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Tag: Jewish problem (JP)

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Ancient Rome Evropa Soberana (webzine) Jerusalem Josephus Judaism Judea v. Rome

Apocalypse for whites • VIII

by Evropa Soberana

 
The conquest of Pompey
This section will deal with the first direct intervention of the Roman authority on Jewish soil.
In Israel, on the death of Alexander Jannaeus (king of the Hasmonean dynasty, descendant of the Maccabees) in 76 BCE, his wife Salome Alexandra reigned as his successor. Unlike her husband—who, as a good pro-Sadducee, had severely repressed the Pharisees—Salome got on well with the Pharisee faction. When she died, her two sons, Hyrcanus II (associated with the Pharisees and supported by the Arab sheikh Aretas of Petra) and Aristobulus II (supported by the Sadducees) fought for power.
In 63 BCE, both Hasmoneans sought support from the Roman leader Pompey, whose victorious legions were already in Damascus after having deposed the last Macedonian king of Syria (the Seleucid Antigonus III) and now proposed to conquer Phoenicia and Judea, perhaps to incorporate them into the new Roman province of Syria. Pompey, who received money from both factions, finally decided in favour of Hyrcanus II, perhaps because the Pharisees represented the majority of the popular mass of Judea. Aristobulus II, refusing to accept the general’s decision, entrenched himself in Jerusalem with his men.
The Romans, therefore, besieged the capital. Aristobulus II and his followers held out for three months, while the Sadducee priests, in the temple, prayed and offered sacrifices to Yahweh. Taking advantage of the fact that on the Shabbat the Jews did not fight, the Romans undermined the walls of Jerusalem, after which they quickly penetrated the city, capturing Aristobulus and killing 12,000 Jews.[1]
Pompey himself entered the Temple of Jerusalem, curious to see the god of the Jews. Accustomed to seeing numerous temples of many different peoples, and educated in the European mentality according to which a god was to be represented in human form to receive the cult of mortals, he blinked in perplexity when he saw no statue, no relief, no idol, no image… only a candelabrum, vessels, a table of gold, two thousand talents of ‘sacred money’, spices and mountains of Torah scrolls.[2]

Pompey the Great

Did they not have god? Were the Jews atheists? Did they worship nothing? Money? Gold? A simple book, as if the soul, the feelings and the will of a people depended on an inert roll of paper? The confusion of the general, according to Flavius Josephus, must have been capitalised. The Roman had come across an abstract god.
For the Jewish mentality, Pompey committed a sacrilege, for he penetrated the most sacred precinct of the Temple, which only the High Priest could see. In addition, the legionaries made a sacrifice to their banners, ‘polluting’ the area again.
After the fall of Jerusalem, all the territory conquered by the Hasmonean or Maccabean dynasty was annexed by the Roman Empire. Hyrcanus II remained like governor of a district of Rome under the title of ethnarch, dominating everything that Rome was not annexed: that is to say, the territories of Galilee and Judea, that in future would pay taxes to Rome but would retain their independence. Hyrcanus was also made a High Priest, but in practice the power of Judea went to Antipater of Idumea, as a reward for having helped the Romans. Pompey annexed to Rome the most Hellenised areas of the Jewish territory, while Hyrcanus remained as a governor of a district of Rome until his death.
From the ethnic and cultural point of view, the Roman conquest foreshadowed new and profound changes in that area of conflict that is Near East. First of all, to the Jewish, Syrian, Arab and Greek ethnic strata a Roman aristocracy occupying a military character was going to be added.
For the Greeks, this was a source of joy: the decline of the Seleucid Empire had left them aside, and they also had Rome literally in their pocket since the Romans felt a deep and sincere admiration for the Hellenistic culture, not to mention that many of their rulers had a Greek education that predisposed them to be especially lenient with the Macedonian colonies.
Moreover, in Alexandria, it was to be expected that, in view of the disturbances with Jewry, the Romans would seize from the Jews the rights that Alexander the Great had granted them, thereby ceasing to be citizens on an equal footing with the Greeks, and the influence they exerted through trade and the accumulation of money would be uprooted.
For these reasons, it is not surprising that the Decapolis (set of Hellenised cities in the desert borders that also retained much autonomy, among which was Philadelphia, the current capital of Jordan, Amman), surrounded by Syrian tribes, Jews and Arabs—considered barbarians—received the Romans with open arms and began to count the years since the conquest of Pompey.
 
_____________________
[1] The figures of the dead given throughout the text come from the writings of Flavius Josephus, The Jewish War and Antiquities of the Jews, as well as of Cassius Dio’s History of Rome. Most likely they are inflated to magnify the importance of events, something common in history.
[2] According to the Alexandrian authors (rabid anti-Semites who believed that the Jews performed human sacrifices), Pompey freed in the temple a Greek prisoner who was about to be sacrificed to Jehovah.

