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Kriminalgeschichte des Christentums (books)

Christianity’s criminal history, 177

– For the context of these translations click here

 
Pope Paschal, who gouges out eyes and cuts off heads, is declared a saint

Why did Leo III enter the Roman martyrology in the 17th century? Why was this monstrous murderer declared a saint?

He wasn’t canonised for his brutality, nor for his liquidations, and still less for his genuflection before Charles ‘the Great’ to whom alone he owed his survival. He was canonised because at Christmas 800 he had placed the crown on Charles’ head; because he had so impressively forced the passion for domination, the never-satiated desire for supremacy of the popes; because, with that radiant sign through the ages, with that ‘trait of genius’ (de Rosa), he had inscribed once and for all in the sad book of history the aspiration of the popes for absolute leadership. This is also the reason why Franz Xaver Seppelt, the Catholic historian of the popes, sees the name of Leo III shining in the ‘catalogue of saints,’ despite all the fatalities of his long pontificate and all the corpses that litter his path: ‘Saint, saint, saint’ (his feast day, 12 June).

His successor Stephen IV, a Roman nobleman educated from boyhood at the Lateran, elected pope after ten days without consulting the emperor, ruled only a few months; but his illustrious family provided in the century two other popes.

Paschal I (817-824), Stephen’s successor, immediately had the Pactum Hludowicianum established with his predecessor confirmed by the emperor, i.e. the full extent of the promises of donation and the actual donations made by Pippin and Charlemagne, grandfather and father respectively of Louis, as well as the autonomy of the state from the Church, the papal rights of sovereignty and above all the free election of the pope.

Two of the highest papal officials, Theodore, belonging to the high nobility (and still in 821 a pope ambassador at the Frankish court) and his son-in-law the nomenclator Leo ‘because of his loyalty to Lothar’ (Astronomus); because, according to the Imperial Annals, ‘they remained loyal to the young emperor Lothar’, were blinded and beheaded by the pope’s servants in the Lateran Palace without any legal process. Everything was attributed to the pope or ‘to his approval’, says Astronomer.

Mosaic of Paschal at Santa Prassede.

The whole affair is somewhat reminiscent of the bloody proceedings of St. Leo III in 815. But in 823 the monarch also sent his judges to Rome, retiring for the rest of the summer and in the autumn to the district of Worms to hunt in the Eifel region. Paschal, however—so beloved of the Romans that at the very burial of his corpse they provoked a riot—, refused any complicity and escaped the trial, perhaps with good reason, by publicly taking the oath of cleansing in the presence of thirty-four bishops and five priests and deacons. This was a ‘means of proof’, already used by St. Leo III in December 800, and especially frequent among ecclesiastical officials. At the same time, he anathematized the murdered men as high treason, declared their death an act of justice since they had received their due as criminals of lèse majesté, and took the assassins as servants of St. Peter (of the family Sancti Petri), granting them ‘his most resolute protection’ (Annales regni Francorum).

Emperor Louis resigned himself. And Pope Paschal I died in 824 amid the family Sancti Petri. The man was cunning while Ludwig was superior and tough. When Paschal I was alive and the monks of Fulda brought him unpleasant news, he had them imprisoned without delay and threatened their abbot Mauro with excommunication. In Rome itself, they abhorred his rigorous rule which completely disrupted the state. And since not only his planned burial but also the subsequent papal election were under the sign of serious turmoil, Paschal’s body remained unburied for a long time until his successor could give him a burial, although not in St. Peter’s.

Much later, however, at the end of the 16th century, Paschal’s name managed to enter the saints’ calendar of the Catholic Church (his feast day, 14 May) through the work of the historian Caesar Baronius, an Italian cardinal of the Catholic Church.

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Kriminalgeschichte des Christentums (books)

Christianity’s criminal history, 176

– For the context of these translations click here

Louis the Pious and the death
of the king of Brittany.

Foreign policy

Louis the Pious waged war almost year after year, as befitted a Christian and believing ruler, mainly because of dynastic conflicts and internal political problems. But again and again, he also crossed the frontiers or had them crossed: as a universal ruler, he hardly ever took part in the campaigns himself but had others fight for him. This had long been the method of all rulers in the biggest massacres of the time. Pacts were scarcely of any interest any more.

In 815 a Saxon-Obotrite army attacked the Danes; but, after a series of devastations everywhere, it returned with forty hostages without having achieved anything. In 816 Louis sent his troops against the Sorbs. This time they ‘efficiently carried out’ (strenue compleverunt, Imperial Annals) the emperor’s orders and attacked them, as the sources say, ‘as swiftly as easily with the help of Christ’, and ‘with the help of God they gained the victory.’ The emperor, however, ‘gave himself up to hunting in the Vosges forest.’ At the other end of the empire, on the northern slopes of the Pyrenees, the Basques revolted and were ‘completely subdued’ (Annales regni Francorum).

Louis repeatedly waged devastating campaigns against the Breton Levantines, whose princes claimed the title of king at various times. On several occasions, he attacked the ‘mendacious, proud and rebellious people’, whom even his father hadn’t managed to subdue completely and whom the Merovingians, before Charles and Pippin, had repeatedly tried to subdue. In the summer of 818, he marched in person—almost his only military campaign as emperor—with an army of Franks, Burgundians, Alamans, Saxons and Thuringians against the ‘Breton rebels, who in their audacity dared to name one of their own, named Morman, king, refusing all obedience’ (Anonymous).

