Tag: History

Apocalypse for whites • XIII

Post author By C .T.
Post date January 3, 2018
5 Comments on Apocalypse for whites • XIII

by Evropa Soberana

Caligula
In 38, Caligula, the successor of Tiberius, sends his friend Herod Agrippa to the troubled city of Alexandria, to watch over Aulus Avilius Flaccus, the prefect of Egypt, who did not enjoy precisely the confidence of the emperor and who—according to the Jewish philosopher Philo of Alexandria (Contra Flaccus)—was an authentic villain.
The arrival of Agrippa to Alexandria was greeted with great protests by the Greek community, as they thought he was coming to proclaim himself king of the Jews. Agrippa was insulted by a crowd, and Flaccus did nothing to punish the offenders, despite the fact that the victim was an envoy of the emperor. This encouraged the Greeks to demand that statues of Caligula be placed in the synagogues, as a provocation to Jewry.

Caligula, Roman Emperor reviled
by Judaeo-Christians.

This simple act seemed to be the sign of an uprising: the Greeks and Egyptians attacked the synagogues and set them on fire. The Jews were expelled from their homes, which were looted, and thereafter segregated in a ghetto from which they could not leave: since they were stoned, beaten or burned alive, while others ended up in the sand to serve as food to the beasts in those macabre circus shows so common in the Roman world. According to Philo, Flaccus did nothing to prevent these riots and murders, and even supported them, as did the Egyptian Apion, whom we have seen criticising the Jewish quarter in the section devoted to Hellenistic anti-Semitism.
To celebrate the emperor’s birthday (August 31, a Shabbat), members of the Jewish council were arrested and flogged in the theatre; others were crucified. When the Jewish community reacted, the Roman soldiers retaliated by looting and burning down thousands of Jewish houses, desecrating the synagogues and killing 50,000 Jews.
When they were ordered to cease the killing, the local Greek population, inflamed by Apion (not surprisingly, Flavius Josephus has a work called Contra Apion) continued the riots. Desperate, the Jews sent Philo of Alexandria to reason with the Roman authorities. The Jewish philosopher wrote a text entitled Contra Flaccus and, along with the surely negative report that Agrippa had given to Caligula, the governor was executed.
After these events, things calmed down and the Jews did not suffer violence as long as they stayed within the confines of their ghetto. However, although Flaccus’ successor allowed the Alexandrian Jewry to give their version of the events, in the year 40 there were again riots among the Jews (who were outraged by the construction of an altar) and among the Greeks, who accused the Jews of refusing to worship the emperor.
The religious Jews ordered to destroy the altar and, in retaliation, Caligula made a decision that really showed how little he knew the Jewish quarter: he ordered to place a statue of himself in the Temple of Jerusalem. According to Philo, Caligula ‘considered the majority of Jews suspects, as if they were the only people who wished to oppose him’ (On the Embassy to Gaius and Flaccus). Publius Petronius, governor of Syria, who knew the Jews well and feared the possibility of a civil war, tried to delay as long as possible the placement of the statue, until Agrippa convinced Caligula that it was a bad decision.
In 41, Caligula, who already promised to be an anti-Jewish emperor, was assassinated in Rome, which unleashed the violence of his German bodyguards, who had not been able to prevent his death and who, because of their peculiar sense of fidelity, tried to avenge him by killing many conspirators, senators and even innocent bystanders who had the misfortune to be in the wrong place at the wrong time. Claudius, the uncle of Caligula, would become the master of the situation and, after being appointed emperor by the Praetorian Guard, ordered the execution of the assassins of his nephew, many of whom were political magistrates who wanted to reinstate the Republic.
Here is the probable cause of the unprecedented historical defamation of this emperor: The texts of Roman history would eventually fall into the hands of the Christians, who were mostly of Jewish origin and viscerally detested the emperors. Since, according to Orwell, ‘he who controls the past controls the present’, Christians adulterated Roman historiography, turning the emperors who had opposed them and their Jewish ancestors into disturbed monsters.
In this way, we do not have a single Roman emperor who has participated in harsh Jewish reprisals who has not been defamed by accusations of homosexuality, cruelty or perversion. The historian José Manuel Roldán Hervás has dismantled many of the false accusations against the historical figure of Caligula.

Tags Christian problem (CP), History, Jewish problem (JP)

Amerindians Aztecs Child abuse Day of Wrath (book) Evil Human sacrifice Mayas Psychohistory

Day of Wrath, 12

The return of Quetzalcoatl

If until recently westerners represented the zenith of civilization in the world, presently New Guineans and the headhunters of Munduruku in Brazil represent the nadir. The psychoclass of the poorest strata of Latin America lies at the middle of both extremes.
In contrast to most nations, Mexico City gave her name to the modern country. It was founded by the Tenochcas when a voice ordered them to establish themselves on the lake that they had arrived, “as the unembodied bicameral voices led Moses zigzagging across the Sinai desert.” It cannot be more symbolic that the Coat of Arms of Mexico, which they so much shoved under my nose at school, is an eagle perched upon a prickly pear cactus devouring a snake in one of the lake islets that the ancient Tenochcas recognized. It was an odd place to found a city, but the punishing voices had to be obeyed. We can deduce from The Origin of Consciousness in the Breakdown of the Bicameral Mind that the buildings erected at the center of a community, such as the temple of Huitzilopochtli on the Texcoco Lake, were located where the guides listened the damned voices. (The etymology of the island of Mexico on the lake would be “navel of the maguey” or “of the Moon.”) If we now relate not only Jaynes to Arieti but also a passage of my first book about a patient diagnosed with schizophrenia, the puzzle starts to take shape. I have in mind a woman [Maya Abbott] that, because her parents always tried to think for her, suffered from auditory hallucinations and confessed to Laing: “I don’t think, the voices think.” Unlike this sort of psychological analyzing—God forbid!—, some historians try to make amends for the pre-Columbian Indians. More disturbing is to see a friend taking offence about our compassion. The psychoanalyst Jenny Pavisic once addressed me severely: “And who are you to condemn the sacrifices?” referring to child sacrifices in Mesoamerica.
The Tlatelolcan ceremonial show-ground and its surrounding neighborhoods have been excavated for archeological purposes. I have seen photographs of bone fragments of 41 sacrificed victims in the excavation of the terraces of the Ehecatl-Quetzalcoatl temple, of which 30 were little children. Just as Pavisic, many people are capable of condemning the 1968 massacre of students in Tlatelolco, but never the child sacrifices perpetrated exactly on the same place. In April of 2007 bones were found of twenty-four sacrificed children to Tláloc in Tula, the capital of the Toltec civilization, dated 950-1150 AD according to a newspaper report that circulated the world. The children had been decapitated. If we remember that the intention was to avert an environmental crisis in that way, it should not surprise us that Mesoamerican civilizations disappeared even before the conquest. The sacrifices represented the distaff that moved the fabric of that culture, and a society as psychologically dissociated that had sacrifices on its basis was condemned to random disappearance. It is as if a civilization was composed of the self-harming women in the Colin Ross clinic and of male serial killers.
The iconic example of civilization disappearance is the abandonment by the Mesoamericans of their great cities, as is the case of the Mayas of the ninth century AD. From the climatic register, ice analysis in Greenland and mud of the subsoil of a lagoon in Maya areas it can be deduced that they suffered a serious draught. To deal with the draughts, just as their Mexica successors sacrificed the flower of their youth in face of external crises, from the bone register of about thirty sacrificed men, women and children it is deduced that the Mayas tried to appease the gods that had betrayed them. Had they arrived to the level of Aristotelian thought they would not have attempted to solve the problem by killing even more of their folk, and hardly would the draughts had been so apocalyptic for their civilization. Let us not forget that sudden desertion of the cities also occurred in Teotihuacan and Tula. Julian Jaynes comments:

I also think that the curious inhospitable sites on which Maya cities were often built and their sudden appearance and disappearance [my emphasis] can best be explained on the basis that such sites and movements were commanded by hallucinations which in certain periods could be not only irrational but downright punishing.

The whys of the periodic collapse of the Mesoamerican civilizations starts to be discerned if we consider that the demographic load of a prosperous Indian city sooner or later enters a critical phase that confronts the bicameral Diktat of the dominant theocracy. It is illustrative that when Egypt suffered a draught around 2100 B.C. absolutely all authority collapsed: the Egyptian people fled the towns and the literary sources of the time remind me the apocalyptic passages of a synoptic gospel. While Egyptologists struggle to explain the “why,” Jaynes compares it with the Maya catastrophe. The Mayas suffered a massive civilizational regression by going back to the jungle. He also compares it with the collapse of Assyria in 1700 B.C. that lasted two hundred years and that no historian quite understands. Jaynes also argues that the mystery is dissipated if we see it as a psychogenic leap. The bicameral societies are more susceptible to collapse once the gods refuse to talk; this is to say, once man overcomes his schizophrenic stage, so overwhelmed with auditory hallucinations. The collapse of the bicameral society is but the resulting chaos of the transit to consciousness. In Egypt, Assyria and other cultures of the Ancient World the birth of a schizoid psychoclass out of a schizophrenic one (Laing magnificently describes the difference between schizoid and schizophrenic in The Divided Self) represented a formidable threat for the status quo. “Disorders and social chaos had of course happened before,” writes Jaynes, “but such a premeditated mutiny and parricide of a king is impossible to imagine in the god-obedient hierarchies of the bicameral age.”

