests already with the following sentence, and again against truthfulness, ‘once again one reads extremely emotional descriptions of atrocities of all kinds’ (page 150). Such descriptions, as I wrote, come to me in their entirety from the Church Fathers Eusebius and Lactantius.

With ‘underhanded acrimony’ (page 150), that is what I am reproached for, I then comment on the universal sovereignty of him whom she labels ‘Byzantine’ rhetoric. Constantine ‘forces the Church to come under his sway; and the Church in turn, according to Deschner, willingly and opportunistically bends over backwards to get at money and power’. But that would only be ‘a certain, perfectly recognizable palace group.’

No, because the Church as a whole achieved through Constantine, and his immediate successors, eminent influence and prestige. This is indisputable. Throughout the empire, the bishops exalted the dictator. Their tokens of favour were showered even on the hierarchies of distant countries, and reached the Catholic clergy as a whole—who was now a recognised and privileged caste—in the form of money, honours, titles, basilicas and other buildings; in the form of exemption from burdens and taxes, release from oath-taking and the obligation to testify, permission to use the state post, the right to admit last dispositions and bequests; moreover, the sovereign—as many others would do in the future!—delegated part of the state power to the prelates, although he also decided on matters of faith.

Quite a few prelates already imitated the style and ceremony of the imperial residence in their episcopal sees. Again and again, it is said in the sources: ‘He made them respectable and enviable in the eyes of all’, ‘with his orders and laws he brought them even greater prestige,’ and ‘with imperial munificence, he opened up all the treasures…’ Soon, precisely the greatest fathers of the Church, such as Ambrose, Chrysostom, Jerome and Cyril of Alexandria, will praise Constantine, who not only called himself co-bishop, ‘bishop for external interests’ (epískopos tôn ektós) but who modestly didn’t hesitate to call himself ‘our divinity’ (nostrum numen)…

The always obscene association of the throne and altar, especially in countless massacres from the 4th century to the present day, is not a product of my ‘tendentiousness’ (page 149), but something quite appalling. But as with so many conformists by profession, in her prose there is hardly any blood flowing, not a single drop; whereas it reminds me, as it seems to me, with all horror: ‘the battles are awash with blood’ (page 149) as if I had spilt it!

On the contrary, she ignores, no doubt with the bulk of the historians’ guild, the lamentable practice of hanging the little rascals and extolling the great ones. Nothing specifically Christian, no doubt. Already the African bishop Cyprian, martyr and saint, decried this practice in paganism and lamented that when blood is shed in private, the act is called a heinous crime, but if it is shed publicly it is bravery. ‘The extent of the havoc is that which leaves the crime unpunished.’

She speaks only in an aside, summarily and with the coldness of the investigator, of the ‘tragic end’ of Constantine’s relatives. Conversely, my prose narrates that the great saint had his father-in-law Maximian hanged in Marseilles, then had his brothers-in-law Licinius and Basianbus strangled; had Licinius’ son murdered at Carthage, ordered his own son Crispus poisoned (while murdering many of his friends) and had his wife Fausta, mother of five children, drowned in the bath… In addition, Constantine sent other parricides to hell using the terrible and long-gone insaculation (poena cullei, the particularly slow drowning in a leather sack).

This in no way fits in with his apologetic concept of the despot who is still highly celebrated by theologians and historians; who, ‘under the influence of Christian conceptions’, as the Handbuch der Kirchengeschichte exalts him, shows ‘a growing respect for the dignity of the human person’, the ‘Christian respect for human life’ (Baus, Catholic). That saintly usurer would, for example, have the tongues of informers cut out before their execution, would have the domestic servants who had taken part in the abduction of a bride killed, would have the slaves burnt and the wet nurses killed by pouring molten lead into their mouths, would have every slave and domestic who had accused his master executed immediately, without investigation or the production of witnesses.

On all these things and many more, the expert on Constantine doesn’t say a word. Quite the contrary: she goes on to say that I always treat the Constantinian penal legislation negatively, that I even ‘brand the emperor as anti-Semitic’, and this ‘despite the known fact that at that time the Jews were still free to practise their faith’ (page 151).

As if the Jews’ free practice of their faith were in contradiction with the anti-Semitism of the emperor, a sovereign who mocks the Jews as spiritually blind, a ‘hateful nation’ to whom he attributes an ‘innate insanity’; to whom he allows the visit to Jerusalem only one day a year. He bluntly forbids them to have Christian slaves, thus beginning their alienation from agriculture, with such grave consequences. Moreover, this is the first anti-Jewish law on conversion to Judaism (autumn 315), threatening both the Jew who converts and the Christian convert with the stake.