The pious sovereign, of whom his contemporary Bishop Thegan carefully exalts that ‘he progressed from day to day in sacred virtues, the enumeration of which would lead too far’, crushed the Bretons with his arrogance. He reduced to ashes all the buildings except the churches, and amid all the fires and murders he had the monasticism of the country widely reported by the Abbot of Landévennec. To kill and to pray, to pray and to kill; so everything went well and everything was permitted, at least in the war, as long as it was in favour of the ‘orthodox’ side.

A great multitude was taken prisoner, plentiful cattle were taken from them, and the Bretons submitted ‘to the conditions imposed by the emperor, whatever they were… And such hostages were selected and taken as he ordered, and the whole territory was organised at his will’, writes Astronomus.

In 819 Louis sent an army across the Elbe against the Obotrites. Their deserting prince Sclaomir (809-819) was captured and taken to Aachen, his territory occupied and he was exiled. Shortly afterwards they defeated him again, but while still in Saxony he succumbed to an illness and in the meantime received the sacrament of baptism. The Slavic people on the banks of the Elbe were still totally pagan, and the supremacy of Louis was still exposed to serious uprisings in the years 838 and 839.

On the other side of his borders, the counts of the Spanish March penetrated across the Segre ‘as far as the interior of Spain’ and ‘from there happily returned with a great booty’, having ‘ravaged and burned everything’, as Astronomus writes. The imperial analyst also notes the devastation of fields, the burning of villages and ‘no small booty’, adding: ‘In the same way, after the autumn equinox the counts of the Breton Mark raided the possessions of a rebellious Breton named Wihomarc and devastated everything with blood and fire.’

In 824 the monarch marched again with three army groups—he personally commanded one—against the Bretons and their prince Wihomarc, Morman’s successor.

In forty days, according to Frankish sources, Louis the Pious ravaged ‘the whole country with blood and fire’, ‘punished it with a great devastation’ (magna plague). He was ‘the most pious of emperors’, as the chorepiscopus Thegan praises him, ‘for even before he respected his enemies, fulfilling the word of the evangelist who says ‘Forgive and you will be forgiven.’ Louis destroyed fields and forests, annihilated a good part of the flocks, killed many Bretons, took many prisoners and returned with hostages ‘of the disloyal people.’ King Wihomarc was soon afterwards surrounded in his own house by the people of Count Lambert of Nantes, who beat him to death.

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Kriminalgeschichte des Christentums (books)

Christianity’s criminal history, 175

– For the context of these translations click here

 

Louis the Pious had his enemies’ eyes gouged out and made a public confession of his sins

The first rebellion against Louis’ new order, which was to ensure the unity of the Empire and the Church, of the throne and the altar, came from Bernard of Italy. The only son of King Pippin, the predator of the Avars’ treasure, educated after his father’s death (810) in the monastery of Fulda, officially adopted the title of ‘king of the Longboards’ after the imperial assembly of Aachen (September 813).

When, under the Ordinatio Imperii, he had to submit to Lothair I, son of Louis, as he had previously submitted to his grandfather Charlemagne and Emperor Louis, he rebelled with numerous magnates of his kingdom. The sources are unanimous in stating that this initiative did not come from the young sovereign, who was then in his early twenties, but from his advisors.

A few months after the publication of the Ordinatio Imperii of 817, Bernard, together with ‘some wicked men’ (Annales regni Francorum)—including the court poet Bishop Theodulf of Orleans, Bishops Anselm of Milan and Wolfold of Cremona, as well as some abbots, according to an ancient source—mounted an uprising which was widespread but poorly organised. The aim was to dethrone Louis and put Bernard in his place. But everything suggests that it was not so much a question of dethroning as of ensuring the continued existence of Bernard’s small kingdom.

The emperor mobilised large contingents of troops, and demanded that the abbots and abbesses ‘do military service’ because ‘by Satan’s cunning King Bernard had prepared for sedition.’ He set off southwards at full speed and passed over the Alps into Italy. But even before the uprising had properly begun, and without even having crossed swords, Bernard appeared with his loyalists at Chalon-sur-Saône, apparently of his own free will. He laid down his arms and threw himself at the emperor’s feet. Bernard’s great ones acted similarly, who ‘as soon as the first interrogation began, they openly and motu proprio declared the whole course of the affair’.

In vain. Louis had them arrested, sent them to Aachen and there, in the spring of 818, during the imperial assembly, in a delicate manner—as the imperial analyst repeats—and only after ‘the fasting time of Lent had passed’ he had them sentenced to death, at least all those considered civilians, and then ‘pardoned’ the death penalty by the cruel punishment of plucking out their eyes. ‘They were simply deprived of their sight’ which was ‘legally irreproachable’ (Boshof).

King Bernard, whom Louis had earlier called his son, and who in turn had just fathered a child named after his grandfather Pippin, was severely punished. He died with his eye sockets emptied ‘notwithstanding the emperor’s clement manner,’ two days later, on 17 April 818. His treasurer and advisor Reginhard, as well as Reginhar, the grandson of a Thuringian rebel against Charlemagne, also defended themselves and succumbed to the terrible procedure, for ‘not having endured with sufficient patience to have their eyes gouged out’ (Anonymi vita Hludovici).

Louis penitent in Attigny

In August 822 Louis made a public confession of his faults at the imperial diet of Attigny. He regretted his crime against his young nephew Bernard, who died miserably; he regretted the hardness of his heart against his little half-brothers, on whom he imposed the clerical tonsure, and against Adalhard and Wala, his father’s cousins. This was a singular procedure in the history of the Franks, a humiliation of the emperor by the clergy, behind which were perhaps in a very special way Charlemagne’s cousins who had been deeply humiliated in the past.