Political correctness
The rupture of the bicameral age resulted in the greatest collision of consciousness that a society could endure. But unlike the people in the Old World, those in the New World were incapable of carrying out such intrapsychic metamorphosis. The reading of Jaynes’ book seems to suggest that the Mesoamerican world of the sixteenth-century still was bicameralized in a way that had already been overcome at the other side of the ocean. In other words, the Mesoamericans suffered from the stagnation that in psychohistory is called psychogenic arrest.
The Amerindians got what they deserved. But presently, who condemns the ancient dwellers of the Americas? In a politically correct world it cannot be said that the infanticidal pre-Hispanics were psychologically dissociated; that the military theocracy was composed of serial killers, or that they were morally inferior to us. But the moralists were not always muzzled. In the colorful Spanish of his time, Bernal wrote a chapter, “How the Indians of all New Spain had many Sacrifices and Clumsiness that We Took Them Away and Imposed on Them the Saintly Things of Good Doctrine.” Bernal’s cheekiness does not cease to fascinate me: and it is pathetic that, half a millennium later, compared to those soldiers the historians, ethnologists and anthropologists of today have psychogenically regressed. I will illustrate it with the other pre-Hispanic empire.
Communication between Mesoamericans and the Andean people was sporadic. Just as the Mayas, the Incas deformed the craniums of the babies; some scholars believe to demarcate different ethnic groups of the Inca empire. The torments on childhood started since the first day. The newborn was washed with cold water, covered and placed in a hole made in the ground that would be used as a simple playpen. At five the child was nationalized by a theocratic state that, like the Mexica, was governed by strict hierarchies. And just as in Mesoamerica, the ritual murder of children was carried out in several Andean societies.
In November of 1999 National Geographic published an article with several photographs of mummies perfectly preserved at 6,700 meters above the sea level: the highest archaeological site of the world. Those were children that had been voluntarily given by their parents to be killed: an eight-year-old boy and two girls. “The Inca,” says the article, “obtained children from throughout the empire [for sacrifice] and rewarded their families with positions or goods.” In some cases the parents themselves accompanied the child in her journey to immolation. In conjunction with other barbaric forms of childrearing, the practice formed the bicameral minds that would be an all-too-easy prey for Pizarro (who in Spain had been a swineherd). The chroniclers wrote about those sacrifices. Nevertheless, with the perennial excuse that “Winners write history” in some Latin American circles the myth was created that the chroniclers’ stories were mythical. The discovery of the mummies by the end of the century confirmed the authenticity of the Spanish stories that the children were buried alive, or killed by a blow to the head, which is how according to the autopsy they killed one of the girls.
However, just as Bolivian nationalists such as Pavisic angrily ask “And who are you to condemn the sacrifices?,” the National Geographic article is a disgrace. The author, Johan Reinhard, is afraid to judge the parents and the society that produced them. He idealizes them in the most servile way, thus betraying the memory of the children. Reinhard wrote overt falsehoods about the Amerindians, for example, “the Inca were not the brutal conquerors the Spaniards were.” He writes that on the same page in which he asserted that the Inca rewarded the parents who offered their children for sacrifice. Reinhard also wrote, euphemistically, “right after she died” referring to one of the sacrificed girls instead of the natural “right after they killed her.” And when he mentions that the chroniclers reported that others were buried alive, he hastened to add: “The Llullaillaco children, however, have benign expressions.” More offensive are the photograph headings at the beginning and the end of the article: “Go Gently” referring to the pubescent girl that was found in fetal position buried in a hole, and “Eternity Bound” referring to the sacrifice of the three children in general. And the fact that the sacrificial site was found at the top of the mountain makes Reinhard exclaim: “The conditions only increased my respect for what the Inca had accomplished.”
In the next chapter I will approach the subject of the intellectual aberration known as cultural relativism, of which Reinhard and many other academics are distinguished exponents. Suffice it to say that the ethnologists and anthropologists are a lost cause. Our only hope lies in that another generation replaces those who presently occupy academic chairs. How I wish that the younger minds learned something about psychohistory; for example, that they became interested in the greatest adventure of the world by reading the Bernal Díaz story up to the arrival of the Spaniards to Tenochtitlan.

And I must tell how in this town of Tlaxcala we found wooden houses furnished with gratins, full of Indian men and women imprisoned in them, being fed up until they were fat enough to be sacrificed and eaten. The prisons we broke open and destroyed and set free the prisoners who were in them, and these poor Indians did not dare to go to any direction, only to stay there with us and thus escape with their lives. From now on, in all the towns that we entered, the first thing our Captain ordered us was to break open these prisons and set free the prisoners.
These prisons are common throughout the land and when Cortés and all of us saw such great cruelty he was very angry with the Caciques of Tlaxcala, and they promised that from that time forth they would not eat and kill any more Indians in that way. I said of what benefit were all those promises, for as soon as we turned our heads they would commit the same cruelties. And let us leave it like that and tell how we were ordered to go to Mexico.

The indigenistas are dishonest people. In the book Toltecayotl Miguel León Portilla accepts that indigenous families usually abuse contemporary Indian women. But in that book León Portilla blames, incredibly, the Conquest for the current abuses by the male Indian to the female Indian. He then writes that “the situation of the pre-Hispanic Nahua woman highly differed from his condition today,” and to support his claim a few pages later he quotes a passage from those Nahua homiletics that León Portilla is so fond: “The little girl: little creature, little lovebird, oh so little, so tender, so well fed…” But in the same Toltecayotl chapter León Portilla also published an illustration of the Codex Telleriano-Remensis of a Mexica housewife that looks anything but happy. In absolute contrast to León Portilla, the Anonymous Conqueror wrote that there were no people in the world who had women in less esteem than the Mesoamericans. And in his most recent book, The Origins of War in Child Abuse, deMause wrote: “Aztec females were treated even worse than Islamic females.” It is indeed preposterous that the Spanish soldiers of the sixteenth century manifested better empathy for the victims of that culture than the scholars of today. But to understand the mestizo León Portilla it is pertinent to note that in Apologética Historia, written at the middle of the sixteenth century, Las Casas praised the Indian reprimands of parents to their children by calling them “sane, prudent and rational.” Las Casas even located such poisonous pedagogy above the teachings of Plato, Socrates, Pythagoras and even Aristotle.
The most recent treatise about the encounter between the Spanish and Mexican empires is Conquest: Montezuma, Cortés and the Fall of Old Mexico by Hugh Thomas. It catches the attention that, as a typical bienpensant, in the preface’s first paragraph Thomas candidly talks about the members of the two cultures without realizing that they belong to very distinct psychoclasses. On the next page Thomas writes about “compassion” as one of the virtues of the Mexica in spite of the fact that on the next line he sates that even the babies in arms were made to cry with brutality before sacrificing them! As to the treatment of women Thomas writes, dishonestly, that their position was at lest as comparable to the female Europeans of that age, although we perfectly know that European women were not deceived to be sacrificed, decapitated and skinned punctually according to rituals of the Aztec calendar. And the women who would not be sacrificed were not allowed to wear sandals, unlike their husbands. In the codexes the Indian females appear generally on their knees while the males are on sitting facilities (This reminds me that when visiting Chiapas in his youth, it shocked my father that Indian women wore obscure clothing: their humblest figures could not contrast more with the very colorful garments of the male Indians.) And we must remember the Indian costume of selling, and even giving as presents, their daughters. The same Malinali, later called equivocally Marina or “La Malinche,” Cortés’ right hand, had been sold by her mother to some traders from Xicallanco, who in turn had sold her to some Mayas who sold her to some Chontales, who offered her as a present to Cortés. Thomas even takes as historical the words of the chronicler in regard to Xicoténcatl II’s delegation when, after Xicoténcatl’s people suffered crushing defeats, he went into the Spanish camp with words that portray the treatment of the Indian woman by their own: “And if you want sacrifices, take these four women that you may sacrifice, and you can eat their flesh and their hearts. Since we don’t know how you do it we have not sacrificed them before you.” The study of Salvador de Madariaga about the conquest, published under the title Hernán Cortés (Macmillan, NY, 1941), precedes half a century Thomas’ study. Without the ominous clouds of cultural relativism that cover the skies of our times, in Madariaga’s study it is valid to advance value judgments.
Fortunately, not all of our contemporaries live under a clouded sky. In 2003 El País Semanal published a translation of an article by Matthias Schulz that described as “demonic” and “brutal” the Mesoamerican practice of human sacrifice. Schulz also called the Mexicas “bloodthirsty.” The politically-correct Mexican indigenistas rendered their garments. In July of that year the farthest leftist of the Mexican newspapers, La Jornada, jointly published a response. Eduardo Matos-Moctezuma blurted out that “mentalities such as Schulz’s are the ones who lend themselves, because of their closed mind, to slaughtering.” But Matos-Moctezuma did not deny the historicity of the Indians slaughtering their own folks. Professor María Alba Pastor, also quoted in La Jornada, offered an absolutely psychotic and dishonest explanation for the sacrifices: “Perhaps they were a reaction to the Conquest.” For Ripley’s Believe It or Not! Talking about cannibalism, Yólotl González, author of a book on Mesoamerican sacrifices, was not left behind: “Thus they gave a practical use to the dead bodies.” Take note that González does not deny the historicity of cannibalism. Her nonsense consists in her interpretation. The historian Guillermo Tovar manifested that Schulz’s text was “a Taliban Occidentalism, deprecating and oblivious of other traditions.” Mónica Villar, the director of Arqueología Mexicana, criticized what she called “disinformation” referring to Schulz’s statement that “no peoples had practiced human sacrifices in such dimensions.” Nevertheless, when the next issue of Arqueología Mexicana came out, the journal’s scholars did not refute Schulz. León Portilla responded with his favorite argument: that the Christianity that the Spaniards brought also had as its basis the sacrifice of a son, Jesus Christ. The veteran indigenista ignored the fact that precisely such theology represented a deflection from the filicide drive to a symbolic sublimation of it; and that the Roman Christian emperors and the Church’s fathers fought to banish the late forms of infanticide in the Early Middle Ages with the same zeal that conservatives fight abortion today. DeMause has profusely written on this transition and it is unnecessary to elaborate his ideas here. This is something so obvious that, in contrast to the sophisticated indigenistas, any child could understand: in Christendom parents did not sacrifice and cannibalize their children, and León Portilla’s argument is gross sophistry.
While Jacques Soustelle’s panegyric of the ancient Mexicans is stunning from the lyrical viewpoint, a closer reading of Daily Life of the Aztecs reveals its trappings. Soustelle wants us to believe that the lowest social strata of the Mexica civilization was represented by the slave, who according to him was highly more privileged than the European slave. The fallacy of his presentation consists in the fact that the Mexica slave could be sold and sacrificed. In the Tlatelolco market, the largest market of the Americas, slaves were sold tied by the neck to big sticks (as in the film Apocalypto). Moreover: the slave was not actually at the bottom of the social strata. Down there were the captives who, whether fatten for consumption or not, awaited their turn on the sacrificial stone.
But moralists like Schulz are not alone. In his post-scriptum to The Labyrinth of Solitude Octavio Paz wrote these words that I translate now:

