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Tag: Jewish problem (JP)

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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.

Categories
Kevin MacDonald Old Testament Racial right

Why I am so critical of them

To many racialists, my constant criticism of white nationalism may seem excessive. But I do so and will continue to do so, for a very specific reason.

The platform that Kevin MacDonald provides, at least in the first and third books of his trilogy on Jewry, could potentially be ideal for understanding the West’s darkest hour: Whites and Jews have been engaged, for over two thousand years, in an ethnic war in which only one can come out alive (the best of the Gentiles, says the Talmud, must be exterminated; that is, the competing Aryans).

Instead of constructing an ideological edifice in which this fundamental premise serves to understand the Christian problem, bearing in mind that Christian ethics is the poison that is killing the Aryan, most contemporary racialists turn a blind eye to what is right under their noses: the JQ and the CQ are one and the same (again, remember Nietzsche’s long quote in The Fair Race).

Perhaps it would be a good idea for me to start quoting our friend Gaedhal’s letters so that, drop by drop in many posts to come, we can better understand the mind of Jewry—and the schizophrenia of white racialists who worship the god that wants to exterminate them. In his missive today, Gaedhal informs us of the following (note how psychotic, from this point of view, it is to admire Saul, David and company):

‘…lo, the people shall dwell alone, and shall not be reckoned among the nations.’

Numbers 23:9b KJV

‘Nations’ above is, in the Hebrew text, ‘goyim’. The Jews do not see themselves as part of the family of nations. They see themselves as separate, distinct, superior, and wish to dominate and enslave the gentile nations. Later on, in the Bible, one of the gentile nations tricks Israel into letting them live by becoming their slaves!. They become hewers of wood and drawers of water.

The reason why David was preferred by Yahweh to Saul is because Saul let some of the Goyim live—in disobedience to Yahweh’s strict command to exterminate them all!—whereas David did not. David was perfectly obedient to Yahweh in this respect, yea, a man after Yahweh’s own heart in this regard. It became a saying in Israel that Saul killed thousands of Goyim but David killed tens of thousands of Goyim.

Categories
Destruction of Germanic paganism Karlheinz Deschner Kriminalgeschichte des Christentums (books) So-called saints Tree

Christianity’s Criminal History, 153

– For the context of these translations click here –

 The beatissimus dominus took care of women of ‘the tribe of the Angles’. His kinswoman Leoba, a whole generation younger than himself, he appointed abbess in the see of the archbishopric; Thecla, a relative of Leoba, he made abbess of Vitzingen and Ochsenfurt-on-the-Main. And all certainly for the great cause, the mission of all Germany, for the one whom Gregory III called ‘the apostle of the Germans’ (in reality: of Rome) and whom he appointed archbishop on a further journey to the Catholic capital (732), all for ‘the very advantageous business’ (talis commercii lucro) as is explicitly stated in such a context. Hence, the pope, with the whole Church, victoriously vindicated the apostle.

Of course, ‘business’ doesn’t mean the ‘pinch of silver and gold’ (argenti et auri tantillum), which Boniface occasionally donated to the holy father, but the conversion of ‘paganism and heterodoxy to the knowledge of the true faith’. From Hesse to Friesland he destroyed everywhere, ‘more as a conqueror than as a converter’ or missionary, the pagan places of worship, and on their ruins, with their very stones and timber, he erected Christian churches. He demolished the idols of Stuffo, Reto, Bil, the goddess Astaroth and so on. He tore down their altars, and felled the sacred trees in the Hessian forest, probably where, because they were under the direct protection of the Frankish fortress of Büraburg, they were in no personal danger, such as the oaks of Donar in Geismar, the tribal shrine, erecting with their wood a chapel to St. Peter, ‘his first sign of victory’ (Haller).
 

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Editor’s Note: It is these kinds of historical facts that have moved me in the past to obsess on this site about Game of Thrones. As no normie is going to study Deschner’s ten books, the most astute way to start conveying the most important facts of Aryan history is precisely novels in which these facts are alluded to fantastically, with castles, princesses and dragons. As we saw in past years with my countless entries on the TV series Game of Thrones, in the universe of novelist George R.R. Martin the fanatics of the new religion felled the sacred trees of Westeros.

This is the language the normie understands, and it’s a shame that the Jews who directed both Game of Thrones and the new prequel that has just been released betray fundamental facts of Martin’s prose. In a world where real Aryans took Martin to television, these outrages of the new religion perpetrated on the sacred trees of the old religion could be filmed in such a way that the message would be inspiring to whites.
 