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Alexandria Celsus Evropa Soberana (webzine) Judaism Judea v. Rome

Apocalypse for whites • VII

by Evropa Soberana

 
Greek anti-Semitism
The Alexandrian school has special relevance, as here lived the most important Jewish population (almost half of the total), and also the most important ‘anti-Semitic’ tradition (I use quotation marks because the Syrians, the Babylonians and the Arabs were Semites and the Alexandrians had nothing against them).
As an important part of Jewish history had taken place in Egypt, these Hellenised Egyptian writers attacked Jewry harshly. In addition, the Greeks of the Near East had long been badly living with the Jews, and during that time a real animosity had developed between the two peoples.
Hecataeus of Abdera (around 320 BCE), not an Alexandrian himself, was probably the first pagan who wrote about Jewish history, and he did not do it on good terms:

Due to a plague, the Egyptians expelled them… The majority fled to uninhabited Judea, and their leader Moses established a cult different from all the others. The Jews adopted a misanthropic and inhospitable life.

Manetho (3rd century BCE), an Egyptian priest and historian, in his History of Egypt—the first time someone wrote the history of Egypt in Greek—said that at the time of King Amenhotep, the Jews left Heliopolis with a colony of lepers under the command of a renegade Osiris priest named Osarseph, whom he identifies with Moses. Osarseph would have taught them habits contrary to those of the Egyptians, and ordered them not to relate to the rest of the villages, and also made them burn and loot numerous Egyptian villages of the Nile valley before leaving Egypt in the direction of Asia Minor.
Mnaseas of Patrae (3rd century BCE), a disciple of Eratosthenes, was the first to say something that would later be recurrent in Greek and also in Roman anti-Semitism: that the Jews, in the temple of Jerusalem, worshiped a golden donkey’s head.
Agatharchides of Cnidus (181-146 BCE) in Affairs in Asia mocks the Mosaic law and its practices, especially Sabbath rest.
Posidonius of Apameia (philosopher and historian, 135-51 BCE—bust left), called ‘the Athlete’, said that Jews are ‘an ungodly people, hated by the gods’.
Lysimachus of Alexandria (1st century BCE) said that Moses was a kind of black magician and an impostor; that his laws, equivalent to those recorded in the Talmud, were immoral and that the Jews were sick:

The Jews, sick with leprosy and scurvy, took refuge in the temples, until the king drowned the lepers, and sent other hundred thousand to perish in the desert. A certain Moses guided and instructed them so that they would not show good will towards any person and destroyed all the temples they found. They arrived in Judea and built a city of temple robbers.

Apollonius Molon (around 70 BCE) of Crete, grammarian, rhetorician, orator and teacher of Caesar and Cicero in an academy of Rhodes, dedicated an entire work to the Jewish quarter, calling them misanthropes and atheists disguised as monotheists:

They are the worst among the barbarians. They lack any creative talent; they have not done anything for the good of humanity, and do not believe in any god… Moses was an impostor.

Diodorus Siculus (around 50 BCE), a Greek historian of Sicily, wrote in his Bibliotheca Historica (below, a medieval illuminated manuscript of Diodorus’ book):

The Jews treated other people as enemies and inferiors. The ‘usury’ is their practice of lending money with excessive interest rates. This has caused for centuries the misery and poverty of the Gentiles, and has been a strong condemnation for Jewry.
Already King Antiochus’ advisors were telling him to exterminate the Jewish nation completely, because the Jews were the only people in the world that resisted mixing with other nations. They judged all other nations as their enemies and passed on that enmity as an inheritance to future generations. Their holy books contain aberrant rules and inscriptions hostile to all mankind.

Strabo (64 BCE-25 CE), Greek geographer, in his Geographica admires the figure of Moses, but thinks that the later priests distorted his history and imposed on the Jews an unnatural lifestyle. In the following quote it is clear that the Jews, already in those times, constituted a powerful international mafia:

Jews have penetrated all countries, so it is difficult to find anywhere in the world where their tribe has not entered and where they are not powerfully established.

Apion, Egyptian writer and main promoter of the pogrom of Alexandria of the year 38 CE that culminated in a massacre of 50,000 Jews at the hands of the Roman military, said that the Jews were bound by a mutual pact to never help any foreigner, especially if he was Greek:

The principles of Judaism oblige to hate the rest of humanity. Once a year they take a non-Jew, they kill him and taste his insides, swearing during the meal that they will hate the nation from which the victim came. In the Holy of Holies of the sacred temple of Jerusalem there is a golden ass head that the Jews idolize. The Shabbat originated because of a pelvic ailment that the Jews contracted when fleeing from Egypt, forced them to rest on the seventh day.

Plutarch (50-120) was initiated into the mysteries of Apollo in Chaeronea, and served as a priest in the sanctuary of Delphi. His work is one of the favourite sources of information about the lifestyles of Sparta. In his Table Talks Plutarch wrote that the Jews neither kill nor eat the pig or the donkey because they worship them religiously, and that in the Shabbat, they get drunk.
Philo of Byblos (64-141), a Hellenized Phoenician who wrote about Phoenician history, the Phoenician religion and the Jews, speaks of human sacrifices of the firstborn among Hebrews (remember the passage of Abraham and his son Isaac).
Celsus, a Greek philosopher of the 2nd century, especially known for The True Word, in which he attacked Christianity and also Judaism, wrote:

The Jews are fugitives from Egypt who have never done anything of value and were never held in esteem or had a good reputation.

Philostratus, a sophist of the 2nd and 3rd centuries, wrote:

The Jews are a people that have risen up against humanity itself… They have made their life apart and irreconcilable, and cannot share with the rest of humanity the pleasures of the table, nor join their libations or prayers or sacrifices…
They are separated from us by a gulf greater than that which separates us from the farthest Indies.

