Uncle Adolf’s table talk – 4

“I have dipped into Mein Kampf but never read it: it was written only partly by Hitler, and that is the problem. More important are… Hitler’s table talks: daily memoranda which first Heim (Bormann’s adjutant, whom I interviewed) and then Picker wrote down at his table side”. —David Irving


the-real-hitler
 
Night of 11-12 July 1941

[National Socialism and religion cannot exist together - No persecution of religions, let them wither of themselves - Bolshevism, the illegitimate child of Christianity - Origin of the Spartan gruel - The Latvian morons - Stalin, one of history's most remarkable figures.]
 

When National Socialism has ruled long enough, it will no longer be possible to conceive of a form of life different from ours. In the long run, National Socialism and religion will no longer be able to exist together.

On a question from C. S., whether this antagonism might mean a war, the Fuehrer continued:

No, it does not mean a war. The ideal solution would be to leave the religions to devour themselves, without persecutions. But in that case we must not replace the Church by something equivalent. That would be terrifying! It goes without saying that the whole thing needs a lot of thought. Everything will occur in due time. It is a simple question of honesty, that’s what it will finally boil down to.

In England, the status of the individual in relation to the Church is governed by considerations of State. In America, it’s all purely a matter of conformism. The German people’s especial quality is patience; and it’s the only one of the peoples capable of undertaking a revolution in this sphere. It could do it, if only for the reason that only the German people have made moral law the governing principle of action.

The heaviest blow that ever struck humanity was the coming of Christianity. Bolshevism is Christianity’s illegitimate child. Both are inventions of the Jew. The deliberate lie in the matter of religion was introduced into the world by Christianity. Bolshevism practises a lie of the same nature, when it claims to bring liberty to men, whereas in reality it seeks only to enslave them. In the ancient world, the relations between men and gods were founded on an instinctive respect. It was a world enlightened by the idea of tolerance. Christianity was the first creed in the world to exterminate its adversaries in the name of love. Its key-note is intolerance.

Without Christianity, we should not have had Islam. The Roman Empire, under Germanic influence, would have developed in the direction of world-domination, and humanity would not have extinguished fifteen centuries of civilisation at a single stroke.

Let it not be said that Christianity brought man the life of the soul, for that evolution was in the natural order of things. The result of the collapse of the Roman Empire was a night that lasted for centuries.

The Romans had no dislike of the Germans. This is shown by the mere fact that blond hair was fashionable with them. Amongst the Goths there were many men with dark hair.

The Italian, Spanish, French and English dialects were created by mixtures of local languages with the linguistic elements imported by the migrant peoples. At first they were mere vernaculars, until a poet was found who forged the nation’s language. It takes five or six centuries for a language to be born.

The conqueror of a country is forced to adapt himself to the local language. That is why language is not the immovable monument on which a people’s characteristics are inscribed. A people’s way of eating, for example, is racially more typical—for every man remains persuaded in his heart that his mother is the best cook. When I tasted the soup of the people of Schleswig-Holstein, it occurred to me that the gruel of the Spartans cannot have been very different. In the time of the great migrations, the tribes were the product of ceaseless mixtures.

The men who arrived in the South were not the same as those who went away. One can imagine two hundred young Friesians setting out for the South, like a tank setting out across country, and carrying with them men belonging to other tribes. The Croats are certainly more Germanic than Slav.

The Esthonians, too, have a lot of Germanic blood. The Esthonians are the élite of the Baltic peoples. Then come the Lithuanians, and lastly the Latvians. Stalin used Latvians for the executions which the Russians found disgusting. They’re the same people who used to have the job of executioners in the old empire of the Tsars.

Stalin is one of the most extraordinary figures in world history. He began as a small clerk, and he has never stopped being a clerk. Stalin owes nothing to rhetoric. He governs from his office, thanks to a bureaucracy that obeys his every nod and gesture.

It’s striking that Russian propaganda, in the criticisms it makes of us, always holds itself within certain limits. Stalin, that cunning Caucasian, is apparently quite ready to abandon European Russia, if he thinks that a failure to solve her problems would cause him to lose everything. Let nobody think Stalin might reconquer Europe from the Urals! It is as if I were installed in Slovakia, and could set out from there and reconquer the Reich. This is the catastrophe that will cause the loss of the Soviet Empire.

“Taking the black”

Or

Night’s Watch ascetics vs. today’s degeneracy

 

After the suffering of decades of violence and oppression, the human soul longs for things higher, warmer, and purer than those offered by today’s mass living habits, introduced as by a calling card by the revolting invasion of commercial advertising, by TV stupor, and by intolerable music.

—Solzhenitsyn

The sign of the times is degeneracy. This term—degeneracy—sums up all that is happening to the West.

—Iranian for Aryans

The modern European knows no pain, no honor, no blood, no war, no sacrifice, no camaraderie, no respect or combat; and thus he does not know the ancient and gentle goddesses known as Illumination, Gloria or Victoria.

—Evropa Soberana

Basically, the American system simply assumes that people will be self-interested pigs, but through the magical device of checks and balances, no single self-interested pig will gain too much power. While I’m in favor of checks and balances, I think we’ve seen what a culture of self-interested pigs leads to…

—Trainspotter

Most white nationalists are merely lefties who, understandably, loathe Jews and niggers, etc. They want the 1960s (sex & drugs & rock’n’roll, abortion, absence of any duties, etc.) without the unpleasantness of the aforementioned groups in their midst. The herd needs a great deal of culling.

—Patrick

The problem is not to cull out the mongrels, the Judaized, the degenerates, the moral prostitutes from a healthy mass, so that the cull can be destroyed and the mass saved. The problem is to pick the few who embody the best of what the West once was and to take the necessary measures to see that that which they embody does not perish with the mass.

—William Pierce

Today we need more than morality. We need hypermorality, the Nietzschean ethics of difficult times. When one defends one’s people, i.e., one’s own children, one defends the essential. Then one follows the rule of Agamemnon and Leonidas but also of Charles Martel: what prevails is the law of the sword, whose bronze or steel reflects the glare of the sun.

—Guillaume Faye


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Aryan female beauty has been my inspiration to defend the race from the anti-white zeitgeist. However, the blogger Iranian for Aryans is so right—degeneracy sums up all that is happening to the West—that soon I will move the image of Botticelli’s Venus from the sidebar’s top to a secondary place and put, instead, an illustration evoking military Sparta. After all, it was the Spartan males the ones who defended their women with their entire Honor and often even with their lives.

If at least some of us fail to develop such ascetic hypermorality by becoming what might be called military priests of the fourteen words—as Pierce so desperately dreamt in the last chapter of his last book—, the fair race will go extinct.

I wish I could carry the torch originally lit by Pierce and say now something to the effect of, “Contact me, either here or by email” but, alas, in these degenerate times the problem with starting an organization will always be finding a sponsor—at least a single wealthy white man with Honor on the entire planet!

Sparta – XIX

Translated from EVROPA SOBERANA

“Ye could well create the Overman. Not perhaps ye yourselves, my brethren! But into fathers and forefathers of the Overman could ye transform yourselves: and let that be your best creating!”

Thus Spake Zarathustra


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The survival of the Spartan archetype


The Spartans were heirs of an archetype: the archetype of the European military state, of the ranks of disciplined troops; of pride, honor, austerity and sacrifice. The archetype, as we have said, would be inherited by others throughout history: such as the Romans, the Templars, the Spanish, the English and the Germans. The Spartans thus formed part of the lineage of giants of the West and of human genius. In their case, they had the privilege of being no more or less than a sole and united people.

Let us compare today’s Europeans with the Spartans. We feel panic in finding such physical, mental and spiritual degeneration; such stultification. European man, who used to be the hardest and most courageous of Earth, has become a weakling rag and degenerated biologically as a result of comfort. His mind is weak; his spirit fragile, and on top of that he considers himself the summit of the creation. But that man, just because of the blood he carries, has enormous potential.

The rules on which Sparta was seated were eternal and natural, as valid today as yesterday, but today the dualistic mens sana in corpore sano has been forgotten: the physical form has been abandoned producing soft, puny and deformed monsters; and the mental poisoning has produced similar abominations in the realm of the spirit. The modern European knows no pain, no honor, no blood, no war, no sacrifice, no camaraderie, no respect or combat; and thus he does not know the ancient and gentle goddesses known as Illumination, Gloria or Victoria.

All European revivals were inspired by the Greco-Roman or classical European spirit, of which the Spartan archetype was the most accomplished and refined expression. Sparta’s immutable laws remain as valid today as yesterday, just waiting for someone to have the wisdom to obey them.

Sparta – XVIII

Translated from EVROPA SOBERANA

“I think that civilization tends more to refine vice than perfecting virtue.”

—Edmond Thiaudière


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The lesson of Sparta


A nation as exceptional as Sparta, which ravaged its enemies in an era when man was infinitely harder than now; a nation that was feared in “an age that everything grinds and splashes of blood” had an exceptional mission: to point out a path to us, the children of the West and therefore heirs of Sparta. That was the purpose of Lycurgus, and the Delphic Sibyl grasped it as soon as she saw these peoples, sanctifying their mission. But Sparta also signaled to us the only weakness of such a civilization, so that its decline may be a lesson for us, so that the great pain of Spartan discipline and military asceticism had not been in vain.