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But Boniface also had to see no less than thirty churches and chapels destroyed in Thuringia. In Rome, however, the apostle didn’t only fight paganism, but at least as much, and probably even more, the sort of Christianity which wasn’t obedient to Rome, as among the Bavarians and the Alamanni. That was the second and shorter, though more important, phase of his activity.

Bavaria, where Boniface reformed (739) the church with the help of duke Odilus, after his relations with Charles Martell had cooled, had already been Christianised much earlier, though not Romanised. Thus, Roman Christianity and the Scottish missionary, ‘the first ‘Von-Rom Movement’ (far from Rome!)’ (Behn), ‘clashed violently’ in Bavaria (Schieffer). But there and in Thuringia Boniface, at the behest of Gregory II, eliminated as far as possible the old Christianity which had developed without violence. He tried to wrest the communities from the successors of these ecclesiastics and, with the help of state power, to bring them unceremoniously under the pontifical yoke.

But the papal legate also and especially fought against the Frankish clergy, who had preserved their autonomy vis-à-vis Rome and whose reformer he had avoided, if not fought against. In 738 Gregory III therefore strongly recommended obedience to his man regarding the bishops of Bavaria and Swabia, and at the same time insisted: ‘You must detect, prevent and annihilate the pagan customs and doctrines of the Bretons who roam everywhere, or of false and heretical priests and all their depravities’.

Boniface, who met with the ‘fierce resistance’ of many freemen (Epperlein), who was rude in his foreign manners, had no compunction and always went about with a large retinue; he was as obliging as they could wish for in Rome and more papist than the pope. He never asked why; he simply had to obey, as he had been taught. He was in fact ‘the heir of the Roman Church in England’ (Lortz).

The ‘apostle of the Germans’ was so unsure of his faith and so imbued for life with his tendency to sin, that he continually sent real questionnaires to Rome ‘as if we were kneeling at your feet’, to receive answers to the supreme questions of conscience.

Gregory II, who on 22 November 726 calmed his apostle’s eagerness to ask questions, let him know ‘the position in our Church’. An example: if parents have already deposited their sons or daughters ‘within the walls of the monastery’ (inter septa monasterii) at an early age, under no circumstances may they later leave the monastery and marry. ‘We strictly forbid it, because it is a sin to loosen the reins of pleasure on children, who were consecrated to God by their parents’. What barbarism beats in that answer, or behind this one: ‘You have also asked the question whether, when a contagious disease or mortality invades a church or a monastery, those who haven’t yet been affected can flee from that place to avoid the danger. That seems utterly foolish, for no one can escape the hand of God’ This rhetoric has not always, but quite often in everyday practice, been a function of minimisation, discharge and beautification. Theologians and historians, thanks to their phrase ‘link to the times’, don’t need to call the crimes and criminals of the Church and the State crimes and criminals.

Those were times when some served two sides, attended the Christian liturgy and at the same time offered sacrifices to Wotan; they ‘ate bulls and goats sacrificed to the pagan gods’, which could in no way harm either Christ or Wotan.

Categories
Maxfield Parrish

Fallen Leaves

Years ago I had a site called Fallen Leaves where I collected my texts related to the mistreatment of children and adolescents. The WordPress designer of the Quentin theme, the theme I used in the old incarnation of this site, then came up with the Quintus theme: the theme I originally used in Fallen Leaves. When I realised that this new theme italicised all the quotes, I was disappointed and suspended my work on trauma on that site.

I then used the same domain to upload everything I had written about the Catholic Church’s most famous relic, and not only removed the Quintus theme, but the site title itself. Fallen Leaves became The Medieval Turin Shroud. But I didn’t want to delete some of my Fallen Leaves entries.

Now that I’m doing a backup of those old sites I found that I had written more than ten entries critical of a Jew who talks about child abuse on the internet. I was surprised that I had written so many posts about him; it was no longer clear in my memory.

In my personal life I don’t interact with Jews; only with mestizos, castizos and criollos (the latter are the descendants of Spaniards who haven’t stained their blood in Mexico). The Jew I used to criticise in Fallen Leaves was the first Jew I ever had problems with in my life. I never met him personally but, since there were only a few of us on the internet who read Alice Miller, it didn’t take me long to meet him online.