Like those torture wheels that appear in Sade’s novels, the Aztec year was a circle of eighteenth months soaked wet with blood; eighteenth ways to die by being killed by arrows or by immersion in water or by cutting the throat or by flaying […]. On which religious and social aberration could a city of the beauty of Mexico-Tenochtitlan be the theater of water, stone and sky for a hallucinating funeral ballet? And for which obfuscation of the spirit nobody among us—I don’t have in mind the outworn nationalists but the scholars, the historians, the artists and the poets—want to see and accept that the Aztec World is one of the aberrations in history?

Bernal talks even more directly than Paz, more rosy-cheeked I would dare to say. The sacrifices he simply labels as “wicked things,” “great cruelties,” and the self-harming, “clumsiness.” The original Spanish prose is delicious when Bernal writes, for example, that Mesoamericans “had the habit of sacrificing their foreheads and the ears, tongues and lips, breasts and arms and their fleshy parts, and the legs and even their natural parts,” the genitals. Conversely, when Hugh Thomas mentions the cannibalism he does it cautiously, as if he does not want to cause any offence. Yet, the erudite and refined Sahagún, considered by León Portilla the first ethnologist of history, concurs with the soldier, as we saw with his exclamation (there are other exclamations of this sort in his encyclopedic work).

The feathered serpent
If the pre-Hispanic world was an aberration, as Paz says, that does not demerit their findings in mathematics and astronomy.
Although Quetzalcoatl harmed his leg and sprinkled blood out of his penis, he was the most humanitarian of the gods in the pre-Columbian pantheon. He never offered human blood to the gods. According to the legend, Tezcatlipoca counteracted Quetzalcoatl’s influence and regained social control by means of the dark side of the force, thus reestablishing the sacrifices in the great Toltec city. Quetzalcoatl fled away toward the East, from which the ulterior legend emerged that he would return from the Orient.
In 1978 I went once more to live some months to the house of my grandmother [this is related to my first book]: a very numinous and even happy stage that I would like to recount in another place. I became wrapped in Jung’s Man and his Symbols and some nights I walked to the park called Parque Hundido, which contains exact replicas of pre-Hispanic statuary. One night, alone and immersed in my thoughts as always during my adolescence, the pair of enormous replicas of feathered serpents at the park’s entrance caught my attention. It stroke me as an extraordinary intuition or divination from the collective unconscious, the fact that long before paleontology pre-Hispanics could have bequeathed us the perfect symbol of the missing link between the reptile and the bird. The two great feathered serpents of stone that I contemplated that fresh night in the park, way taller than me, were the same symbol of the caduceus: two serpents that long for their wings. Quetzal is feather in Nahua, and cóatl serpent, feathered serpent: symbol par excellence of transcendence. However hard I struggled those days to transcend myself it was impossible to arrive to my present psychogenic state, even though the unconscious drive was formidable.
That night I did not understand how come the symbol of quetzal-cóatl could be so clairvoyant, so accurate to describe human emergency in such an oneiric and perceptive way. Now, exactly thirty years later, I ask myself: Hadn’t the Europeans existed how long would have taken these people to give up their practices and pass on to a later form of infanticide (say, the exposure in Rome)?

The legend of Quetzalcoatl, that in its latest incarnation appears as a god of white skin, makes me think that the very first feathers for a psychogenic leap were already present in the New World before the arrival of the white man.

___________
The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will reproduce another chapter. Those interested in obtaining a copy of Day of Wrath may visit: this artcle.

Tags History, Mexico, Spain

Augustus Evropa Soberana (webzine) Josephus Judea v. Rome

Apocalypse for whites • XI

Post author By C .T.
Post date December 20, 2017

by Evropa Soberana

Herod the Great
Augustus (born Gaius Octavius), successor of Julius Caesar at the head of the Roman Empire, appointed Herod, son of Antipater, as king of Judea, and financed his army with Roman money. Herod was a capable, brutal, competent and unscrupulous leader (he practically dispatched his entire family), as well as an excellent warrior, hunter and archer. He expelled the Judean Parthians; protected Jerusalem from pillage, persecuted the bandits and highwaymen and executed the Jews who had supported the Parthian marionette regime, consolidating himself in 37 BCE as king of Judea.
Although Herod is portrayed by history as a ruthless, cruel and selfish king, the reality is that, as hard as it may seem to believe, as a sovereign he was one of the best that this land ever had. Even in 25 BCE he sacrificed important personal wealth to import large quantities of grain from Egypt, with the aim of fighting a famine that was spreading misery in his country.
Despite this and everything he did for Israel, Herod is viewed with antipathy by the Jews, for having been a pro-Roman, pro-Greek sovereign and, above all, because his Jewishness was questioned: Herod descended from his father’s side of Antipater (the one who supported Cassius), who in turn descended from those Idumeans (or Edomites) forced to convert to Judaism when John Hyrcanus, a Hasmonean king, conquered Idumea (or Edom) around 135 BCE.
On the maternal side Herod descended from the Arabs, and the transmission of the Jewish condition is matrilineal. Therefore, although Herod identified himself as a Jew and was considered a Jew by most authorities, the masses of the Jewish people, especially the most orthodox, systematically distrusted the king: especially in view of the opulent and luxurious life he imposed on his court, and held for him a contempt perhaps comparable to the one that the Spaniards of the 16th century felt by the Marranos or Jews converted to Christianity.
For his education and Greco-Roman inclinations, it is more likely that this king felt less Jewish, although he certainly wanted to please Jewry and be an effective sovereign by the prosperity that he brought to them. More rational than his fundamentalist subjects, Herod understood that enraging Rome was not good business.
Herod gave Israel a splendour that it had never known, not even under David or Solomon. He embellished Jerusalem with Hellenistic architecture and sculpture; carried out an ambitious program of public works, and in 19 BCE demolished and rebuilt the very Temple in Jerusalem, considering it too small and mediocre.
This angered the Jews, who hated Herod for being a protégée of the Romans, whom cordially they hated even more. Undoubtedly, the most orthodox sectors of the Jewish quarter were happy with the Temple as it was, and they must have seen as bad its conversion in a more Roman-looking building, especially when the king ordered to decorate the entrance with a golden imperial eagle. (Paradoxically, the Jews would later mourn the destruction of this same Temple at the hands of the Romans.)
Herod was continually involved in conspiracies by his family, much of which, including his own wife and two of his children, was executed at his request. As he was getting old, he developed ulcers and convulsions. He died in 4 BCE, at the age of 69. Eventually it was said that he had ‘ascended to the throne like a fox; ruled like a tiger, and died like a dog’.