What happened to Sparta has happened to every civilization: it succumbed to the multiracial curse, the gold of the traders, the corruption of women, the softness of men, the relaxation, the luxuries and the fratricidal wars; although the laws of Lycurgus extended their glory and agony. The best and bravest men in Greece were finished. Then its body was trampled by purer and more vigorous and youthful peoples.

But what is the moral of the story? That the awakening of European humanity, as once the awakening of Sparta, can occur only after the advent of a terrible racial trauma that acts as an initiation of the sort of a “mystical death.” Who will give Europe the dreaded initiation?

Sparta also teaches us something that we can not afford, something we should avoid at all costs, that quality men die without leaving abundant offspring: pure, protected and cultivated; procreated with congeners of identical racial quality. To cultivate the best blood is the solution. Having a garden perfectly ordered and distributed is the solution. And Sparta was successful for a long time, but ended up failing. And it fell gnawed at its roots from the inside.

If today, therefore, we had to ask which country is more like Sparta in terms of its strategic location and methods, only Israel could give an answer. Jewry has realized that losing their head and being seduced by the confidence that overwhelms the victor is the moment of greatest danger, and therefore has established something so outrageous and incomprehensible at first glance as the State of Israel. Despite having conquered the West, thanks to Israel Jewry can even afford to be in an environment of danger and war. There, the enemy lies inside and constantly threatens to attack. There, only the oppression of the Palestinians and keeping themselves in perpetual guard ensures their safety and mentalizing to avoid decay. There they have a fanatical, hysterical, heavily armed and militarized people, surrounded by hostile neighbors that increase even more their paranoia, their racism, their self-defense mentality and eagerness to compensate, through quality, their numerical inferiority: feeding a feeling to be alone with the danger—an absolutely false feeling as they have on their feet the media of almost all the West.

Compared to the barbarism prevailing in the slums and shanty towns of the Third World; the Asian corporate organizations in the East, the troglodyte immigrants on the streets of the West, and the barbaric state consolidated in the State of Israel, the West appears to be extremely soft, old, head down, sissy, with no instincts or spine, and doomed. Today, the West transits its most vulnerable stage and this condition is increasing at accelerated pace. Our civilization will not be saved if it cannot awaken its primal instincts.

Sparta – XVII

Translated from EVROPA SOBERANA

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Should anyone ask me whether I think that the laws of Lycurgus still remain unchanged at this day, I certainly could not say that with any confidence whatever.

For I know that formerly the Lacedaemonians preferred to live together at home with moderate fortunes rather than expose themselves to the corrupting influences of flattery as governors of dependent states.

And I know too that in former days they were afraid to be found in possession of gold; whereas nowadays there are some who even boast of their possessions.

There were expulsions of aliens in the former days, and to live abroad was illegal; and I have no doubt that the purpose of these regulations was to keep the citizens from being demoralized by contact with foreigners; and now I have no doubt that the fixed ambition of those who are thought to be first among them is to live to their dying day as governors in a foreign land.

There was a time when they would fain be worthy of leadership; but now they strive far more earnestly to exercise rule than to be worthy of it.

Therefore in times past the Greeks would come to Lacedaemon and beg her to lead them against reputed wrongdoers; but now many are calling on one another to prevent a revival of Lacedaemonian supremacy.

—Xenophon, Constitution of the Lacedaemonians



The Twilight of Sparta

The rivalry between Sparta and Athens eventually culminated in the Peloponnesian War (431-404 BCE). This war had a certain spiritual-ideological character: the Athenians saw Sparta as a state of brutality, oppression of the individual and uncompromising stiffness; while, for the Spartans, Athens was a hotbed of decadence and effeminacy that threatened to contaminate all Hellas. In 415 BCE, Spartan emissaries came to the sanctuary of Delphi. The oracle gave them a grim omen: soon the Spartans would see the walls of their worst enemy reduced to rubble, but they themselves would soon succumb to a bitter defeat. This was perhaps the first warning about the coming decline of Sparta.

Lysander, head of the Spartan fleet, effectively defeated the Athenian Alcibiades in 404 BCE, and awarded the victory to his homeland. After long and painful years of siege, hardships, and battles against Athens, when finally Sparta triumphed Lysander simply wrote in his memoirs, in another sign of brevity: “Athens has fallen.” Lysander was a mothax (bastard or mestizo), for his father was a Spartan and his mother a helot. However, during his childhood, he was accepted for some reason in the brutal training system of the Agoge. Lysander was, however, a soldier turned politician and conspirator, and stroked ideas about a new revolution in Spartan laws. The mere fact that an individual like Lysander had reached such a high position implied that something was starting to smell rotten in Sparta.

The war resulted in the ruin of Athens, consolidating the Spartan hegemony. That same year 404 BCE the walls of Athens were demolished to the sound of Spartan fifes, as predicted in Delphi, and the government of Athens was taken by “the thirty tyrants.” But Spartan supremacy would be short because it had been achieved at the sacrifice of the best Spartan blood and, as has been said, dark forebodings hovered over the city. Their numbers dwindled. The hardness of the Spartans increasingly produced hatred by the subjected people, which multiplied devilishly. Sparta was aging.

On the other hand, Sparta was usually very jealous about its citizenship laws (to be the son of a Spartan father and mother, and going through eugenics, instruction and admission to the Army Syssitias), so that with the advent of crossbreeding and bloody wars, in which the best Spartans fell, the number of real Spartiates was reduced from 10,000 during its apogee to just over a thousand, although at least those few Spartans remained just like their ancestors. They’d chosen to be, at all costs, a select few at the top, dominating an inferior majority and remaining loyal to the laws of Lycurgus until the end of their national agony. As a select group, they were obstinate in resisting and refused to make concessions or share privileges, remaining increasingly proud as their numbers were declining more and more. All this demographic policy contrasted, then, with the Athenian: which artificially swelled the numbers of its population (Athens had about five times the population of Sparta) by non-white immigration, uncontrolled reproduction and lack of eugenics.

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This resulted in, dirty and dingy slums and narrow winding streets, where dark slaves accumulated and infections, rats and pests spread. The defeat of Athens also motivated the circulating of riches as trophies to Sparta. Plutarch wrote, “gold and silver money first flowed into Sparta, and with money, greed and a desire for wealth prevailed through the agency of Lysander, who, though incorruptible himself, filled his country with the love of riches and with luxury, by bringing home gold and silver from the war, and thus subverting the laws of Lycurgus.”

In 398 BCE, King Agesilaus ascended to the twin throne of Sparta. A year later, another evil omen happened. While a priest carried out a sacrifice, horrified, he glimpsed a nefarious, archetypal sign during the ritual and announced with great alarm that Sparta was on the lookout for its enemies. At that moment, according to the old man, Sparta was seriously threatened. In view of the prostration of external enemies, the omen was probably not taken with the seriousness it deserved. Few would suspect that the omen was referring to the internal enemies of Sparta.

Agesilaus discovered a year later, in 397 BCE, a conspiracy hatched by Lysander against the laws of Lycurgus. In this conspiracy an individual named Cinadon played an important role. He was part of the hypomeiones or “inferior” Spartan citizens degraded for cowardice in battle; for failing to provide the stipulated rations of the Syssitia, or for not having being admitted to any Syssitia due to any dishonorable reasons. The point of this conspiracy is that it seemed to involve all those who were not authentic Spartans, i.e., helots, perioeci, and the degraded Spartans—all of which, according to the same Cinadon, wanted to “eat raw” the elite of the real Spartans. Having made their confessions, Cinadon and his clique of conspirators were driven through the city of Sparta to spearhead and under the harassment of the whips. After being carried to Kaiada they were executed and thrown into the pit.

Agesilaus was accused of breaking an old Lycurgus law prohibiting to make war for a long time to the same enemy so that he could not learn how to defend himself, as Agesilaus’ incursions into Boeotia practically taught the Thebans to fight. In 382 BCE Sparta took Thebes, but this victory was cursed as Sparta had decayed and the Thebans were being strengthened. Four years later, the Thebans succeeded in expelling the Spartans in the first political sign that Sparta was decaying. Years later, 7,000 highly motivated Thebans under the charismatic leader Epaminondas rose against Sparta and defeated them at the Battle of Leuctra in 371 BCE. In that battle only 1,200 Spartans fought: all that remained of them. Four hundred of them died. It was said that when the Theban soldiers entered in Sparta during the street fighting that followed, and they were asking, “Where are the Spartans?” and an old man answered, “There are not anymore, otherwise you wouldn’t be here.”

After the invasion, the intelligent Thebans stroke another huge blow to the power of Sparta: they freed the helots. The city of Messenia, in a record time of only seventy-four days, was surrounded by a wall and the Ithome Fortress rebuilt and converted in an acropolis, symbolizing its emancipation from the Spartan yoke: an emancipation they sought to preserve at all costs.