For a normie like I was when I met this guy, it is easier to begin to glimpse what the Jewish problem is if his subversion begins to manifest itself. But I post this entry only because I was surprised that there were so many texts I wrote about him years ago.

By the way, the visual experience of my Fallen Leaves before I abandoned the Quintus theme (an unwise and irreversible move on my part) was completely different: the background was green and the large top image was the above painting by Maxfield Parrish. You can still see there close-ups of the fresco Garden of Opportunity that tastes to me of what the ethnostate of the future should be like, where ephebes can go and pick up nymphs to perpetuate the fair race…

Categories
Abraham Lincoln American civil war Hitler's Religion (book) Mein Kampf (book) Richard Weikart

Hitler’s Religion: Chapter 6

Editor’s note: This is the first regular article after the June 8th accident: some excerpts from Richard Weikart’s chapter ‘Did Hitler derive his anti- Semitism from Christianity?’
 

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Hitler blamed the Jews for just about everything that he opposed: communism, capitalism, internationalism, liberalism, materialism, egalitarianism, pacifism, and, of course, Christianity. That sneaky rabbi Paul had formulated his version of Christianity, Hitler believed, on the “Jewish-Bolshevik” principles of human equality. When Hitler wrote Mein Kampf, he complained that the Christian churches were not sufficiently anti-Semitic. He asked, “In the Jewish question, for example, do not both denominations [Catholic and Protestant] today take a standpoint which corresponds neither to the requirements of the nation nor to the real needs of religion?” A few paragraphs later, he remarked that Protestantism was better than Catholicism in defending the national interests of Germany, but it was still deficient, because it “combats with the greatest hostility any attempt to rescue the nation from the embrace of its most mortal enemy, since its attitude toward the Jews just happens to be more or less dogmatically established.” For Hitler, Christianity was essentially Jewish and thus weakened the German effort to combat the Jewish threat. He certainly did not see his anti-Semitism as congruent with the teachings and policies of the Christian churches…

Anti-Jewish animus was sometimes tempered by the Christian ethic of loving one’s neighbor and even one’s enemies. Also, Christians often opposed the biological racism that flourished in intellectual circles in the late nineteenth century. Historian Leon Poliakov remarks, “Judeo-Christian tradition was both anti-racist and anti-nationalist.” If one reads the biological racist literature of early twentieth-century Germany, one frequently finds that racist ideologues criticized the Christian churches for their racial egalitarianism.

Christian anti-Semites differed from racial anti-Semites because Christians usually did not object to the Jews as a biological entity; rather, they opposed their religion. If Jews would give up their Jewish religion and be baptized into the Christian faith, they would be accepted as full-fledged members of German society, as they often were. But the secular, racial form of anti-Semitism that flowered around 1900—and which Hitler embraced— regarded conversion and assimilation as the absolute worst things that could happen, because then Jews would intermarry with Germans. Hitler believed this would pollute the German bloodline with inferior hereditary traits. Thus, the key difference between Christian anti-Semitism and racial anti- Semitism was that the former wanted to assimilate the Jews into German society while the latter believed it was necessary to eliminate them physically from Germany. Racial anti-Semites usually did not see the churches as allies in their campaign against the Jews.

NS propaganda: “Baptism did not make him a
non-Jew” from Ernst Hiemer, Der Giftpilz (1938).

One of the leading figures in developing the racist anti-Semitism that became prominent in the late nineteenth and early twentieth centuries was Wilhelm Marr, who coined the term anti-Semitism. Marr warned in a popular book in 1879 that the Jews were conquering the Germans in a racial war. This battle of the Germans against the Jews “was from the beginning no religious [war], it was a struggle for existence, that was waged against the foreign domination of Jewry.” Marr, a harsh critic of Christianity, depicted his theory about the racial struggle against Jews as a secular, scientific standpoint. Because he believed the Jews were a race, not a religion, he advocated segregation and discrimination, not assimilation, as the cure for the “Jewish question”… Marr’s antireligious, racist version of anti-Semitism gained many adherents at the end of the nineteenth century, especially as biological racism exploded in popularity among secular-minded intellectuals…

In the period 1919 to 1923, one of the main topics in Hitler’s speeches was the Jewish threat. In August 1920, Hitler delivered a programmatic speech in Munich on “Why Are We Anti-Semites?” Hitler depicted the Aryans or Nordic people as a race that developed in the northern parts of Europe. Because of the harsh climate, the Aryan race developed a diligent character, viewing labor as a duty to the community. Also, the tough conditions of life weeded out the weak and sickly among them, giving them greater physical stamina and contributing to the development of an inner life. The Jews, on the other hand, never developed an appreciation for labor.