The specialist on the emperor silences the fact that her hero, with increasing power and freedom of movement, also attacked the pagans with increasing rigour.

This is particularly evident in the last years of Constantine’s rule, although he had no interest in opposing the vast majority of the empire. Nevertheless, Constantine forbade the rebuilding of ruined temples and even ordered their closure. In all the provinces, moreover, the temples were stolen and ‘plundered without regard’ (Tinnefeld) for him, his favourites and the churches; in fact, it came to ‘the theft of works of art such as had never occurred before’ (Kornemann). And then Constantine also arranged for their destruction. ‘He destroyed to the ground those temples which the idolaters held in the greatest veneration’ (Kornemann). ‘At a sign whole temples were lying on the ground’, Bishop Eusebius recounts in triumphant tones.

Nor did the potentate delay in ordering the burning of Porphyry’s fifteen books Against the Christians, in which he ‘advanced the entire biblical criticism of the Modern Age’ (Poulsen), which, according to the theologian Harnack, ‘has not yet been refuted’.

On all this Maria R.-Alföldi is once again completely silent…
 

______ 卐 ______

 
Editor’s note: I won’t abbreviate the following 4,700 words of Deschner’s retort; the above translation is enough to provide an idea. My post tomorrow Sunday will be devoted to my aspirations on how to pass on Deschner’s legacy in the English-speaking community, especially among those non-Christians who still believe in the fourteen words.

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Catholic Church Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 171

 

Response given

by Hermann Gieselbusch

– Reinbek, 23 August 1996 Sachbuchlektorat Rowohlt Verlag

 
(Left, Karlheinz Deschner with his editor Hermann Gieselbusch.) After some thirty years of preparation, the first volume of Karlheinz Deschner’s ten-volume Kriminalgeschichte des Christentums (Criminal History of Christianity) appeared in Germany in September 1986. The second volume was published in October 1988 and the third in October 1990. This marked the end of the first epoch: Antiquity.

Three imposing volumes, representing some 1,600 pages, with some 350 scientific notes, around half a thousand names of historical characters and as many place names and thousands of quotations from primary and secondary sources. In all, a veritable Milky Way of names, dates, Christian dogmas, titles and data.

Such a well-founded and fundamental accusation against Christianity—not only against the Church—has never been made before. In any case, the attacked party in principle adhered to Oggersheim’s rule: hold on.

When competent and professional Christians could not ignore it; when tens of thousands of readers devoured every new volume of Deschner’s historical Krimi every two years, when the number of annual departures from the Church was rapidly increasing sixfold and many of the dissidents were giving historical reasons in support of their decision—in particular the cruelties Deschner exposes—then it seemed to the attacked ministers of organised Christianity that the matter had passed the point of no return. And in 1992 they went on a counter-attack.

Hans Reinhard Seeliger, professor of historical theology at the Siegen University of Applied Sciences, organised a conference entitled ‘Criminalisation of Christianity? Deschner’s Church History on the Test Bench’: a three-day symposium at the Katholische Akademie Schwerte am Nordrand des Sauerlandes.

From 1 to 3 October 1992, lectures were given on the twenty-three chapters of the three volumes that have appeared to date, either in general or in particular. Most of the lecturers were professors from Germany and Austria: ordinary, extraordinary, supernumerary, and emeritus, as well as one professor and one honorary professor. Two belong to the Dominican order and one is a Franciscan. The spectrum of specialisations ranges from ancient church history, patrology, Christian archaeology, ancient history, ancient philology and Judaism to historical and systematic theology. The group was joined by a professor of criminal law (because Deschner’s is a criminal history!) as well as a newly qualified doctor of medicine from Freiburg.

Karlheinz Deschner was also invited—a chivalrous gesture—to present ‘the basic and general conception of his work’. One against twenty-two, a very tempting challenge for the combative spirit like Deschner. Nevertheless, he declined the invitation. He had already discussed the proposed topic at length in the general introduction to his work: ‘On the Subject, Methodology, the Question of Objectivity and the Problems of Historiography in General’, which consists of sixty printed pages. To this introduction, as Deschner himself wrote to the organisers, he had nothing to add. [1]

All lectures appeared in book form in the Catholic Traditionsverlag Herder in Freiburg, edited by the initiator Hans Reinhard Seeliger, with a total of 320 pages. On the cover we see the image of the Dominican Savonarola in Florence, painted by Fra Bartolommeo. A joke? (in 1498 Savonarola was burned at the stake). An aspiration? In any case, the editor writes in his introduction that ‘a “beheading” of the author would have been easy to execute’.