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The Spartans had fallen, but the Thebans had kept their blood and vitality pure. They had an elite unit called the sacred gang. Throughout Greece, Theban women (described by Dicaearchus as blondes) were already considered, above the Spartan, the most beautiful of Hellas. The Thebans descended from Thessalian invaders: magnificent horsemen that arrived to Greece at the time of the great invasions. After being expelled from the Peloponnese by the Dorians, they established their capital, Thebes, in Boeotia. The Battle of Leuctra finally consummated the Thessalians’ revenge against the Dorians.

Since 640 BCE no army had ever managed to subdue Sparta. The Spartan power was over. Its laws of iron and stone—wisely enacted and recorded in blood and fire—could not eternally restrain racial miscegenation while in disastrous wars died the best biological specimens and the spiritual elite. There was betrayal, disloyalty, memory loss, and a fall. From here, the history of Sparta is shameful, desperate, sad and tragic. One almost feels embarrassed before her in contrast to her previous heroism. It could be said it was humiliating for their heirs, but we must add that many of them were no longer heirs of Dorian Sparta since it no longer ran in their veins the most important heritage: pure Dorian blood.

The racial miscegenation and the fratricidal war with Athens had greatly weakened many Greek city-states, so that they fell prey to the Indo-European new star: the Macedonians of Philip II (382-336 BCE), a Greek village that had remained on the periphery of Greece living in semi-barbarian state, retaining the hardness of its origins and purity of blood. Using the Thessaly League, the Macedonians began to penetrate gradually in Greece. In 367 BCE the Aetolian League was formed. In 339 BCE the Macedonians had already mastered Hellas, including Sparta. The son of Philip II, the famous Alexander the Great, conquered the greatest empire ever known, from Greece to India, and from the Caucasus to Egypt.

In 330 BCE, King Agis III of Sparta attacked Antipater, Alexander’s lieutenant, but was defeated and killed at the battle of Megalopolis. During the Lamian War, after the death of Alexander the Great in 323 BCE, Sparta was too weak even to participate.

During the fourth century BCE there was a reform by an Epitadeus, an ambitious ephor that, for disagreements with his own son, drafted a law that all citizens could give their inheritance to whom they pleased. This had huge influence on the distribution of land plots. However, the subsequent ruin of Sparta was not the result of this law; the wording of it was the result of a silent decline of mind and body, materially manifested in blood contamination, the disintegration of the noble families and the evils resulting from this.

During this decadent time of miscegenation and corruption, women’s freedom turned against Sparta. Traditionally being owners and managers of the farm and home, they became greedy and selfish. The materialism that invaded Sparta from Athens took root in women with ease. They forgot their athletic naturalness; the physical exertion, and their role as severe mothers; they also forgot the gravity of the sacred wife and to inspire hope and contemplation. Instead they embraced luxury, comfort and embellishments. Foolishly, during the decay Spartan women came to hoard most of the wealth of Sparta.

By the end of the fourth century BCE Sparta was surrounded by defensive walls, breaking her tradition and revealing the world that had lost confidence in herself.

Agis of Sparta (reigned between 244-241 BCE) attempted to reinstate the laws of Lycurgus. He had been educated in patriotism and dreamed of restoring the greatness of his country. By then, lots of land was unevenly distributed and badly exploited, and he wanted to make it more equitable. Agis postponed land redistribution to join the Achaean League Aratus of Sicyon, challenging the growing power of the Macedonians. In 243 BCE, the Achaean League defeated the Macedonian garrison in Corinth, resulting in a brief expansion of the league. But during the king’s absence, resistance to his reforms was implemented by his co-ruler, King Leonidas II. This traitor king, unworthy of his name, was the perfect example of Spartan decline: he married a Persian woman and liked to keep in his court an oriental-style luxury which would have caused his death when Sparta was in its prime. As Agis returned he was arrested by the ephors who, now completely corrupted, condemned him to death. Agis was thus the first king of Sparta to be executed by the government.

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In 230 BCE only 700 Spartans were left: divided, confused and aimless. The differentiation of castes and racial barriers had collapsed. The plots of land were in the hands of women who managed them greedily, and of helots who owned their own land. Plutarch wrote:

Thus there were left of the old Spartan families not more than seven hundred, and of these there were perhaps a hundred who possessed land and allotment; while the ordinary throng, without resources and without civic rights, lived in enforced idleness, showing no zeal or energy in warding off foreign wars, but ever watching for some opportunity to subvert and change affairs at home.

Cleomenes III of Sparta (reigned 235-219 BCE) attempted to make another return to the laws of Lycurgus. His goal was to create a group of Spartans that restituted the ancient power of the city. After a series of encouraging alliances with Tegea and the recovery of Manatee from the Arcadians, Sparta seemed to be reborn as opposed to the Achaean League. Spartan austerity was reestablished as well as the team meals, and defeated the Achaean League in 228 BCE, on the banks of the river Lyceum. And in 227 BCE Sparta defeated it again near Leuctra. The victorious Cleomenes returned to Sparta covered with prestige. He executed the corrupt ephors and abolished the institution of the Ephorate. Sparta continued to conquer and triumph: it annexed Manatee and in 226 BCE defeated the Achaean League again in the Battle of Hecatombaeon. This time, supported by Egypt, Sparta was literally re-conquering the Peloponnese.

The leaders of the Achaean League, frightened by the revival of the legendary Spartan power, decided to end its anti-Macedonian policy and cynically requested the Macedonians’ help to deter the new Spartans. So Aratus of Sicyon sought help from his supposed enemy, the king Antigonus III of Macedonia, offering control of Corinth. The Aetolian League and the Macedonian League, united, gathered an army of 30,000 men who beat the 10,000 Spartans and their allies in the Battle of Sellasia of 222 BCE. There definitely Spartan power was extinguished; the new Spartans fell, their walls demolished, and Cleomenes exiled to Alexandria. After trying from there a coup with the help of Egypt, he died in 220 BCE. With him the royal Heraclid lineage disappeared.

Both Agis IV and Cleomenes III are tragic figures: men of quality who were born too late, representing the dying voice of the Spartiate archetype during the sinister sunset. However, these kings failed to understand the real cause of Sparta’s collapse: the luxuries of civilization and dissolution of the originating elements of Dorian blood that built Sparta.

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In 208 BCE, Nabis, later known as “Tyrant of Sparta,” ascended the throne. Since the double lineage of the Heraclites had disappeared with the king Cleomenes III, he made himself the sole king of Sparta, building again the defensive walls that surrounded Sparta and trying to revitalize the reforms attempted by Agis IV and Cleomenes III. Nabis introduced, with the help of the Aetolian League, a kind of democracy in Sparta. This was his biggest mistake: it gave freedom to many helots, who would soon mix their blood with the Spartans. The mothakes (mestizos) began to influence the very Spartan national body, and neodamodeis or “new citizens” emerged.

In 205 BCE Sparta allied with Rome in the hope of removing the Macedonians. But in 197 BCE Rome turned against Sparta, establishing an alliance with other Greek states. The Achaean League of 192 BCE forced Sparta to join her to monitor its movements, but when Nabis felt that the League had overreached its affairs he seceded. Philopoemen led the Achaean army that burst in Sparta and executed the anti-Achaean leaders, including Nabis, knocking again Sparta’s walls; freeing the slaves, and abolishing the Agoge. Everything that in this period the Achaeans did against Sparta was an expression of the unconscious terror they felt about the possible resurrection of Sparta’s power and it was then, when Sparta was weak, that they wanted to finish it off to prevent any future outbreaks.

In 146 BCE Sparta was conquered by the Roman legions. Under Roman rule, some Spartan customs survived, but stripped from their essence. The festival of Artemis became a grotesque ceremony of simply whipping children in public, sometimes to the death. In the tranquility of the Pax Romana Sparta was devoted to these abhorrent practices, which attracted large numbers of morbid tourists around the Mediterranean.

In 267 CE Sparta was sacked by the Heruli Germanic people—the same people who would depose the last Roman emperor of the West two centuries later. The Germans were the new star of Europe, and they would be for many centuries. Their uncontaminated will to power together with their barbaric mentality drove them to conquer and dominate. During this time they were rushing into a Roman Empire already decadent and beyond recognition, in which Christianity was inevitably undermining the sacred pillars of the pagan, militarist and patriarchal society that the Romans once had.

After the Roman disaster against the Goths at the Battle of Adrianople (378 CE), the Spartan phalanx defeated a band of marauding Germans in a flash of strength. But in 396 CE Sparta was destroyed by the Visigoths of King Alaric I, who ended up being in charge of administering the coup de grace to an already unrecognizable Roman Empire.

Near the ruins of Sparta it was built the town of Mistras. The Romans, after conquering Southeast Europe, built on Mistras a new city they called Lacedaemonia, as Sparta was called before. According to Byzantine sources, in the 10th century large areas of the territory of Laconia were still pagan.