The first temple in Jerusalem was a very shabby building, as we have seen in a previous chapter. The second, similar to the first, was built under the protection of the Persian emperor Cyrus the Great in 515 BCE. In the year 19 BCE Herod proposed to renovate and enlarge it, for which he demolished the old temple; erecting, under Roman protection, a much grander one, although it continued to be called ‘Second Temple’ (or Temple of Herod). Although Jewry would abhor Herod, the truth is that he gave the temple a size and splendour that neither Solomon nor Zerubbabel could have imagined.

In that same year of 4 BCE, two Jewish Pharisees called Zadok (or Tsadoq) and Judas the Galilee (also called John of Gamala) called for not paying tribute to Rome. There was a Pharisee uprising, and the rabbis ordered to destroy the ‘idolatrous’ image of the imperial eagle that Herod had placed at the entrance to the Temple in Jerusalem. Herod Archelaus, the son of Herod, and Varus, a Roman commander, stifled the revolt harshly, and had nearly 3,000 Jews crucified.
It is thought that perhaps this first revolt is the origin of the Zealot movement, about which we will talk in the next section. Archelaus, despite having been proclaimed king by his army, did not assume the title until he had presented his respects, in Rome, to Augustus. He was made the Roman client king of Judea, Samaria and Idumea, despite of the sentiments of the Roman Jews, who feared him for the cruelty with which he had repressed the Pharisee uprising.
Archelaus is mentioned in the gospel of Matthew, since Yosef, Miriam and Yeshua—known as Joseph, Mary and Jesus—had escaped to Egypt to avoid the massacre of the innocents. (Supposedly, that year Herod Archelaus ordered the execution of all the firstborn of Bethlehem.) [1]

The Zealots
In the year 6 CE, after the complaints of the Jews, Augustus dismisses Archelaus, sending him to Gaul. Samaria, Judea and Idumea are formally annexed as a province of the Roman Empire, with the name of Judea. The Jews become governed by Roman ‘procurators’: a kind of governors who had to maintain peace, Romanize the area and exercise the fiscal policy of Rome by collecting taxes. They also arrogated to themselves the right to appoint the high priest of their choice.
The Jews hated the puppet kings despite the fact that they imposed order, developed the area and, in short, civilised the country. Paradoxically, from the beginning the Jewish quarter was also highly hostile to the Romans, whose intervention they had practically begged! Now, in addition to the Temple tribute, they also had to pay tribute to Caesar—and, by tradition, money was not something the Jews happily lavished.
That same year, the consul Publius Sulpicius Quirinius arrived in Syria to make a census in the name of Rome with the objective of establishing taxes. Since Judea had been annexed to Syria, Quirinius included the Jews in the census. As a result of this and of the new irruption of European culture in the area, the fundamentalist terrorist movement of the Zealots flourished.
Flavius Josephus considers the Zealots as the fourth Jewish sect together with—from least to greatest religious extremism—the Essenes, the Sadducees and the Pharisees. The Zealots were the most fundamentalists of all: they refused to pay taxes to the Roman Empire. For them, all other Jewish factions were heretical; any Jew who collaborated minimally with the Roman authorities was guilty of treason and should be executed. The armed struggle, the militarization of the Jewish people and the expulsion of the Romans, were the only way to achieve the redemption of Zion. According to the New Testament, the apostle Simon, one of the disciples of Jesus, belonged to this faction (Luke, 6:15).
Among the Zealots the Sicarii stood out, a faction even more fanatized, sectarian and radicalised, so called by the sica: a dagger that could be easily hidden and used to kill their enemies. The Zealots and Sicarii would form the hard core of the Great Jewish Revolt which we will see in another section. They were also the most active element of Judaism of the time, since at that time it is probable that most Jews, although they detested both Greeks and Romans cordially, would simply like to live and enrich themselves in peace, agreeing with whom it was necessary for it.
As it could not be otherwise, the Sicarii and zealots also fought among themselves. There were a total of twenty-four Jewish factions that generally fought against each other, in a very representative frame of what the rabbis called Sinat chinam, that is, ‘groundless hatred’ from Jew to Jew (maybe because hating non-Jews does make sense): an attitude that perhaps has been better caricatured in the movie Life of Brian.
In year 19, with Jewry in process of climbing to acquire influence at Rome itself, Tiberius expelled the Jews from the city, instigated by the Senate. Concerned about the popularity of Judaism among freed slaves, he forbids Jewish rites in the capital of the Empire, considering Jewry ‘a danger to Rome’ and ‘unworthy to remain within the walls of the City of the Legions’ according to Suetonius. That year, on the occasion of a famine in the province of Egypt, Tiberius denies to the Alexandrian Jews grain reserves, since he does not consider them his citizens.

Tiberius set in motion anti-Jewish measures during his reign, during which Jesus was executed.
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[1] Note of the Ed.: An obviously fictional gospel tale, as no Roman historian mentions it, not even the Jew Flavius Josephus.

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Ancient Rome Evropa Soberana (webzine) Josephus Judea v. Rome Julius Caesar Library of Alexandria

Apocalypse for whites • X

Post author By C .T.
Post date December 19, 2017

by Evropa Soberana

The Jews in the Roman Empire
Around 55 BCE the Republic, too large and militarized, was calling for a new form of government. And it was de facto governed by the so-called Triumvirate: an alliance of three great military commanders: Marcus Licinius Crassus—bust above: the one who crushed the Spartacus revolt in the year 74 BCE—, Pompey, the conqueror of Syria, and Julius Caesar, the conqueror of Gaul.
In 54 BCE, Crassus, then Roman governor of the province of Syria, while spending the winter in Judea decreed on the population a ‘war tax’ to finance his army, and also plundered the temple of Jerusalem, stealing its treasures (for value of ten thousand talents), causing a huge stir in the Jewish quarter. Crassus and the vast majority of his army would be massacred by the Parthians in the unfortunate Battle of Carrhae in 53 BCE. [1]
Lucius Cassius Longinus, one of Crassus’ commanders who had managed to escape the Carrhae massacre with his 500 horsemen, returned to Syria to prepare for a counter-attack and re-establish the devalued Roman prestige in the province. After expelling the Parthians, Cassius had to face a rebellion of the Jewry, which had risen as soon as Jews learnt that the hated Crassus had been killed.
Cassius became an ally of Antipater and Hyrcanus II. After taking Tariquea, a Judean stronghold and execute one of the leaders of the rebellion who had ties with Aristobulus, Cassius captured 30,000 Jews. In the year 52 BCE he sold them as slaves in Rome.
This was the beginning of subversion within Rome itself, since these 30,000 Jews (later freed by Mark Antony and his descendants), dispersed throughout the Empire, would not cease henceforth to promote agitation against of the hated Roman authority. They would have an important role in the construction of the underground catacombs and synagogues, which were later the first preaching field of Christianity. Cassius would later be appointed governor of Syria.
In 49 BCE Crassus was killed and the Triumvirate broken. Civil war broke out between Pompey and Caesar: one of whom, inevitably, was to become the autocratic dictator of the entire empire. Hyrcanus II and Antipater decided to take sides with Caesar, who had Antipater as regent. Julius Caesar would soon take control of the situation, and Pompey was assassinated in Egypt by conspirators.
In 48 BCE, while the Roman and Ptolemaic fleets were engaged in a naval battle, an event was held to further tense the relations between Jews, Greeks and Egyptians: the burning of the library of Alexandria.
Of all the ethnic groups that were in the city, none could have anything against the library. The Greeks had founded it; the Egyptians had contributed much to it, and the Romans sincerely admired this Hellenistic legacy. The Jews, however, saw in the library an accumulation of ‘profane’ and ‘pagan’ wisdom, so that if there was a group suspected of the first burning of the library, logically it was the Jewish quarter, or the most orthodox and fundamentalists sectors. At least that’s what the inhabitants of Alexandria should have thought.
In 31 BCE, the year of a strong earthquake in Israel that killed thousands of people, Cleopatra and Mark Antony committed suicide after their fall from grace.
Flavius Josephus mentions, during the reign of Augustus, a judicial complaint in which 8,000 Jews supported one of the parties. These Jews were to be all adult males, and since a nuclear family used to be of four or five people, we may conclude that at the time of Augustus there were about 35,000 Jews in Rome.
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[1] Crassus, who committed a crass (hence the expression) blunder during the battle, was responsible for the massacre of 20,000 soldiers at the hands of the Parthians. Another 10,000 Roman soldiers were taken prisoners and sent to forced labour to what is now Afghanistan. Many ended up fighting, under Parthian control, against the Huns. We lose their trail onwards. Genetic analyses seem to indicate that this detachment, the famous ‘lost legion of Crassus’, ended in the current Chinese province of Liqian, where they are responsible for a greater frequency of ethnic European features in the native population.