Of course, the book published by Herder, which is quite expensive by the way, has not been a bestseller. But even with a limited number of copies it fulfilled its function as a smokescreen. From now on, and with the very erudite reference to this collective volume, is interwoven the verdict that in that book more than twenty experts have shown that Deschner works in an unscientific way and writes with bias. When someone referring to Deschner now asks the Church painful questions, the initiate need only smile with a compassionate expression and refer to the said book—without having read it, of course—and with this magic trick of authority the whole historical mosaic of criminal history is diluted into complacency, and the soul seduced by Deschner must continue to believe that Christianity and its Churches have never had a criminal history, but only and exclusively a sacred history.

The philosopher Hermann Josef Schmidt, a professor in Dortmund, has thoroughly analysed the volume edited by Seeliger in Herder and published his exposé under the title Das ,,einhellige” oder scheinheilige ,,Urteil der Wissenschaf”? Nachdenkliches zur katholischen Kritik an Karlheinz Deschners ,,Kriminalgeschichte des Christentums”.

Deschner assumed that the interested reader can judge for himself which point of view is more convincing, and which author is closer to the critical and historical truth. Deschner, who continually advises his audience to examine what he says, not to ‘believe’ him, believes in the undertow of reason.

But to remain silent in this case would be self-harming and out of touch with reality. Calumniare audacter, semper aliquid haeret: Don’t be shy to slander, there is always something left! A foreign scientist recalled with special emphasis this old, and true, cynicism: Deschner should take a sharp, immediate and clear stand against his Schwerte critics.

The malignant flu in the winter of 1996 made it difficult for Deschner to write the fifth volume of the Criminal History, so he took up the Herder volume again, as a kind of spiritual gymnastics for convalescents, and looked for a modus operandi. To critically analyse the entire three-hundred-page-long text? Impossible. He could only proceed selectively by choosing a single article and analysing it in depth.

Deschner decided on the paper ,,Kaiser Konstantin: ein Grosser der Geschichte?” by Maria R.-Alföldi (the only woman in the Schwerte group). On the face of it, this lecture corresponds to the average level of volume. Some texts yield to all kinds of criticism. A few at least refrain from personal defamation and try to do justice to Deschner’s peculiarities and contribution: Maria R.-Alföldi occupies a middle ground and is therefore representative of the work.

She was born in 1926 in Budapest, received her doctorate in 1949, was appointed professor in Munich in 1961 and worked since then as a scientific advisor and later as a lecturer at the seminar for Greek and Roman history at the University of Frankfurt of Main in auxiliary sciences for archaeology and the history and culture of the Roman provinces (among the auxiliary disciplines of history are epigraphy, papyrology, glyptography and sigillography). Maria Radnóti-Alföldi has mainly published works on numismatics, such as Die constantinische Goldpragung: Untersuchungen zu ihrer Bedeutung für Kaiserpolitik und Hofkunst (1963) and Antike Numismatik: Theorie, Praxis, Bibliographie (1978).

Professor Radnóti-Alföldi is a corresponding member of the Academy of Science and Literature in Mainz. Hans Reinhard Seeliger, at the Schwerte meeting, introduced her as a ‘Constantine researcher of international standing’. Her lecture was received with particular sympathy at Schwerte, but here it seemed like a chorus to torpedo Deschner’s reliability as a historian. How many targets did she make? That is what Karlheinz Deschner discusses in the following reply.

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[1] Editor’s note: Our abridged translation of Deschner’s global introduction to his ten volumes can be read on pages 15-25 of a PDF. Deschner’s response to Professor Radnóti-Alföldi will appear in the next post.

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American racial right Charlemagne Karlheinz Deschner Kriminalgeschichte des Christentums (books) National Socialism Philosophy of history

Christianity’s Criminal History, 170

Karolus serenissimus augustus a Deo coronatus magnus pacificas (Charles, most serene emperor, great and peaceful emperor, crowned by God). As the beginning of his prolix title already read in 801, that peacemaking Caesar, crowned by God and reigning also per misericordiam Dei (by the mercy of God), the one who from 802 was also called imperator christianissimus and who (supposedly) died with the words of Psalm 31: ‘Into thy hands, O Lord, I commend my spirit’, that man had prepared one slaughter after another, and in his forty-six years of rule—from 768 to 814—he had warred almost continuously with about fifty military campaigns. For only two years (790 and 807) he didn’t fight ‘A happy period for the Church’ (Daniel-Rops).