Today Sparta is a set of simple, rough and not showy ruins. In the words of Thucydides:

Suppose the city of Sparta to be deserted, and nothing left but the temples and the ground-plan. Distant ages would be very unwilling to believe that the power of the Lacedaemonians was at all equal to their fame… Whereas, if the same fate befell the Athenians, the ruins of Athens would strike the eye, and we should infer their power to have been twice as great as it really is.

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Sparta – XVI

Translated from EVROPA SOBERANA

A society in which corruption takes a hold is blamed for effeminacy: for the appreciation of war, and the delight in war, perceptibly diminish in such a society, and the conveniences of life are now just as eagerly sought after as were military and gymnastic honours formerly.

—Nietzsche, La Gaya Scienza


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Subsequent history of Sparta


All Spartan education was considered admirable by the peoples around Sparta, who greatly respected its courageous neighbor though sometimes as a foe. Plato himself, when he wrote his Republic refers to State measures which seem directly taken from the Spartan laws, because those laws inspired him and were also admired by Aristotle—with some reservation as to the supposedly totalitarian and tyrannical Ephorate. (However, at the time of Aristotle Sparta was no longer the same.) In a time when the Greek city-states were already in decline, voices were raised calling for the adoption of the Spartan model. They were the fascist of the age. Anyway, Spartan laws provided a stability that the other Hellene States never knew.

In the sixth century BCE, Sparta launched new conquests over the neighboring villages. About the attack on Tegea, Herodotus said that one of the reasons was that the Spartans sought the mythological bones of Orestes (son of the legendary King Agamemnon, leader of all Greeks in the Trojan War), considered one of the distant ancestors of the Spartan village. The Pythia of Delphi promised victory to the Spartans if they found the bones. And sure enough, they found them and won. They found no normal bones, but a skeleton of immense size, like the giant heroes alluded to by Homer.

In the aforementioned case of Tegea, the Spartans were bold to not annex it but establish a treaty, by which Tegea was to provide soldiers, weapons and other equipment, and teamed with Sparta to follow it in all its foreign policy strategies. In return, Tegea could remain independent. By similar policies, Sparta won the states around the Peloponnese, eventually including Argos, Arcadia and Corinth to the point that, after the invasion of the Persians in 490 BCE, Sparta was the greatest Hellenic power, well above Athens.

According to Herodotus, at the Battle of Plataea in 479 BCE 5,000 Spartans fought 5,000 perioeci and 35,000 helots. Only the Spartans were consummate warriors, while others were forced to take up arms, and the huge number of helots (completely lacking in military training) were reduced to cannon fodder. In the period of greatest population, Sparta had 200,000 helots and 9,000 Spartan families. In 480 BCE there were a total of just fewer than 8,000 mobilized Spartan hoplites.

The Greek poet Aeschylus (525-456 BCE) put into the mouth of the mother of Xerxes: “I seem to see two virgins superbly dressed. One richly dressed in the fashion of the Persians; the other, after the manner of the Dorians. The majesty of both surpass the other women. Both a flawless beauty and of the same race” (The Persians). With this we see that even at that time there were individuals who were aware of the absurdity of these enmities in people of the same origin.

In 464 BCE a major earthquake hit Sparta that destroyed the gymnasium while the ephebes, the cream of the Spartan youth, were exercising, killing many of them. Diodorus Siculus exaggerated that about 20,000 Spartans died, as Plutarch did when saying that only five houses were left standing. However, the damage had to be large, and this tragedy helped the helots who, taking advantage of the disorder that the void created, initiated another revolt, confident in their overwhelming numerical superiority over the Spartans. After the Messenian helots rebelled, the Laconian helots joined and even two perioeci communities: Thouria (in Messenia) and Ethea (in Laconia). Thus began the Third Messenian War, also known as the Mount Ithome rebellion.

The open rebellion was crushed by the Spartans effectively and without the slightest mercy. The spoils of the revolt were removed to Mount Ithome from which, under the Spartan siege, the Messenians were engaged for five years in a guerrilla war against the Spartans: also resorting to guerrilla tactics by using their fanatic “puppies” in selective hunting activities, repression and punishment. The Athenians sent to Sparta a military contingent of four thousand men led by the patriot and pro-Spartan Cimon to help them, but the Spartans ended up rejecting the help, and the contingent returned aggravated to Athens, in what is known as “the Ithome insult.”

After these five years, the Spartans, moved by a Delphic oracle, which advised to let go “the supplicants of Zeus Itometa,” let them escape the Peloponnese. The Spartan government further strengthened afterwards its severity toward those helots, while Athens endorsed a military pact with the fugitives, recognizing them not as helots but as representatives of a legitimate Messenian State under military occupation.

john_collier-1891-priestess_of_delphi

A priestess of Delphi

Why focus on Sparta?

Sparta-1

César,

We are in complete agreement on this point (actually on all points upon which you have expressed a view). My experience of the so-called white nationalist movement confirms your words. Most white nationalists are merely lefties who, understandably, loathe Jews and niggers, etc. They want the 1960s (sex & drugs & rock’n’roll, abortion, absence of any duties, etc.) without the unpleasantness of the aforementioned groups in their midst. The herd needs a great deal of culling.

Hail victory,
Cheers,
Patrick

Published in: on September 19, 2013 at 9:49 pm  Comments (1)  

Sparta – XV

Translated from EVROPA SOBERANA

“A desperate fight remains for all time a shining example. Let us remember Leonidas and his three hundred Spartans!”

—The Testament of Adolf Hitler (1945)


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The Battle of Thermopylae as an example of heroism


This is one of the most famous battles in history. It decided the future of Europe and in it the Spartans showed the world their immense quality. The Battle of Thermopylae came framed within the context of Greco-Persian Wars, which catalyst was the expansion of the Greek presence in Asia Minor with the extension of the Greek colonies to the east. During the Greco-Persian Wars emperor Darius of Persia had been defeated in the famous battle of Marathon (490 BCE), after which Sparta and Athens signed a military pact aimed at the defense of Greece against the Persians in the near future. Darius was succeeded on his death in 485 BCE by the very ambitious Xerxes, who craved to take over large parts of Europe.

Persia was a vast reign ruled by an Iranian aristocracy, the descendants of the Medes, who along with the Persians before them and after the Parthians, monopolized, during their existence, the domain of the empire—the largest in the world—, stretching from Turkey to Afghanistan.

Persia was a united and centralized state, with vast crowds, massive and specialized armies and endless tracts of land. Its existence was already a feat worthy of those who made it possible. Although the background of this empire was clearly Indo-European, it had become an abyss of miscegenation, as it held sway over a wide variety of non-Indo-European peoples, including Jews and the descendants of the ancient Mesopotamian civilizations. The Punics of Carthage (in what today is Tunisia) in alliance with Persia were ready to strike the Greek dominions in Italy and Sicily. Europe faced foreign hordes, a geopolitical meddling and a flood of eastern blood of magnitude not seen since the Neolithic.

Greece, on the other hand, besides being infinitely smaller, was not even a state but covered a balkanized collection of city-states or poleis that often warred with each other. There was no empire: that would come with the Macedonians. The ethnic heritage was, on the whole, more Indo-European in Greece than in Persia, and the strong political personality of the Hellenic polis made of Greece the only major obstacle of the Persian conquest of the Balkans and the Danube.

In the year 481 BCE, before invading Greece, Persia sent two ambassadors to Sparta to offer the possibility of surrender. King Leonidas made them to be directly thrown into a well. This impulsive act, little “diplomatic” and highly condemnable, has an explanation. Leonidas had not been raised exactly as a Spartan prince because in first place the throne did not correspond to him. There was a king, but had poor health and did not survive so his succession fell on the following fellow in line, which had been brought up as a prince in anticipation to the health problems of the previous king. This one, however, fell in battle and suddenly Leonidas found himself in the throne of Sparta, having been raised as a common Spartan boy without the diplomatic finesse imparted in princely education. Leonidas was a soldier: blunt, simple and to the point.

It is clear, in any case, that the Ephorate did not consider just the murder of the ambassadors, as it sent two Spartan volunteers to go to Persia, submitted to Xerxes and offered as sacrifice to “atone” for the injustice that Leonidas committed against the ambassadors. Xerxes rejected the offer and let them go. He did not make a similar mistake, or get his hands dirty with blood or being found guilty of dishonor. The Athenians were more sensible: when the Persian ambassadors made their bids, they simply declined.

That same year, Xerxes sent emissaries to all the Greek cities except Sparta and Athens, to get their submission. Many, terrified of his power, subjected while others, prudently, remained neutral although their sympathies lie with Greece. Sparta and Athens, seeing that an anti-Hellenic alliance was emerging, called for the other cities to form an alliance against Persia. Few responded. Persia was the new superpower, the new star. Its sweeping advance was a fact and its ultimate triumph, almost a given.

Persia began shipping its army, the largest in the world, and moved to Europe to conquer Greece. According to Herodotus, the Persian army consisted of 2 million men. Today, some have reduced this figure to 250,000 or even 175,000 men (including 80,000 cavalry), but it is still a massive army: a crushing and brutal numerical entity, especially compared with the tiny Greek force. As the Persian tide moved, all the villages it passed submitted without a fight.