Tags History, Jewish problem (JP)

Ancient Rome Cicero Evropa Soberana (webzine) Judea v. Rome

Apocalypse for whites • IX

Post author By C .T.
Post date December 18, 2017
8 Comments on Apocalypse for whites • IX

by Evropa Soberana

Cicero and the Jewish lobby
In 62-61 BCE, the proconsul Lucius Valerius Flaccus (son of the consul of the same name and brother of the consul Gaius Valerius Flaccus) confiscated the tribute of ‘sacred money’ that the Jews sent to the Temple of Jerusalem.
When this happened, the Jews of Rome raised the populace against Flaccus. The well-known Roman patriot Cicero defended Flaccus against the accuser Laelius (a tribune of the plebs who would later support Pompey against Julius Caesar) and referred to the Jews of Rome in a few sentences of 59 BCE, which were reflected in his In Defence of Flaccus, XVIII:

The next thing is that charge about the Jewish gold. And this, forsooth, is the reason why this cause is pleaded near the steps of Aurelius. It is on account of this charge, O Laelius, that this place and that mob has been selected by you. You know how numerous that crowd is, how great is its unanimity, and of what weight it is in the popular assemblies. I will speak in a low voice, just so as to let the judges hear me. For men are not wanting who would be glad to excite that people against me and against every eminent man; and I will not assist them and enable them to do so more easily. As gold, under pretence of being given to the Jews, was accustomed every year to be exported out of Italy and all the provinces to Jerusalem, Flaccus issued an edict establishing a law that…

From these phrases we can deduce that already in the 1st century BCE, the Jews had great political power in Rome itself, and that they had an important capacity for social mobilization against their political opponents, who lowered their voices out of fear: the pressure of the lobbies.

Tags History, Jewish problem (JP)

2nd World War Hellstorm Holocaust

The Holocaust of German people

Post author By C .T.
Post date December 15, 2017
17 Comments on The Holocaust of German people

On what used to be the Addenda of this blog, in 2014 I posted this:

The best-kept secret in modern history! Listen to Kyle Hunt’s interview of Tom Goodrich about an unheard of Holocaust concealed from the public view by those who wrote recent history.

But YouTube nuked that account since then (click on the bold-typed word above). Fortunately, there’s still the video ‘Red Ice Radio – Hellstorm: The Documentary’ about what I consider the most important subject of all: the debunking of the System’s narrative on the Second World War, as it was the Allies who committed the real Holocaust.

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Alexander the Great Antiochus IV Epiphanes Evropa Soberana (webzine) Judaism Judea v. Rome Tacitus

Apocalypse for whites • VI

Post author By C .T.
Post date December 11, 2017
2 Comments on Apocalypse for whites • VI

by Evropa Soberana

‘When the Macedonians seized power [in Judea], King Antiochus sought to extirpate their superstitions and introduce Greek habits to transform that inferior race’.

—Tacitus, History

The Hellenistic legacy
To understand the virulent ethnic conflicts that occurred during the Roman domination, it is necessary to go back a few years and place ourselves in the era of the Macedonian domination, since the Greek social strata bequeathed from the conquest of Alexander the Great had a lot to do with the uprisings of Jewry and the long history of hatred, tensions, reprisals and counter-reprisals that followed one another thereafter.
When Alexander the Great was on his way to conquer Egypt he passed through Judea, and the Jewish community, fearful that they would destroy Jerusalem, did with the Macedonians what they used to do whenever there was a new triumphant invader: betray their former lords and welcome the invader with open arms. Thus, just as they had betrayed the Babylonians with the Persians, they betrayed the Persians with the Macedonians. Grateful, Alexander granted them extensive privileges; for example, in Alexandria they were legally equated with the Greek population.
This point is important, because the legal status of the Alexandrian Jews—who would constitute almost half of the city’s population—later led to bitter misgivings on the part of the Greek community, leading to riots, which we will see later.
When Alexander the Great died in the year 323 BCE, he left a vast legacy. The whole area he had dominated, from Egypt to Afghanistan, received a strong Hellenisation which produced the period called Hellenistic, to differentiate it from the classical Hellenic. The Macedonian generals, the so-called Diadochi, foolishly fought among themselves to establish their own empires, and in this case we will be interested in the empire of the Ptolemies (centered in Egypt) and that of the Seleucids (centered in Syria) because Israel, between both, would become part of the first and finally, in 198 BCE, annexed by the Seleucids.
Under the umbrella of Alexandrian protection, the Jews were spread not only in Palestine and the Near East, but throughout Rome, Greece and North Africa. In these areas already existed well-organized, rich and powerful Jewish Qahals, all of them connected to Judea, the nucleus of Judaism. In Jewish society, some social sectors would absorb the Hellenisation which, with the fermentation of the centuries, produced a cosmopolitan breeding ground that would lead to the birth of Christianity. Other Jewish sectors, the most multitudinous, clung to their traditional xenophobia and began to react against those who, in the lead of Alexander the Great, had received them as saviours.
Although the Near East was a hotbed of Egyptians, Syrians (also called Chaldeans or Arameans, whose language was lingua franca in the area, being spoken regularly by the Jews), Arabs and others, the traditionalist Jews saw with great displeasure that Asia Minor and Alexandria were filling up with Greeks who, naturally, were pagans and, therefore, in Jewish thought, infidels: ungodly and idolatrous, as had been the hated Egyptians, Babylonians and Persians before them.
With time, to the discomfort of these sectors of the Jewish quarter adverse to assimilate into the Greek culture, a series of measures decreed by Antiochus IV Epiphanes, the Seleucid king, were added. In December of the year 168 BCE, Antiochus literally forbade Judaism, attempting to extirpate the cult of Yahweh, suppressing any Jewish religious manifestation, placing circumcision outside the law and even forcing Jews to eat foods considered religiously ‘unclean’.
The Greeks imposed an edict by which an altar to the Greek gods should be built in every city in the area, and Macedonian officials would be distributed to ensure that in every Jewish family the Greek gods were worshiped. Here, the Macedonians demonstrated elemental clumsiness as they did not know the Jewish people. According to the Old Testament (2 Maccabees and 4 Maccabees), those who remained faithful to the Mosaic Law, Antiochus had them burned alive and the Orthodox Jews who escaped to the desert were persecuted and massacred. These statements should be taken with caution, but what is clear is that there was anti-Jewish repression in general.
What were these measures? We must bear in mind that the pagan world was a world of religious tolerance, in which religions were not persecuted just like that. However, in Judaism, the Greek sovereigns saw a political doctrine that potentially could turn the subversive Jews against the pagan states that dominated them. They were hostile towards the other peoples of the planet, and therefore, a threat. In this context, it is possible that the first manifestations of religious intransigence came from the Jewish side among other things because, as I said, the ancient pagan Greeks were never religiously intransigent or intolerant. Such intransigence was not funny for the Macedonians, who considered their gods symbols of their own people.
The fact is that in that year, 168 BCE, Antiochus sacrificed nothing more and nothing less than a pig on the altar of the temple of Jerusalem, in homage to Zeus. This act was considered a double desecration: On the one hand because it was a pig (a profane animal of Semitic creeds like Judaism and Islam), and on the other because that was the first step of consecrating the entire temple to the Olympian Zeus and to convert Jerusalem into a Greek city.

Antiochus IV Epiphanes, Seleucid king and descendant of Seleucus I Nicator, perhaps the most brilliant of the generals of Alexander the Great. According to Jewish tradition, this Macedonian king, by desecrating the altar of the temple in Jerusalem and sprinkling it with pig’s blood, was possessed by a demon: the same who will possess the anti-Messiah or the ‘coming prince’ spoken of in the Old Testament (Daniel, 9:26).

This sacrilegious act brought a strong reaction from the fundamentalist sectors of the Jewish quarter. The most zealous rabbis began to preach a kind of holy war against the Greek occupation, urging the Jews to rebel, and when the first Jew timidly decided to make an offering to the Greek Zeus, a rabbi, Mattathias Maccabeus, murdered him.
The ethnic turmoil that followed led to the period known as the Maccabean wars (years 167-141 BCE), of which there is much talk in the Old Testament (Maccabees). Carrying out, with the Hassidim (the ‘pious Jews’, also called Chassidim or Chassidic) a guerrilla war against the Macedonian troops surrounded on all sides, the ‘Maccabees’ were finally spared from being overwhelmed when an anti-Greek rebellion broke out in Antioch, and crushed the influence of the Hellenizing Jews.
Judas Maccabeus, who succeeded Mattathias renewing the cycle of treason, would even negotiate with the Romans to secure their support. In fact, the Roman Senate would formally recognize the Hasmonean dynasty in 139 BCE, without suspecting the headaches that this remote land would give them in the near future.
During this time, in addition to the Hellenised Jews, two other important Jewish factions would be formed, also in bitter dispute: on the one hand, the Pharisees, a fundamentalist sector that had the support of the multitudes; and on the other, the Sadducees, a group of priests more ‘progressive’, more ‘bourgeois’, in better dealings with the Greeks and who in the future would be victims of the ‘cultural revolution’ that the Pharisees carried out after the fall of Jewry in the hands of Rome.
Their writings would be destroyed by the Romans, so the vision we have today of the panorama is the point of view of the Pharisees, from whom would come the lineages of orthodox rabbis who would complete the Talmud. The Hasmonean dynasty, in spite of numerous swings and changes, would be essentially pro-Sadduceean.

