Tag: Materialism / capitalism

On Spain and literature – V

Post author By C .T.
Post date January 8, 2014

My Mac broke down again (I didn’t fix it properly the previous time for lack of funds) but I’ll use a borrowed laptop because I’ve read a classic in Spanish literature and would like to say something about it.

Quoting Julio Rodríguez-Puértolas, on page 7 of The Culture of Critique Kevin MacDonald wrote:

A prime example is The Celestina (first edition dating from 1499) by Fernando de Rojas, who wrote “with all the anguish, pessimism, and nihilism of a converso who has lost the religion of his fathers but has been unable to integrate himself within the compass of Christian belief.” Rojas subjected the Castilian society of his time to “a corrosive analysis, destroying with a spirit that has been called ‘destructive’ all the traditional values and mental schemes of the new intolerant system. Beginning with literature and proceeding to religion, passing through all the ‘values’ of institutionalized caste-ism—honor, valor, love—everything is perversely pulverized.”

I confess that I found La Celestina quite boring, but I am not sure if it would be proper to catalogue this comedy—because it is a comedy—as “destructive” in the sense that MacDonald (who doesn’t seem to have actually read it) put it.

However, it is true that Fernando de Rojas felt alienated in the late 15th century Spain. Some of his biographers even claim that, when Rojas was a bachelor studying in Salamanca, he received the tragic notice that his father, a Jew converted to Catholicism, had been condemned to die at the stake by the Inquisition.

As crypto-Jews usually did, Rojas married a converso woman; i.e., an ethnic Jewess, the daughter of Álvaro de Montealbán. De Montealbán also suffered a trial by the Inquisition and, although Rojas was a very successful lawyer by profession, he was not allowed to defend his father-in-law because Rojas was also of Jewish heritage, and therefore suspicious.

La Celestina was a huge bestseller of the time, even in translations outside Spain, but Rojas was always scared for having written it in his youth and, for forty years, remained silent about his authorship.

See my recent entry about the Spanish Catholic Kings Ferdinand and Isabella, who in 1492 promulgated a law to expel those Jews who didn’t want to convert to Christianity. The Jews who had lived in Spain for centuries had to go and the conversos who stayed became second-class citizens for the next centuries. The mission of the Inquisition was to keep under close scrutiny the conversos and see if they continued to practice their religious ways in secret.

Except for the first act, which was not authored by Rojas but by a non-Jew (either Juan de Mena or Rodrigo de Cota), as I said I found the comedy boring. Whatever the influence of this searing exposé of the Neo-Platonic idealization of women, an idealization so common in popular authors those times such as Petrarch, it probably didn’t go beyond the similar exposé by Cervantes of the chivalric novels of the age. To my taste mentioning La Celestina in the first pages of The Culture of Critique is a little off the mark, especially when taking into account that the most hilarious pages against women were authored by a gentile.

Rojas died in 1541, four years after Pope Paul III granted the bachelor soldiers in America permission to mix their blood with Amerind women. Now that I’ve just read the book I’d say that, although there’s a ring of truth in what MacDonald quoted, it should be obvious that the Spaniards’ lust for gold (see my previous entry about my teacher of literature), together with Catholicism, were the main cause of their racial suicide in the Americas. In those centuries conversos rarely got—as Rojas did—positions of cultural influence in this society that seriously tried to get rid of the subversive tribe. For those knowledgeable of the history of Spain and of Spanish literature, it would be laughable to hear that the book written by Rojas was a factor in the mestization of the New World.

Tags Christian problem (CP), Jewish Question (JQ), Materialism / capitalism, Spain

Literature Poetry

On Spain and literature – IV

Post author By C .T.
Post date December 17, 2013

Apropos of what I said in my previous post about blaming the Iberians’ lust of gold for their inter-breeding in the Americas, let me quote a translation of some lines of one of the poems of Francisco de Quevedo (1580-1645), “Poderoso caballero es don dinero,” that I reread recently in the book of my teacher Soledad Anaya (pic).

When Quevedo writes, “in the Indies did they nurse him” he means of course that gold is found in the newly-conquered West Indies, the lands of New Spain (now Mexico); and when he says “in Genoa did they hearse him” he means that the gold is buried as jewelry with the corpses of the wealthy merchants of the Italian city Genoa.

Mother, unto gold I yield me,
He and I are ardent lovers;
Pure affection now discovers
How his sunny rays shall shield me!
For a trifle more or less
All his power will confess,
Powerful knight is don money.