In sum, Hitler said, “We see that here two great differences lie in the race: Aryanness means a moral conception of labor and through it what we hear so often today: socialism, sense of community, common welfare before self-interest—Jewry means an egoistic conception of labor and thereby mammonism and materialism, the exact opposite of socialism!”

Hitler emphasized these moral and immoral traits of Aryans and Jews were biological and hereditary. In answering the question, “Why Are We Anti- Semites?,” Hitler made clear that he opposed the Jews’ supposedly hereditary immoral qualities, especially their laziness and greed. His anti- Semitism was not based on religious considerations. To be sure, he did mention a couple of passages from the Hebrew Bible, but these were used to illustrate Jewish greed and immorality, not because he opposed their religious beliefs or practices. Not only do we find zero Christian anti- Semitic themes in this speech, but Hitler specifically distanced himself from Christianity by accusing the Jews of spreading Christianity, a theme he would take up often later, but usually in private, not in public forums…

The secularized version of anti-Christian anti-Semitism that became prominent in late nineteenth and early twentieth-century Germany was grafted onto the earlier Christian version of anti-Semitism. Centuries-old caricatures of the Jews were reinterpreted as Jewish biological traits. Further, the Christian churches in Germany and Austria continued to peddle a good deal of anti-Jewish animosity in the early twentieth century, thus giving succor to the Nazi anti-Semitic juggernaut. Both Christian anti-Semitism and anti-Christian anti-Semitism—thus, both religion and secularization—were necessary conditions for the advent of the Nazi Holocaust. The anti-Semitic message that Hitler preached, however, was far more anti-Christian than Christian.

 

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Editor’s note: In this chapter I begin to glimpse the tragedy of the leading NS ideologues and their compromise with the Christian masses of Germans.

The fact is that, publicly, they could not speak out. And they themselves believed in an Aryan and fictitious Jesus because there was no research like Richard Carrier’s (see the video linked in the sticky post).

That’s why they focused so much on the JQ—the CQ was taboo in Nazi Germany, as it still is now in American white nationalism.

For example, it is common on the racial right to distort the driving force that moved the Yankees to war with southern racists, something that Robert Morgan has taken issue with a galaxy of conservative commenters on The Unz Review for some time now.

The following is his last exchange this month but, as I don’t yet know how to modify the theme code of this new incarnation of WDH (the software automatically italicises all indented quotes and turn the indented quotes brown), I won’t indent Morgan’s next quotes or those he argues with:
 

Robert Morgan: Jared Taylor is such a brazen liar I decided to make an annotated version of his remarks about Lincoln.

“Lincoln didn’t like slavery, but he didn’t like blacks, either.”

Yet Lincoln was more responsible than any other man for freeing them and turning them loose on white people. I ask you, is this the action of a man who hated blacks?

“Once they were free, he wanted them gone.”

Correction: he once or twice said he wanted them gone, but his actions prove he didn’t.

“In 1862, when you’d think he was busy fighting a war, he was worrying about how to get rid of black people.”

But not worrying very much, apparently. In his last public address before being assassinated, he called for them to be made citizens and given the vote. It should be easy to see from this facile turnabout that at heart, Lincoln was no racist, but a dyed-in-the-wool racial egalitarian.

“He appointed James Mitchell as United States Commissioner of Emigration [of negroes] to find a place, far away, where all blacks would go. Mitchell invited a delegation of blacks to the White House so Lincoln could ask them to clear out.”

And here we come to the nub of the matter. Any “plan” that relied on all the negroes volunteering to leave was not a plan at all, only a pipe dream.

“This was the first time blacks had set foot in the White House on official business and not as servants, slaves, or workmen.”

In other words, on terms of equality with whites. Another first from Jared Taylor’s hero, “Honest” Abe. I suppose it’s fitting, in a way, that a liar such as Taylor should admire Lincoln, one of the greatest and most successful liars to ever hold the American presidency. And that’s saying something!

“He told the blacks that it was only because their people were in this country that Yankees and Confederates were slaughtering each other.”

Let’s note that this is the exact opposite of what Taylor and other Civil War revisionists argue. They are quite fond of making the astonishingly stupid claim that the Civil War had NOTHING at all to do with slavery. Why, it was only an attempt to save the Union, doncha know! LOL.