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

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.

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Ancient Rome Cicero Evropa Soberana (webzine) Horace Judaism Judea v. Rome Tacitus

Apocalypse for whites • V

by Evropa Soberana

 
Roman anti-Semitism: a spiritual conflict
What happened after the arrival of Roman troops in Judea was a spiritual confrontation unprecedented in the history of mankind. Four million Jews were now going to share borders with the other 65 million subjects of the Roman Empire.
It is impossible to write an article on this subject without mentioning the profoundly anti-Jewish quotes written by great Roman authors of the time. In them a true conflict is perceived between two systems of values exactly opposite each other. The clash between Roman rigidity and the dogmatism of the desert caused in Rome a genuine movement of rejection of Judaism. Although anti-Semitism goes back to the very origins of Jewry, the Romans, heirs of the Greeks and of a superior military discipline, were undoubtedly, until then, the ones who showed the greatest hostility towards the Jews.
Cicero (106-43 BCE), as we shall see later, condemns hostile Jewry considering that their mentality of skulduggery and cowardice is incompatible with the altruistic mentality of the best in Rome.

Horace (65-8 BCE), in Book I of his Satires mocks the Sabbath or Sabbatic rest, while Petronius (dies in 66 CE) in his Satyricon ridicules the circumcision.
Pliny the Elder (23-79 CE) in his Natural History speaks about ‘Jewish impiety’, and refers to ‘the Jews, well known for their contempt for the gods’.
Seneca (4-65 CE) called Jewry ‘the most evil nation, whose waste of a seventh of life [he refers to Shabbat] goes against the utility of it… These most perverse people have come to extend their customs into the whole world; the defeated have given laws to the victors’.
Quintilian (30-100 CE) says in his Institutio Oratoria that the Jews are a derision for the rest of men, and that their religion is the embodiment of superstition.
Martial (40-105), in his Epigrams, sees the Jews as followers of a cult whose true nature is secret to hide it from the rest of the world, and he attacks circumcision, the Shabbat (or Saturday: that is, doing nothing on the seventh day of the week, which gave them lazy press), and their abstinence from pork.
Tacitus (56-120), the famous historian who praised the Germans, also spoke about the Jews but in very different terms. He says that they descend from lepers expelled from Egypt, and that under the Assyrians, the Medes and Persians, they were the most despised and humiliated people. Among the terms with which Tacitus qualifies Jewry we have ‘perverse, abominable, cruel, superstitious, alien to any law of religion, evil and filthy’ among many others:

The Jewish customs are sad, dirty, vile and abominable, and if they have survived it is thanks to their perversity. Of all enslaved peoples, Jews are the most despicable and disgusting.
For the Jews, everything that is sacred to us is despicable, and what is repugnant to us is lawful.
The Jews reveal a stubborn bond with one another, which contrasts with their hatred for the rest of humanity… Among them, nothing is lawful. Those who embrace their religion practice the same thing, and the first thing they are taught is to despise the gods [History, chapters 4 and 5].

Juvenal (55-130), in his Satires, criticizes the Jews for the Sabbath, for not worshiping images, for circumcising themselves, for not eating pork, for being scrupulous with their laws while despising those of Rome, and that they only reveal the ‘initiates’ the true nature of Judaism. In addition, he blames Orientals in general and Jewry in particular for the degeneration of the environment in Rome itself.
Marcus Aurelius (121-180) passed through Judea on his trip to Egypt, being surprised by the ways of the local Jewish population. He will say, ‘I find this people worse than the Marcomanni, the Quadics and the Sarmatians (Rerum Gestarum Libri by Ammianus Marcellinus).
These quotes summarise how the Romans, an Indo-European martial, virile and disciplined people, saw the Jewish quarter. It can be said that, until the triumph of the Romans, no people had been so aware of the challenge posed by Judaism.
All these quotes point to a stubborn ideological as well as military confrontation, in which both Rome and Judea were going to think a lot for a final solution: a conflict that would influence History in a huge way and, therefore, cannot be ignored under any pretext. This article tries to give an idea of what the old clash of the East against the West meant.

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Evropa Soberana (webzine) Human sacrifice Judaism Judea v. Rome