There is nothing strange about the fact that in the Chanson de geste—the French epic poems of the early Middle Ages—he is already ‘more than two hundred years old’, accompanied by his bravest paladins. He fought against the Lombards, the Frisians, the Bavarians, the Avars, the Slavs, the Basques and the Arabs in Spain, and the Byzantines in southern Italy, with offensive wars almost coldly planned and with which he inflicted death, often cruel and terrible death, on countless people.

And not only did he kill in the wars, but he also had 4,500 prisoners murdered and thousands of families banished. Or, as it is said in one of the oldest liturgical poems in honour of Charles: ‘He struck down thousands, cleansed the earth of the heathen weeds, converted the infidels, broke the statues of the gods, drove out the foreign gods’. For him, according to his biographer Einhard, the wars against the Saxons and the Avars were more important than all other political tasks. Moreover, for certain ecclesiastical circles in the 10th century, the Saxon wars were the most important work he did for the Christian mission.

It is not just that Charles ‘the Great’ in fact killed, subjugated and enslaved without pause (winters generally excepted); that he was nothing but a warrior, conqueror, murderer and predator on the grandest scale—which, as the most learned of scholars have long since taught us, was then so commonplace, so much a part of the ‘Saxon way of life’, was then so commonplace, so much the ‘good’ style of the time, that to criticise it would be a crass anachronism, from our ‘enlightened’ time as well as being arbitrary, rigorist, moralistic and square-jawed in the extreme. No, it is also about the fact that Charles ‘the Great’ carried out all this incredible bloodshed with the most intense participation of Christianity and the Church of his time (which, of course, were also ‘sons of their time’! according to the apologists). And that this Church never protested, but rather took full advantage of it all.

The point is that the Christian feudal state and the Christian feudal Church were one and the same thing—and the same thing in crime.

Charles, whose true ‘book of state’ was the Bible, and whose favourite works included Augustine’s City of God, not only ruled and acted as king of the Franks but also as an enlightened protector of the Church, as an interlocutor and ally of the pope, as evidenced by his legislation, his epistolary correspondence written by ecclesiastics and his closest collaborators. This monarch was a kind of priest-king, he was rector et devotus sanctae ecclesiae defensor et adiutor im omnibus (guide and devoted defender and helper of the Holy Church in all things).

Empire and Church became indissolubly intertwined in the imperium christianum, with hardly any difference between political diets and ecclesiastical councils. Charles convened synods, over which he presided; he chose bishops and abbots as he pleased, and in Saxony he instituted the bishoprics he needed. When he needed an archbishopric for his attacks on the miserly, he had the pope erect the archbishopric of Salzburg. He also disposed of church property, enriching popes and bishops with territories. He granted them numerous privileges of immunity and punished the violation of ecclesiastical immunity with the doubled royal penalty of 600 solids. He freed the bishops from taxes and granted them the right to mint money. He punished the plundering and burning of churches with capital punishment.

But above all, he imposed the universal obligation of tithes on the clergy and demanded tithes for the Episcopal churches at the state level. He also bequeathed three-quarters of his cash to the Church, which he took special care of in his last years (while he left only one-twelfth to his children and grandchildren as a whole, and one-twelfth to the palace servants). And the prelates were also entirely dependent on him, although their influence during his reign—considering him at least all the Frankish bishops as the universal head of the Church—grew considerably: under Charles, they marched to war, acted as judges alongside the counts and were at the head of the royal court.

A 1967 study lists no less than 109 places of worship of St. Charles. These include Aachen (where Charles’ death day, 28 January, is still celebrated in the cathedral today, and where I celebrated my name day as a child), Bremen, Brussels, Dortmund, Frankfurt (one of the main places of Charles’ cult), Fulgem (another of the main places of Charles’ cult), Falkirk (another of the main places of Charles’ cult’), Fulda, Halle, Ingelheim, Cologne, Constance, Lüttich, Mainz, Minden, Münster, Nuremberg, Regensburg, Strasbourg, Trier, Vienna, Würzburg and Zurich. It is also noteworthy that Charles received cultic veneration throughout Saxony. For centuries Charles ‘the Great’, Charlemagne, has been regarded as the ideal model ruler, and for many, for very many, he still is today.

