SS vs. racialists

I just removed this image from my Monday post because I changed my mind and now I want to use the below image of José Raúl Capablanca on the cover of the Spanish version (an image of Alexander Alekhine will appear on the cover of the English translation).

Note the size of the pieces with which the masters played in Capablanca’s time and compare it with the reduced size with which chess is played in official tournaments today. And the same can be said about the clothing from a century ago compared to the shitty T-shirts of today: courtesy of American culture. The collapse of the Aryan man can be seen from the way we dress to the music we listen to, which prompts me to say something more about another of the booklets published by Third Reich Books: Translations of the Originals.

This booklet is titled The SS Calls You! and is addressed to very young Germans. When I got to page 7, I couldn’t help but think that I shouldn’t visit again the sites of white nationalism, as they are crap compared to this fighting spirit. It is precisely because the US is founded on that materialistic phrase that contains the misleading word ‘happiness’ that makes America the antithesis of the Aryan hero.

Page 64 and others mention music as career number 87: ‘SS officer and SS music officer’. It refers to classical music of course. How many American racialists repudiate the degenerate music of their country to the point of never hearing it? And page 66 says ‘Sooner or later your son will become a soldier’. We can imagine saying that to racialist libertarians!

Many of those who visit this site do not take seriously what I’ve said: here. For example, the final pages of the booklet are about the Insignia Colours of the Waffen-SS. Those in the concentration camps got light brown. Could an American racialist, say one of those libertarians who comment on AmRen, conceive one of his children with light-brown insignia during a project of ethnic cleansing on American soil?

By the way, of the original 206 participants of the 2021 Chess World Cup, in the semi-finals, which will start tomorrow, all non-whites have been disqualified. Only four whites remain: the champion Magnus Carlsen, the Russian Sergey Karjakin, the Polish Jan-Krzysztof Duda and another Russian, Vladimir Fedoseev. Yesterday, Karjakin eliminated the American Sam Shankland, who is not properly white. As long as Americans continue to mix their blood with non-whites thanks to their declaration of independence from Europe and all that stuff about ‘life, liberty and the pursuit of happiness’, they will never have another Morphy or a Fischer.

I will dedicate this weekend to polishing the typeface of The Human Side of Chess for publication.

Published in: on July 31, 2021 at 12:03 pm  Comments (5)  

Chess is brutal

Today I got the proof copy of my chess book that I was talking about on Monday. Before publishing the English version, I will have to read this copy in the original language to see if it contains errors.

In the emails they send me I found out that a visitor to this site likes chess and we even played a correspondence game last year. With that exception I don’t see many chess fans visiting The West’s Darkest Hour.

Non-fans ignore that the stress on the player is so great that it affects even world champions. In 1974 for example, in the candidates match between Korchnoi and Karpov—a virtual World Chess Championship for the title because Fischer would refuse to play the following year—due to stress Karpov (right) lost his weight and ended up weighing 47 kilograms (about 104 pounds).

I doubt that non-fan visitors have an exact idea of ​​what chess really is: for the mind, something tougher than the Olympics. I would like to add an anecdote regarding what I claim in my book.

I was a teenager when Karpov defeated Korchnoi but this just happened today. Pay attention to what Nigel Short says after the break. Chess players suffer when they commit a blunder that costs them the game. In this case, the Iranian who committed it lost the game, thus he was disqualified, and couldn’t pass to the semi-final of the tournament.

Unlike the physical sports of the Olympiads this is a brutal intellectual sport.

Published in: on July 29, 2021 at 2:52 pm  Comments (5)  

Christianity’s Criminal History, 138

For the context of these translations click here

Use and abuse of slaves as livestock

From Gregory himself we know that many bishops did not care for the oppressed or the poor. On the occasion of the appointment of the defensor romanus as rector, he wrote to the coloni of Syracuse:

I therefore recommend that you obey his orders with good spirit, which he considers appropriate for the furtherance of the interests of the Church. We have authorised him to severely punish anyone who dares to be disobedient or rebellious. We have also instructed him to resume the investigations on all slaves who belong to the Church but who have escaped and to recover with all prudence, energy and promptness the lands that someone illegally occupies.