Apocalypse for whites • IV

by Evropa Soberana

 
Judea
The Jews, in many ways, were the exact antithesis of the Romans, but they had something in common with them: ritual rigidity and loyalty to customs. In the Jewish case, the character was tinged with certain fanaticism, dogmatism and intransigence. The Romans considered such religiosity sinister: the Biblical religious background, which is the matrix of Judaism—also of Christianity and Islam—, comes from an ancient Syrian-Phoenician-Canaanite-Semitic tradition, which among other things sanctioned human sacrifice, including the one of first-born children.
Jewry, which had a long record of nomadism, slavery, persecutions and expulsions from Egypt and the Mesopotamian civilisations, had maintained, despite its great swings through a thousand deserts and a thousand foreign cities, its essentially undisturbed idiosyncrasy.
From the remotest antiquity, the Jews proved to be an unassimilable and highly conflictive people, endowed with an unprecedented ability to climb the social positions of other civilisations, undermine their institutions and destroy their traditions and customs from a parasitic and advantaged position; enrich themselves in the process, take whatever was useful, become increasingly sophisticated and, finally, survive the fall of the civilisation they devoured, taking a baggage of experience and symbols stolen to the next civilisation destined to suffer the repetition of the cycle.
In all the countries that welcomed them, the Jews were accused of appropriating the riches of others without working (usury), of exercising vampirism over the economy, of being sycophants with the nobility and openly hostile to the people, of indebting the States and to mortally hate, in secret, all the non-Jewish humanity.
Those who held power among the Jews were the rabbis: priests who had spent their lives learning the Torah and exercised firm psychological control over their people by threatening the wrath of Yahweh and manipulating the individual’s fears and feelings such as guilt or sin. The Greek historian Strabo would end up describing the Jewish priests as ‘superstitious and with the temperament of tyrants’.

This is the first temple in Jerusalem, also called the temple of Solomon or Zion, built on the esplanade of Mount Moriah, around the year 960 BCE. It was razed by the Babylonians in 586 BCE, and rebuilt seventy years later by those Jews who, led by Zerubbabel, Ezra and Nehemiah, returned from the deportation of the so-called ‘Babylonian captivity’. It is a rather modest structure and, of course, following the fundamentalist Semitic tradition, lacked images or representations of the human figure: literally, Judaism was a religion without idols. The Carthaginians, associated with the presence of haplogroups J and who had been crushed by Rome in the course of the Punic wars, had also been heirs of the Phoenician tradition of child sacrifice.
But to be a ‘barbarian’ and ‘third-world’ people, despised and considered destined for slavery, the Jews had a very high literacy rate and, because of their experience, they handled themselves extremely well in urban environments, since from all over the world they were the people that had lived the longest in civilised conditions.
There were also among them, without any doubt, extremely smart and astute men, good doctors, accountants, fortune tellers, merchants and scribes; and their radical monotheism, almost sophisticated in its total rupture with everything else, differentiated them well from any another people.

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

Apocalypse for whites • II

by Evropa Soberana

 
Chapter 1
Geopolitical, anthropological and ethnic context
The Near East or the Levant—what today are Turkey, Lebanon, Syria, Iraq, Israel, Palestine, Jordan and Egypt—has been a very important geostrategic zone of confrontations between the Europe of the forests, the snows, the rivers and the mists, and the deep East of the dry, jealous, sterile and inhospitable spirit of the desert. In this area there have been, from time immemorial, ebbs and flows from both Europe and Asia and Africa, and crystallized in the appearance of the Neolithic and the first civilizations of the world.
Paraphrasing Nietzsche, we would say, ‘if you stare at the desert for a long time, the desert will also stare at you’. If there is a natural selection environment radically different from that of the glaciations, it is undoubtedly the desert: monotonous and infinite environment like the laments of the songs now preached from the minarets of the mosques. Immersed in this type of landscape for a long time, it is easy for a man to have visions and see illusions and distorted reflections; to listen voices that, according to oriental folklore, come from evil spirits and, finally, to lose one’s way and sink into despair and madness, and let your mind take a journey into darkness, from which it will never return.

The deserts are the places where the total absence of the fecundating power of heaven—represented by rain and lightning, and by typically European gods such as Zeus or Jupiter—has propitiated the triumph of the Earth, and therefore the death of Nature and the levelling, the devastation, the equalization of the horizons and the lack of permanence of the same floor that is stepped on. It is totally imprudent to think that all these elements do not leave a deep mark on the idiosyncrasy and collective imagination of a people.
The subject that we treat is revealed as a confrontation that, in last instance, is reduced to an evolutionary insurrection of the East not to disappear in an unequal competition with the European human varieties. In 56 BCE, in a speech entitled De Provinciis Consularibus given in the Senate of Rome, Cicero himself describes the Jews, along with the Syrians as a ‘race born to be a slave’.
Syrians and Jews were ethnic communities in which the Armenid race was strongly represented, and which are encompassed as Semitic cultures. The Semitic waves constituted, for millennia, a source of pain, malaise, violence and tragedy for Europe, from the Carthaginians to the Ottomans. The present book will deal particularly with the Jews, without forgetting other groups that, like the Arabs, Persians and Syrians, made common cause with them on many occasions, including during the rise of Christianity.
Although today they try to unload Europe with an unreal multiculturalism, the daily and historical reality is that the coexistence between different races has only two results: third-worldization and/or balkanization: ethnic conflicts and territorial ruptures. What we are going to see in this book, of course, has nothing of multi-cult and nothing of ‘peaceful coexistence’, since for centuries and centuries the coexistence between Greeks and Jews was marked by great waves of bloody violence. It did not work.
Far, therefore, from the politically correct fantasy of the ‘coexistence of cultures’, we will investigate the beginning of a series of ethnic cleansings throughout the Eastern Mediterranean, which would culminate in the low Roman Empire with eradication, in North Africa and in the Near East, of the Greek and Roman communities and of most of the classical legacy at the hands of the East.