Voltaire and Gibbon stigmatised his barbarism and denied him personal greatness.

At the beginning of the 19th century, Napoleon was exalted to the full extent of his power as a ‘Charlemagne redivivus’. After the founding of the German Reich in the 19th century, Germans rediscovered Charles’ Germanness and his bellicose spirit. In the fascist era, amid the Second World War, the 1200th anniversary of Charlemagne’s birth was celebrated on 2 April 1942, and he was presented as ‘Charles the Unifier’.

The Carolingian empire, the imperiun christianum, as Alcuin called it from 798, the regnum sanctae ecclesiae (Libri Carolini), stretched from the North Sea to the Pyrenees and the Adriatic. It covered what is now France, Belgium, Holland, western Germany, Switzerland, most of Italy, the Marca Hispanica and Corsica. It was approximately 1,200,000 square kilometres in area: almost as large as the Western Roman Empire.

 

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Editor’s Note:

I have been very critical of American white nationalism on this site, but hardly at all of German National Socialism.

It is time to realise that Hitler and the Nazis weren’t perfect. As I implied in my post yesterday, if they had become wise instead of, using chess imagery, gambit the Third Reich against General Winter in Russia, they would have devoted all their efforts to understand the root causes of the dark hour. Karlheinz Deschner, the author of the above text, wouldn’t have hung up his Nazi uniform and become a philo-Semitic liberal because Hitler would have kept his Reich. Deschner could have written his criminal history of Christianity from the point of view of a Germany that had already transvalued its values.

I have said it and it bears repeating: To win the war we must know what we are fighting against. Both the most populist Nazis, like Goebbels, and today’s white nationalists emphasise Jewry. I think Manu Rodriguez, quoted in my post yesterday, was right: the Semitic hydra also includes Christianity and Islam. From time immemorial, anything to do with the Semitic race has been the enemy. Recall that Republican Rome began to decline just after Hannibal and the Carthaginians decimated the flower of the Roman army. That created the spiritual degradation that resulted in the later Roman Empire’s citizens beginning to interbreed with mudbloods. Eventually, the Judeo-Christians took advantage of that opportunity and the rest is history.

After I finish proofreading On Exterminationism, I will start putting together other books-PDFs of the most important entries on this site that show this meta-perspective.

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Charlemagne Destruction of Germanic paganism History Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 169

Charlemagne’s bloody laws

During his struggle, the king issued draconian laws, evidently whenever he believed that he had finally subdued the Saxons and could bring them to ‘order.’ Notable in this respect are the Capitulatio departibus Saxoniae (782) and the Capitulare Saxonicum (797). And as conversions to Christianity were forced by mass baptisms, while the Saxon people secretly persisted in their paganism and abhorred the clergy, Charles imposed a complete change of ideological education based on the total eradication of ancient beliefs and their rites and by the forced baptism of all Saxons.

Of the fourteen provisions of the Capitulatio, which carry the death penalty, ten refer exclusively to crimes against Christianity. He had previously sought the advice of the pope and was clearly guided by the missionary method of the Fulda monks for the extirpation of paganism, which began with unceremonious mass baptisms and the total destruction of their shrines.

A stereotypical morte moriatur (die without remission) threatened everything the heralds of the good news wanted to erase: the plundering and destruction of churches, the cremation of the dead, the rejection of baptism, the secret avoidance of baptism, the mockery of Christianity, the undermining of church property, the offering of pagan sacrifices, the practice of gentile customs (emphasis added!—Ed.), and so on. This was its tenor:

• If anyone violently breaks into a church and steals anything from it, or sets fire to the church, let him die without remission.

• If anyone out of contempt for Christianity does not keep the sacred fast of forty days and eats meat, let him die without remission.

• If anyone, according to heathen custom, causes the body of a deceased person to be destroyed by fire and reduces his limbs to ashes, let him die without remission.

• If anyone in the future among the Saxon people pretends to hide without having been baptised and stops approaching baptism because he wants to remain a pagan, let him die without remission.

• If anyone in agreement with the heathen plots something against the Christians and seeks to maintain hostility against the Christians, let him die without remission.

Even the transgression of the precept of fasting carried the death penalty!