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Christendom Daybreak Publishing Kriminalgeschichte des Christentums (books)

‘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.)

Categories
Charlemagne 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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Charlemagne Christendom Kriminalgeschichte des Christentums (books)

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?

Categories
Bible Final solution Judaism Philosophy of history Racial right Who We Are (book)

How Yahweh conquered Rome, 3

Jews in Rome before the Jewish Wars

Long before it was repackaged for the Gentiles, the Big Lie was a Jewish self-delusion. As I have detailed at the end of my long article ‘Zionism, Crypto-Judaism and the Biblical Hoax,’ in the sixth and the fifth century BC in Babylon, a priestly elite from Jerusalem decided that Yahweh, the national god of Israel, although apparently vanquished, was in fact the only real god, and, by way of consequence, the Creator of Heaven and Earth. A laughable claim, but when the Persians conquered Babylon, those Jews, who found themselves in a favourable position after helping the Persians, set out to pretend that their theoclastic monotheism, based on the exclusion of all other gods, was identical to the tolerant monotheism of the Persians; in other words, that their tribal god Yahweh was Ahura Mazda, the God of Heaven. I have shown that the deception is clearly apparent in the Books of Ezra and Nehemiah, where only Persians are portrayed as believing that Yahweh is ‘the God of Heaven,’ while for the Israelites he is just ‘the god of Israel.’

What the priestly Jews achieved in Babylon in the fifth century BC was a preliminary stage for what another generation of the same priestly cast would start planning in the first century AD in Rome, after having been brought there in similar conditions of captivity. While Yahweh seemed again vanquished, he set out to conquer his victor from within. The conspiracy of Babylon’s Jews to fool the Persians with their phony monotheism was the blueprint for the more sophisticated conspiracy of Rome’s Jews to fool the Romans with Christianity.

Between those two stages, Jews seem to have convinced a portion of the Roman aristocracy that they were the first true monotheists, the worshipers of the true God. For Greeks and Romans, the supreme Creator was a philosophical concept, while religious cults were polytheistic by definition. That’s why, around 315 BC, the Aristotelian Theophrastus of Eresus thought of the Jews as ‘philosophers by birth,’ although he was troubled by their primitive holocausts. Some Jewish writers (Aristobulus of Paneas, Artapanos of Alexandria, or even Philo of Alexandria) had even succeeded in bluffing some Greeks with the wild claim that Homer, Hesiod, Pythagoras, Socrates and Plato had been inspired by Moses.[8]

Jews are mentioned in Rome as early as the second century BC. It has been surmised that they were mostly converted Phoenicians. Martin Bernal defends that thesis in Jews and Phoenicians, with the argument that ‘there is no evidence of Jews in the West Mediterranean before the destruction of Carthage [146 BC],’ but ‘after that date, they were widely reported there,’ while Phoenicians faded from the pages of history.

Phoenicians and Jews’ languages and cultures were virtually identical.[9] Peter Myers brings additional light in his well-sourced article ‘Carthaginians, Phoenicians & Berbers became Jews’, arguing that, ‘After the destruction of Carthage by Rome, many Carthaginians and Phoenicians converted to Judaism, because Jerusalem was the only remaining centre of West Semitic civilization.’

The Encyclopedia Judaica’s article on Carthage, quoted by Myers, supports that hypothesis, adding that the Phoenicians, by converting to Judaism after their political decline, ‘preserved their Semitic identity and were not assimilated by the Roman-Hellenistic culture which they hated.’ This theory, which also explains the mysterious origin of the Sephardim in Spain—a Carthaginian colony—, is of obvious importance to comprehend the attitude of Jews towards the Roman Empire, destroyer of the Phoenician civilization.

(Left, Flavius Josephus highlights the ancient affinity between Phoenicians and Jews.) In 63 BC, Rome’s Jewish community was enlarged with thousands of captives brought back from Judea by Pompey, and progressively freed (Philo of Alexandria, Legatio ad Caium, 156). It is believed that Julius Cesar introduced legislation to guarantee their religious liberty, and that the law was confirmed by Augustus, who also exempted them from military service. Emperor Claudius (41-54 AD) is said to have expelled the Jews from Rome (Suetonius, Claudius xv, 4; Acts 18:2), or at least forbidden them to congregate (Cassius Dio lx, 6). But they seem to have known favourable times under Nero (54-68), whose wife Poppaea Sabina is regarded as an Esther-type secret Jewess in Jewish tradition, because Jewish historian Flavius Josephus calls her ‘a God-worshipper’ (Antiquities of the Jews, xx, 195) and mentions her support for the release of Jewish priests prosecuted in Rome (Vita 16).[10]
 

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Editor’s note: When Greg Johnson criticised William Pierce’s Who We Are years ago, he argued that Pierce, with his suggestion that the ancient Aryans should have exterminated the non-Aryans, was saying something monstrous. Johnson even called ‘whites’ those mudblood Cauacsoids whom we now assume had Semitic, though not Jewish, blood.

White nationalism would be greatly enriched by admitting that the Judean war against Rome has been in reality a psychological war of the Semites (including non-Jews, such as the Phoenicians and the Carthaginians who survived the Third Punic War) against the Aryans. It is a great pathology that infects even white nationalism not want to see the macro-dynamics of the clash between Semites and Aryans that has been going on for millennia.