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Ancient Greece Ancient Rome Cicero Destruction of Greco-Roman world Evropa Soberana (webzine) Indo-European heritage Israel / Palestine Judea v. Rome

Apocalypse for whites • I

by Evropa Soberana

 
Below, abridged translation from the first chapter of Roma contra Judea, Judea contra Roma, authored by the Spanish blogger Evropa Soberana:
 

______ 卐 ______

 
‘The Jews have long been in rebellion not only against Rome, but against all humanity’.

—Euphrates the Stoic

‘The Jews belong to a dark and repulsive force. I know how numerous this clique is, how they remain united and what power they exert through their unions. They are a nation of liars and deceivers’.

— Cicero

I

Foreword
The purpose of this book is to give an idea of what happened to the Ancient World, of how Europe fell into the Middle Ages and, especially, to what extent what happened in Rome 1,600 years ago is exactly what is happening in our days throughout the West, but magnified a thousand times by globalization, technology and, above all, the deputation of psycho-sociological and propagandistic knowledge by the System.
What is dealt with in this book is the story of a tragedy, of an apocalypse. It is the end not only of the Roman Empire and all its achievements, but also of the survival of the Egyptian, Persian and Greek teachings in Europe in a bloodthirsty process: premonition of the future destruction of Celtic, Germanic, Baltic and Slavic heritages, always accompanied by their respective genocides.
This process had a markedly ethnic character: it was the rebellion of Christianized slaves (from Asia Minor and North Africa) against Indo-European paganism, which represented the ancestral customs and traditions of the Roman and Hellenic aristocracies—decadent, minoritarian and softened in comparison with an overwhelmingly numerous, brutalized people who cordially detested the distant pride of their lords.
In the third chapter, ‘Christianity and the fall of the Roman Empire’, we will see processes that marked the first development of Christianity: that strange synthesis between Jewish and Greco-decadent mentality that, from the East, devoured the classical world to the bone, undermining Roman institutions and the Roman mentality to the point of propitiating its total collapse.
However, we will begin by focusing on the Eastern Roman provinces, especially Judea, which was snatched by Rome to the heirs of Alexander the Great. How were the relations between Greeks and Jews? What role did the Romans play in Asia Minor and in the management of the Jewish problem? What are the true roots of Israel and the current instability in the Near East?
It will be worthwhile to expand on the subject to familiarise oneself with the foundations of what is today the greatest geopolitical conflict on the planet: the State of Israel. We will also see the impossibility, in the long term, of the coexistence between two radically different cultures—in this case, the Greco-Roman and the Jewish.
For now, the Romans will meet a people who take the tradition with the same seriousness as them, but replacing that Olympic, artistic, athletic and aristocratic touch with a spark of fanaticism and dogmatism, and changing the Roman patriotism for a kind of pact sealed behind the backs of the rest of humanity. A people, above all, with a fiercely rooted sense of identity—in fact, much more than any other people—and who also considered themselves to be no less than the ‘chosen people’…
 

Index

First part
Geopolitical, anthropological and ethnic context
Rome
Judea
Roman anti-Semitism: a spiritual conflict
The Hellenistic legacy
Greek anti-Semitism
The conquest of Pompey
Herod the Great
About Jesus Christ and the birth of Christianity
Caligula
Claudius and Nero
Second part
First Jewish-Roman War: the Great Jewish Revolt of 66-73 CE
Ethnic disturbances in Egypt
Siege and fall of Jerusalem: the destruction of the Second Temple
Fall of Masada
Consequences of the Great Jewish Revolt
Second Jewish-Roman War: the revolt of Kitos of 115-117 CE
Third Jewish-Roman War: the revolt of Bar Kokhba of 132-135 CE
Consequences of the Palestine revolt
Some conclusions
Nietzsche on the conflict Rome vs. Judea
Third part
Let’s have a look at the situation
‘The Jewish sect’ appears
The Nero case as an example of historical distortion
Destruction of Jerusalem: Christianity takes hold outside Judea
Christians stops being persecuted
At the top of the pyramid there are only slaves: Anti-pagan genocide
The Emperor Julian as the last Roman breath
The Anti-pagan genocide continues with more virulence
The martyrdom of Hypatia as an example of Christian terrorism
In conclusion
Nietzsche on Christianity
Nietzschean version of the Sermon on the Mount

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Daybreak Publishing Free speech / association Literature Sponsor

Daybreak partner?