In the Indies did they nurse him,
While the world stood round admiring;
And in Spain was his expiring;
And in Genoa did they hearse him;
And the ugliest at his side
Shines with all of beauty’s pride;
Powerful knight is don money.

Noble are his proud ancestors
For his blood-veins are patrician;
Royalties make the position
Of his Orient investors;
So they find themselves preferred
To the duke or country herd,
Powerful knight is don money.

Never meets he dames ungracious
To his smiles or his attention,
How they glow but at the mention
Of his promises capacious!
And how bare-faced they become
To the coin beneath his thumb
Powerful knight is don money.

I’m not sure if the translation of “…to the duke or country herd” conveys accurately the meaning. In the original Spanish it says that the yellow metal “hace iguales al duque y al ganadero,” makes the duke and country herd equals.

You can imagine how the young and ambitious commoners in those times (like Cortés) looked for chances of upward mobility in the “West Indies.”

See Dr. William Pierce’s take on this very subject: here.

Tags Materialism / capitalism, New Spain, Spain

Catholic Church Judeo-reductionism Miscegenation Portugal

Massive Iberian screw-up

Post author By C .T.
Post date December 17, 2013

As a postscript to my recent post about why the single-cause hypothesis in White Nationalism is untenable—that is, that “Whites can do no wrong and are the eternal victims of Jewish deceit and aggression”—, let me clarify something I said about the Iberian side of the conquest of America and New Spain in particular.

(A Mestizo kiddie: the symbol of the Iberian blunder.)

The main culprit of the extremely thorough mestization that took place in the American continent at the south of Río Grande, all the way to the lands of the Incas in South America, was the Iberians’ lust for gold and silver.

That was the main culprit that in this blog I have called, inspired in Wagner and Tolkien, as falling prey of the One Ring or “economics over race” policies. That’s also why, at the very top of this blog, I include an image of the real god of spoiled whites, Mammon.

The second culprit was the Catholic Church that allowed the bachelor Spaniards in the continent to marry Amerindian women with a Pope bull only ten years after the conquest of the Aztec Empire. Christianity in general is blind to racial matters and the Church did not give a damn about the havoc that such bull would cause. (The Catholic Church was so powerful in New Spain that by the end of the 17th century it owned more than half of its territories.)

Those are, in my view, the two main factors that explain how the Iberians massively screwed up the continent.

As I said in my previous post, this case proves that whites are capable of committing ethno-suicide by themselves, without the help of the subversive tribe, the Jews, who were persecuted and dispatched when detected in the three-hundred year period that lasted the Colonial times. (Hernán Cortés was the first to burn at the stake a couple of kikes in 1528, even before the Inquisition was formally established in New Spain.) Yes, it is true that even with such controls some cryptos might have entered spheres of influence. According to one biographer, Bartolomé de Las Casas was of converso heritage, although others refer to Las Casas family as old Christians who migrated from France.

But the larger point is that even if Las Casas (and presumably other cryptos who escaped detection) was of Jewish ancestry, it would be ridiculous to claim that they “caused” the thoroughgoing mestization that, with time, ruined the genetic pool of the conquerors.

If you want to breathe the zeitgeist of New Spain I would highly recommend reading the primary sources, starting with the stupendous chronicle of Bernal Díaz del Castillo (d. 1585), The Truthful History of the Conquest of New Spain, i.e., the conquest of Mexico-Tenochtitlan. Bernal was a foot soldier and fought with Hernán Cortés during the conquest of the capital of the Aztec Empire.

You will breath in The Truthful History, right from the beginning of the history of post-Columbian Mexico, how gold and religion provided the zeitgeist or axis around which the Iberian dominion over the Americas would move. Whatever happened in this large part of the American continent it had nothing to do with Jewish subversion. It was the Spanish and the Portuguese doing it to themselves. But judge it by yourself if you are interested in history. Read the primary sources that have been translated to English.

Tags Latin America, Materialism / capitalism, New Spain, Spain

1st World War Civil war Enlightenment Francis Parker Yockey French Revolution Friedrich Nietzsche Hegel Jean-Jacques Rousseau Liberalism Philosophy of history Women

Liberalism, 3

Post author By C .T.
Post date December 10, 2013

This piece has been moved
to a single entry: here.

Tags 2nd World War, Feminized western males, Germany, Italy, Materialism / capitalism, United Kingdom

Democracy Enlightenment Francis Parker Yockey Individualism Jean-Jacques Rousseau Liberalism Monarchy Philosophy of history Thomas Hobbes

Liberalism, 2

Post author By C .T.
Post date December 7, 2013

This piece has been moved
to a single entry: here.