Hellenic allies then met in Corinth. Envoys from Sparta, Athens, Corinth, Thebes, Plataea, Thespiae, Phocis, Thessaly, Aegina and others, parleyed on the strategy. They formed the Peloponnesian League, confirming the Hellenic alliance to boldly resist Persia. All Peloponnese poleis (excluding Argos, a traditional and stubborn enemy of Sparta) joined the alliance. The league was put in command by Sparta; Leonidas was made commander in chief of the troops of the league.

The leagues were common occurrences in Greece, and they expressed the more “federalist” trends that somehow sought unification and a proper Pan-Hellenic nation. Some leagues were created only to face a common enemy, dissolving themselves afterwards and other leagues lingered; always pursuing political goals and long-term business. The Peloponnesian League was one of these ephemeral “emergency leagues.”

An army of 10,000 was formed of Peloponnesian Greeks under the command of Sparta. Since they had agreed to defend the passage of Tempe, they were stationed on the slopes of Mount Olympus, in northeastern Greece. However, the King Alexander I of Macedon, who had good relations with Persia but felt sympathy for the Greeks and especially for Sparta, warned the Spartan commanders that the position was vulnerable by the presence of several pathways, and they decided to abandon it in favor of another more defensible position. At that time the Thessalians, considering themselves lost, submitted to Persia.

The definitive site for the defense of Greece was established in the pass of Thermopylae, the “Hot Gates.” According to legend, Heracles had rushed into the water to appease the inner fire that tormented him, turning it instead in thermal waters. The area was basically a narrow passage between the steep mountain and the sea. At its narrowest the gorge was 15 meters wide. This meant that although the Greeks were numerically lower, at least the fighters would face a funnel that balanced the scale, as only a certain number of warriors from each side could fight at once. And yet it was a desperate move, as the Greeks would soon tire while the Persians always counted with waves of fresh troops.

According to Herodotus, after coming to the sanctuary of Delphi, the Spartans received from the oracle the following prophecy:

For you, inhabitants of wide-wayed Sparta,
Either your great and glorious city must be wasted by Persian men,
Or if not that, then the bound of Lacedaemon
must mourn a dead king, from Heracles’ line.
The might of bulls or lions
will not restrain him with opposing strength;
for he has the might of Zeus.
I declare that he will not be restrained
until he utterly tears apart one of these.

Or a king of Sparta died, or Sparta fell. Consider how this prophecy could have influenced Leonidas. Suddenly, a heavy burden of responsibility on his shoulders had been downloaded. This monstrous doom, that would kill of shock most and make them sweat and shake, was received by the king with dignity and sense of royal duty. The mission of any Spartan was sacrificing his life for his country if needed. It was natural and joyful for them.

In the summer of 480 BCE, the Peloponnesian troops reached Thermopylae and camped up there. There were about eighty men of Mycenae, 200 of Phlius, 400 of Corinth, 400 of Thebes, 500 of Mantinea, 500 of Tegea, 700 of Thespiae, 1,000 of Phocis, 1,120 of Arcadia and all the men of Locris. The Athenians were absent because they had put their hoplites and commitment to the naval fleet, which also was ridiculous compared to the Persian navy. But the gang that should have received cheers and applause, the formation whose mere presence instilled courage and confidence to all military buildup, was the group that showed only 300 Spartans for battle. No more Spartans came because their city was celebrating a religious holiday, which prohibited Army mobilization. And for the Spartans, the first and most important was to make peace with the gods and not violate the ritual order of existence.

So the Greeks were together about 7,000—seven thousand Greeks against 250,000 Persians (175,000 according to other modern historians). Imagine the variety of the colorful congregation: the brightness of the bronze, the solemn atmosphere, the commentaries on foreign gangs, the emblems on the shields, the typical rivalry gossip in the military, the feeling of togetherness, respect and a common destiny. The entire camp had to be surrounded by an aura of manliness and heroism. These Greeks, mostly hoplites, were well instructed. Since their younger days they were used to handling weapons and exercise the body. However, the only “professional” army was the Spartan, because in other places the hoplites lived with their families, trained on their own and were only called in case of war; while in Sparta they were permanently militarized since childhood under the terrible discipline that characterized them, and never stopped the training.

Among the Persians, however, the situation was very different. Although undoubtedly they had the numerical advantage and equipment, most were young men who had been conscripted and had little military training. However, they had highly specialized units. Unlike the Greeks, who, conditioned by their land, had stubbornly perfected the infantry level, the Persians had a formidable cavalry, chariots and excellent archers. In the vast plains, plateaus and steppes of Asia, to dominate this type of highly mobile forms of warfare was essential. The Persian Empire also had “the immortals,” a famous elite unit composed of ten thousand chosen among the Persian and Median aristocracy that, under General Hydarnes, formed the royal guard of Xerxes. The officers also consisted of Persian members of the aristocracy.

Xerxes camped his troops at the entrance, in Trachis. Leonidas, as soon he reached Thermopylae, rebuilt the ancient wall of two meters in the narrowest part of the pass, quartering the troops behind him. Having been informed that there was a path around the pass that led to the other side, he sent a thousand Phocaeans to defend it.

Xerxes, who could not conceive that the Greeks be obstinate in fighting, sent an emissary to parley with Leonidas, encouraging him to put his arms aside. The soldier’s laconic reply was “Come and catch them.” That night, when a Locris hoplite of defeatist tone commented that the cloud of Persian archers’ arrows would darken the sky and turn the day into night, Leonidas answered: “Then we’ll fight in the shade.”

The next morning, the troops appeared in ranks of formation. The Persians had gathered thousands of Medes and Kysios (Iranian peoples) and stationed at the entrance of the pass. At first, their orders were to capture alive the Greeks, as the Emperor thought he could place chains on them and display them in Persia as trophies, the style of the later Roman triumphs. Leonidas, meanwhile, made the Greeks form in the narrow gorge, and took his royal position at the right end of the phalanx. He decided not to mix the different peoples of his contingent. In his experience the soldiers preferred that well-known comrades died beside them, and it was more difficult that they fled in combat if those who they abandoned were lifetime family and friends. Leonidas put his Spartans to the front of the formation, as a spearhead. They would be the first to engage.

300SpartanWarriors

Ominously the Persians advanced and entered the gorge. The Spartans sang the paean with religious solemnity. When the Persians began raiding with terrifying shouting, the relentless meat grinder of the Spartan phalanx began to operate silently. The Persians crashed into the wall of shields with a deafening roar, waving their arms and finally skewering into the Spartan spears. Imagine the sight of that.

The blood that had run, the orders at the top of lungs, the cries of war and of pain, he cuts and stabbings, the reddened spears in and out rhythmically as sinister spikes from the shield of breastplates splashed with blood, attacking accurately the weaknesses of poorly protected enemy bodies; the shocks and bumps, the terrible wounds, the bodies of the fallen and the Spartans maintaining calm and silence in the midst of the confusion and the terrible din of battle; the Persians, brave but ineffective, immolating themselves in a glorious feat. The Spartans seemed to be everywhere, and there they were, inspiring the other Greeks to imitate them, pointing out that victory was possible and stirring the moral. By their conduct they were proving that their socialism of union and sacrifice was clearly superior to any other political system, and that they were better prepared to face the Iron Age.

Unlike Leonidas, Xerxes did not fight. Sitting on his throne of gold, located in a suitable place, he watched with horror what was happening: his troops were being slaughtered catastrophically. The Persians had much lighter and ineffective armor than the heavy Greek cuirass, as the type of Persian fight was based on mobility, speed, fluidity and flexibility of large crowds, while the Greek was organized resistance, accuracy, coordination, diamond hardness and willingness to stand together as one compact rock before the onslaught of the ocean waves. Furthermore, the Persian spears were shorter and less stout, and could not reach the Spartans with ease. They fell by the hundreds, while the Spartans were barely injured. The best Persian officers fell when, going by the head of their troops, tried to inspire them and were wounded by Hellenic weapons. When Leonidas ordered to relieve the Spartans, passing other units into combat, the situation continued: the Persians fell massacred. It is said that three times Xerxes jumped from his throne to see what was going on, perhaps as a football coach sees his team thrashed. Leonidas would only say, “the Persians have many men, but no warrior.”

General Hidarnes removed the contingent of Kysios and Medes, discovering a floor mangled with corpses. Then he made enter his immortals in combat, convinced that they would change the course of battle. Leonidas ordered his Spartans to be on the forefront again. The immortals advanced impassively on the bodies of their fallen compatriots and furiously rammed the phalanx. The Spartans suffered some casualties, but their formation did not break. For their part, the immortals were pierced by long spears and fell by the dozens, wounded and dead. Many fell into the waters of the Gulf of Malis, where many, for not knowing how to swim, or sunk by the weight of their weapons and armor, were carried by ocean currents and drowned.