Further to ‘Lulu has deplatformed me’. Yesterday I phoned my traditional bookbinder. Before I used the services of Lulu this man used to assemble a stack of paper sheets of my Hojas Susurrantes. I made an appointment with him for tomorrow to ask prices of bookbinding equipment.
Yesterday I also accompanied a family member for a long queue at the hospital and brought with me a copy of Rockwell’s This Time the World. The available edition of this book at Amazon Books is of poor quality, both the covers and the lack of care in the formatting of the interior. Just for carrying it to the hospital and reading it there, the covers bended making an outward curve that denoted the poor quality of the cover.
This is a copy The Turner Diaries I requested to assemble. I was outraged that the paperback copies of Pierce’s immortal novel available through Amazon were marred by a politically correct preface of someone who excoriated the content. So dismayed that I tore off the soft cover and the insulting preface and took it to the shop. Now it’s one of the books I can treasure of my personal library.
We need a homely way of publishing hardcover books that may be sold as print-on-delivery services. Wouldn’t it be nice to have a handsome edition of the excerpted translation to English of Deschner’s first volume of Kriminalgeschichte des Christentums once I finish it by the end of the year?
With the proper equipment we could even make deluxe editions. This for example is my copy of Mein Kampf assembled with the same tools of the bookbinder I’ll visit tomorrow. Other colours are possible. He also assembled a copy of Esau’s Tears which comercial cover I had torn off. (Incidentally, that book recounts how the subversive tribe took over the presses in Europe throughout the 19th century.)
Of course: the shop can also assemble my books in Spanish that I had printed at home. Presently I use Garamond font with #12 size-letters for a comfortable reading. Royal size for long books or standard size for shorter books seem reasonable to me.
We must not let the Jews monopolise the press, let alone our classics! Deplatforming is only possible because of Jewish monopoly over the publishing houses. While the homely Noontide Press in the US and Ostara Publications in the UK are doing well in softcover format, those books of paramount importance merit hardcover editions that may last for generations in our family libraries.
If someone wants to be a partner in Daybreak Publications to allow me purchase the equipment, in addition to sharing revenues he will also choose the best titles for the collection. Meanwhile I must limit myself to pay the services of my traditional bookbinder to assemble the books that still appear on the sidebar and send them internationally trough mail to those interested in obtaining a copy of any of them.

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Christendom Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 36

Editor’s note: After reading the stories of the white race of Pierce and Kemp, it is obvious that, once the ‘Aryan problem’ is understood, the most practical thing is to exterminate the conquered non-whites instead of using them.
The Aryan problem consists of seeing as capital (slaves) a lower species of humans whose biology allows them to de-code the Aryan DNA and produce fertile mongrels if crossbreeding with them. Since sexual lust is natural among whites, this was precisely how the Roman Empire declined and fell.
In this section we see what Deschner says about the son of Constantine who inherited the empire. Like his father, he forbade Jews from any activity involving slaves: ‘That’s when the Jews’ dedication to financial activities began’. The Christian Constantius practised scorched-earth policies against his Germanic neighbours but not against the Semites at home! In our days the Jewish dominion of the financial sector has its roots in the non-exterminationist, misconceived policies of the Roman emperors. Deschner wrote:

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Constantius and his Christian-style government
(Bust of Constantius II.) Not content with these perfidious massacres, the ‘religiosissimus imperator’ undertook continuous wars against the Alamanni, the Sarmatians, the Persians and other nations; always very cautious, slow but conscientious, always preparing the campaigns thoroughly, from Mesopotamia to the Rhine. He used to leave only a scorched earth behind him.
That politician of whispering and cabinet, in whose court an extraordinary accumulation of bishops met, had very intimate relations with religion. ‘The first ruler who considered himself enthroned by the grace of God’ (Seeck), and who liked to be called officially lord of the whole earth and ‘my eternity’ (aeternitatem meam), was convinced of being an instrument appointed by the Most High and enjoyed the special protection of an angel, whose vague and vaporous contours he even thought he saw sometimes, floating in the air. He practiced chastity with more conviction than his brother, the fan of the ephebes.
This emperor favoured the Christian priests even more than his father, and confirmed, enlarged and multiplied the privileges granted.
If Constantine had dispensed them from the artisanal contribution, Constantius forgave them the territorial contribution and the tax for the use of mail. In the year 355, he ordered that the bishops could not be tried by the common courts, ‘to avoid false testimonies promoted by the fanatical spirits’. And not only did he exempt them from common services, but their wives and children as well as their servants of both sexes would be exempt in perpetuity from all kinds of taxes and benefits on behalf of the State. However, and this is typical of all ecclesiastical history, such concessions only served to make the clergy claim even more privileges.
Constantius, who was not baptized until the end of his life, as his father had done (and in that case, too, being the Arian officiant Eudocium of Antioch), was an Arian Christian. Father Athanasius, his main adversary, includes him in the large list of great Biblical sinners: he calls him perjurer, unjust, irresponsible and worse than the pagan emperors, leader of the impious, accomplice of bandits and Antichrist. ‘There is hardly room for insults worse than those lavished by Athanasius’ (Hagel).
Like his father, Constantius used Christianity as an instrument of his politics and not the other way around. Therefore, as soon as he saw himself as the sole emperor, his first concern was the unity of the Church, although unlike his father, he preferred to look for it in the Arian patriarchs. Hence he banished one after another of numerous Catholic patriarchs, including Athanasius, Paul of Constantinople and Hilary de Poitiers.
Others, like Pope Liberius and Hosius of Corduba, suffered the weight of his authority: ‘My will must be law for the Church’, he explained to those gathered in Milan in 355. ‘You will obey, or you will be banished’. At the same time persecution continued against the Donatists of Africa that Constantine did not initiate, and even proceeded against a sect of Arianism, that of the Anomoeans, seventy of whose bishops are said to have been exiled by his order.
With the Jews, Constantius was even more brutal than his father. A law of the year 339, which calls them a ‘nefarious sect’ and calls ‘markets’ their places of assembly, prohibits under pain of death at the stake to make it difficult for any Jew to pretend to convert to Christianity.
Now, even if the Jews were authorized to become Christians, the Christian who converted to Judaism faced the ‘deserved punishment’, according to the emperor, of confiscation of all his property. He forbade marriages between Christians and Jews; in particular, he persecuted the entry of women into the Hebrew communities with the death penalty.
The Jews could not buy slaves, even if they were pagans, under penalty of confiscation of property, or death penalty if they dared to circumcise them. Consequently, he forbade them any economic activity whose exploitation necessitated the employment of slaves; surely, that’s when the Jews’ dedication to financial activities began, which made them even more hated. The repression was severe, especially with the Jews of Palestine, after an insurrection that was bloody crushed.
The attitude of Constantius against the pagans was also very hard, probably instigated by the Christian party.