For the cultivation of his lands it is natural that Gregory needed entire armies of slaves, of settlers tied to the ground. ‘Free ecclesial peasants were scarce’ (Gontard). The pope did not confront slavery. Where else could the ‘treasurer of the poor’ have obtained the money to meet his needs? Not to mention the maintenance of ‘jobs’, which in his time was the concern of any master. Gregory certainly reminds the lords—for his Church will have to do justice to the rich and the poor simultaneously, which is perhaps the greatest of all his miracles—that slaves are people and that they have been raised equal by nature to their masters. But although men have been created equal, absolutely equal, without a doubt that circumstances have completely changed. Then it would be necessary, according to Gregory himself, to admonish the slaves ‘so that at all times they consider the baseness of their state’ and that they ‘offend God, when with their presumptuous behaviour they contravene the order established by him’. Slaves, the holy father teaches, must ‘consider themselves as servants of the lords’, and lords as ‘fellow-servants among servants’. Beautiful expression!

Isn’t this a profitable religion? By nature, Gregory teaches that ‘all men are equal’ but a ‘mysterious disposition’ places ‘some below others’, creates the ‘diversity of states’, and of course as ‘a sequel to sin’. Conclusion: ‘Since each man does not walk in the same way through life, one has to dominate over others’. God and the Church—which in practice are always identified with the high clergy!—exists for the maintenance of slavery. And from Great Britain to Italy, passing through Gaul, there was in his time a constant trade in Christian slaves.

The Roman Church needed slaves, and the monasteries needed them. Gregory himself encouraged, through the Gallic rector Candide, the purchase of Anglic boy slaves for the Roman monasteries. Everyone bought and abused slaves as if they were cattle. And even to an enemy such as Agilulf, king of the Lombards, the pope could assure him that the labour of the forced ones would be beneficial to both parties. If the most unfortunate escaped their misery, which happened frequently enough, the holy father naturally pressed to be returned to their owners. He chased the escaped slave from a Roman monastery as well as the escaped baker from his brother. But then the pope was magnanimous and instead of punishing the crime of the coloni with the deprivation of his possessions, he wanted to see them punished with a beating by ‘duly returning the slaves to his friends’ (Richards).

Gregory, who insistently proclaimed the imminent end of the world, and who with the struggle for faith made this preaching the ‘guiding idea’ of his pontificate, still had time to do great business. And he made Saint Peter an increasingly wealthy character. He greatly increased the profits of his estate and laid the foundations for the decisive and victorious territorial rule of the papacy. With his Sicilian latifundia he supplied grain to Rome, paid the imperial troops of the Roman parts, took care of supplies and defence, and in times of crisis he even commanded the Roman garrison. In this way the ‘treasurer of the poor’, as he called himself, set in motion the evolution towards the State of the Church, with a hardly imaginable sequence of failures, wars and deceptions.

Reliable talks

There are two German editions that are reliable transcriptions of Hitler’s after-dinner conversations. The English translation is based on unreliable manuscripts, something we figured out three years ago.

This video featuring David Irving and Richard Weikart explains it all in a few minutes.

Published in: on July 27, 2021 at 9:34 pm  Comments Off on Reliable talks  

En pos de un rey metafórico

The Spanish version of The Human Side of Chess is now available as a printed book (here).

Published in: on July 26, 2021 at 6:39 pm  Comments Off on En pos de un rey metafórico  

Castilian intolerance

When in December I closed the comments of this site for a couple of months, I put a link to this notice:

I am a very busy person and do not have a moderator who is approving or censoring comments. If the visitor is not someone whose personal religion is virtually identical to the ideology of the SS Germans, I would suggest that he not even try to post a comment. Otherwise, email me (karellen2001@gmail.com) and I’ll consider your comment.

To illustrate what was the guiding ideology of the cream of the crop of National Socialism, I would suggest that you read the last pages of the latest book I have compiled, On Exterminationism (PDF: here, hard copy: here).

Apparently, some visitors continue to ignore what I am trying to do on this site. See for example what I just said about my Castilian intolerance: here.

I think visitors should take seriously what I said in December, especially the words: ‘If the visitor is not someone whose personal religion is virtually identical to the ideology of the SS Germans, I would suggest that he not even try to post a comment’. As I wrote in one of my autobiographical books, one of my ancestors, José María Tort y Vivó, mentioned by José Zorrilla in Recuerdos del Tiempo Viejo, lived opposite the building where the Inquisition of New Spain had its headquarters.