“He told them he had picked out a nice place for them in Central America, and asked them to convince all other blacks to pack up and go there.”

Asked them! To convince all the other blacks to pack up and go there! LOL. Yes, very realistic! If Lincoln actually believed that had a snowball’s chance in hell of happening then he must have been even stupider than the average “white nationalist” who buys into the lie that Lincoln didn’t like negroes.

“But, somehow, it’s today’s Democrats—not Lincoln in 1862—who are ‘the real racists’.”

Jared Taylor’s comical attempt to portray the Great Emancipator as “the real racist” is an epic fail.

Sollipsist: “No matter how big you make the word NOTHING, it still fails to accurately represent the factual and historical arguments that correctly identify slavery as a catalyst rather than a first cause.”

Robert Morgan: Lincoln says it’s the ONLY cause. Again, as Taylor puts it: “He told the blacks that it was only because their people were in this country that Yankees and Confederates were slaughtering each other. ”

How’s that for “factual and historical”? So who’s lying here? JT? Lincoln? Both?

Sollipsist: “It would be progress just to get most people to the point at which they’d realize (or maybe even grudgingly admit) that economics, manufacturing concerns, and centralized political control had ANYTHING to do with sending 600,000+ people to their death.”

Robert Morgan: In The Battle Hymn of the Republic, the Union soldiers sang the line Let us die to make men free! N.b., they didn’t claim to be willing to die for manufacturing concerns, for economics, for tariffs, for centralized political control, or even to save the Union. Their cause was freeing the slaves. Without this moral cause, it’s hard to see how they would have justified the war, either to themselves or anyone else.

Robert ‘S.’ Hartman revisited

On Sunday I wrote ‘On Robert S. Hartman’ but only to this day a German commenter informed me that Robert Schirokauer Hartman was Jewish on his father’s side.

For the couple of years that my father treated Hartman we did not learn that he was half-Jew, which explains Hartman’s attitude towards his native Germany, and why he fled Nazi Germany.

I was so shocked that Hartman’s father was Jewish, that today I started a ‘stub article’ (short article in need of expansion) on Metapedia about him. Hopefully, other editors will expand the article. On the Metapedia talk page I explained what motivated me to start that page.

On Robert S. Hartman

Update of 4 April, 2020: It now looks like
this guy was Jewish on his father’s side!

 

______ 卐 ______

 

I learned the word axiology after I met Dr. Robert Hartman when he got along with my father. I even got to play a game of chess with Hartman at his home in Cuernavaca, a game that ended in a draw by the way. His book El conocimiento del bien, published in Spanish by FCE in 1965 (The Knowledge of Good: Critique of Axiological Reason, 2002 Rodopi Press), is still in the library that my father left.

I recall that when we played in Cuernavaca, Hartman opined that the machine would never beat man in chess, and he argued citing philosophers who said that, as man programmed computers, they could never beat him. Since Hartman died not long after we played that game, he didn’t see Kasparov losing a match with a computer.

There’s no need to read Hartman’s very dense axiological work The Knowledge of Good because the man was a typical neo-Christian idiot, as we can see from his words: ‘I had seen Hitler organize evil, and I had determined to try to organize good…’

I remember Hartman’s gestures. He was a very good-natured German, always smiling, married to a Swedish woman. Hartman liked to take naps after lunch and was wealthy enough to take taxis from Mexico City to Cuernavaca when he visited our home. Using metaphor, on one occasion he told my father that as a young man he had escaped from Nazi Germany, ‘¡Me salí por la ventana!’ (‘I went out the window!’). How was it possible for a well-educated German to be completely blind that the greatest Aryan revival in history happened in his native country (he was born in Berlin)?

White nationalists focus on Jewry ignoring that it is much more serious for Aryan Christians to honour the god of the Jews. See for example this pious stupidity that a well-known American racialist said yesterday about the coronavirus. I can say the same about Hartman.

I have complained that the root cause of the darkest hour in the West has been the reversal of values that has occurred since the time of Constantine. Hartman’s case exemplifies this reversal perfectly, although like the German philosophers Hartman wrote The Knowledge of Good in an altogether secular way. However, in Freedom to Live he openly said:

We can almost see our spiritual history as a struggle between Jesus and Aristotle. It was Aristotle who, 300 years before Christ, channelled human thought into the dangerous current in which Christian love was to drown—the overvaluation of systems or thought patterns and the undervaluation of human life.