I blame Christian ethics for that. (Recall, for example, that a dozen years ago Johnson delivered homilies at his church in San Francisco. He has since abandoned Christianity and is now a pious neochristian—just read his The White Nationalist Manifesto.) If Christian ethics is to blame, for transvaluing Semitic values Pierce’s book should be the textbook of American racialists. But I understand that the copyright holders, the National Alliance, haven’t yet published it.

Or am I wrong?

___________

[8] Joseph Mélèze Modrzejewski, The Jews of Egypt, From Rameses II to Emperor Hadrian, Princeton University Press, 1995, pp. 48-49, 66.

[9] Martin Bernal, Geography of a Life, chap. 45, ‘Jews and Phoenicians,’ pp. 386-394.

[10] Nahum Goldmann, Le Paradoxe juif. Conversations en français avec Léon Abramowicz, Stock, 1976, p. 36; Heinrich Graetz, Histoire des Juifs, A. Lévy, 1882 (on fr.wikisource.org), tome I, p. 413-428.

Categories
Charlemagne Christendom Evil Justice / revenge Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 166

The butcher of the Saxons

While Charles was making his conquests in northern Spain and losing them again—the only defeat suffered by a Frankish army under his command—Widukind, a Westphalian nobleman who had returned from Danish emigration (and who is first named in 777, when he failed to attend the Diet of Paderborn), advanced with his Saxons south to Fulda and west to Koblenz and Deutz. Feudal castles and churches were destroyed and villages burned and annihilated in a rampage that was not so much for booty as for revenge.

In 779 Charles advanced to the Weser, and in 780 to the Elbe. Again not only the East Saxons but even the Wenden on the other side of the Elbe and ‘people from the north’ were baptised. Again there were pledges of allegiance and new hostages were taken. At a national assembly in Lippspringe, the sovereign tried ‘explicitly to promote [the spread of Christianity in Saxony] and thus accelerate the development of feudal relations’ (Epperlein). Christian priests spread the new ‘enlightenment’ among the occupied burghs. ‘They carried crosses and sang pious songs; soldiers heavily armed with all kinds of weapons were their escorts, who by their determined gestures accelerated Christianisation’ (De Bayac).

The plundered territory continued to be distributed to bishops and abbots, missionary dioceses were created, churches were built and even minor monasteries, such as those of Hersfeit, Amorbach, Neustadt on the Main, were incorporated by Charles into the conversion of the pagans. And above all, of course, Fulda, whose abbot Sturmi held ecclesiastical and military command over the Saxon fortress of Erasburg until shortly before his death. In the northwest, the propaganda was carried out by Bishop Alberic of Utrecht, who had destroyed the remnants of paganism in West Frisia. On his orders and backed by Charles’ military power, Alberic’s monks smashed the statues of the gods and plundered the pagan shrines and everything of value they could find. The monarch gave part of the treasures of the temples to the bishop for ecclesiastical purposes. The Anglo-Saxon St Wilehad, who had already indoctrinated the Frisians, albeit without much success, organised the northern part of subjugated Saxony on Charles’ behalf from 780 onwards. Similarly, St Liudger worked in Central Frisia at Charles’ request.

But when the East Frisians, and also large sections of the population of Central Frisia, rose in revolt against the Saxons, destroyed the churches and turned to their former beliefs, the Christian preachers left the country in haste. The Englishman Wilehad, who shortly afterwards was consecrated bishop for the Saxon mission and first prelate of Bremen, fled to Rome and then devoted himself—according to Echternach—‘for two years to study and prayer’ (Lexikon für Theologie und Kirche). St Ludger, later Bishop of Münster, took refuge in Rome and Monte Cassino. Without the protection of the Frankish arms, the heralds of the good news couldn’t survive. But as soon as the occupiers regained control of the countryside, the ecclesiastical lords also returned with their swords to the propaganda front. Wilehad took up his seat in Bremen and St Liudger established himself, on Charles’ orders, east of the Lauwers. There, with the backing of royal power, he destroyed the pagan shrines (fana), advanced to the islands and, with the support of Frankish soldiers, devastated the sacrificial places of the Frisian god Phoete in Heligoland.

For the rest, many churchmen must have returned only reluctantly among the rebellious Saxons. And when the Saxons, along with the Vendeans, rose again under Widukind, their fury was focused on the clergy and Christianity, with many of the churches being set on fire, while the priests fled. A Frankish army was wiped out at Süntel, ‘almost to the last man being slain by the sword’ according to the Annals, which adds: ‘The Frankish loss was even greater than the figures might indicate’. Two dozen nobles also perished in the slaughter. But before Charles arrived, the Saxon nobility and some Frankish troops had already crushed the rebellion. The Saxon ‘nobles’ surrendered the rebels. And then Charles intensified the expansionist and missionary war until the famous beheading of Verden on the Aller and then, as usual, celebrated Christmas and Easter, the birth and resurrection of the Lord.

Even in the 20th century, ‘professionals’ in the Catholic and Protestant camps have sometimes tried to deny the orgy of cruelty and barbarism. Episcopalian devotionalists and some ‘specialised theologians’ worked shoulder to shoulder on this subject, especially during the Nazi period.