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Ancient Rome Art Christendom Constantine Constantinople Destruction of Greco-Roman world Emperor Julian Evil Indo-European heritage Intelligence quotient (IQ) Karlheinz Deschner Kriminalgeschichte des Christentums (books) Oracle of Delphi Porphyry of Tyre

Kriminalgeschichte, 32

Editor’s note: The author states below: ‘This provision [by Constantine] had serious consequences, as it was one of the first to deprive Jews, in practice, of owning farms’. This is how the first seeds were planted for the Jews to do what today is called ‘white collar’ jobs.
In the days of Ancient Rome the Jews still did not have an IQ superior to Whites. This policy of cornering Jews to work outside of what is now called ‘blue collar’ jobs continued until the French Revolution. Although the anti-Semitic seed of Constantine described below could be applauded by white nationalists, seeing it in perspective was a shot that backfired.
Parallel to allowing Jews in banking and usury, throughout the Middle Ages the best genes of White intellectuals ended, excuse me the crude expression, in the asses of the novices of the monasteries instead of in the fair sex. Unlike the Christians, medieval Jews never practised vows of celibacy. The artificial selection of genes that raised the IQ of the Jews at the expense of the lack of descendants of intelligent Whites (Aryan monks) was a courtesy of Christendom.
In previous chapters the author constantly used quotation marks around the word ‘pagans’. In this chapter he removed the quotation marks. Since ‘pagan’ was Christian newspeak of the 4th century, in some instances of this entry I’ll take the liberty to substitute the textual ‘pagan’ for something like ‘adepts of Greco-Roman culture’.
Below, abridged translation from the first volume of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity):
 

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Constantine against Jews, ‘heretics’ and pagans
The emperor was not very friendly with the Jews, surely he was greatly influenced by the permanent anti-Semitic attacks of the doctors of the Church, which we have seen in chapter 2, and the recent Synod of Elvira, which had sanctioned with very strong penances the relations between Christians and Jews, in particular the attendance to blessings of fields and banquets celebrated by Jews.
The Roman emperors were quite tolerant of Judaism; not even Diocletian tried to force them to comply with the pagan rites. But after the Council of Nicaea Constantine comes to the conclusion, reflected in an epistle to all the communities, that the Jews ‘tainted by delirium’, ‘wounded by the blindness of the spirit’, ‘deprived of the right judgment’, are ‘an odious nation’ and except for one day a year forbids them to set foot on the city of Jerusalem that he and his mother had filled with churches.
In addition, he forbade them to have slaves like Christians. This provision had serious consequences, as it was one of the first to deprive Jews, in practice, of owning farms. The Christian who Judaized was sentenced to death. In addition, Constantine renewed a law of Trajan, promulgated two hundred years before, according to which the pagan who was converted to Judaism was condemned to the stake.
Even harder was the policy against the ‘heretics’, and this already from the time of the regency, from the year 311, on the grounds that many of those who had abjured Christianity wanted to receive baptism again. This resulted in a schism with bloody repercussions that lasted for several centuries. It is at that time when the definition of ‘catholic’ as opposed to the figure of the ‘heretic’ appears for the first time in an imperial document.
The Donatists rejected the association with the State, the Constantinian alliance between the throne and the altar. They judged that they were the true Ecclesia sanctorum and that the Roman Church was the civitas diaboli. They appealed to the Christian’s beliefs by demanding greater austerity for the clergy. Constantine’s campaign against Licinius turned against the Donatists at the instigation of Bishop Caecilianus in a campaign that lasted several years, presided over by the decision to ‘not tolerate even the slightest hint of division or disunity, wherever it may be’. Moreover, in a letter from early 316 to Celsus, vicar of Africa, Constantine threatened: ‘I intend to destroy the errors and repress all the nonsense, in order and effect to offer to all the human race the only true religion, the only justice and unanimity in the worship of the almighty Lord’.
To the Donatists he took away their churches and their fortunes, exiled their chiefs and commanded troops who slaughtered men and women. The hecatomb of the adepts of Hellenism had not yet begun and Christians were already making martyrs of other Christians.
Constantine also fought against the Church of Marcion, an older church and at some point probably also more followed than the Catholic Church. Constantine prohibited the offices of the Church of Marcion even when they were held in private homes; had their images and properties confiscated, and ordered the destruction of their temples. His successors, most likely instigated by the bishops, stepped up the persecution of this Christian sect after having defamed it and by all means, including through falsifications during the 2nd and 3rd centuries. In 326, shortly after the Council of Nicaea, Constantine issued a scathing edict ‘against heretics of every kind’, in case it was authentic of course and not a figment of Eusebius.
Constantine’s actions against the ‘heretics’ set an example, but at least he respected life most of the time. After all, he did not care about religion as much as the unity of the Church on the basis of the Nicaea Council, and hence the unity of the empire. Undoubtedly, he had an exclusively political concept of religion, although religious problems always, and from the first moment, were presented in relation to social and political conflicts. In the interest of state power he promoted the unity of the Church. This, and not another, was the cause of his hatred of all kinds of discord. ‘I was sure that, if I could complete my purpose of uniting all the servants of God, I would reap abundant fruits in the public interest’, he wrote in a letter to Arius and Bishop Alexander.
In the year 330, Constantine sends a sentence against the Neo-Platonic school and even orders the execution of Sopater, who had been presiding over this school since the death of Iamblichus. The adepts of Hellenism become ‘fools’, ‘people without morals’ and their religion a ‘hotbed of discord’. Constantine’s true intention was that all humans ‘revered the one true God’ and that they forsake ‘the temples of the lie’.
While the adepts of Hellenism of the western provinces still enjoyed relative tranquillity, in the East the persecutions began after the definitive defeat of Licinius (324). Constantine forbade the erection of new statues to the gods, the worship of existing ones, and the consultation of oracles and all other forms of Greco-Roman worship.