Published in: on July 25, 2021 at 3:20 pm  Comments (4)  
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Hitler & Christianity

by Perkunas

In the article ‘Are the table talks genuine?’, the question was raised: ‘Christian disingenuously ask why, if this was his real opinion, didn’t he put it in Mein Kampf or mention it in any of his public speeches?’

Actually, Hitler did do that. There is a specific passage in Mein Kampf where Hitler says Christianity a ‘spiritual terror’ that came into the far freer ancient world, and a parallel and complementing statement to this passage is present in Hitler’s Table Talk. Here I quote the original German Version (1943 Edition):

Auch das Christentum konnte sich nicht damit begnügen, seinen eigenen Altar aufzubauen, sondern mußte zwangs-läufig zur Zerstörung der heidnischen Altäre schreiten. […] Man kann sehr wohl den Einwand bringen, daß es sich bei derartigen Erscheinungen in der Weltgeschichte meist um solche spezifisch jüdischer Denkart handelt; ja, daß diese Art von Unduldsamkeit und Fanatismus geradezu jüdische Wesensart verkörpere. Dies mag tausendmal richtig sein, und man kann diese Tatsache wohl tief bedauern und mit nur allzu berechtigtem Unbehagen ihr Erscheinen in der Geschichte der Menschheit als etwas feststellen, was dieser bis dahin fremd gewesen war […] Der einzelne mag heute schmerzlich feststellen, daß in die viel freiere antike Welt mit dem Erscheinen des Christentums der erste geistige Terror gekommen ist, er wird die Tatsache aber nicht bestreiten können, daß die Welt seitdem von diesem Zwange bedrängt und beherrscht wird, und daß man Zwang nur wieder durch Zwang bricht und Terror nur mit Terror. Erst dann kann aufbauend ein neuer Zustand geschaffen werden. (Mein Kampf, 5. Kapitel Weltanschauung und Organisation. Auflage 1943, Verlag Franz Eher Nachf., G.m.b.H., München, Zentralverlag der NSDAP., Frz. Eher Nachf., G.m.b.H., München).

Translation (italics added):

Even Christianity could not be satisfied with building its own altar, but inevitably had to go to the destruction of the pagan altars. […] One can very well raise the objection that such phenomena in world history are mostly of a specifically Jewish way of thinking; yes, that this kind of intolerance and fanaticism embodied a downright Jewish nature. This may be correct a thousand times, and one can deeply regret this fact and, with all too justified discomfort, see its appearance in the history of mankind as something that had hitherto been alien to it. […] Today the individual may painfully discover that the first spiritual terror came into the much freer ancient world with the appearance of Christianity. But he will not be able to deny the fact that the world has been oppressed and dominated by this compulsion ever since, and that compulsion can only be broken by compulsion and terror by terror. Only then can a new condition be created.

We can see here Hitler says that Christianity, in destroying altars of the classical world, displayed a ‘specifically Jewish way of thinking’ (original German: spezifisch jüdischer) and ‘embodied a downright Jewish nature’ (original German: geradezu jüdische verkörpere), and asserts this as a ‘fact’ (original German: Tatsache).

And next Hitler says Christianity introduced ‘spiritual terror’ into the much freer ancient world. Again, he asserts this as a fact. The words he uses above, ‘oppressed’ and ‘compulsion’, are extremely incriminating. What is more: incriminating is, according to Hitler, that the world has been oppressed and driven by compulsion only since the advent of Christianity; before Christianity’s advent the world was far freer in the Ancient World.

Now in Adolf Hitlers Monologe im Führer-hauptquartier 1941-1944 there is a parallel and complementing statement to the one present in Mein Kampf. In the latter Hitler says: ‘Today the individual may painfully discover that the first spiritual terror came into the much freer ancient world with the appearance of Christianity’. In Adolf Hitlers Monologe we find:

‘Daß die antike Welt so schön, so heiter und unbeschwert war, erklärt sich daraus, daß sie von zwei Seuchen verschont geblieben ist: der Syphilis und dem Christentum!’ (19. 10. 1941, nachmittags).

Translation: ‘That the ancient world was so beautiful, so cheerful and carefree can be explained by the fact that it was spared from two epidemics: syphilis and Christianity!’

And regarding his speeches, in more than one speech Hitler did say Christianity destroyed the Roman Empire, and also compares Christianity with Bolshevism.