Tags History, Jewish problem (JP)

Aztecs Child abuse Day of Wrath (book) Human sacrifice Psychohistory

Day of Wrath, 11

An encounter of psychoclasses

Julian Jaynes wrote:

I have endeavored in these two chapters to examine the record of a huge time span to reveal the plausibility that man and his early civilizations had a profoundly different mentality from our own, that in fact men an women were not conscious as we are, were not responsible for their actions, and therefore cannot be given credit or blame for anything that was done over these vast millennia of time.

In his book Jaynes complains that the translators of the texts of the Ancient World color their translations with abstract words absolutely incompressible for the bicameral mentality of other times. Personally, once I realized that psychoclasses exist, the Hollywood movies that retroproject our modern psyche onto epic adventures of the historical past look rather silly, as if man had always been the same.
The indigenistas talk wonders of the Mexica herbalist medicine in spite of the fact that it was impregnated with paleologic thinking. Most of the cures were oriented to expel the evil spirits. If the ailment was “the cold disease,” offerings were performed on the particular mount that aroused special devotion. The diagnosis did not rely on empirical observation, but on divination; and if a god had sent the disease offerings to that deity had to be performed. As Silvano Arieti wrote, his schizophrenic patients interpreted everything that occurred as wished by external agents. Far more disturbing was the propensity of Mesoamericans to perform trepanations to let the evil spirits go. The record of this practice on trepanated skulls is an Indian skull with five large holes.
Most interesting is the first act coming from a frightened Moctezuma when learning about the arriving of strangers: he dispatched a delegation offering fresh human flesh to them. When the Spaniards still were in the Veracruz shore, Moctezuma’s representatives visited Cortés; killed the captives they had brought with them, and began to prepare their bodies for a cannibal feast. The Spanish did not believe what they had before their eyes. “When they saw it, it made them feel sick, they spit out, they rubbed their eyes,” wrote Bernal Díaz. It is true that in a disobedient plot Cortés ordered to cut the feet’s fingers of the pilot Gonzalo de Umbría. The Spanish captain was capable of attacking a village of unarmed Tlaxcallans and commiting a massacre, as well as amputating the right hands of the Indian spies. He ordered the killing of defenseless men, women and children during the siege of Tenochtitlan, “one of the most shameful scenes that the life of that man registers,” wrote his biographer Salvador de Madariaga. It is also true that he ordered that Qualpopoca and his sons be burned alive for having killed a rearguard of Spaniards. He even ordered the hanging of two of his own, and in another plot where he feared for his life he hanged Cuauhtémoc himself. But Cortés did not indulge himself in self-harming practices. Nor did he sacrifice children. Compared to the Amerindians, the rustic soldiers belonged to a completely new dimension of the evolution of the human psyche, as distinct from the infanticidal psychoclass as a butterfly from the worm.
Those who, through history and prehistory, have belonged to the infanticidal psychoclass invariably get schizophrenized: be Indians, Caucasians, Africans or Orientals. A noise coming from Nature or an animal that passes on the way is interpreted as an omen. For these people there is no individuation, free will in the broadest sense, and much less cognition or Aristotelian thought process. In the case of the Mexicas, destiny was determined by the birth date and escaped the will of the individual. The psychic climate was charged of pessimism and threatened with annihilation. The Amerindians protected themselves by making offerings to their demonic gods. When Mesoamericans felt threatened by something they punctually offered blood and hearts as an attempt to placate what, in fact, were their inner demons.
In Cempoala, writes Bernal Díaz, frightened by the bearded teules (a corrupted word from teteuh, gods) that came from the East, “each day they sacrificed in front of us three or four or five Indians.” When Cortés begins his resolute advance to the great Mexican capital Moctezuma fell seized with panic. “And they sacrificed each day two boys so that [the gods] answered what to do with us.” When they arrived to Cholula “we knew that [Moctezuma] was shut away with his devotions and sacrifices for two days, together with ten principal papas [high priests].” A little after that page there appears something unbelievable in Bernal’s story. The response of the high priests was that the emperor should “let us in.”
Take note that, analogously to the magical thinking of pre-Hispanic medicine, the emperor or Huey Tlatoani did not think in Aristotelian logic. It is true that, just as Ahuítzotl, before becoming monarch Moctezuma had been high priest. But he also had been a successful general. Despite of it, in the crucial year of his reign he did not ask advice from his military chiefs but from his priests, and what is worse: he let the Spanish enter knowing that they had just perpetrated the massacre of Cholula; the city being plundered by the Spanish allies, the Tlaxcallans, and the temple of Huitzilopochtli burnt for two days, in addition that Cortés ordered the destruction of all effigies of worship. Tenochtitlan was not Cholula. Located as the only lacustrine city of the continent, it was well protected. The Mexicas could easily have lifted the bridges that led to the empire’s capital. Instead, they let enter not a mere Cortés delegation, but the captain along with all of his army (including the horses, never seen before)!
If this is not suicidal magical thinking coming from bicameral minds, what is it? The conquest of America is the chapter of history that catches the attention as no other conquest of the history of mankind. Although Carthage suffered a similar fate of Tenochtitlan, the Romans had to fight through three very costly Punic wars throughout 120 years before razing the city. It took Cortés a tiny fraction of that time to do the feat: he initiated his campaign in 1519 and by 1521 he had taken the double city of Tlatelolco-Tenochtitlan. Jaynes’ observation quoted above about Pizarro, “How could an empire whose armies had triumphed over the civilizations of half a continent be captured by a small band of 150 Spaniards in the early evening of November 16, 1532?” may be said about Cortés too.
“Never did a captain with such a small army perform such a feat, nor achieved so many victories or hold a grip of such a great empire,” commented the chronicler Francisco López de Gómara. If there is something apparent in Bernal’s story it is that the captain wanted to bring to an end the practice of sacrifice in each town he passed through in route to Tenochtitlan. A semi-Indian friend of mine who has read the chroniclers commented that the historicity of their stories is way above the excuse that, mantra-like, we have heard a thousand times from other Mexicans: “Winners write history.” What actually happened is that the Tlaxcallans hated the Mexicas, who through a century had been raiding them to obtain captives for the sacrifice. Had the inhabitants of Tenochtitlan been popular in the so-called Aztec Empire the Spanish would have been repelled in Mexico. A pitiful sensation produces in the reader an illustration of the book by Diego Durán with humble Indians carrying, on their bended backs, the backpacks of the newcomers in their advance to Tenochtitlan while a Spaniard appears comfortably on his horse. The same can be said of another illustration of Indians building brigantines that would be decisively used in the battle of the Lake Texcoco. Obviously, the conquest of Mexico was also a civil war.
As implied above, my father feels an excessive admiration for the Indian world. On several occasions he has argued that the fact that the poetry of Nezahualcóyotl, the most refined representative of the Nahua culture, is so humane that it refutes the vision of the culture as barbaric. But poetry is no reliable standard. The basic, fundamental principle in psychohistory has childrearing as the relevant factor, and from this point of view even the refined monarch of Texcoco was a barbarian.
In a courtier intrigue Nezahualcóyotl consented using garrote to execute his favorite son, the prince Tetzauhpilzintli. The Nahua characters were seized with fratricide fits. Moctezuma I (not the one who received Cortés) ordered the killing of his brother and something similar did Nezahualcóyotl’s heir, Nezahualpilli: who also used capital punishment with his first born son and heir. Soustelle says that this family tragedy was one of the causes of the fall of the Mexican empire since the blood brothers that rose to the throne flipped to the Spanish side. But Soustelle’s blindness about what he has in front of his nose is amazing. Like León Portilla, for Soustelle “there is no doubt that the Mexicans loved their children very much.” But that is not love. Nezahualcóyotl’s mourning after letting his son be killed reminds me the “Pietà” of my first book, my mother, who suffered for seeing me in wretched conditions when she did nothing but escalate her abusive behavior against me. More disturbing is that some upper-class Mexicas delivered their little children to the Tláloc priests to be sacrificed. This piece of data demonstrates that motivation was more than mere economics, as rich people are not desperate for money.