In 326 Constantine came to order the destruction of all the images, while in the East he began the confiscation of temple properties and the plundering of valuable works of art. In his new capital, blessed on May 11, 330 after six years of work funded in part through the treasures confiscated from the temples, Constantine banned the worship and the festivals of the adepts of Hellenism and rents were no longer paid to the temples of Helios, Artemis Selene and Aphrodite.
Constantine, described as a ‘renegade’ and ‘innovator and destroyer of ancient and venerable constitutions’ by Emperor Julian, but praised by many modern historians, soon prohibited the repair of Greco-Roman temples and ordered numerous closures and destructions ‘directed precisely against those who had been most revered by the idolaters’ (Eusebius). He arranged the closing of the Serapis of Alexandria, the temple to the Sun-God in Heliopolis, the demolition of the altar of Mamre (because the Lord himself had appeared there to Father Abraham, in the company of two angels), and that of the temple of Aesculapius in Aegae, the latter being fulfilled with such diligence ‘that not even the foundations of the ancient ravings remained’ (Eusebius).
Constantine also ordered the destruction of the temple of Aphrodite on Golgotha, for the ‘great scandal’ that it represented for the believers; it was also the turn of Aphaea in Lebanon from whose sanctuary came ‘a dangerous web to hunt souls’ and which, according to the emperor, ‘does not deserve the sun to shine’. There was no stone left upon a stone; and the very famous Heliopolis was burned down and reduced to rubble by a military command.
Constantine burned Porphyry’s controversial writings. From the year 330, when Neo-Platonism was forbidden, Christians abounded in looting of temples and breaking images, as all Christian chroniclers celebrated and despite such activities having been implicitly prohibited by the Council of Elvira.
Contrary to what Christian historians would like us to believe, the emperor, naturally, was not interested in fighting face to face with the Greco-Roman culture that still held the majority in much of the empire and retained part of its strength, which of course does not mean that there were not well received ‘the small material expropriations’ (Voelkl): the stones, the doors, the bronze figures, the vessels of gold and silver, the reliefs, ‘the valuable and artistic ivory votive offerings confiscated in all the provinces’, as Eusebius highlights.
‘Everywhere they went stealing, looting and confiscating the images of gold and silver and the bronze statues’ (Tinnefeid). Constantine did not even respect the famous tripods of the fortune-teller of the sanctuary of Apollo at Delphi. The historian Kornemann notes ‘a theft of works of art as has never been seen in all of Greece’.
Even St. Jerome criticized that the city of Constantinople had been built with the booty of almost all other cities. ‘In the blink of an eye, whole temples would disappear’, rejoices Eusebius. The entire Olympus was gathered in the ‘new Rome’, where the emperor, even without daring to tear down the temples, had all the statues removed from them. The most venerated gods were installed in bath-houses, basilicas and public squares. The deified Apollo, which had been the most venerable monument in the Hellenic world, was converted into a Constantine the Great. ‘Immense riches disappeared from the coins or went to fill the empty coffers of the Church’, Voelkl reminds us.
Eusebius tells us that… the temples and sanctuaries, once so proud, were destroyed without anyone ordering it, and churches were built in their place and the old delirium was forgotten.
However, at the Easter of 337 the sovereign fell ill. First he sought remedy in the hot baths of Constantinople, and then in the relics of Lucian, protective patron of Arianism and disciple of Arius himself. Finally he received on his farm, Achyronas of Nicomedia, the waters of baptism despite his desire to take them on the banks of the Jordan in imitation of Our Lord. At that time (and until about 400) it was customary to postpone baptism until the last minute, especially among princes responsible for a thousand battles and death sentences. As Voltaire suggests, ‘they believed they had found the formula to live as criminals and die as saints’. After the baptism, which was administered by another colleague of Lucian named Eusebius, Constantine died on May 22 of the year 337.
While the Christians have almost dispensed with their common sense for praising Constantine, obviously there are very few testimonies of his critics that have reached us, among them those of the Emperor Julian and the historian Zosimus.