The Spartans implemented their more tested and complicated tactics, demonstrating the perfect instruction they alone possessed. They opened gaps where unsuspecting enemies penetrated, only to be shut down and massacred by rapid spears poking from all sites. Other times they simulated panic and retreated in disarray, after which the Persians emboldened, pursued in disarray. But the Spartans, displaying their mastery in close order, turned quickly returning to phalanx form, each taking place at the last moment and terribly reaping the Persian ranks, sowing the ground with corpses and watering it with their blood. So passed a whole day. When evening came, the fighters retreated and had their rest. It was considered bad luck fighting at night (it was more difficult that the dead found their way to the afterlife). The Greeks were exhausted but in high spirits. The Persians, on the other hand, were fresher but their morale hit rock bottom. They must have wondered if they were as bad or if it was the Greeks who were so good.

The next morning the fight resumed. Xerxes commanded fresh Persians, hoping that maybe they made a dent in the exhausted Greek defenders. Nothing was further from reality: wave after wave, the Greeks massacred the enemy again. The terror began to spread among the Persians. Many times they tried to escape the Spartans, and the officers lashed them with whips to force them to combat.

At that point, Xerxes had to be amazed and desperate at the same time. Its fleet had failed to defeat the Greek fleet at Cape Artemision, and he could not outflank Thermopylae by sea. Then came the betrayal, the heroes’ curse. A local shepherd named Ephialtes asked to speak to Xerxes and, in exchange for a hefty sum of money, he revealed the existence of the road that skirted the ravine, in a process archetypally similar to what happened many centuries later in the fortress of Montségur of the Cathars. General Hidarnes, in command of the immortals, crossed the road guided by Ephialtes. When he saw at the distance a few Greeks ready for the fight, he hesitated and asked Ephialtes if they were Spartan. He told him they were Phocis, and Hidarnes continued. Since then, the die was cast: the Greeks were doomed. They were going to lose the battle to death.

Leonidas, meanwhile, received messengers (probably repentant Thessalians fighting under the Persians) who informed him how they would be surrounded by the enemy. The Greeks took counsel immediately. Leonidas knew already that he would lose the battle. He ordered all the Greeks to retire except his Spartans and the Thebans. The Thespians, led by Demophilus, decided to remain on their own will, and so they did, covering their small town with glory. When only Spartans, Thebans and Thespians remained (1,400 men at first, less than the casualties suffered during the fighting), the troops breakfasted. Leonidas told his men: “This is our last meal among the living. Prepare well friends, because tonight we will dine in Hades!”

The Greeks formed, this time together, the phalanx. Before them, the vast army; and the immortals to their rear. Instead of attacking the immortals to perhaps defeat them and fight their way to the withdrawal (which would be useless because it would open the Greek doors to the Persians), Leonidas ordered to attack the bulk of the Persian army, in a magnificent display of heroism and courage, with the goal of maintaining the fight for as long as possible and give time to Greece to prepare. They knew they were going to die in any case, so they chose to die heroically, showing an immense greatness. The Greeks were aware that this was no longer a resistance with hope, but a struggle of sacrifice in which the goal was a passionate and furious rush into the arms of glory; inflicting the enemy the greater damage in the process and delaying the invasion.

art_of__300_spartans_by_alexcooperart

In the middle of combat, and having killed countless Persians, Leonidas fell. Around his body, a hellish turmoil was formed while Greeks and Persians fought for its possession. Several times he fell into enemy hands and several times he was recovered by the Greeks. Eventually the body was secured by the Spartans that, constantly fighting, retreated to the Phocaean wall.

At one point, the Thebans separated from the bulk of the Greek phalanx. For long instants they fought valiantly, but in the end, exhausted, crazed and looking lost, threw their weapons and spread their hands in supplication to surrender to the Persians who, in the adrenaline rush, even killed a few more. The rest of Thebes was captured. After the battle, the Persians would mark them on the forehead with hot irons and sell them as slaves. What helped them to surrender? What did they get? Life? A life of slavery and humiliation? Would it not have been better and more dignified to die in battle, fighting to the end?

The Spartans and Thespians, meanwhile, continued to struggle beside the Phocaean wall. Under pressure and shock loads the wall collapsed, crushing warriors of the two armies. Fighting continued, deaf and ruthless. Many fell exhausted and could not raise again. Others died pierced by the enemy metal. When finally Hidarnes appeared in front of the immortals, the few Greeks who remained, almost all Spartans, climbed a small hill to defend themselves more easily. They put their backs against a wall to avoid being completely unprotected. There were less than a hundred Greeks against at least 100,000 Persians (some say 150,000 and others speak of figures far higher). There, every Greek was facing more than a thousand Persians.

The time of final resistance witnessed the most flaming heroism of history. The last fight on the hill of Thermopylae has been the inspiration for countless works of art over centuries. Probably only Spartans were left. Almost all of them were wounded and bleeding from several wounds. Their spears were broken and their shields shattered, so they resorted to the sword. Those who were unarmed after breaking or losing the sword used rocks to hit the enemy, or fanatically rushed upon him to kill him with their hands or teeth, fist, choking, breaking, hitting, crunching, tearing and biting with superhuman ferocity, in a vicious and bloody melee. Were not these men possessed by the legendary holy wrath, that of the berserkers and the inspired warriors? They well could have asked: “Why do you fight, if you will lose? You are shattered, on the brink of death and closer to the other world than to Earth. Why do ye keep fighting?” But those were improper thoughts for heroes. Their behavior far exceeded anything in this world. Reason had been trampled under the feet of the Hellenic will, which squeezed at the maximum the forces from those heroes. It was a rage that came from the above. It was blind fanaticism; an invincible, visceral, red and instinctive feeling. It was a fight to the end.

The Persians failed to reduce those brave and, totally demoralized, retreated. Then their archers advanced, and loosed successive rains of arrows that finished off the resistant. A massive, imperial army of hundreds of thousands fighting dozens (probably around a hundred) of crazed Greeks, and still they had to beat them from afar because in melee they could never win!

When the last Spartan—exhausted, delirious and bleeding, with his mind set on his wife, his children, his country and the sky—fell riddled with arrows shot from a distance, the battle of Thermopylae ended. The Greeks had lost and the Persians won. The fallen had furiously slain themselves to the last man, gentlemanly consummating their oath of honor and eternal fidelity and ascended the steps of immortal glory. In a single battle those fallen men achieved a higher luminance than what a thousand priests and philosophers have achieved in lifetimes of dedication.

To imagine the fear that this slaughter of Persians injected into the heart of Xerxes, suffice it to say that he ordered the corpse of Leonidas to be beheaded and crucified. (Similarly, William the Conqueror viciously ordered to mutilate the body of King Harold after the Battle of Hastings against the Anglo-Saxons, who also defended themselves at a high point). This is much more revealing than it seems, since the Persians had the tradition to honor a brave, dead enemy. But Leonidas had shown him something too far above his respect, something terrifying that turned upside down all he took for granted and knew about the Great West. Other Greek corpses were thrown into a mass grave. Xerxes asked, beside himself in his trauma, if in Greece there were more men like those 300 Spartans. We can well imagine what he felt when he was informed that there were 8,000 Spartiates in Sparta, brave and trained as the 300 fallen.

Let us now do a little count of the battle of Thermopylae: 7,000 Greeks against (say) 250,000 Persians. The Greek side had 4,000 dead, including Leonidas, his 300 Spartans and 700 Thespians. But the Persian side had no more and no less than 20,000 people dead, including two brothers of Xerxes: Abrocomes and Hyperanthes. That is, an army thirty times smaller than the enemy inflicts losses five times greater than what themselves suffered. Proportionally this means a triumph of 150 to 1. Comment is superfluous, although we know that, after all, the cold numerical figures understand nothing of heroism and will.

What happened after the battle? Was the sacrifice in vain? What did the fallen get? Buying time for the naval fleet and the Greek counter-offensive. The Persians continued their march to Athens, finding it empty because its inhabitants had been evacuated during the fighting at Thermopylae. The Persians sacked and burned what they could. In the battle of Salamis in the same year of 480 BCE, the Greek fleet defeated the Persian in glorious combat. Xerxes had to retire with an important part of his army, for without the fleet, logistics and supply were precarious. He, therefore, left 80,000 Persians (some say 300,000) under the command of his brother, General Mardonius, to continue with the campaign.

A few months later, at the Battle of Plataea in 479 BCE, 5,000 Spartans along with their allies, under the leadership of King Pausanias of Sparta, decisively defeated the Persians, and General Mardonius fell in combat. Persia was defeated. Greece won the Second Greco-Persian War. The sacrifice of Thermopylae, therefore, was not in vain.

The poet Simonides wrote a poem in honor of the fallen Spartans at Plataea (below, an elegiac couplet):

O Stranger, send the news home
to the people of Sparta that here we are laid to rest:
the commands they gave us have been obeyed.

What was the catastrophic possibility that Leonidas prevented? Had he withdrawn from the fight, the Persian cavalry would have attacked in mass and in the open, closing from behind and from the sides and slaughtering his troops. Persia would have conquered all of Greece and probably a significant portion of Eastern Europe; perhaps even beyond the Balkans and the Danube. (At that time there was no Vienna that would stop it.) This would have been a disaster for all posterity of ethnic Europeans.