In 1935, the ecclesiastical spokesman of the Osnabrück bishopric spoke of ‘the fable of the Verden blood trial’. Similarly, the Protestant professor of Church History at the University of Munich, Kari Bauer, claimed in 1936 that the verb decollare (to cut the throat), which appears in the sources, was a misspelling instead of the original delocare or desolare (to banish); consequently, 4,500 Saxons were only expelled from the place. It must be said, however, firstly, that this verb or a similar one isn’t used in the various sources; and secondly, that four yearbooks of the time speak of the ‘slaughter’ (decollare / decollatio) of the Saxons. Such are the royal Annals, the Annales Amandi, the Annales Fuldenses and finally, in the first half of the 9th century, also the Annales Sithienses. And the chroniclers all from the most diverse places would have committed in a highly mysterious way the same ‘errata’.

And it would be a very different ‘misprint’ if, as one researcher suspected earlier, the author of the sources ‘as a result of a false reading of the original had removed a couple of zeros’ (H. Ullmann). On the contrary, Donald Bullough rightly observes: ‘But not to believe the king capable of such an action was tantamount to making him more virtuous than almost all the Christian kings of the Middle Ages’. The stabbing of a vanquished enemy on the battlefield was then commonplace unless one expected more profit from the slaves and the ransom money. And one thing is also easily forgotten: that most of the hostages, which the king took year after year, were regularly killed, as soon as those whose obedience the hostages guaranteed rose against the king again.

One day in the late autumn of 782, there stood 4,500 Saxons, squeezed like animals in the slaughterhouse and surrounded by their own ‘nobles’, who had handed them over, and by the paladins of the great Charles, ‘the pilot light of Europe’, as a manuscript from St Gallen of the 9th-10th centuries calls him. By his sentence, they were beheaded and thrown into the Aller, which swept them into the Weser and then into the sea. ‘There were 4,500 of them and that is what happened’ (quod ita et factum est), as the royal analyst laconically puts it, ‘and he celebrated Christmas’, just where the future ‘saint’ soon had a church built (not an expiatory chapel, but rather a triumphal chapel) and where the cathedral of Verden stands today: literally, on rivers of blood.

Just imagine: 4,500 people beheaded—and then the canonisation of the murderer! ‘It is true that he eliminated 4,500 Saxons’, writes Ranke, adding later, ‘but later on the serene tranquillity of a great soul stands out in him’.
 

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Editor’s note: Can we finally see why we should tear down the churches in Europe and behead the pope and his cardinals? Without avenging the crimes that the religion of the Semitic god perpetrated on the brave defenders of the Aryan religion, there is no mental salvation for the West. The cancer that’s killing us goes back long before the Jews took over our media, and I find it incredible that white nationalists not only refuse to see it, but continue to worship the enemy god.

Categories
Charlemagne Christendom Evil Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 164

The Christian banners enter Saxony

Charles’ armies—which in the larger campaigns consisted of just 3,000 horsemen and between 6,000 and 10,000-foot soldiers—sometimes numbered more than 5,000 or 6,000 warriors. Unlike in the time of his grandfather Charles Martell, the core of the army was made up of heavy cavalry. The horsemen were armed with chain mail, helmet, shield and shin guards, with lance and battle-axe (worth approximately 18 to 20 oxen). And all this for Jesus Christ. The foot companies, still numerous, fought with mace and bow. (Only from 866, under Charles the Bald, was every Frank who owned a horse obliged to military service so that the infantry ceased to play an important role in the army.) Moreover, in the Carolingian wars, no soldiers were paid: the spoils of plunder were shared out.

The Christian butchery (‘mission by the sword’), with which Charles continued his father’s Saxon wars, began in 772. The ‘gentle king’, as he is repeatedly called in contemporary royal annals, then conquered the frontier fortress of Eresburg (today’s Obermarsberg, next to the Diemel), an important starting point of his military operations during the first half of the Saxon wars. And he destroyed (probably there) the Irminsul, the Saxon national shrine, consisting of an extraordinarily large tree trunk, which the Saxons venerated as ‘the pillar supporting the Universe’ in a sacred grove in the open air. Later Charles entrusted Abbot Sturmi of Fulda with the command of the fortress of Eresburg, which had been recaptured, again and again, lost, destroyed and rebuilt.

But other bishops and abbots also provided Charles with military services. Like the counts, they were also obliged to maintain a camp, an obligation which was also incumbent on the abbesses. Even at that time, clerical troops accompanied the Frankish army, so that, according to Sturmi’s biographer, ‘through sacred instruction in the faith, they might subject the people, bound from the beginning of the world with the chains of demons to the gentle and light yoke of Christ’. Exactly from that year onwards, Charles used a seal with the inscription: ‘Christ protects Charles, King of the Franks’.

After the Christians had completely plundered the place of worship, set fire to the sacred grove and destroyed the pillar, they left with the sacred offerings piled up there and with abundant treasures of gold and silver, ‘the gentle King Charles took the gold and silver he found there’, as the Royal Annals succinctly state. And soon after, on top of the plundered and destroyed gentile sanctuary, a church was built ‘under the patronage of Peter’ (Karpf), the gatekeeper of heaven, displacing the Saxon god Irmin (probably identical to the Germanic god Saxnoth / Tiwas). What progress!

Heinrich Leutemann’s Destruction of
the Irmin Column by Charlemagne

In the following years, ‘the gentle king’ fought mainly in Italy. Through the emissary Peter (that was the name of the envoy), Pope Adrian had invited him ‘for the love of God and in favour of the right of St Peter and the Church to help him against King Desiderius’ (Annales Regni Francorum). But already in 774, barely back from the plunder of the Longobard kingdom, the good King Charles sent four army corps against the Saxons: three of them ‘were victorious with the help of God’, as the royal analyst once again reports, while the contingent corps returned without even having fought, but ‘with great booty and without loss’ to the sweet home.