‘We know that the Jew used Christianity […] because he knew that this new religion questioned all earthly power and so it became an axe at the root of the Roman state, the state which was built on the authority of the public servant. And he [the Jew] became its chief bearer and propagator’ (Adolf Hitler, Speech, 13 August 1920, Hofbräuhaus Hall, Munich).

‘I could go back to the emergence of Christianity, to facts, according to which an idea can take hold of mankind until states finally break because of it. Closer to us is a look at the development of Marxism in Germany’ (Adolf Hitler, August 4, 1929).

‘It was only the disintegrating effect of Christianity and the symptoms of age which appear in every country that caused ancient Rome to succumb’ (Adolf Hitler, Hitler’s Meeting with the head persons of the Armed Services on November 5, 1937).

A worldview conquered a State and, starting from there, will slowly shatter the whole world and bring about its collapse. Bolshevism will, if its advance is not halted, expose the world to a transformation as complete as the one Christianity once effected (Adolf Hitler, Industry Club in Düsseldorf, January 27, 1932).

Editor’s note: Again, italics have been added by the commenter.

Christianity’s Criminal History, 137

For the context of these translations click here

Saint Gregory the Great
by Francisco Goya.

‘The property of the poor’

The same man who prophesied the calamitous end of the world and the impending divine judgment carried out an ecclesiastical property policy as intense as if that divine judgment were never to come.

The pope had a series of well-organised patrimonies, about fifteen at the beginning of his pontificate, and territory of many hundreds of square kilometres, called the patrimony of St. Peter. This meant that all this did not belong to the pope, the clergy or the Church, but actually belonged to the blessed prince of the Apostles. And that property of Peter extended from North Africa, where to Gregory’s great joy the almost depopulated territories were worked by prisoners of war (the cheapest ‘labour’), passing through Italy, the urban territory of Rome (Patrimonium urbanum), to Corsica, Sardinia, Dalmatia, Istria and Provence: a property of enormous extension and certainly the largest in Italy. Much of it came from imperial foundations. Perhaps the last gigantic increase was due to the estates of the Arian Church, which was plundered after the destruction of the Ostrogoth kingdom. And while private property diminished more and more, the riches of the Church were always increasing.

In Sicily, the granary of Rome since ancient times, the patrimony of ‘Saint Peter’ was so great that Gregory divided it into two administrative centres (rectories): Palermo and Syracuse, with about 400 tenants in total (conductores). And he personally was informed that for years ‘many people suffered violence and injustice by the administrators of Roman ecclesiastical property’, from whom he had deprived them by taking away their slaves. In the exploitation of the territories, the pope had the support of some of his closest associates as well as the rectors of different patrimonies (obliged with an oath before the supposed tomb of Peter, covered by him with 100 pounds of gold).

Gregory, who ordered the deacons of Catania to wear sandals (compagi) because it was the only thing allowed to Roman deacons, despite his gloomy penitential sermons and his corrosive expectation of the destruction of the world, still found time, surprisingly long, to take care of the fields, the belly mares, the old oxen, the useless cows and the slaves, who had to be naturally baptised members of the holy Church whenever possible. The methods of the holy father do not seem to have been too scrupulous. The main reason was to increase revenue before the impending doomsday and to present the boss with a perfect balance sheet. It has been written that his slogan was: ‘Prestige, efficiency and discipline’. Today, that could be the creed of any American marketing scholar…

Papal real estate continually provided Gregory with large amounts of merchandise and money, making the Catholic Church the leading economic power in Italy… The miserable peasants who were already being deprived with the taxes on the land (burdatio) that were collected three times a year, in addition to the leases and deliveries to the Holy Catholic Church, saw themselves oppressed… But Gregory called himself ‘treasurer of the poor’, describing the immense pontifical riches as ‘the property of the poor’: one ‘of the most beautiful expressions of him’, sings the Church History Manual.

Jared & Kevin

Since I was disappointed with American racialism I have only occasionally been visiting The Occidental Observer and American Renaissance. But even in these sites we can see the extreme level of feminisation of the white male of today. Recall Himmler’s brief preface to the pamphlet I have been quoting, Sieg der Waffen – Sieg des Kindes (Victory of the Arms – Victory of the Child):

Men of the SS and Police!:

Two weapons are available to each folk in the struggle for existence. Its fighting strength and its natural fertility. Never forget that the fighting strength alone cannot secure the folk’s survival into the distant future. The inexhaustible fountain of its fertility is also necessary.

Read this book, which I have given to you, and act accordingly. The victory of German arms must be followed by the victory of the German child.