So far so good? In that same book Hartman said that it bothered him that church services are more social events than spiritual experiences, and that Jesus was relegated to the role of an almost legendary figure. He also complained that Jesus didn’t live with us; that we forget that we don’t become Christians merely by being members of churches, and that Christianity is not a collective but an individual issue (the opposite of what the subversive tribe believes!).

I remember the times Hartman visited our house on Palenque Street—the same house I refer to in the great Cathedral’s dream with which I open Whispering Leaves. I was fifteen when Hartman died, which makes me think I played that game of chess with him when I was fourteen.

Hartman’s axiological tragedy is the tragedy of whites in general including the nationalists who, like the German philosopher, continue to cling to the ethics bequeathed to us by the Semitic authors who wrote the Gospels.

Judeo-Christianity

Today, during my meal’s dessert, a revelation came to me. The symbol of this blog could very well be an iceberg. While white nationalists can see the iceberg’s tip (Judaism), they cannot see what lies beneath the sea (a Christianity that sustains it).

In modern America, the red carpet was rolled out for the Jews since the 19th century in line with the dominant Judeo-Christian, liberal ideology. So obvious it is that the latter is the invisible basis of the former that, as I said yesterday in ‘The Worst Scum’, if the pagan Vikings had conquered the American continent, Jewry would never have been empowered in North America.

Categories
Alexandr Solzhenitsyn

200 Years Together, 1

Editor’s note: Due to the fact that the anti-Aryan System throughout the Anglo-Saxon world discourages discussion of the Jewish Question, Aleksandr Solzhenitsyn’s second non-fiction work [1] has yet to be published by a respectable house in English. However, there is a preliminary translation of 200 Years Together on the internet. I’ll be reproducing it with a few syntactic corrections of my own.
 

Aleksandr Solzhenitsyn:

Two Hundred Years Together

Volume I – The Jews Before the Revolution

Chapter 1: Before the 19th century

In this book the presence of the Jews in Russia prior to 1772 will not be discussed in detail. However, for a few pages we want to remember the older epochs.

One could begin, that the paths of Russians and Jews first crossed in the wars between the Kiev Rus and the Khazars—but that isn’t completely right, since only the upper class of the Khazars were of Hebraic descent, the tribe itself being a branch of the Turks that had accepted the Jewish faith.

If one follows the presentation of J. D. Bruzkus, a respected Jewish author of the mid-20th century, a certain part of the Jews from Persia moved across the Derbent Pass to the lower Volga where Atil [west coast of Caspian on Volga delta], the capital city of the Khazarian Khanate rose up starting 724 AD. The tribal princes of the Turkish Khazars, at the time still idol-worshippers, did not want to accept either the Muslim faith—lest they should be subordinated to the caliph of Baghdad—nor Christianity—lest they come under vassalage to the Byzantine emperor; and so the clan went over to the Jewish faith in 732. But there was also a Jewish colony in the Bosporan Kingdom [on the Taman Peninsula at east end of the Crimea, separating the Black Sea from the Sea of Azov] to which Hadrian had Jewish captives brought in 137, after the victory over Bar-Kokhba.

Later a Jewish settlement sustained itself without break under the Goths and Huns in the Crimea; especially Kaffa (Feodosia) remained Jewish. In 933 Prince Igor [912-945, Grand Prince of Kiev, successor of Oleg, regent after death of Riurik founder of the Kiev Kingdom in 862] temporarily possessed Kerch, and his son Sviatoslav [Grand Prince 960-972] wrested the Don region from the Khazars. The Kiev Rus already ruled the entire Volga region including Atil in 909, and Russian ships appeared at Samander [south of Atil on the west coast of the Caspian]. Descendents of the Khazars were the Kumyks in the Caucasus. In the Crimea, on the other hand, they combined with the Polovtsy [nomadic Turkish branch from central Asia, in the northern Black Sea area and the Caucasus since the 10th century; called Cuman by western historians] to form the Crimean Tatars. But the Karaim [a Jewish sect that does not follow the Talmud] and Jewish residents of the Crimean did not go over to the Muslim Faith. The Khazars were finally conquered by Tamerlane [or Timur, the 14th century conqueror].