And then Charles himself somehow introduced ‘Christian banners into Saxony’ (Groszmann), with the result that ‘the war became more and more the war of faith’, as Canon Adolf Bertram acknowledged in 1899.

Concerned about the further course of the war, Charles had consulted an expert by courier if there was any sign that Mars had accelerated his career and had already reached the constellation Cancer. He conquered Sigibur on the Ruhr and crossed the Weser, ‘many of the Saxons being slain there’, advancing towards Ostfalia, intending ‘not to give up until the defeated Saxons had either submitted to the Christian religion or had been completely exterminated’. It was the programme of a thirty-three-year war ‘with an increasingly religious motivation’ (Haendier). Indeed, in its planning, it represented something new in the history of the Church, ‘a direct missionary war, which is not a preparation for missionary work but is itself a missionary instrument’ (H.D. Kahl).

This was precisely the decade in which the prayer of a sacramentary (a missal) openly called the Franks the chosen people. Charles’ wars against the Saxons were already regarded as wars against the heathen and were therefore considered just. ‘Rise, thou chosen man of God, and defend the Bride of God, the Bride of thy Lord’, the Anglo-Saxon Alcuin, one of his closest advisors, urged him. And later the monk Widukind of Corbey wrote: ‘And when he saw how his noble neighbouring people, the Saxons, were imprisoned in vain heresy, he strove by all means to lead them to the true way of salvation’.

By all means. As far as the year 765 is concerned, the royal Annals make it lapidary clear: ‘After having taken hostages, seizing abundant booty and three times provoking a bloodbath among the Saxons, the aforementioned King Charles returned to France with the help of God (auxiliante Domino)’.

Booty, bloodbaths and God’s help are things that keep coming back, and the good God is always on the side of the strongest. In 776, ‘God’s strength justly overcame theirs… and the whole multitude of them, who in panic had fled one after another, killing one another… succumbed to the mutual blows, and so were surprised by God’s punishment. And how great was the power of God for the salvation of the Christians no one can say’. In 778, ‘A battle began there, which had a very good end. With God’s help the Franks were victorious and a great multitude of Saxons were slaughtered’. In 779, ‘with the help of God’, etc. And between the regular mass murders in the summers, sometimes in this palace estate and sometimes in that city, the so-called peaceful king celebrated Christmas…

The heathen were being fought, and that justified everything. Groups of clergymen accompanied the beheader. Miracles of all kinds took place. And after each campaign, they returned with abundant booty. In the principality of Lippe, there were mass baptisms, especially of nobles: the Saxons came with women and children in countless numbers (inumerabilis multitudo) and had themselves baptised and left as many hostages as the king demanded.

And at the brilliant national assembly, held at Paderborn in 777 they again thronged and solemnly abjured ‘Donar, Wotan and Saxnot and all evil spirits: their companions’ and pledged faith and allegiance ‘to God the Father almighty, to Christ the Son of God and the Holy Spirit’.
 

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Editor’s Note: Can you see why WDH is the only worthwhile site among our forums? So-called anti-Semitic racialists are unable to see that overthrowing the Aryan Gods and putting the Jewish god in their place is the ultimate treason!

Categories
Ethnic cleansing

Mexico’s independence

Editor’s note: The war of Mexican independence from Spain began on 16 September 1810, when an ethnic Jew, Miguel Hidalgo y Costilla, uttered the so-called ‘Cry of Dolores’, stirring up the Indians against the Spaniards.

The Breve Historia de México, which José Vasconcelos wrote in 1936, runs on a premise: as long as a civilisation of Spanish, Criollo origin (ethnic Spaniards with no Indian blood born in the American continent), dominates in Mexico, there is prosperity; when native barbarism imposes itself, disasters befall inhabitants of that country. However, as Vasconcelos was a Catholic, he never realised that the ideas of equality weren’t only English ideas, whom he blames for what happened in the War of Independence, but Christian ideas mutated into secular ideology.

Without adding ellipses between unquoted paragraphs, in this post I translate a passage from Vasconcelos’ book. The brackets are mine:
 

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In Bustamante’s medal we can read: ‘Siempre Fieles – Siempre Unidos – 1838’. And Alamán narrates that in all of Mexico there was rejoicing, when the Argentines triumphed over the English, when Spain rose against the French. And there was an offer of resources or volunteers for war to the common enemy who later suggested to Hidalgo, to Morelos, the criminal war, the disloyal slaughter, precisely of the Spaniards, of our fathers, of our brothers. And there were still loose in our squares and streets, the demagogues with Criollo mezcal eloquence shouting in favour of abstractions: liberty, equality, fraternity.
 

The perverse doctrine

Father Mier, who is presented to us as the inspirer of the Independence movements, developed his propaganda in London, always in the pay of the British Admiralty. He claimed, in effect the English doctrine, that Mexico was separating from Spain because the pacts of the Conquest [of the Aztec Empire] had been violated. What were these pacts? Who thought they existed, and, if they did, how was it that the phenomenon of Latin American independence gained the most momentum in Argentina, where there were no Indians to enter into such pacts? Why was Mexico, the typically Indian country, precisely the one that showed the least enthusiasm for Independence?

Mier suspected none of this, and propagated the thesis of the traditional interventionists, the hypothesis of the indigenous claims that were then being asserted against the Spaniards and that were later wielded against the Criollos and today are used to dispossess, to persecute those who speak Spanish, with no exceptions for the Indians. Indeed, there is talk of indigenous claims as if at the time of Cortés’ arrival the Indians had been owners, as if property and the Christian concept of the rights of the human person had not appeared precisely with the conquest.