Baptism in the first year of life, church attendance on Sundays and feast days, the taking of oaths in churches and even the observance of the canon law on marriage were ordered. As Alcuin had already criticised, ‘severe penances were imposed for the slightest faults.’

Since the forcibly converted Saxon people cared little or nothing for Christianity, they had to continue to be forced to support the Church. Everyone, noble, free and common, had to give the Church a tithe for the harvest of their fields and all their earnings. In addition, each church was to get two rural estates, as well as one manservant and one maidservant for every 125 inhabitants, so that the mass of the Saxons was exploited as never before.

The aim of Charles’ war could hardly be stated more clearly and convincingly: the destruction of paganism, expansion of Christianity and annexation.

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Adolf Hitler Charlemagne Christendom Destruction of Germanic paganism History Karlheinz Deschner Kriminalgeschichte des Christentums (books) National Socialism

Christianity’s Criminal History, 168

Frankish expansion from 481 to 814

 
Last uprisings, war of annihilation and ‘the serene height of the staff’

The war of the Saxons, which lasted for more than ten years, didn’t, however, affect the foreign sovereignty of the Franks, or even Christianity as such. Rather, it was directed primarily against their representatives and institutions, against the Church, their rigorous attacks on private property, and their brutal collection of tithes, of which Alcuin, Charles’ Anglo-Saxon adviser, had already complained, seeing predators (praedones) in the missionaries rather than preachers (praedicatores). ‘That tithes had destroyed loyalty and faith’ seems to have been a proverbial saying among the Franks. The northern Albigensians then fought the Church with the same harshness that the latter had shown. Everywhere the new temples were destroyed, the ecclesiastics were expelled, and not infrequently the Christian Saxons were murdered and their possessions plundered. In short, the entire ecclesiastical organisation north of the Elbe was completely eradicated.

The uprising grew into a war of annihilation lasting more than ten years, with extreme cruelty on both sides. The counter-offensive, which was only resumed in the autumn of 794 and in which Charles took several relics with him, consisted of simple raids of destruction. Several times he even used pagan Slavs, such as the Wilzos and the Obrodites, whose King Witzin was attacked and killed by the Saxons at the Elbe crossing. Charles plundered, destroyed and ravaged everything he could find, mainly with the use of firebrands, and killed thousands of people. After a victory at Kiel, it seems that 4,000 Saxon corpses littered the battlefield. And year after year he made large numbers of hostages, taking every third males—‘as many as he wanted’ the chronicler says—most of whom he ‘regularly killed’ (Bullough). Until 799 the ‘apostle of the Saxons’, ‘he who preached the gospel with a bronze tongue’ (Bertram), marched annually against them. In 802 he sent out another army, while he spent the whole summer in the Ardennes indulging in the pleasures of hunting. In 804 he returned in person to the battlefield, where the Saxons finally succumbed to his power.

To make any uprising impossible, he ended up ordering mass deportations with frightful large-scale population transplants, such as the Byzantine Christians had already practised. ‘He took out such several hostages as had never been seen in his day, nor the days of his father, nor in the days of the Frankish kings’, says one chronicler. The man who, as early as 794 at the synod of Frankfurt, openly presented himself as ‘head of the Western Church’, had his army settle thousands of Saxons with their wives and children in the years 795-799 and 804, totalling 160,000. Even today, the event is still remembered by some place names on Frankish soil, such as Sachsenfahrt and Sachsenmühie.

Many of the deportees, however, were placed in closely guarded camps and had to spend the rest of their lives there. One source even speaks of ‘total extermination’. And not a few Saxons, who had certainly not yet been cleansed of all pagan filth by the sacred bath of baptism, were sent in the course of the war to Verdun, the great slave emporium.

Thus, in the North, the relations of ownership and possession were completely changed. For even the territory stolen from the Elbe was again divided among bishops, priests and his lay vassals. And in the 9th century, numerous monasteries were founded in Saxony at the expense of private nobles.

Thus, using a thirty-three-year war, Charles had convinced ‘the most heathen’ of the idea ‘that there is still something superior to fighting and victory, superior to death on the battlefield’, as Cardinal Bertram, the encourager of two world wars and Hitler’s assistant, assures us. Charles had ‘planted the victorious and beneficent cross in the virgin soil of the Saxon country’. And, finally, most importantly, ‘the serene height of the staff acted beneficently and alongside the power of the royal sceptre and sword’.
 