A few researchers however hypothesize (exact proof is absent) that the Hebrews had wandered to some extent through the south Russian region in west and northwest direction. Thus the Orientalist and Semitist Abraham Harkavy for example writes that the Jewish congregation in the future Russia “emerged from Jews that came from the Black Sea coast and from the Caucasus, where their ancestors had lived since the Assyrian and Babylonian captivity.” J. D. Bruzkus also leans to this perspective (another opinion suggests it is the remnant of the Ten Lost Tribes of Israel). This migration presumably ended after the conquest of Tmutarakans [eastern shore of the Kerch straits, overlooking the eastern end of the Crimean Peninsula; the eastern flank of the old Bosporan Kingdom] by the Polovtsy. According to Harkavy’s opinion the vernacular of these Jews at least since the 9th century was Slavic, and only in the 17th century, when the Ukrainian Jews fled from the pogroms of Chmelnitzki [Bogdan Chmelnitzki, Ukrainian Cossack, 1593-1657, led the successful Cossack rebellion against Poland with help from the Crimean Tatars], did Yiddish become the language of Jews in Poland.

In various manners the Jews also came to Kiev and settled there. Already under Igor, the lower part of the city was called Kosary; in 933 Igor brought Jews that had been taken captive in Kerch. Then in 965 Jews taken captive in the Crimea were brought there; in 969 Kosaren from Atil and Samander, in 989 from Cherson and in 1017 from Tmutarakan. In Kiev western Jews also emerged in connection with the caravan traffic from west to east, and starting at the end of the 11th century, maybe on account of the persecution in Europe during the first Crusade.

Later researchers confirm likewise that in the 11th century, the “Jewish element” in Kiev is to be derived from the Khazars. Still earlier, at the turn of the 10th century the presence of a “khazar force and a khazar garrison” was chronicled in Kiev. And already in the first half of the 11th century the Jewish-khazar element in Kiev played “a significant roll.” In the 9th and 10th century, Kiev was multinational and tolerant.

At the end of the 10th century, in the time when Prince Vladimir [Vladimir I. Svyatoslavich 980-1015, the Saint, Grand Prince of Kiev] was choosing a new faith for the Russians. There were not a few Jews in Kiev, and among them some educated men were suggested taking on the Jewish faith. The choice fell out otherwise than it had 250 years earlier in the Khazar Kingdom. Karamsin [1766-1826, Russian historian] relates it like this: “After he (Vladimir) had listened to the Jews, he asked where their homeland was. ‘In Jerusalem,’ answered the delegates, ‘but God has chased us in his anger and sent us into a foreign land.’ ‘And you, whom God has punished, dare to teach others?’ said Vladimir. ‘We do not want to lose our fatherland like you have.’” After the Christianization of the Rus, according to Bruzkus, a portion of the Khazar Jews in Kiev also went over to Christianity and afterwards in Novgorod perhaps one of them—Luka Zhidyata—was even one of the first bishops and spiritual writers.

Christianity and Judaism, side-by-side in Kiev, inevitably led that the learned zealously contrasted them. From this dynamics emerged the work significant to Russian literature, “Sermon on Law and Grace” [by Hilarion, first Russian Metropolitan] in the middle 11th century, which contributed to the settling of a Christian consciousness for the Russians that lasted for centuries. “The polemic here is as fresh and lively as in the letters of the apostles.” In any case, it was the first century of Christianity in Russia. For the Russian neophytes of that time, the Jews were interesting, especially in connection to their religious presentation, and even in Kiev there were opportunities for contact with them. The interest was greater than later in the 18th century, when they again became physically close.

Then, for more than a century, the Jews took part in the expanded commerce of Kiev. “In the new city wall (completed in 1037) there was the Jews’ Gate, which closed in the Jewish quarter.” The Kiev Jews were not subjected to any limitations, and the princes did not handle themselves hostilely, but rather vouchsafed protection for them, especially Sviatopolk Iziaslavich [Prince of Novgorod 1078-1087, Grand Prince of Kiev 1093-1113] , since the trade and enterprising spirit of the Jews brought the princes financial advantage.

In 1113, Vladimir, later called Monomakh, out of qualms of conscience, even after the death of Sviatopolk, hesitated to ascend the Kiev Throne prior to one of the Svyatoslavich’s, and “exploiting the anarchy, rioters plundered the house of the regimental commander Putiata and all Jews that had stood under the special protection of the greedy Sviatopolk in the capital city… One reason for the Kiev revolt was apparently the usury of the Jews: probably, exploiting the shortage of money of the time, they enslaved the debtors with exorbitant interest.” For example, there are indications in the “Statute” of Vladimir Monomakh that Kiev money-lenders received interest up to 50% per annum.