But the truth is that the independence of New Spain was promoted by the Criollos and the Spaniards of New Spain, Mexicans of the most recent generation, and not to recover usurped rights of any kind. On the contrary, the descendants of Moctezuma, as well as those of many other characters of Aztec times, lived in Spain as nobles and opposed the independence that would make them lose their titles and their advantages. But to speak of indigenous demands in the name of a nationalism that never existed is something that could not have been born in the heart of the Mexican people, but was inspired from outside, like a poison destined to poison their future.
 

Mexican loyalty

Alamán rightly observed that ‘it was ungenerous to pretend to turn away from a nation with which Mexico had been linked for three centuries’. Hidalgo himself evoked the name of Ferdinand the Seventh, perhaps thinking that once Spain had been freed from the French invasion, Independence would follow. They did not come to Mexico, as they did to Colombia, with Bolivar, with English battalions and foreign general staffs, no doubt because Spanish sentiment was stronger among us.

Independence—achieved without bastard advisors like those who led Hidalgo and Morelos astray—was already being achieved. But that was not what the British wanted. What they wanted was to drive the Spaniards out of their dominions in America, to dominate the natives at once as one dominates flocks without a shepherd… [The movement] was diverted, by iniquitous foreign pressure, into the ignorant and destructive caudillismo of the Morelos and Guerreros, whose programme in essence went no further than the demand to kill gachupines [Spaniards], the natural slogan of the English.

Independence in Mexico did not fight battles. There have never really been battles on our soil, but bloody hecatombs of civil war. And it has had to resort, as we shall see in another chapter, to the dangerous system of exalting defeats. For all our foreign warlords are, after all, defeated. But to be specific in the case of Independence, it is an auspicious fact that no great battles were fought, that there were no great armies, and that Calleja, as he constantly repeated with all loyalty, was waging war against the warlords of Independence exclusively with Mexican troops. We Mexicans wanted independence but we were loyal. We did not want independence for the benefit of the British, but the benefit of our homeland. That is why the nation, in its conscious sectors, did not follow Hidalgo, did not follow Morelos. Everyone must have been suspicious of that eagerness to kill gachupines and that insistence on recruiting pure Indians and blacks from the coast of Guerrero, to throw them on the populations to plunder, to destroy, which is the only thing that the improvised leader who has no plan and no vision achieves.

To realise the tactics of Hidalgo and Morelos, tactics of the forerunners of the American party, tactics which produced friendships in the United States and promises of aid, such as driving Hidalgo northward, such as moving Morelos to dispose of Texas, let us imagine a similar case in another nation. Suppose that the French who aided American independence, instead of meeting with superior men like Franklin, like Washington, like Hamilton, men who knew how to take advantage of foreign aid, but without submitting to its ends, turned it rather to their service, had had recourse in the United States to the mulatto population, ignorant and degraded, and, therefore, predisposed to treachery. To these half-breeds of black and white the French agent, the enemy of all things English, would have said, and rightly so:

‘You have been ruled for three centuries by an aristocracy of hypocritical Quakers who presume to be righteous, and here they are seizing all the land, all the wealth, keeping millions and millions of blacks in slavery. The battle cry must be “Death to the British”, and every time you occupy a village, shoot all the subjects of England you manage to capture’.

What would the leaders of American Independence have done in the face of such propaganda? They would have taken no more than five minutes to have those who listened to such propaganda shot! What would Washington himself have done if the overseer of the slaves on his farms went into rebellion to kill Englishmen? At that very moment, Washington, who was well-born, would have felt English and would have sought first to beat first the traitors of his blood and then the agents of the oppressive power that was England. Well, that explains why so many did not follow Hidalgo and Morelos but let them be executed, without prejudice to continue working for Independence, without prejudice to consummate independence, but no longer to the cannibalistic cry of ‘Death to the Gachupines!’

I ask the pure Indians of my country, and my compatriots already educated and clear of mind and heart: Was there or was there not oppression, abuse, or slavery of the blacks in the region of America colonised by the English? And yet, what would have happened if the warlords of American Independence, instead of fighting against the English troops, summoned the blacks, called them and told them: ‘Now to kill the British’? Is it true or not true that the United States would have become supper for blacks?

We have just said that the fate of Mexico would have been different if its national leaders at the time of Independence had had the cultural and human stature of the Franklin, the Hamiltons, and the Adamses. We had one or two in that period who can be compared with the best of any country. Bishop Abad y Queipo and the civilian Don Lucas Alamán. A character of constructive stature could perhaps have been developed with the figure of Licenciado Verdad, Mayor of Mexico. But there was a lack of intelligence in the wealthy, enlightened class.

The greatest crime in history is to dress up in tinsel events that have been the cause of the backwardness and decadence of nations. And this is what we have done with the legend of Independence: to erect as a cult and a religion what was a disastrous mistake and the beginning of all our misfortunes. It is better to have no idols than false ones.
 

The precursor movements

From the beginning, Pereyra notes, the purely Spanish Criollismo will carry the banner of Indianism against the Metropolis; it will be called Aztequismo in Mexico, Incaismo in South America, Mosquismo in New Granada, Caribdismo in Venezuela. Each country will find in a remote pre-Columbian glorification the starting point of its national aspirations.

But all this was not only artificial and absurd, it was part of the British programme which, together with wages, taught a lesson to the forerunners and actors of the great insurrectionary movements.