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Editor’s immodest note: It is right here that you may notice not only the gulf between us and the white nationalists but even with the Nazis.

Hitler allowed, it seems to me amid the world war, a homage to be paid to Charlemagne because he had Germanic blood (as we shall see when I review one of the chapters of Tom Holland’s Dominion).

While Hitler and those closest to him were already aware of the Christian problem, they, like today’s anti-Christian racialists, didn’t realise that it was far more serious than the Jewish problem.

As we review Holland’s book you will see what I mean. For the moment I can only repeat my metaphor. The active substance that has been killing the white man since Constantine is Christian ethics (cf. the process of miscegenation in the Byzantine Empire and the Americas under Iberian rule). Jewry is only a catalyst that accelerates an ethnocidal process that already existed, albeit slower, in Christendom.

Even Hitler didn’t know that the main enemy was Christianity rather than Judaism: the modern catalyst of Christian ethics. Can you begin to glimpse why the message of The West’s Darkest Hour is the most important of all?

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Charlemagne Destruction of Germanic paganism Karlheinz Deschner Kriminalgeschichte des Christentums (books) Middle Ages

Christianity’s Criminal History, 167


Editor’s note: Above, Widukind, the leader of the Saxons from 777 to 785 and worshiper of Aryan Gods, during the Saxon Wars. Alas, Charlemagne, a worshiper of the god of the Jews, ultimately prevailed. For the context of these translations click here.
 

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The resistance of ‘the most heathen’ against Christianity and Frankish sovereignty didn’t disappear, but rather grew stronger. Rebellion broke out again throughout the country. Again Widukind appeared at the front, dragging the Frisians into his uprising. And again all offered sacrifices to the Gods between the Lawers and the Fli. All that was Frankish and Christian was persecuted, rejected and eliminated.

Charles rushed to Saxony, leaving the still-fresh grave of his young second wife, the blessed Hildegard, who died on 30 April 783 in Diedenhofen. Her disappearance must certainly have affected him, unlike the death of the 4,500 Saxons (yet that same year she gave him a successor, who was once again almost a female child). And through Saxony, he advanced again with much bloodshed and ‘with the help of God’.

With God’s help the Franks were victorious, and a very great number of Saxons fell there so that only a few were saved by flight. And from there the most glorious king arrived victorious in Paderborn. And there he assembled his army. And he continued his march to the Haase when the Saxons rejoined. There another battle was fought, and not a few of the Saxons fell, and the Franks were victorious with the help of God.

Those royal Annals, which we have just quoted, about the year 783, refer to the only two great pitched battles of the whole war, near the present Detmold and on the Haase, in the very heart of the Weser fortress. Only ‘a few of the great multitude escaped’, the chroniclers say of the Saxon defeat at Detmold, and ‘many thousands’ were killed. And according to another ancient source, also at the Haase an ‘innumerable multitude of Saxons’ covered the battlefield, ‘again many thousands more than before’. Again Charles won ‘with divine help’, returned among the Franks and ‘celebrated Christmas’ And in the meantime also many thousands were reduced to slavery.

In the following year (784) the monarch devastated Saxony, especially Ostrophalia, while his son, following in his footsteps, devastated Westphalia, again with God’s help, of course. ‘With God’s help Charles, the son of the great King Charles, was victorious with the Franks after many Saxons had died. By divine design, he returned unscathed to his father in the city of Worms’.

The winter of 784-785 was spent by Charles with the very young Fastrada, whom he had married the previous year, with her sons and daughters in Eresburg. And only then did the resistance of the Saxons gradually collapse. And while he was celebrating the resurrection of the Lord, he again sent out a soldiery, and he undertook ‘a campaign’ of devastation, plundering and clearing roads, setting fire to whole forests, destroying crops, blinding springs, murdering peasants, taking fortresses and fortified towns ‘for an order is an essential condition for their work’ (Daniel-Rops).

In 785 the Saxon people, so severely punished, seemed to have almost exhausted their capacity for resistance, and seemed, at last, to have submitted ‘to the soft and light yoke of Christ’, as the biographer of Abbot Sturmi, that fanatical missionary of the Saxons—who preached the fight against the pagans and demanded the destruction of the temples of their Gods and the cutting down of their ancient sacred forests to build churches on them—had long wished.

Charles had communicated his victory to the pope, who had sent him his congratulations, and at the end of June 786, he ordered a triduum of thanksgiving to all Christianity in the West, even beyond the seas, wherever there were Christians.