H. Himmler.

Two things together can save the Aryan race: their ability to fight and their fertility: two sides of the same coin that it’s impossible to separate. Since the western states of the world today are trying to exterminate the Aryans, the only chance to reverse the process is to seize power during a revolution. Only after that would the laws favour white marriages. In contrast, with an ethnocidal state and culture the advice to marry white women cannot, in the long run, be successful due to the tide of colour.

That should be obvious. But American racialists don’t think in terms of Waffen for a future revolution. Kevin MacDonald published today Was ist Weiße Identität? on the White Date website’: an article about a dating agency for whites. This is palliative, like palliative medicine given to terminally ill patients. What ultimate good is such an agency if the male cannot force the female to have ten children? Recall a passage from On Beth’s Cute Tits that appears on the sidebar: in a patriarchal society the power of reproduction lies in the male; in feminist society, in the female. With the current laws in today’s West, forcing a woman to have many babies is illegal.

The article that Jared Taylor allowed this day, ‘Proud to Be Gay and Proud to Be White’, is even worse than Kevin’s. Jared passes the microphone to a lesbian who was discriminated when applying for a job for being white. We can already imagine a booklet whose preface was signed by Himmler making concessions to homos! (The AmRen article uses the Newspeak term ‘gay’ which in Oldspeak simply means ‘cheerful’. Racialist sites should always use Oldspeak!)

What bothers me the most is that, other than The West’s Darkest Hour, no site realistically defends the Aryan race. Or is there another site that makes not a single concession to the ethnocidal ideology?

Published in: on July 24, 2021 at 5:21 pm  Comments (9)  

Semitic tail in National Socialism

In this morning’s post we saw that Karlheinz Deschner used the word ‘Gentiles’ not to refer to the Jewish-Gentile dichotomy, but in the context that Pope Gregory despised unconverted whites, ‘Gentiles’. We also translated a phrase from Deschner’s book like this: ‘And in 598 he ordered Agnelo of Terracina to seek out the tree worshipers and punish them so that “paganism” would not be passed on to others’. Compare that phrase to a poem I collected for On Beth’s Cute Tits:

Not in cold marble stones,
Not in temples dull and dead:
In the fresh oak groves
Weaves and rustles the German God.

Not long ago I ordered fifteen booklets from Third Reich Books: Translations of the Originals. Although I have been quoting the phrases of one of them, yesterday I discovered that another booklet published under the Nazi regime contained a Semitic tail. That caught my attention, but that schizophrenic tail supports the thesis of this site: Without a proper diagnosis of the aetiology of Aryan decline, it will be impossible to elaborate the medicine to save the fair race from its current psychosis.

The booklet I’m referring to is titled Looking East: Germany Beyond the Vistula which contains several essays, all very short, but the tail only appears in the first essay written by Erich Maschke: a German historian and professor during the Nazi regime.

The best way to show that even in the Third Reich a Semitic tail lingered is to remember that Christianity forced all whites to worship the god of their ethnic enemies. The ancient Germans, a noble people as Tacitus saw it, were reluctant to worship it. Alas, Maschke was a Christian. For this reason he was blind to the most elemental historical reality. In his short essay Maschke used the pejorative term ‘heathen’ eleven times to refer to the Germans who resisted abandoning the Aryan Gods to worship a Semitic god.

The best way to revalue what Maschke wrote is simply to substitute his term ‘heathen’ for ‘whites reluctant to worship the god of the Jews’. I’ll use italics when replacing Maschke’s Christian Newspeak with Oldspeak:

The Teutonic Order and its Significance in History of East Prussia

Seven centuries have passed since the Knights of the Teutonic Order crossed the Vistula and began the conquest of Prussia and the preaching Christianity; seven centuries since towns and cities rose and German peasants turned with their ploughs the sods which till then the iron had not stirred from their primaeval rest.

Battle is the beginning of Prussian history. The Knights of the Brotherhood were summoned to the aid of a Masovian duke who could no longer defend himself from the Prussians reluctant to worship the god of the Jews. By force of arms must the Brothers subdue or drive out the tribes reluctant to worship the god of the Jews and for their reward the lordship of the land was to be theirs. And yet that was not the real object of the fight which the Knights of 1231 now began. What their aim was can be seen in a letter addressed to the Brotherhood by Pope Gregory IX in the previous year. ‘To win the land from the Prussians’, he writes, ‘go boldly forward, armed with the might of heaven, that with God’s [the god of the Jews] help His kingdom may be established and the fear of Him spread abroad to the uttermost boundaries’. This then was the aim and object of the struggle which seven centuries ago began on the banks of the Vistula, the spreading of the Faith.