The above image of the chronicler Diego Durán, which shows the tláloques, is in the Library of Madrid. Note the child in the water with the chest opened.
From a considerable distance the Spanish soldiers saw how their companions were sacrificed at the top of the pyramid of Tenochtitlan, whose heads would later be found impaled in a tzompantli together with the decapitated heads of the captured horses. When I mentioned for the first time the tzompantlis I omitted to say that they were structures on parallel crossbeams. Through holes on the temples, the stakes supported the enormous files of decapitated human heads, one after another. (Only in Tenochtitlan there were seven tzompantlis; the Spaniards had seen a tzompantli in Cempoala, not very far from the Veracruz shore, and some time after in their journey another one in Zautla, which also contained femurs and other parts of human bodies.) Bernal Díaz writes: “In that state of affairs, very frightened and wounded, we did not know about Cortés or Sandoval, nor of their armies, if they had been killed and broken down [chopped into pieces], as the Mexicans told us when they threw into our camp the five heads they grasped by the hair and beards.” The demoralized soldiers wanted to flee to Cuba after the battle of La Noche Triste, when most of the Spaniards died: a great defeat for the Spanish arms on Mexican soil.
I the middle of a skirmish the Indians captured Cortés himself, but they did not kill him. When taking him over to be sacrificed their men rescued him. From the military viewpoint, this magical thinking of not killing the fallen captain but attempting to take him to the pyramid was a gross blunder: Cortés would be the man who harangued the Spanish not to flee to Cuba after the catastrophic Noche Triste. Thereafter, with the Tlaxcallan support, the war turned over and the Mexica capital was lost. Cuauhtémoc, the last Huey Tlatoani rejected the peace proposals that, day after day, Cortés offered the Mexicas. (Cuauhtémoc had been the same noble who led the signal to stone Moctezuma after the massacre ordered by Pedro de Alvarado, inspired by the massacre of Cholula ordered by Cortés.)
It is not my intention to vituperate the Mexicans of my childhood. As I revealed in my previous book, the memories of Mexico City’s beautiful neighborhoods where I lived in the 1960s, before the city disintegrated, still feed my deepest nostalgias. Nor is it my intention to vituperate the ancient Mexicans. As I have also said, the psychoclass of the Mexicas was far more evolved than the Chichimeca: the Nomads from the north who still ate raw meat because they could not use fire; could not build houses, and lived in the caves. The Amerindian hunter-gatherers were in a more dissociated state of mind than the inhabitants of the big cities, like the refined Nahuas. And taking into account the inconceivable sadism of the Mayas with the prisoners, undistinguishable from that of the cruelest serial killers of today I have not the slightest doubt that, even though the pictographic form of Mexica writing before the syllabic Mayan represents a technical regression, the psychoclass of the ancient Mexicans marks a psychogenic advance compared to their southern neighbors.
Gotten to this point I must confess that it is painful to read almost anything related to Moctezuma. And it is painful in spite of the fact that Bernal Díaz says that the Huey Tlatoani himself shared the cannibalism of his age. “I heard them say that they used to cook for him the flesh of small boys,” and on the same page it can be read that “our captain reprimanded him the sacrifice and the eating of human flesh, and Moctezuma ordered that that delicatessen be not cooked for him anymore.” Despite of his culinary habits, the reading of the Bernaldine pages is painful because we can see a very human Moctezuma. Both Bernal Díaz and Cortés were fond of Moctezuma; and his candid, fearful and superstitious personality moves the reader to sympathize with him too. It is very difficult not to feel a particular affection for Moctezuma. It is true that before Cortés and the Spanish the Huey Tlatoani behaved like a güey (a Mexicanism that when I was a boy meant stupid). Today’s Mexicans are not as güeyes as the Mexicas. But even after almost five hundred years it is a disturbing experience to discover how the historical Moctezuma behaved.
Before the Spanish expedition reached Tenochtitlan, the most powerful man of the empire had clung to his papas of long, tangled and gluey hair with blood scabs. We can imagine the mental state of those who, time after time, stuck their hand in living bodies digging through the vital organ. They had ash-colored faces because they too had to bleed themselves once a day. When Moctezuma fell seized with panic as the alien expedition was in route to the empire’s capital, besides the priests he also consulted fortune-tellers and sorcerers. Once the Spaniards arrived it is disturbing to learn how these men, who represented a more integrated psychoclass, took over the empire from Moctezuma: like an adult snatching the ice cream from a little boy, who had been a magnificent host for Cortés and his enormous military escort.
The common people were as psychologically dissociated as their governor. During the long period of time that goes from the Moctezuma kidnapping by Cortés to the massacre perpetrated by Alvarado, with the exception of Cacama and a few nobles the Mexicans did not rebel against the invasion. They did not even react when Cortés ordered that Qualpopoca, his sons and fifteen chiefs be burned alive at the stake, humiliating the emperor who, with chains, had to witness the execution in the plaza of the Great Pyramid. Moctezuma was even taught to learn, in Latin, prayers like Our Father and the Hail Mary. Cortés left temporarily Tenochtitlan to stop Pánfilo Narváez in Cempoala. Narváez arrived from Cuba with a great army; he wanted to place Cortés under arrest and liberate Moctezuma. Only the massacre of Mexico where the blond Alvarado (nicknamed Tonatiuh, the sun) slaughtered the flower of the Mexican aristocracy during the “Aztec Easter” made the Mexicas wake up. Their long lethargy reminds me an eighteenth-century observation by a Jesuit that Amerindians were grownup children, “bambini with beards.”
Unlike the Peruvians, who constantly clean the great statue of Pizarro—who behaved worse with Atahualpa than Cortés with Moctezuma—, in half a century of living in the Mexican capital I have not seen a single statue of Cortés, his Indian wife, or Moctezuma. So deep did the trauma of the conquest impregnate the Mexicans’ psyche that its tail can be felt half a millennium later. It is true that, after the Alvarado massacre, what had been a sort of picaresque conquering story turned into an apparent infamy, although Salvador de Madariaga qualifies the Nahua vision of the conquest by pointing out that Alvarado “was right in thinking that there existed a conspiracy” from the Mexica to attack the Spaniards after the holyday. On the other hand, through a sense of black humor even a dark-skinned Mexican has dared to see the cruelties committed by his ancestors. In An Autobiography the Mexican muralist José Clemente Orozco wrote:

According to them [the indigenistas] the Conquest ought not to have taken place as it did. Instead of sending cruel and ambitious captains, Spain should have sent a great delegation of ethnologists, anthropologists, archeologists, civil engineers […]. Very tactfully it might have been suggested to great Moctezuma that he should establish democracy for the lower orders, while preserving the privileges of aristocracy, thus pleasing everyone. In this way the three abhorrent centuries of Colonial Period could have been side-stepped, and the Great Teocalli would still be standing, though thoroughly disinfected to keep the blood of sacrifices from going bad, and to enable us to turn it into blood pudding—in a factory standing where, for want of it, the National Pawnshop inadequately serves.

History did not occur that way. The soldiers razed Tenochtitlan and a clergy coming out directly from the Counter-Reformation and the Reconquista took care of the statues and the codexes. A melancholic Mexica poem says: “Our lifestyle, our city, is lost and dead.” The infamous pyramid that enclosed the remains of the boy whose photo I included way above was blown up with 500 barrels of powder. Conversely, in the sarcastic scenario by Orozco, in the world’s most beautiful city the tourists would utter wonders when escalating the Teocalli to see the great Uichilobos without any knowledge of the sacrificed child and his remains, still enclosed under the rock, dozens of meters below their feet.
After the fall of Tenochtitlan Bernal Díaz tells us that “land, lagoon and bargekennings were full of dead bodies, and it stank so much that there was no man who could endure it.” In contrast to the Manichaeism of contemporary Mexicans, whether hispanophiles or indigenistas, Martin Brown drew some irreverent cartoons published in Terry Deary’s pamphlet The Angry Aztecs. One of them illustrates the stone blocks of the recently destroyed city: colored stones of the temples that would be used for the construction of the Christian buildings. In Brown’s cartoon there is a dialogue between two pubescent Nahuas, a boy and a girl sitting in the great city on ruins:
Boy: The Aztecs killed my mum.
Girl: The Spanish killed mine.
Boy: I wonder who is deader?
But Brown omitted the crux: Moctezuma and his folk ate the kids of that age, something that the Spaniards never did. What destroys the mind to the point of making an entire continent inhabited by easy-to-conquer güeyes is to carry the burden, in the innermost corner of the soul, that our beloved totatzin sacrificed one of our siblings; or that this happened in the families of friends and acquaintances and that nobody condemned it. Using the language of my previous book, since the sacrifices were part of the social tissue nobody counted with an “enlightened witness,” let alone a “helping witness” when the poisonous pedagogy was being inculcated. Let us remember the ethnologic study of the twentieth century about the New Guinea tribes. The children avoided their parents when they ate one of their little siblings. The rates of child suicide among such peoples, a more disturbed society than the Mexica, were very high.
The Spanish destruction may be compared in some way to the destruction by king Josiah in 641 B.C. according to II Chronicles 34, about which Jaynes comments that had it not occurred more archaeological evidence of the ancient Hebrews’ speaking idols could have been found. Though objectionable for the standards of our time, such measures of cultural extermination were necessary during the attempts of the superior psychoclass to eliminate the sacrifices: be them sacrifices of children to Baal or to Tláloc.