Karamsin therein appeals to the Chronicles and an extrapolation by Basil Tatistcheff [1686-1750: student of Peter the Great, first Russian historian]. Moreover, in Tatistcheff: “Afterwards they clubbed down many Jews and plundered their houses, because they had brought about many sicknesses to Christians and commerce. They had brought great damage. Many of them, who had gathered in their synagogue seeking protection, defended themselves as well as they could until Vladimir would arrive.” But when he came, “the Kievites pleaded with him for retribution toward the Jews, because they had taken all the trades from Christians and under Sviatopolk had had much freedom and power… They had also brought many over to their faith.”

According to M. N. Pokrovski, the Kiev Pogrom of 1113 had social and not national character. However the leaning of this “class-conscious” historian toward social interpretations is well known.

After he ascended to the Kiev throne, Vladimir answered the complainants, “Since many [Jews] everywhere have received access to the various princely courts and have migrated there, it is not appropriate for me, without the advice of the princes, and moreover contrary to right, to permit killing and plundering them. Hence I will without delay call the princes to assemble, to give counsel.” In the Council a law limiting the interest was established, which Vladimir attached to Yaroslav’s “Statute.” Karamsin reports, appealing to Tatistcheff, that Vladimir “banned all Jews” upon the conclusion of the Council, “and from that time forth there were none left in our fatherland.” But at the same time he qualifies: “In contrast, in the Chronicles it says that in 1124 the Jews in Kiev died in a great fire; consequently, they had not been banned.” Bruzkus explains, that it “was a whole Quarter in the best part of the city… at the Jew’s Gate next to the Golden Gate.”

At least one Jew enjoyed the trust of Andrei Bogoliubskii [or Andrey Bogolyubsky] in Vladimir. “Among the confidants of Andrei was a certain Ephraim Moisich, whose patronymic Moisich or Moisievich indicates his Jewish derivation,” and who according to the words of the Chronicle was among the instigators of the treason by which Andrei was murdered. However there is also a notation that says that under Andrei Bogoliubskii “many Bulgarians and Jews from the Volga territory came and had themselves baptized” and that after the murder of Andrei his son Georgi fled to a Jewish Prince in Dagestan.

In any case the information on the Jews in the time of the Suzdal Rus is scanty, as their numbers were obviously small.

The Jewish Encyclopedia notes that in the Russian heroic songs (Bylinen) the “Jewish Czar”—e.g. the warrior Shidowin in the old Bylina—is “a favorite general moniker for an enemy of the Christian faith.” At the same time it could also be a trace of memories of the struggle against the Khazars. Here, the religious basis of this hostility and exclusion is made clear. On this basis, the Jews were not permitted to settle in the Muscovy Rus.

The invasion of the Tatars portended the end of the lively commerce of the Kiev Rus, and many Jews apparently went to Poland. (Also the Jewish colonization into Volhynia and Galicia continued, where they had scarcely suffered from the Tatar invasion.) The Encyclopedia explains: “During the invasion of the Tatars (1239) which destroyed Kiev, the Jews also suffered, but in the second half of the 13th century they were invited by the Grand Princes to resettle in Kiev, which found itself under the domination of the Tatars. On account of the special rights, which were also granted the Jews in other possessions of the Tatars, envy was stirred up in the town residents against the Kiev Jews.”

Something similar happened not only in Kiev, but also in the cities of North Russia, which “under the Tatar rule, were accessible for many merchants from Khoresm or Khiva, who were long since experienced in trade and the tricks of profit-seeking. These people bought from the Tatars the principality’s right to levy Tribute, they demanded excessive interest from poor people and, in case of their failure to pay, declared the debtors to be their slaves, and took away their freedom. The residents of Vladimir, Suzdal, and Rostov finally lost their patience and rose up together at the pealing of the Bells against these usurers; a few were killed and the rest chased off.” A punitive expedition of the Khan against the mutineers was threatened, which however was hindered via the mediation of Alexander Nevsky. “In the documents of the 15th century, Kievite Jewish tax-leasers are mentioned, who possessed a significant fortune.”

[1] Solzhenitsyn’s first non-fiction work is The Gulag Archipelago (1973). Two Hundred Years Together (2002) was published in Russian.

Unz commenter, 10

‘Jews only get away with what whites raised in their masochistic Christian culture let them get away with; they only have as much power as whites give them’.