Today we are far removed from the belief that faith can be inoculated at the point of the sword but in those times it was considered a matter of course. War against those reluctant to worship the god of the Jews was the highest duty, the greatest sacrifice which a man could offer.

A religious war was not to be confused with a war of conquest. The great English philosopher, John of Salisbury, said of the Brotherhood at this time: ‘Of hardly any others can it be said that they are waging a just war’. It was this belief that inspired the mightiest expression of Western faith, the Crusades to the Holy Land for the liberation of Jerusalem. The expeditions which the Teutonic Knights conducted against those reluctant to worship the god of the Jews in Prussia and Lithuania were also crusades. French and English, Spaniards, Italians and Germans have led such crusades into the Orient; Danes Poles and Bohemians into the districts reluctant to worship the god of the Jews on the east and south-east coasts of the Baltic Sea. To understand many of the most important events in Western history we must be able to appreciate the enthusiastic spirit of Christian self-sacrifice which inspired these crusades and we must not forget that it was this spirit too which inspired the Knights of the Teutonic Order. Their work of conquest in the 13th and 14th centuries is its own justification for it served to spread the Christian belief.

Even those who are not interested in the special conditions of the past will not be able to deny the importance of this forcible Christianising of the Baltic countries of Prussia, Latvia and Estonia. At the beginning of this struggle and their mission the Knights of the Order came into contact, not in Prussia but in the neighbouring country of Latvia, with two determined opponents: Russia and the Eastern Church. It was the arrival of the Germans that decided that this territory should become a part of the Western Church—that is, culturally and politically European—and not Russian Orthodox—that is, Eastern and Asiatic. That the eastern boundary of Europe and the Occident was drawn where it still remains is due largely to the success of these knights in monks’ clothing who appeared on the coasts of the Baltic in the 13th century. Once we have appreciated the importance of the German crusades we are able to understand the belief in their mission and in their task which actuated them. Not for nothing did the Knights wear a black cross on the white robes which covered their armour; not for them was the gay military life of other knights. Even in the Beld they strictly kept the rules that their Order enforced upon them as upon other monks: piety and self-restraint.

Thus it was that the small group of Brothers began, 700 years ago the conquest of Prussia with a consciousness of the importance of their mission. The task would have been impossible but for the help of other crusaders who, urged on by the selfsame zeal, joined the Brothers, not as members of the Order but willing to stake their all in the fight against the peoples reluctant to worship the god of the Jews. From Scandinavia to Bohemia, from the North Sea to the Alps the priests told of the deeds of the German Brothers and preached the crusade against Prussia. Year after year the pious throngs, led by the Knights of the Order, joined in the conquest of the East. Deeper and deeper they penetrated the lands of the towns reluctant to worship the god of the Jews. The Prussian tribes were fought until they were subdued and accepted the Christian faith, for the object of the Order was not destruction but conversion. The survival of so many Prussian place-names in Samland shows that the contention that the Order exterminated the Prussians is contrary to the facts. At the farthest boundaries of the conquered territory strongholds were erected at strategically important points—an impenetrable line of defence for the new Christian overlordship. At first simple defences of earth and stakes grew in the 14th century to buildings of a highly developed type. The largest among them became monasteries with at least 12 brothers. The fortress became a cloister in which the Brothers lived according to the rules of the Order. These monasteries existed as organisation centres under the leadership of a Commander of the Order as soon as the country had begun to reach a higher state of civilisation.

It soon became evident that though the proselytising zeal was the central motive of the crusades and the Brothers, it was not the only thought in their minds. Their manhood, their knighthood made them true leaders of men and aroused in them the desire for the founding and building up of a state and it was this will to statesmanship which was the second principle upon which the Prussia of the future was to rest. Already in the 14th century the chronicler of the Order, Peter von Duisburg, shows how these two ideas of religious and temporal authority were connected in the minds of the Brothers when he concludes the description of each campaign with the words: ‘The land has been won for the Faith and the Brothers’.