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The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering.
If life allows, next time I will reproduce another chapter. Those interested in obtaining a copy of Day of Wrath may visit: this artcle.

Tags History

Ancient Rome Christendom Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 43

Below, abridged translation from the first
volume of Karlheinz Deschner’s Kriminalgeschichte
des Christentums (Criminal History of Christianity)

A marble bust of Valens

Trembling and gnashing of teeth under the Arian Valens
Valentinian’s brother, Valens (364-378), was the last emperor who officially supported Arianism. He acted against the sects and other deviations, even against the semi-Arians who then, in order to thrive, made a shameful abjuration in Rome.
The Catholics were very harshly persecuted during the last years of the regime of this emperor, which met resistance and made even the exiled be considered martyrs. Among these were the bishops Athanasius of Alexandria, Meletius of Antioch, Pelagius of Laodicea, Eusebius of Samosata, Barses of Edessa and many others. Some Catholics were drowned in Antioch, and there were also martyrs in Constantinople. It is even said that in the year of the Lord 370, Valens sent secret letters to his prefect Modesto, arranging that eighty Catholic bishops and priests be led with deceit aboard a ship, which was burned with all its passengers on the high seas; it is also said that whole hosts of ‘true faith supporters’ were thrown into the Orontes.
‘A persecution has fallen upon us, my venerable brothers, the most bitter of all’, lamented, in 376, Basil, doctor of the Church, in a letter to the bishops of Italy and Gaul (although he personally had not been molested). Houses of prayer were closed, the service of the altars abandoned, the bishops imprisoned under any false pretext, and sent at night to exile and death. ‘It is well known’, continues Basil, ‘although we have preferred to silence it’, the desertion of priests and deacons, the dispersion of the clergy; in a word, ‘the mouth of the believers has been closed, while the blasphemous languages are loose and dare everything’.
Valens was so afraid of witchcraft that he punished it with the death penalty from the first year of his term. For this reason, he continued the persecution begun by Constantine against the followers of black magic, the clairvoyants, the interpreters of dreams, since the winter of 371 and for two years ‘like a beast in the amphitheatre; his fury was so great that he seemed to regret not being able to prolong the martyrdom of his victims after death’ (Amianus).
In the year 368, a senator lost his head because a lady with whom he was in relationships felt the victim of an enchantment. Prosecutor Marino suffered the death penalty because he had procured the hand of a certain Hispanila with magical arts. The coachman Athanasius died burned for exercising the arts of black magic.
Fear spread throughout the East; thousands were detained, tortured, liquidated, including high public officials and wise philosophers. Participants or simple witnesses were burned alive, strangled, beheaded, as in Ephesus, despite being ill, the philosopher Maximus, who had been friend and preceptor of Julian. Their property was confiscated, they were extorted with heavy fines; it was enough a reckless word, or have dared to make a scallop.
The demagoguery burned entire libraries, claiming that they were ‘magic books’. And since the machinery of justice was still too slow for Valens, beheadings and bonfires dispensed with judicial formalities; at the same time, he considered himself a merciful sovereign, like his brother Valentinian, as well as a faithful Christian, a good husband and a chaste man. No one denies that the ‘purity of manners’ prevailed in his court. An executioner who led to the execution of a naked adulteress was also burned alive in punishment for such shamelessness.
Procopius, forty years old and a relative of Julian, rose up in Constantinople, mainly with the support of the pagans. Valens had him beheaded without delay on May 27, 366 AD. Valens ‘lost all sense of the measure’ (Nagí). He persecuted even the women of the insurgents, burned countless books and continued to enrich himself along with his executioners. All this happened in the middle of almost a decade of conflicts with the Persians.
In the year 367, the emperor also began a campaign against the Ostrogoths, who had helped Procopius. The operations ran between peat bogs and swamps, and although a price was placed on the heads of the Goths, the war ended without success in 369. On August 9, 378, in Adrianople, Valens lost the battle and life.
We have seen, then, how that formidable empire was ruled by the first Christian majesties: Constantine, his sons, and the emperors Jovian, Valentinian I, Valens. Did they behave in a more benign, more humanitarian, more peaceful way than their predecessors, or Julian the Apostate?
Along with the constant massacres inside the empire, at the borders, in enemy territory, the eternal clerical quarrels intervened. The internal politics of the 4th century was determined by the struggle between the two main confessions, the Arians and the Orthodox. At the crucial point was Athanasius of Alexandria, the most prominent bishop straddling between Constantine and Valens and one of the most nefarious of all times, whose imprint would be noted in the days to come.

Tags History

Christendom Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 42

Post author By C .T.
Post date November 23, 2017

Below, abridged translation from the first
volume of Karlheinz Deschner’s Kriminalgeschichte
des Christentums (Criminal History of Christianity)

Solidus of Valentinian I

Rivers of blood under the Catholic Valentinian I
The Catholic Valentinian I (364-375), who resided frequently in Milan and Trier, born in 321 in Cibalae, an important military post in Pannonia, was blond and blue-eyed, diligent, daring and cunning. Officer of the personal guard of Julian, and of forty-three years of age at the time of accessing the throne, he cared little about the dogmas or the disputes of the clergy. But he restored the privileges of the clergy created by Constantine and forbade Christians to be condemned to fight as gladiators. As a puritan Catholic he was, he sanctioned adultery with the death penalty and he himself was a faithful husband (at least with his second wife, Justina, younger than the first).
In a law of November of 364, the emperor provided that judges and officials who had intentionally harmed Christians would be sentenced to death or confiscation of property. In contrast, both Valentinian and Valens were tolerant of the Jews and granted privileges to their theologians. In this way, Valentinian tolerated almost all the sects, and above all showed a surprising indulgence to Auxentius, the Arian bishop of Milan, although on the other hand he was the first Christian emperor to persecute the Manichaeans, arranging against them, in 372, the exile and confiscation of their places of worship; in 373 he made a bloodbath among the Donatists, who had rebelled…
Then the magister militum Theodosius, an Hispanic Catholic and father of the future emperor, was launched against [usurper] Firmus; twice he offered peace through several bishops, and many others broke his promise. The rebellious troops were put to the sword after surrendering, and they could consider themselves lucky those who were saved with only both hands cut. To those thus deceived they had no choice but to fight with the vigour of despair, from which resulted a terrible war, of an unusual cruelty, which ravaged all of North Africa. General Theodosius not only burned alive, or at least mutilated the soldiers who deserted, tired of fighting, but also practiced the tactic of scorched earth over vast territories and exterminated the Mauritanian tribes until he made hundreds of thousands of victims. Once the rebellion was crushed, the pope forbade the celebration of the Donatist cults.
Valentinian, in his capacity as a ‘convinced Christian’ (as Bigelmair, and even Joannou describe him), did not back down from the judicial crime against wizards, fortune-tellers and ‘sex offenders’. His motto: severity and not clemency is the mother of justice. His judges were instructed to proceed harshly, and the benignity of some provisions was more than compensated for by the lack of scruples of many of them. ‘The most elementary principles of justice were mocked by death sentences without proof, or founded on confessions taken away by torture’ (Nagí).
The emperor, the son of peasants, hated the old Roman nobility and had his houses searched for magic recipe books and love filters. Men and women of the best families were banished or executed, and their property confiscated. In his fits of rage, Valentinian ordered executions without blinking; minor faults were punished with the bonfire or the decapitation, the major ones with the death by torture. A page who during a hunting party had released the dogs too soon was whipped to death, and it was not an exceptional case. He never exercised his right of pardon.
The delinquents were sometimes thrown to two she-bears that the sovereign had in cages next to his bedroom. In recent times, Reinhold Weijenborg has tried to refute this anecdote referred to by Amianus by saying that ‘it cannot be true in its literal sense’. So a second reading has been invented, according to which those two cages would be the rooms of the empresses, Marina Severa and Justina.
Theodosius was a ‘great terror of the Saxons’ during the years 368 and 369. He pacified Britannia until the old wall of Adriano following imperial instructions. Theodosius also made frequent raids on the other side of the Rhine. He twice fought against the Alamanni, although during the second campaign they inflicted heavy losses, until their King Vithicab (whose father, Vadomar, had served the Romans in Julian’s time) was killed by some assassins sent by Valentinian. Theodosius also ravaged with the fire and the sword the territories of Franks and Quadics. In 370, he obtained from the Saxons a withdrawal by treaty, to then attack them with treachery and exterminate them.
Emperor Valentinian, who considered himself a peaceful person (a frequent error of perspective among his class and condition), died of a fit of rage. He was parleying with poor Quadics whose king Gabinus, Marcellianus had invited in 374 in his dux Valeriae to assassinate him with a stab in the back during a banquet (see the murder of the king of the Alamanni, which we have just recounted), when having mounted in anger his face became congested, purple, and fell as if struck by lightning. Valentinian had a vomit of blood and died immediately, on November 17 of the year 375, in the border city of Brigetio, being buried in Constantinople.

Tags History