Before parting for the fight, Queen Gorgo, wife of Leonidas, asked: “What should I do if you don’t come back?” The short answer was: “Marry one worth of me and have strong sons to serve Sparta.” In the perpetuation of the race there is no acceptable pause. The road is inexorable and the mystery of the blood is transmitted to the new heirs.

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The Battle of Thermopylae was archetypal. Leonidas (a Heraclid descendant of Heracles, ancestor of the Spartan kings) fell on the spot where, according to tradition, Heracles had rushed to the waters to calm his inner fire. There a statue was placed of a lion (an animal whose skin Heracles put on and contained in it the same name of Leonidas), and a simple inscription on a plate, “Go tell the Spartans, stranger passing by, that here, obedient to their laws, we lie.”

Sparta – XIV

Translated from EVROPA SOBERANA


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My brethren in war! I love you from the very heart. I am, and was ever, your counterpart. And I am also your best enemy. So let me tell you the truth!

I know the hatred and envy of your hearts. Ye are not great enough not to know of hatred and envy. Then be great enough not to be ashamed of them!

“What is good?” ye ask. To be brave is good. Let the little girls say: “To be good is what is pretty, and at the same time touching.”

They call you heartless: but your heart is true, and I love the bashfulness of your goodwill. Ye are ashamed of your flow, and others are ashamed of their ebb.

Your highest thought, however, ye shall have it commanded unto you by me—and it is this: man is something that is to be surpassed.

So live your life of obedience and of war! What matter about long life! What warrior wisheth to be spared!

I spare you not, I love you from my very heart, my brethren in war!—

—Nietzsche


War

The war for the Spartans was a real party as, during wars, they relaxed the cruder aspects of the controls and solid discipline. They permitted that the soldiers beautified their weapons, armor, clothes and hair. They softened the harshness of the exercises and allowed a less severe disciplinary regime in general, plus larger and complete meals. Consequently, for them “the war was a break from the preparing for war,” as Plutarch wrote, and this made them subconsciously prefer war to peace.

Each Spartan was a hoplite (a word that comes from hoplon, shield), a formidable war machine, a weapon of mass destruction, an elite soldier infantry: well trained, and armed and equipped with the best of his time—a weight of approximately seventy pounds.

The Spartan soldier wore:

• A two-meter spear (which also had a tip at its lower end in order to finish off the fallen).

• A shield (hoplon or aspis) of ninety centimeters in diameter, weighing nine kilos and lined with bronze. In the center of the shield a bee of natural size was painted (remember that the bee was an attribute of the goddess Artemis). They were always told that the optimum distance for the attack was that where the bee could be clearly distinguished.

• A dagger.

• An armor made of metal plates that allowed some mobility.

• A helmet designed to cover the entire head and the face with holes for the eyes, nose and mouth. It probably evolved from a more primitive model, as used by the Germans, which usually consisted of a cap that protected the face and skull; a bump down the brow to protect the nose, and two bumps on the sides covering the ears or cheeks, whose purpose was to protect the winged attacks to the head.

• Greaves that protected the shins and knees.

• A sword called xyphos which hung on the left thigh, and was particularly short to be controlled from compact rows where the hindrance of a long sword was not welcome. The Athenians made fun of the short length of the Spartan swords and the Spartans answered, “He who is not afraid to approach the enemy does not require long swords.”

The Spartan Hoplite also wore a coat. It was red to disguise the color of blood. The visible colors were, then: the red coat, the golden bronze, and the white and black crest, in some places of checkerboard design, like a dualistic sign. (The custom of wearing red textile with the specific goal of disguising the blood also occurred with the Roman legionaries and the imperial British military, the “Redcoats.”)


hoplite

This illustration of a Spartan hoplite is accurate. The arms show that the Spartan is terribly muscularly and roasted by the sun and air, since he has been permanently exposed throughout his life. The illustration has some flaws, however. The sword, which should be holstered on the left side of the hip, is absent or not visible. The bronze helmet, shield and greaves on the legs should be shiny as gold, not worn off as the Spartans beautified and polished their weapons and armor, which were clean at the time of combat. There are also extra sandals in the illustration, as the Spartans were always barefoot. And the hair color is too dark.


The Spartan hoplites were barefoot during battle because their feet were so tanned that their skin was tougher than any footwear. With them they could climb rocks and stomp on rough snow or spines without even noticing. Their shield—a most important tool and a symbol of camaraderie whose loss was a disgrace (as for the Germans, according to Tacitus)—showed off the Greek letter lambda (Λ / λ), the equivalent to the Rune Laf, representing the sound “L” as initial of Laconia, Lacedaemonia and Lycurgus; although the rune Ur (sometimes represented exactly like the lambda and symbolizing virility) may be a more appropriate “translation.” The phrase associated with this rune was: “Know yourself and know everything.” At the oracle of Delphi it was written, “Know thyself” on a temple, so that the rune Ur again fits perfectly in the Spartan context.

Let us now turn our attention to the Spartan warriors. How were the clashes? The captains harangued their men with a traditional formula, “Go ahead, armed sons of Sparta, come into the dance of Ares.” In battle they marched in tightly-closed ranks; with calm, discipline and gravity, relying on the immeasurable strength of all their instruction, to the sound of a flute and singing the solemn song of marches known as the Paean, a hymn to Apollo. It was a type of flute traversière which sound is closely associated with the infantry, especially in the eighteenth century. The sound conveyed trust, safety, lightness and a serene joy.

This close formation was called the phalanx, of which the Spartans were the greatest teachers of leading tactics that other Greek strategists considered extremely complicated. Shields formed an impenetrable wall from which soldiers, in serried ranks, side by side, shoulder to shoulder and shield to shield, stabbed and cut with spears and swords. The Macedonians and Romans (even, in their way, the Spanish troops and the armies of the eighteenth and nineteenth centuries) inherited this form of combat that put emphasis on the close order. John Keegan, in his History of Warfare,” explains it well:

falangeCrossing a no man’s land perhaps 150 yards wide at a clumsy run, under a weight of armor and weapons of seventy pounds, the ranks drove straight into each other. Each individual would have chosen another as his target at the moment of contact, thrusting his spear point at some gap between shield and shield, and seeking to hit a patch of flesh not covered by armor—throat, armpit or groin. The chance was fleeting. As the second and subsequent ranks were brought up short by the stop in front, the phalanx concertinaed, throwing the weight of seven men on to the back of the warriors engaged with the enemy. Under this impact some men inevitably went down at once, dead, wounded, or overborne from the rear.

polished spartansThat might create a breach in the shield wall. Those in the second or third ranks strove to open it wider with their spears, thrusting and jabbing from their relatively protected position at whoever they could reach. If it widened, there followed the othismos, ‘push with shield’, to widen it further and to win room in which swords, the hoplite’s secondary weapon, might be drawn and used to slash at an enemy’s legs. The othismos was the most certain method, however: it could lead to the pararrexis or ‘breaking’, when the most heavily beset by the enemy’s pressure began to feel the impulse to flight, and either broke from the rear ranks or, more shamefully, struggled backward from the point of killing to infect their comrades with panic also.

As we see, it was a kind of war requiring very good preparation; a methodical fighting type that contrasted with the previous “barbarian” combat: more open, freer, individualistic and furious. The evolution of war marked the evolution of the people. They had discovered that they were stronger together and well coordinated, as if they were a single entity, a god.

All the changes of direction or attack were communicated by the music of the fifes. Today, in the military close order, orders can be given with a bugle, each melody is a determined order. The closed order of modern armies is simply a legacy of the spirit of the Spartan phalanx: socialist institutions to the core. In spite of the fact that close order is no longer the key to success in combat, it is undeniable that it reinforces collective coordination, camaraderie, pride, the esprit de corps and ceremonial rituals that so matter in our day, and the difference that converting a set of men into a unit can make.

The battles were bloody and cruel. Obviously, the fighting was hand to hand and the attacks made by cutting or piercing through the body with sharp edges or tips of extremely sharp metal blades, which caused terrible injuries and mutilations. As a result, many suffered war wounds or were maimed. What did these crippled do in a state like Sparta? They just turned up in the battle with the greatest fanaticism to accelerate their own destruction and the arrival of glory. It was normal to see mutilated veterans (remember Miguel de Cervantes), blind, lame or maimed in the ranks of Spartan combatants. A stranger asked a blind hoplite why he would fight in such a state. The blind man said that “at least I’ll chip the sword of the enemy.”

The Spartans marching into battle always received the shield from their mothers, who delivered them with the severe words, “With it or on it”: back with the shield or on the shield, victory or death; because if someone fell in battle the comrades carried the body, and then his ashes, on the shield. (The Spartans, like all Indo-Europeans from Scandinavia to India, practiced cremation burial ritual.) The shield was thus a lunar symbol equivalent to the cup, which collects the solar essence of fallen hero and, as a cup, related to the archetype of the woman. In fact, a woman delivering the shield is a fairly common archetypal motif in European art of all eras. The shield had, as a talisman, the power to protect not only ourselves but the comrades in arms, so it should be considered almost magical.