An obscure Indian rebellion aimed at suppressing the work tributes was magnified into a continental banner. It happened that the rebel cacique Condorcanqui was baptised by those who had sold their souls to England with the name of Tupac Amaru, the name of the Inca executed by the Spaniards. And he was presented as the would-be Emperor of all America, when, Pereyra rightly says, his ancestor, the real Tupac Amaru, never had any pretensions to conquer even as far as Bogota. All the new Tupac did before he was soundly defeated was to slit the throats of men, women and children. In Calca he wiped out all the whites. This indicates the trend of the insurrection. And so the question arises again: What would the Americans have done with an uprising which, under the pretext of national independence, would have launched the redskins of the Cañada against the outposts of the thirteen primitive colonies? They would have done what Calleja did when there was no more war cry and no more plan than to kill gachupines: beat them to death.

The documents drafted by the British were no more effective in achieving the purpose that would serve as the basis of the war: the spread of hatred between Criollos and Spaniards. This was the origin of the contemporary imperialist action that stirred up the hatred of the mestizos against the Criollos and of the Indians against the mestizos.

Rather than French egalitarian and liberal, the ideas of the forerunners of Independence were borrowed from the Intelligence Service of the English Admiralty; they were fabricated by the enemies of Spain who coveted our territories. They were ideas of social derangement, useful to produce what would soon define American imperialism, more practical and more outspoken than English imperialism: the extermination of the inferior mixed races that Spain had produced and the conquest of the land without the men, ‘the cage without the bird’. In other words, the tactic that the Americans applied in their territories, ‘A good Indian is a dead Indian’. In our countries, the Spaniard had to be wiped out first because the Spaniard had married the Indian, allied himself with the Indian and had come to form the powerful mestizo bloc. It is by attacking them in the head, by destroying their aristocracies, that the enemy races are best and soonest destroyed. That is why the war cry, a hypocritical and disloyal cry, was from one end of the continent to the other and even there where there were no Indians to claim a single right: ‘Up with the Indians, the Tupac Amaru of operetta and… let the gachupines die!’

Miranda dreamed, as Bolivar dreamed at first, that by simply establishing freedom, all the republics of America would live in peace. He did not see the American danger, added to the English danger. And if Bolivar did see it, it was when, already in decadence and exile, the lucidity of one who has failed in an enterprise he judged noble came to his spirit.

Miranda also fell into the childishness of wanting to give the government of a vast American state to the descendant of the Inca. So we can see how even the men of genius of the movement served the Anglo-Saxon plan to eliminate the Spanish from the territories they were preparing to conquer. And yet Miranda had not a drop of indigenous blood in him. He was merely a soul mediated by the influence of the English.

Where is the judgement of all these men we revere as fathers of the fatherland? If Miranda, a man of the world, enlightened, almost brilliant, offered the provinces, what is so strange that Morelos, lacking in enlightenment, spoke naturally of offering Texas to the United States in exchange for a few rifles?

Aaron Burr, too, an American character who later fell into disgrace, was preparing an expedition down the Mississippi. Its object, proclaimed by Jefferson, was the conquest of New Spain. It was not carried out because Spain was behind it. When we lacked Spain, the disaster of 1947 occurred.
 

The War of Independence

The Viceroy, in the meantime, organised a new army which he placed under the command of Don Félix María Calleja, a royalist general. On the plains of Aculco, northwest of the capital, Calleja waited with ten thousand men for Hidalgo’s one hundred thousand. They were a poorly armed rabble, composed mostly of Indians, and Calleja succeeded in destroying them.

The insurgent defeat was total. From that moment on Hidalgo’s only thought was flight. On his way north he was apprehended near Monclova. From there he was taken to Chihuahua, where he was executed after publicly recanting his entire enterprise.

On his passage through Michoacán, Hidalgo had received the support of the priest Don José María Morelos, his former pupil at the seminary of Valladolid. Morelos was not very enlightened. His ideas about his movement were those communicated to him by Hidalgo, who was confused about them. Hidalgo viewed the unmotivated slaughter of the Spaniards with distaste. Morelos, less educated, was more easily infected by the irritation of the mestizos and Indians against the Spanish. On Morelos’ side, American agents gained considerable influence. One of these agents, according to Alamán, was shot by Calleja. But not before he had witnessed with satisfaction the hecatombs of Spanish prisoners consummated by Morelos. The destruction of the Spaniards was necessary to destroy the country.

The lust for booty drove the multitudes against the Spaniard, for the dispossessed always hates he who has. The United States would have degenerated instead of prospering if, like us, they were engaged in persecuting Englishmen. On the contrary, Yankee policy has been to favour the immigration of English and Nordic people of all races related to their own. And the power of Argentina and Brazil is due to the fact that they continued to receive Spaniards and Portuguese respectively, at the same time that we were killing and expelling Spaniards. It was a drain on our ethnic aristocracy.

If on these and similar facts there is not the slightest doubt. If Morelos cannot be a model, neither as a military man nor as a patriot nor as a gentleman, why these unlimited glorifications? To raise to the highest summit of patriotic fame one who suffers from such scourges, takes away authority to demand from the officials and caudillos of the day, the elementary virtues of the man of honour. Because how can we ask from the common official what is not demanded of the hero? On the other hand, there is nothing sadder than a people whose history is not even clean. To keep it dirty is not the fault of the characters who appear in it, but the fault of the crowd of intelligentsia hired out to the vilest powers of the moment, who repeat legends and bestow thoughtless or perniciously motivated consecrations, often to cover up and justify the crimes of the present.