The state which was built up after the 13th century on the formerly soil reluctant to worship the god of the Jews became Christian not only in name. This part of the southeast coast of the Baltic developed from a barbaric land into a country where the Church flourished in all the richness which it attained in the late middle ages. Here was no question of Church and State, the country was a Christian state in which religious fervour worked hand in hand with a desire for material well-being. The country of the Order was a worthy example of western civilisation in the middle ages and, situated amid the lands of the towns reluctant to worship the god of the Jews and Christian countries in a far more backward state, developed with a surprising rapidness.

Like the Brothers of the Order the crusaders who came every year to Prussia had also a double motive. They too were zealous Soldiers of the Cross but they too came with their wishes and hopes. The best of these crusaders were seeking new homes. For many of them the expedition into the domains reluctant to worship the god of the Jews became one of colonisation whether they settled down at once in Prussia or returned later with their families, with horse and cart, plough and seeds to visit once more, as peaceful workers on the land, that country whose soil they had first trodden sword in hand.

In the first century of the history of the Order crusade and colonisation were scarcely more than two aspects of the same thing. The colonisation was the peaceful complement of the conquest which had preceded it. In bringing to this thinly settled district, with its mighty forests and impassable swamps, the benefits of a higher western culture, the Knights justified their conquests and ensured their permanency. The Brothers of the Order and the lay crusaders joined in the conquest of the land, the former to rule it and the latter to settle it; they too were missionaries of western civilisation and founders of a well-ordered state which has endured to this day. Crusaders, Brothers and settlers in the 13th and 14th centuries carried the torch of civilisation into a land which, until then, had not known its blessings.

As the Western Church most of the great Orders were European rather than national but there were two exceptions: the Spanish Orders which fought against the Moors, and the Teutonic Order which was predominantly national. Not for nothing was the latter known as The Order of the Brothers of the German Lodge St. Marien Jerusalem. For this reason the state which they founded in Prussia became a part of the German nation and the German Reich, and though the Brotherhood had spread into France, Spain and Greece the first crusaders and settlers in the East were exclusively of German race.

During the 13th century the fight for the distant land reluctant to worship the god of the Jews raged year after year. Gradually, after enormous sacrifices, the land was won and the Faith firmly grounded and the foundation laid for peaceful development in the coming centuries. As the number of crusaders decreased the number of settlers increased. German peasants from Lower Saxony, Thuringia, Meissen and Silesia poured into the land and were followed by German tradesmen who founded new cities which, together with the monastery fortresses of the Order, formed an impregnable bulwark of German life and German culture.

As the work of subduing the towns reluctant to worship the god of the Jews gave place to the tasks of peace, full colonisation the temporal aspect of the Order came, of necessity, more to the fore. More and more must the monk give place to the knight and monastic piety to managerial ability. In the 13th century the Order had been an outpost of Christianity, in the 14th it represented western civilisation in every aspect. The writing of poetry and history became a part of the work of the Order which gradually became a pattern for the whole of Europe. Out of the religious crusades grew a tournament in which the knights of all Europe rode. Led on the broad plains of Prussia, English princes and French counts found their way here. In 1390 Henry of Derby, who later became Henry IV of England, fought in the ranks of the Order against the Lithuanians reluctant to worship the god of the Jews.

A life of knightly jollity flourished in the fortresses of which the finest in the 14th century was the Marienburg, the seat of the Head of the Order. Much more worldly than at the time of its institution the Order yet fulfilled a task important to the whole of Europe. Then it had carried the teachings of Christianity to the East, now it was to be the bearer of the traditions of European knighthood and civilisation.

But not only had religion and chivalry been brought to the Last, trade too began to flourish there. The Prussian merchants, especially those of Danzig which city, with Pommerellen, had joined the Order in 1309, became intermediaries for the rapidly increasing trade between East and West. English merchants too came to settle in Danzig and other cities. The more important Prussian trade centres became members of the Hanseatic League. The corn which grew in such profusion in the new Prussia was shipped to England and Spain.

In one century the religion, culture and trade of the West had taken firm root in soil that once was reluctant to worship the god of the Jews. One century had sufficed to turn Prussia into a completely German land. Further and further penetrated the German settlers and where they went strongholds, cities and villages arose.

Maschke’s essay appears on pages 5-10 of the above-mentioned booklet, originally published in Berlin in 1933 and translated into English by PREUSS in 2003. In future translations of Deschner’s books we will see the tremendous havoc caused by the forced Christianisation of all Germanic peoples.