Tags Materialism / capitalism

Democracy Enlightenment Francis Parker Yockey Individualism Liberalism Philosophy of history

Liberalism, 1

Post author By C .T.
Post date December 5, 2013

This piece has been moved
to a single entry: here.

Tags Materialism / capitalism

Francis Parker Yockey Kenneth Clark New York

Mammon

Post author By C .T.
Post date November 1, 2013

by Frances Fowle

George Frederic Watts, in common with such social commentators as William Morris, Ruskin and Carlyle, began to question the benefits and purpose of modern industry and commerce and their dehumanizing effects. In 1880 he wrote, “Material prosperity has become our real god, but we are surprised to find that the worship of this visible deity does not make us happy.” (G.F. Watts, “The Present Conditions of Art”). Four years later he decided to personify this so-called deity—the evil “Mammon”—in paint.

The picture is nearly life-size and the seated figure against a curtained backdrop calls to mind the portraits of Titian. However, instead of an established figure or celebrated beauty, Watts depicts an object of revulsion, seated on a throne decorated with skulls. Just behind the curtained background we are offered a glimpse, not of a peaceful landscape, but of fire and destruction. The picture is painted in a rich, almost hellish palette of red, gold and black. Watts visualizes Mammon as a brutish despot: an ugly, lumpen figure seated on his throne, nursing his moneybags on his lap. The ogre brushes aside a beautiful girl with one hand, and crushes a young man under foot. Both are symbols of youth, innocence and beauty; yet, naked and vulnerable, they are also lifeless and inert. Mammon sits in glory with his “gorgeous but ill-fitting golden draperies, which fall awkwardly about his coarse limbs” (M.H. Spielmann, “The Works of Mr. George F. Watts, R.A., with a Complete Catalogue of his Pictures,” Pall Mall Gazette, 1886, p. 21). In the oil study (Watts Gallery, Compton), Watts also gives Mammon a bandaged, gouty foot, a symptom of his indulgent and excessive lifestyle.

Mammon’s crown, with its upended gold coins and ass’s ears, symbolizes Mammon’s ignorance and stupidity, but also links him with Ovid’s King Midas, whose touch turned everything to gold and to whom Apollo gave ass’s ears because he did not respond to the music of the lyre. The best-known literary reference to Mammon occurs in Spencer’s Faerie Queene, book II, canto 7. Spencer describes Mammon as tanned by soot from the blacksmith’s forge, a detail that perhaps accounts for the smoke on the right hand side of the painting.

The subtitle of the picture—Dedicated to his Worshippers—is like an inscription on a monument. Watts apparently had plans to commission a sculpture of Mammon which would be set up in Hyde Park and “where he hoped his worshippers would be at least honest enough to bow the knee publicly to him.”

Tags Degeneracy, Materialism / capitalism

Helmut Stellrecht Hitler Youth

“Property”

Post author By C .T.
Post date September 27, 2013

From Faith and Action (1938) by Helmut Stellrecht for the Hitler Youth:

In the National Socialist state, there is no longer property with which the individual can do whatever he wishes. There is no unlimited right of property, only a right that has been earned to administer it for the good of the whole.

§ Property is a loan. One may certainly use it, but only to advance the interests of the whole.

§ A farmer has a field. It belongs to him. And it should belong to him, for his ancestor tilled it, his fathers toiled on it. It belongs to him as long as he tills it so that food for other citizens grows on it. But the field must be taken from him if he leaves it fallow because he is too lazy or unambitious to till it.

§ A house! Why shouldn’t a German have a house, a home for his children? The apartment in the city has taken a piece of the fatherland from the German. His own house and garden give him again a piece of Germany, and he has a right to that.

§ But it is not an unearned gift. Property must be earned by the work of the hand or the mind. The ambitious and hard-working settler in newly-won land will plow more land for himself and his children than others. Is that a failing on his part? He grows grain not only for himself, but also for others. What he grows is his property.

§ But he who through treachery and deceit gains possession of that which the mind and hands of others have created is a thief and a deceiver. He is like the swindler and the Jew who, without creating anything themselves, live greedily from that which they steal from others using corrupted justice. To eliminate them in Germany is our highest law. Once Germany’s forests were freed of wolves. In the same way, Germany must be freed of those who are worse and craftier than wolves.