The doctrine of loyalty, war, and resurrection of the hero allowed the Spartans to march to the fiercest fighting with a calm serenity and joy that nowadays few would understand and many repudiate. Knowing that they would be unable to do such a thing what is left is vilifying the one who, for self-worth and inner will, was capable of doing it. Before the fighting, tranquility was obvious among them: some combed, cleaned or carefully tended their hair. Others brightened their breastplates and helmets; cleaned and sharpened their weapons, made athletic exercises or measured each other in boxing or wrestling. Even before the legendary battle of Thermopylae, the Persians observers reported an astonished Xerxes that the Spartans were fighting among themselves and combing the hair.

Camaraderie, forged in difficult situations, even in the face of death, was an important part of Spartan society, as it reinforced the union and mutual confidence. The cult of strength, competition and manhood made the comrades in arms to exceed and protect each other. Often an adult men took under his wing a young person or child, although in this case the relationship was like that of the master and pupil, as was the relationship between Achilles (the young, temerarious and vigorous hero) and Patroclus (his prudent and wise mentor, older than him): a relationship that without any justification has been classified simply as homosexual by certain media groups. Something similar to the defaming process of the Achilles-Patroclus relationship has occurred regarding lesbianism. The way that our current society averts healthy people from the Greek ideal, the Indo-European ideal, is to ridicule it and claim that homosexuality was absolutely normal in Greece by means of pulling out from the sleeve sodomite and lesbian relationships from any reference of fellowship, mastership, devotion and friendship. And this is where modern historiography, clearly serving the interests of social engineering, has gotten his big nose.

The pace of life that the Spartan male bore was of an intensity to kill a herd of rhinos, and not even the women of Sparta would have been able to stand it. Thus the world of the Spartan military was a universe in itself—a universe of men. On the other hand, the intense emotional relationship, the cult of virility and the camaraderie that existed between teacher and student, in phalanx combat and throughout society, has served to fuel these days the myth of homosexuality. On this, Xenophon wrote:

The customs instituted by Lycurgus were opposed to all of these [what other Greek states did, nominally Athens and Corinth]. If someone, being himself an honest man, admired a boy’s soul and tried to make of him an ideal friend without reproach and to associate with him, he approved, and believed in the excellence of this kind of training. But if it was clear that the attraction lay in the boy’s outward beauty, he banned the connexion as an abomination; and thus he caused lovers to abstain from boys no less than parents abstain from sexual intercourse with their children and brothers and sisters with each other. (Constitution of the Lacedaemonians, 2).

The relationship between man and teenager in Sparta was that of teacher-student, based on respect and admiration, and was a workout, a way of learning, instruction in their own way. The sacredness of the teacher-student or instructor-aspirant institution has been challenged by our society for a while, just as the mannerbünd. Yet, both types of relationships are the foundation of the unity of the armies. Today, children grow up in the shadow of the feminine influence of the female teachers, even through adolescence. It is difficult to know to what extent the lack of male influence limits their wills and ambitions, making them gentle beings, malleable and controllable: what is good for the globalist system.

Others spoke about the Spartan institution of love between master and disciple, but always made it clear that this love was “chaste.” The Roman Aelian said that if two Spartan men “succumbed to temptation and indulged in carnal relations, they would have to redeem the affront to the honor of Sparta by either going into exile or taking their own lives” (at the time exile was considered worse than death).

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It is noteworthy that if homosexuality was indeed so natural to the original Hellenes as it was for the Greeks of decadent states, Hellenic mythology would be infested with explicit references to such relationships, which is not, as homosexuality was a plague outside the Hellenic spirit that appeared when Greece was already declining. By the time of Plato, for example, homosexuality was beginning to be tolerated in Athens itself. However, ancient and even some modern authors make it clear that Sparta did not fall in this filth.

The fallacy that homosexuality was “traditional” and well regarded in Greece is refuted in detail in the article “El mito derrumbado.”

Sparta – XIII

Translated from EVROPA SOBERANA

“Self-sacrifice enables us to sacrifice other people without blushing.”

—George Bernard Shaw,
Man and Superman


sparta


The Spartan politics for their inferiors: the crypteia


The Spartans kept themselves segregated from non-Spartans to keep their valuable essence undisturbed. Not only racism and aloofness, but the lack of mercy towards their slaves were for the Spartiate a vital necessity that soothed his paranoia in the short-term and also renewed it the long-term. Let us turn our attention, then, to the outcome of the acute racism among the Spartans.

The situation of caste stratification in Sparta was unique, because the life of the aristocracy was much tougher than the life of the people. That did not happen in other civilizations, where the common people wanted to take over the way of life of the dominant caste. The Helots did not want—in the least!—to submit themselves to the ruthless discipline of the Spartan life compared with which the cultivation of the soil was simple, smooth and painless.

It was the ephors who, each year, with the greatest solemnity declared war on the Helots; that is, they authorized to kill freely without it being considered murder. Once a year, the Helots were beaten in public for no reason; each Helot should be beaten a number of times every year just to remember that he was still a slave. And when the government thought they had bred too much or suspected they planned uprisings, the crypteia or krypteia took place.

Crypteia is a word that means “hidden,” “occult” or even “secret” and “underground” (words with the particle crypto derive from this), taking the name from a test of the deep symbolism that many Spartan boys of instruction age had to submit. Alone, barefoot, without warm clothes and provided only with a knife, the chosen Spartan lad was thrown into inhabited Helot lands. He remained long time hiding in the daylight hours, obtaining his food from nature and living outdoors. During the dark hours, stealthy he stalked Helots and entered into their roads and their properties quietly and silently: killing as many of them that he could, stealing food and probably removing some bloody trophy that demonstrated the success of his hunt. Thousands of Helots fell this way throughout the history of Sparta and probably many young Spartans as well.

This ordeal has been considered as a military exercise or a baptism of blood and a warrior initiation ritual. Some have even elevated the importance of the crypteia institution to the level of initiation: a kind of secret service composed of the most fanatical cubs of promising Spartans, designed specifically to contain the growth of the Helots and keep them psychologically subjugated, and revitalize the tension between the two ends of the scale that made the Laconia State.

The young Spartan, after years of living in nature, had become accustomed to it. The long days of loneliness made his senses sharpen; get used to sniff the air, and feel like a real predator. At night he descended down the mountain to fall upon his victims with all the ferocity that his racism endowed; his training, and his natural disposition to sacrifice and death, hiding afterwards. After completing the mission he returned victorious to his home. This was the culmination of the guerrilla training, confirming that the Spartans were not herd animals but also lone wolves: great fighters in droves (not herd because the herd is hierarchical), and able to manage by themselves when needed: excellent collective soldiers in open warfare but also fearsome individual fighters in that elusive, dark, and dirty war so characteristic of the Iron Age.

This guerrilla training could have originated since the first Messenian war, in which the military formations were destroyed and they had to resort to hand strikes; ambushes and assassinations taking advantage of what the field (forest, mountains, towns) could offer, the tactical situation (unprotected, unarmed, distracted or careless enemy) and the environmental conditions (night, darkness, fog). But this mode of combat was also devised as a way of preparing to resist if Sparta fell under his enemies and suffered a military occupation. In the event of such a catastrophe, every Spartan male was ready to flee to the woods or forest with nothing; survive on his own, and run selective attacks and ambushes on the enemy. It was, therefore, a form of leaderless resistance. Another event taken into account was a Messenian rebellion in which the rebels withdrew to the fields; Sparta being embroiled in a nasty guerrilla war to hunt them down and exterminate them slowly. This, as we shall see, duly took place.

Another example that describes the lack of scruples of the Spartans with their inferiors is provided by the following incident, which occurred in 424 BCE.

The Spartan government had reason to believe that the Helots were going to rebel. After a battle in which the Spartans hired recruits, they liberated 2,000 of those Helots who had distinguished themselves for valor in combat. After having organized a banquet to celebrate it, and having placed laurels on their heads, the ephors ordered to kill them all. Those 2,000 men disappeared in the woods without a trace and no more was heard of them. And as the bravest Helots had been eliminated in this immense crypteia, Helot population, bereft of leaders, did not rebel. We can imagine the psychological effect that the massacre had on their compatriots. This story made evident how far the Spartans abandoned all chivalry, code of honor or moral behavior when they thought they were defending the existence of their people.

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Another Spartan law with racist connotations was to prohibit hair dyes. In the rest of Greece dyes were common; as were blonde wigs, the methods of hair bleaching and the elaborate and extravagant hairstyles like those of Babylon or Etruria (and later in decadent Rome). At one stage of the devolution, when the original native breed in Greece was being diluted by miscegenation, the dyes and the concoctions for hair bleaching were highly prized, especially among women. The same would happen in decadent Rome: Roman wigs were made with the golden hair taken from female German prisoners.

In Sparta the influx of foreigners was jealously limited. It was only possible to visit Sparta for pressing reasons. Similarly, the very Spartans were rarely allowed to travel abroad, and even the slave trade was banned. This was motivated by the interest of the elite that its core would not be not corrupted by the softness of foreign customs. They undoubtedly were great xenophobes.

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